Door to the Future
from the Baha’i Writings
Chapter 1 Contemporary Issues & Goals
1.
"People for the most part delight in superstitions. They regard a single
drop of the sea of delusion as preferable to an ocean of certitude. By holding
fast unto names they deprive themselves of the inner reality and by clinging to
vain imaginings they are kept back from the Dayspring of heavenly signs. God
grant you may be graciously aided under all conditions to shatter the idols of
superstition and to tear away the veils of the imaginations of men."
(Bahá’u’lláh: Tablets of Bahá’u’lláh, p. 58)
2. "Man must seek reality himself, forsaking imitations and
adherence to mere hereditary forms. As the nations of the world are following
imitations in lieu of truth and as imitations are many and various, differences
of belief have been productive of strife and warfare. So long as these
imitations remain, the oneness of the world of humanity is impossible.
Therefore, we must investigate reality in order that by its light the clouds
and darkness may be dispelled, Reality is one reality; it does not admit
multiplicity or division. If the nations of the world investigate reality, they
will agree and become united.
(‘Abdu’l-Bahá: Promulgation of Universal Peace, p. 180)
1.2.
Unbiased Search for Truth
3. "O Son of Spirit!
"The
best beloved of all things in My sight is Justice; turn not away therefrom if
thou desirest Me, and neglect it not that I may confide in thee. By its aid
thou shalt see with thine own eyes and not through the eyes of others, and
shalt know of thine own knowledge and not through the knowledge of thy
neighbour. Ponder this in thy heart; how it behoveth thee to be. Verily justice
is my gift to thee and the sign of My loving-kindness. Set it then before thine
eyes."
(Bahá’u’lláh: The Hidden Words of Bahá’u’lláh, Arabic #2,
p. 3)
4. "Man is not intended to see through the eyes of another,
hear through another's ears nor comprehend with another's brain. Each human
creature has individual endowment, power and responsibility in the creative
plan of God. Therefore, depend upon your own reason and judgment and adhere to
the outcome of your own investigation; otherwise, you will be utterly submerged
in the sea of ignorance and deprived of all the bounties of God."
(‘Abdu’l-Bahá: Promulgation of Universal Peace, p. 293)
5. "Since my arrival in Paris, I have been told of the
Theosophical Society, and I know that it is composed of honoured and respected
men. You are men of intellect and thought, men with spiritual ideals, and it is
a great pleasure for me to be among you.
"Let
us thank God who has drawn us together this evening. It gives me great joy, for
I see that you are seekers after truth. You are not held in bondage by the
chains of prejudice, and our greatest longing is to know the truth. Truth may
be likened to the sun! The sun is the luminous body that disperses all shadows;
in the same way does truth scatter the shadows of our imagination. As the sun
gives life to the body of humanity so does truth give life to their souls.
Truth is a sun that rises from different points on the horizon.
"Sometimes
the sun rises from the centre of the horizon, then in summer it rises farther
north, in winter farther south-----but it is always the self-same sun, however
different are the points of its rising.
"In
like manner truth is one, although its manifestations may be very different.
Some men have eyes and see. These worship the sun, no matter from which point
on the horizon it may dawn; and when the sun has left the winter sky to appear
in the summer one, they know how to find it again. Others there are who worship
only the spot from which the sun arose, and when it arises in its glory from
another place they remain in contemplation before the spot of its former
rising. Alas! These men are deprived of the blessings of the sun. Those who in
truth adore the sun itself will recognize it from whatsoever dawning-place it
may appear, and will straightway[sic] turn their faces towards its radiance.
"We
must adore the sun itself and not merely the place of its appearance. In the
same way men of enlightened heart worship truth on whatever horizon it
appears."
(‘Abdu’l-Bahá: Paris Talks, p. 127-128)
6. "How can a man believe to be a fact that which science has
proved to be impossible? If he believes in spite of his reason, it is rather
ignorant superstition than faith. The true principles of all religions are in
conformity with the teachings of science.
"The
Unity of God is logical, and this idea is not antagonistic to the conclusions
arrived at by scientific study.
"All
religious laws conform to reason and are suited to the people for whom they are
framed, and the age in which they are to be obeyed."
(‘Abdu’l-Bahá: Paris Talks, pp. 141-142)
7. "If religion were contrary to logical reason then it would
cease to be a religion and be merely a tradition Religion and science are the
two wings upon which man's intelligence can soar into the heights, with which
the human soul can progress. It is not possible to fly with one wing alone!
Should a man try to fly with the wing of religion alone he would quickly fall
into the quagmire of superstition, whilst on the other hand, with the wing of
science alone he would also make no progress, but fall into the slough of
materialism. . . . .
"...science
is the light, and being so, religion truly so-called does not oppose
knowledge.
"...But
the religion which does not walk hand in hand with science is itself in the
darkness of superstition and ignorance."
(‘Abdu’l-Bahá: Peace: More than an End to War, pp. 77-78)
8. "True science is reason and reality, and religion is
essentially reality and pure reason; therefore the two must correspond.
Religious teaching which is at variance with science and reason is human
invention and imagination unworthy of acceptance, for the antithesis and
opposite of knowledge is superstition born of the ignorance of man. If we say religion
is opposed to science we lack knowledge of either true science or true religion
for both are founded upon the premises and conclusions of reason and both must
bear its test."
(‘Abdu’l-Bahá: Promulgation of Universal Peace, p. 107)
9. "Man has two powers; and his development, two aspects. One
power is connected with the material world and by it he is capable of material
advancement. The other power is spiritual, and through its development his inner,
potential nature is awakened. These powers are like two wings. Both must be
developed, for flight is impossible with one wing.
(‘Abdu’l-Bahá: Promulgation of Universal Peace, p. 60)
10. "Some men's lives are solely occupied with the things of
this world; their minds are so circumscribed by exterior manners and
traditional interests that they are blind to any other realm of existence, to
the spiritual significance of all things! They think and dream of earthly fame,
of material progress. Sensuous delights and comfortable surroundings bound
their horizon, their highest ambitions centre in successes of worldly
conditions and circumstances! The curb not their lower propensities; they eat,
drink, and sleep! Like the animal, they have no thought beyond their own
physical well-being. It is true that these necessities must be dispatched. Life
is a load which must be carried on while we are on earth, but the cares of the
lower things of life should not be allowed to monopolize all the thoughts and
aspirations of a human being. The heart's ambitions should ascend to a more
glorious goal, mental activity should rise to higher levels!"
(‘Abdu’l-Bahá: Paris Talks,
pp. 98-99)
2.3.
Balance and Moderation
11.
"It is incumbent upon them who are in authority to exercise moderation in
all things. Whatsoever passeth beyond the limits of moderation will cease to
exert a beneficial influence. Consider for instance such things as liberty,
civilization and the like. However much men of understanding may favorably
regard them, they will, if carried to excess, exercise a pernicious influence
upon men."
(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh,
CX, p. 216)
12. "The civilization, so often vaunted by the learned
exponents of arts and sciences, will, if allowed to overleap the bounds of
moderation, bring great evil upon men. Thus warneth you He Who is the
All-Knowing. If carried to excess, civilization will prove as prolific a source
of evil as it had been of goodness when kept within the restraints of moderation."
(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh,
CLXIV, pp. 342-343)
13. "Moderation is necessary in all affairs. Man must take a
lesson from divine actions and deeds for God suffers a tree to grow a long time
before it attains to perfection. He is able to make a tree grow to fruition in
an instant, but wisdom requires a gradual development."
(‘Abdu’l-Bahá: Divine Therapy, p. 163)
14. "Should a man wish to adorn himself with the ornaments of
the earth to wear its apparels or partake of the benefits it can bestow, no
harm can befall him if he alloweth nothing whatever to intervene between him
and God, for God has ordained every good thing whether created in, the heavens
or in the earth, for such of His servants as truly believe in Him. Eat ye, O
people of the good things which God hath allowed you, and deprive not
yourselves from His wondrous bounties. Render thanks and praise unto Him, and
be of them that are truly thankful "
(Bahá’u’lláh: Advent of Divine Justice, p. 28)
15. "All that has been created is for man who is at the apex
of creation, and he must be thankful for the divine bestowals. All material
things are for us so that through our gratitude we may learn to understand life
as a divine benefit. If we are disgusted with life we are ingrates, for our
material and spiritual existence are the outward evidences of the divine mercy.
Therefore we must be happy and spend our time in praises, appreciating all
things."
(‘Abdu’l-Bahá: Bahá’u’lláh and the New Era, p. 103)
16. "That the divers communions of the earth, and the
manifold systems of religious belief, should never be allowed to foster the
feelings of animosity among men, is, in this Day, of the essence of the faith
of God and His Religion. These principles and laws, these firmly established
and mighty systems, have proceeded from one Source, and are the rays of one
Light. That they differ one from another is to be attributed to the varying
requirements of the ages in which they are promulgated.
(Bahá’u’lláh: Peace: More than an End to War, pp. 122-123)
17. "The divine religions embody two kinds of ordinances.
First, there are those which constitute essential, or spiritual, teachings of
the Word of God. These are faith in God, the acquirement of the virtues which
characterize perfect manhood, praiseworthy moralities, the acquisition of the
bestowals and bounties emanating from the divine effulgences ----in brief, the
ordinances which concern the realm of morals and ethics. This is the
fundamental aspect of the religion of God, and this is of the highest
importance. . . .
"Second,
there are laws and ordinances which are temporary and nonessential. These
concern human transactions and relations. They are accidental and subject to
change according to the exigencies of time and place. These ordinances are
neither permanent nor fundamental. For instance, during the time of Noah it was
expedient that seafood be considered as lawful; therefore. God commanded Noah
to partake of all marine animal life. During the time of Moses this was not in
accordance with the exigencies of Israel's existence; therefore, a second
command was revealed partly abrogating the law concerning marine foods. During
the time of Abraham-----upon Him be peace!-----camel's milk was considered a
lawful and acceptable food; likewise the flesh of the camel; but during Jacob's
time because of a certain vow He made this became unlawful. These are
nonessential, temporary laws.
In
the Holy Bible there are certain commandments which according to those by one
times constituted the very spirit of the age, the very light of that period.
For example, according to the law of the Torah if a man committed theft of a
certain amount, they cut off his hand. Is it practicable and reasonable in this
present day to cut off a man's hand for the theft of a dollar? In the Torah
there are ten ordinances concerning murder. Could these be made effective
today? Unquestionably no; times have changed. According to the explicit text of
the Bible if a man should change or break the law of the Sabbath or if he
should touch fire on the Sabbath, he must be killed. Today such a law is
abrogated. The Torah declares that if a man should speak a disrespectful word
to his father, he should suffer the penalty of death. Is this possible of
enforcement now? No; human conditions have undergone changes. Likewise, during
the time of Christ certain minor ordinances conformable to that period were
enforced.
"It
has been shown conclusively, therefore, that the foundation of the religion of
God remains permanent and un-changing. It is that fixed foundation which
ensures the progress and stability of the body politic and the illumination of
humanity. It has ever been the cause of love and justice amongst men. It works
for the true fellowship and unification of all mankind, for it never changes
and is not subject to supersedure. The accidental, or nonessential, laws which
regulate the transactions of the social body and everyday affairs of life are
changeable and subject to abrogation.
(‘Abdu’l-Bahá: Promulgation of Universal Peace, pp.
403-405)
18. "Religion has two main parts: (1) The Spiritual. (2) The
Practical.
"The
spiritual part never changes. All the Manifestations of God and His Prophets
have taught the same truths and given the same spiritual law. They all teach
the one code of morality. There is no division in the truth. The Sun has sent
forth many rays to illumine human intelligence, the light is always the same.
"The
practical part of religion deals with exterior forms and ceremonies, and with
modes of punishment for certain offenses. This is the material side of the law,
and guides the customs and manners of the people.
"...whilst
the spiritual law never alters, the practical rules must change their
application with the necessities of the time. The spiritual aspect of religion
is the greater, the more important of the two, and this is the same for all
time, it never changes! It is the same, yesterday, today, and for ever!"
(‘Abdu’l-Bahá: Paris Talks, pp. 142-143)
19. "Contemplate with thine inward eye the chain of
successive Revelations that hath linked the Manifestation of Adam with that of
the Báb. I testify before God that each one of these Manifestations hath been
sent down through the operation of the Divine Will and Purpose, that each hath
been entrusted with a divinely-revealed Book and been commissioned to unravel
the mysteries of a mighty Tablet. The measure of the Revelation with which
every one of them hath been identified had been definitely foreordained. This
verily is a token of Our favor unto them, if ye be of those that comprehend
this truth."
(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh,
XXXI, pp. 74-75)
20. "Consider that which hath been sent down unto Muhammad
the Apostle of God. The measure of the Revelation of which He was the bearer
had been clearly foreordained by Him Who is the Almighty, the All-Powerful.
They that heard Him, how-ever could apprehend His purpose only to the extent of
their station and spiritual capacity. He, in like manner, uncovered the Face of
Wisdom in proportion to their ability to sustain the burden of His Message. No
sooner had mankind attained the stage of maturity, than the Word revealed to
men's eyes the latent energies with which it had been endowed-----energies
which manifested themselves in the plenitude of their glory when the Ancient
Beauty appeared in the year sixty in the person of 'Ali-Muhammad, the
Báb." (Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh,
XXXIII, p. 77)
21. "In thine esteemed letter thou hadst inquired which of
the Prophets of God should be regarded as superior to others. Know thou
assuredly that the essence of all the Prophets of God is one and the same.
Their unity is absolute. God, the Creator saith: There is no distinction
whatsoever among the Bearers of My Message. They all have but one purpose;
their secret is the same secret. TD Prefer one in honor to another to exalt
certain ones above the rest is in no wise to be permitted. Even true Prophet
hath regarded His Message as fundamentally the same as the Revelation of every
other Prophet gone before Him. . .
"The
measure of the revelation of the Prophets of God in this world however must
differ. Each and every one of them hath been the Bearer of a distinct Message,
and hath been commissioned to reveal Himself through specific acts. It is for
this reason that they appear to vary in their greatness. Their Revelation may
be likened unto the light of the moon that sheddeth its radiance upon the
earth. Though every time it appeareth, it revealeth a fresh measure of its
brightness, yet its inherent splendor can never diminish, nor can its light suffer
extinction.
"It
is clear and evident, therefore, that an apparent variation in the intensity of
their light is not inherent in the light itself, but should rather be
attributed to the varying receptivity of an ever-changing world. . .
"The
Prophets of God should be regarded as physicians whose task is to foster the
well-being of the world and its peoples, that, through the spirit of oneness,
they may heal the sickness of a divided humanity . . .Little wonder then, if
the treatment prescribed by the physician in this day should not be found to be
identical wit that which he prescribed before."
(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh,
XXXIV, pp. 78-80)
22. "...Once in about a thousand years shall this City be
renewed and readorned. . .
"That
City is none other than the Word of God revealed in every age and dispensation.
In the days of Moses it was the Pentateuch; in the days of Jesus, the Gospel;
in the days of Muhammad, the Messenger of God, the Qur'an; in this day, the
Bayan; and in the Dispensation of Him Whom God will make manifest, His own
Book---the Book unto which all the Books of former Dispensations must needs be
referred, the Book that standeth amongst them all transcendent and
supreme."
(Bahá’u’lláh: Kitáb-i-Íqán, p. 199)
3.4.
Spiritual Cycle: The Limitations of Human Interpretations an Imaginations
23. "Leaders of religion, in every age, have hindered their
people from attaining the shores of eternal salvation, inasmuch as they held
the reins of authority in their mighty rasp. Some for the lust of leadership,
others through want of knowledge and understanding have been the cause of the
deprivation of the people. . .What unspeakable cruelties the that have occupied
the seats of authority and learning have inflicted upon the true Monarchs of
the world, those Gems of divine virtue!"
(Bahá’u’lláh: Peace: More than an End to War, p. 73)
24. "These leaders ('the divines of the age'), owing to their
immersion in selfish desires, and their pursuit of transitory and sordid things,
have regarded these divine Luminaries as being opposed to the standards of
their knowledge and understanding, and the opponents of their ways and
judgments. As they have literally interpreted the Word of God and the sayings
and traditions of the Letters of Unity, and expounded them according to their
own deficient understanding, they have therefore deprived themselves and all
their people of the bountiful showers of the grace and mercies of God."
(Bahá’u’lláh: Kitáb-i-Íqán, p. 82)
25. "...the day of the appearance of the Holy Manifestations
is the spiritual springtime; it is the divine splendor; it is the heavenly
bounty, the breeze of life, the rising of the Sun of Reality. Spirits are
quickened; hearts are refreshed and invigorated souls become good; existence is
set in motion; human realities are gladdened, and grow and develop in good
qualities and perfections. General progress is achieved and revival takes
place, for it is the day of resurrection, the time of excitement and ferment,
and the season of bliss, of joy and of intense rapture.
"Afterward
the life-giving spring ends in fruitful summer. The word of God is exalted, the
Law of God is promulgated; all things reach perfection. The heavenly table is
read the holy breezes perfume the East and the West, the teachings of God
conquer the world, men become educated praiseworthy results are produced,
universal progress appears in the world of humanity, and the divine bounties
surround all things. The sun of Reality rises from the horizon of the Kingdom
with the greatest power and heat. When it reaches the meridian, it will begin
to decline and descend and the spiritual summer will be followed by autumn,
when growth and development are arrested. Breezes change into blighting winds
and the unwholesome season dissipates the beauty and freshness of the gardens
plains and bowers---that is to say, attraction and goodwill do not remain
divine qualities are changed, the radiance of hearts is dimmed the spirituality
of souls is altered, virtues are replaced by vices and holiness and purity,
disappear. Only the name of the Religion of God remains, and the exoteric forms
of the divine teachings. The foundations of the Religion of God are destroyed
and annihilated and nothing but forms and customs exist. Divisions appear,
firmness is changed into instability, and spirits become dead; hearts languish,
souls become inert, and winter arrives---that is to say the coldness of
ignorance envelops the world, and the darkness of human error prevails. After
this come indifference, disobedience, inconsiderateness, indolence, baseness,
animal instincts and the coldness and insensibility of stones. It is like the
season of winter when the terrestrial globe, deprived of the effect of the heat
of the sun becomes desolate and dreary. When the world of intelligence and
thought has reached to this stage, there remain only continual death and
perpetual nonexistence.
"When
the season of winter has had its effect, again the spiritual springtime
returns, and a new cycle appears."
(‘Abdu’l-Bahá: Some Answered Questions, pp. 74-75)
26. "The chief cause [of the unrest among nations] is the
misrepresentation of religion by the religious leaders and teachers. They teach
their followers to believe that their own form of religion is the only one
pleasing to God, and that followers of any other persuasion are condemned by
the All-Loving Father and deprived of His Mercy and Grace. Hence arise among
the peoples, disapproval, contempt, disputes and hatred. If these religious
prejudices could be swept away, the nations would soon enjoy peace and
concord.”
(‘Abdu’l-Bahá: Paris Talks, pp. 45-46)
27. ". . .God's purpose in sending His Prophets unto men is
twofold. The first is to liberate the children of men from the darkness of
ignorance, and guide them to the light of true understanding. The second is to
ensure the peace and tranquility of mankind, and provide all the means by which
they can be established."
(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh,
XXXIV, pp. 79-80)
28. "Religion should unite hearts and cause wars and disputes
to vanish from the face of the earth, give birth to spirituality, and bring
life and light to each heart. If religion becomes a cause of dislike, hatred and
division, it were better to be without it, and to withdraw from such a religion
would be a truly religious act. For it is clear that the purpose of a remedy is
to cure; but if the remedy should only aggravate the complaint it had better be
left alone. Any religion which is not a cause of love and unity is no religion.
All the holy prophets were as doctors to the soul; they gave prescriptions for
the healing of mankind; thus any remedy that causes disease does not come from
the great and supreme Physician."
(‘Abdu’l-Bahá: Paris Talks, p. 130)
29. "The Tabernacle of Unity has been raised; regard ye not
one another as strangers...Of one tree are all ye the fruit and of one bough
the leaves. . .The world is but one country and mankind its citizens...Let not
a man glory in that he loves his country; let him rather glory in this, that he
loves his kind.”
(Bahá’u’lláh: The World Order of Bahá’u’lláh, p. 41)
30. "He Who is your Lord, the All-Merciful, cherisheth in His
heart the desire of beholding the entire human race as one soul and one body.
Haste ye to win your share of God's good grace and mercy in this Day that
eclipseth all other created Days. How great the felicity that awaiteth the man
that forsaketh all he hath in a desire to obtain the things of God! Such a man,
We testify, is among God's blessed ones."
(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh,
CVII, p. 214)
31. "God the Almighty has created all mankind from the dust
of the earth. He has fashioned them all from the same elements they are
descended from the same race and live upon the same globe. He has created them
to dwell beneath the one heaven. As members of the human family and His
children He has endowed them with equal susceptibilities. He maintains,
protects and is kind to all."
(‘Abdu’l-Bahá: Promulgation of Universal Peace, p. 297)
32. "Indeed 'the world of humanity is like one kindred and
one family. Because of the climatic differences of the zones through the passing
of ages colors have become different. In the torrid zone, on account of the
intensity of the effect of the sun throughout the ages the black race appeared.
In the frigid zone, on account of the severity of the cold and the
ineffectiveness of the heat of the sun throughout the ages the white race
appeared. In the temperate zone, the yellow, brown and red races came into
existence. But in reality mankind is one race. Because it is of one race
unquestionably there must be unity and harmony and no separation or
discord."
(‘Abdu’l-Bahá: Peace: More than an End to War, p. 104)
33. "The primary question to be resolved is how the present
world, with its entrenched pattern of conflict can change to a world in which
harmony and co-operation will prevail.
"World
order can be founded on an unshakeable consciousness of the oneness of mankind,
a spiritual truth which all the human sciences confirm. Anthropology,
physiology, psychology, recognize only one human species albeit infinitely
varied in the secondary aspects of life. Recognition of this truth requires
abandonment of prejudice----prejudice of every kind-----race, class, colour,
creed, nation, sex, degree of material civilization, everything which enables
people to consider themselves superior to others."
(The Universal House of Justice: The Promise of World Peace,
p. 13)
34. "Regard ye the world as a man's body, which is afflicted
with divers ailments, and the recovery of which dependeth upon the harmonizing
of all of its component elements. Gather ye around that which We have
prescribed unto you, and walk not in the ways of such as create dissension.
Meditate on the world and the state of its people."
(Bahá’u’lláh: Epistle to the Son of the Wolf, pp. 55-56)
35. "Beware lest the desires of the flesh and of a corrupt
inclination provoke divisions among you. Be ye as the fingers of one hand, the
members of one body. Thus counseleth you the Pen of Revelation if ye be of them
that believe."
(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh,
LXXII, p. 140)
36. "They that are endowed with sincerity and faithfulness
should associate with all the peoples and kindreds of the earth with joy and
radiance inasmuch as consorting with people hath promoted and will continue to
promote unity and concord, which in turn are conducive to the maintenance of
order in the world and to the regeneration of nations. Blessed are such as hold
fast to the cord of kindliness and tender mercy and are free from animosity and
hatred."
(Bahá’u’lláh: Tablets of Bahá’u’lláh, p. 36)
37.
"Consort with all religions with amity and concord, that they may inhale
from you the sweet fragrance of God."
(Bahá’u’lláh: Synopsis and Codification of the Kitáb-i-Aqdas,
p. 25)
38. "Bahá’u’lláh hath said that the various races of
humankind lend a composite harmony and beauty of color to the whole. Let all
associate, therefore, in this great human garden even as flowers grow and blend
together side by side without discord or disagreement between them."
(‘Abdu’l-Bahá: Advent of Divine Justice, p. 37)
39. "If you go into a garden and find all the flowers alike
in form, species and color, the effect is wearisome to the eye. The garden is
more beautiful when the flowers are many colored and different; the variety
lends charm and adornment. In a flock of doves some are white, some black, red,
blue; yet they make no distinction among themselves. All are doves no matter
what the color.
"This
variety in forms and coloring which is manifest in all the kingdoms is
according to creative wisdom and has a divine purpose Nevertheless whether the
creatures be all alike or all different should not be the cause of strife and
quarreling among them. Especially why should man find cause for discord in the
color or race of his fellow creature? No educated or illumined mind will allow
that this differentiation and discord should exist or that there is any ground
for it."
(‘Abdu’l-Bahá: Promulgation of Universal Peace, p. 113)
40. "Far from aiming at the subversion of the existing
foundations of society, it seeks to broaden its basis, to remold its
institutions in a manner consonant with the needs of an ever-changing world. It
can conflict with no legitimate allegiances, nor, can it undermine essential
loyalties. Its purpose is neither to stifle the flame of a sane and intelligent
patriotism in men's hearts, nor to abolish the system of national autonomy so
essential if the evils of excessive centralization are to be avoided. It does
not ignore, nor does it attempt to suppress, the diversity of ethnical origins,
of climate, of history, of language and tradition, of thought and habit, that
differentiate the peoples and nations of the world. It calls for a wider
loyalty, for a larger aspiration than any that has animated the human race. It
insists upon the subordination of national impulses and interests to the
imperative claims of a unified world It repudiates excessive centralization on
one hand, and disclaims all attempts at uniformity on the other. Its watchword
is unity in diversity...“
(Shoghi Effendi: The Promise of World Peace, p. 14)
5. Equality of Men and Women
41.
"Women and men have been and will always be equal in the sight of God. The
Dawning-Place of the Light of God sheddeth its radiance upon all with the same
effulgence. Verily God created women for men, and men for women. The most
beloved of people before God are the most steadfast and those who have
surpassed others in their love for God, exalted be His glory."
(Bahá’u’lláh: Peace: More than an End to War, pp. 130-131)
42. "Until the reality of equality between man and woman is
fully established and attained, the highest social development of mankind is
not possible."
(‘Abdu’l-Bahá: Promulgation of Universal Peace, p. 76)
43. "The world of humanity is possessed of two wings: the
male and the female. So long as these two wings are not equivalent in strength,
the bird will not fly. Until womankind reaches the same degree as man, until
she enjoys the same arena of activity, extraordinary attainment for humanity
will not be realized; humanity cannot wing its way to heights of real
attainment. When the two wings or parts become equivalent in strength enjoying
the same prerogatives, the flight of man will be exceedingly lofty and
extraordinary. Therefore, woman must receive the same education as man and all
inequality be adjusted."
(‘Abdu’l-Bahá: Peace: More than an End to War, p. 134)
44. "Furthermore, the education of woman is more necessary
and important than that of man, for woman is the trainer of the child from its
infancy. If she be defective and imperfect herself, the child will necessarily
be deficient; therefore, imperfection of woman implies a condition of
imperfection in all mankind, for it is the mother who rears, nurtures and
guides the growth of the child...The mothers are the first educators of
mankind; if they be imperfect, alas for the condition and future of the
race."
(‘Abdu’l-Bahá: Peace: More than an End to War, p. 135-136)
45. "O esteemed handmaid!. . .Thou hast written about the
girls' school. What was previously written still holdeth true. There can be no
improvement unless the girls are brought up in schools and centres of learning,
unless they are taught the sciences and other branches of knowledge, and unless
they acquire the manifold arts, as are necessary, and are divinely trained. For
the day will come when these girls will become mothers. Mothers are the first
educators of children, who establish virtues in the child's inner nature. They
encourage the child to acquire perfections and goodly manners, warn him against
unbecoming qualities, and encourage him to show forth resolve, firmness, and
endurance under hardship, and to advance on the highroad to progress. Due
regard for the education of girls is, therefore, necessary. This is a very
important subject, and it should be administered and organized under the aegis
of the Spiritual Assembly."
(‘Abdu’l-Bahá: Women, p. 20)
46. "O ye loving mothers, know ye that in God's sight, the
best of all ways to worship Him is to educate the children and train them in
all the perfections of humankind; and no nobler deed than this can be
imagined."
(‘Abdu’l-Bahá: Star of the West, p. 139)
47. "In proclaiming the oneness of mankind He taught that men
and women are equal in the sight of God and that there is no distinction to be
made between them. The only difference between them now is due to lack of education
and training. If woman is given equal opportunity of education, distinction and
estimate of inferiority will disappear…
“He promulgated the adoption of the same course of education for
man and woman. Daughters and sons must follow the same curriculum of study,
thereby promoting unity of the sexes. When all mankind shall receive the same
opportunity of education and the equality of men and women be realized, the
foundations of war will be utterly destroyed. Without equality this will be
impossible because all differences and distinction are conducive to discord and
strife. Equality between men and women is conducive to the abolution of warfare
for the reason that women will never be willing to sanction it.”
(‘Abdu’l-Bahá: Peace: More than an End to War, pp. 136-137)
48. "Consider a son reared and trained twenty years by a
devoted mother. What sleepless nights and restless, anxious days she has spent!
Having brought him through dangers and difficulties to the age of maturity how
agonizing then to sacrifice him upon the battlefield! Therefore, the mothers
will not sanction war nor be satisfied with it So it will come to pass that
when women participate fully and equally in the affairs of the world, when they
enter confidently and capably the great arena of laws and politics, war will
cease; for woman will be the obstacle and hindrance to it."
(‘Abdu’l-Bahá: Promulgation of Universal Peace, pp.
134-135)
49. "The emancipation of women, the achievement of full
equality between the sexes, is one of the most important, though less
acknowledged prerequisites of peace. The denial of such equality perpetrates an
injustice against one half of the world's population and promotes in men
harmful attitudes and habits that are carried from the family to the workplace,
to political life, and ultimately to international relations. There are no
grounds, moral, practical or biological, upon which such denial can be
justified. Only as women are welcomed into full partnership in all fields of
human endeavour will the moral and psychological climate be created in which
international peace can emerge.”
(The Universal House of Justice: The Promise of World Peace,
pp. 11-12)
5.4.
Physical, Psychological & Functional Differences Between Men & Women
50. "The House of Justice suggests that all statements in the
Holy Writings concerning specific areas of the relationship between men and
women should be considered in the light of the general principle of equality
between the sexes that has been authoritatively and repeatedly enunciated in
the Sacred Texts. In one of His Tablets Abdu’l-Bahá asserts: 'In this divine
age the bounties of God have encompassed the world of women. Equality of men
and women, except in some negligible instances, has been fully and
categorically announced. Distinctions have been utterly removed.' That men and
women differ from One another in certain characteristics and functions is an
inescapable fact of nature; the important thing is that Abdu’l-Bahá regards
such inequalities as remain between the sexes as 'negligible'."
(From a letter of the Universal House of Justice to the National
Spiritual Assembly of New Zealand, 12/28/80: Lights of Guidance, pp.
523-524)
51. The great importance attached to the mother's role derives
from the fact that she is the first educator of the child. Her attitude, her
prayers, even what she eats and her physical condition have a great influence
on the child when it is still in the womb. When the child is born, it is she
who has been endowed by God with the milk which is the first food designed for
it, and it is intended that, if possible, she should be with the baby to train
and nurture it in its earliest days and months. This does not mean that the
father does not also love, ay for, and care for his baby, but as he has the primary
responsibility of providing for the family, his time to be with s child is
usually limited, while the mother is usually closely associated with the baby
during this intensely formative time _n it is growing and developing faster
than it ever will again in during the whole of its life. As the child grows
older and more independent, the relative nature of its relationship with its
mother and father modifies and the father can play a greater role. (A letter written by The Universal House
of Justice to an individual believer, 8/23/84, Women, p.31)
52.
"Governments should fully acquaint themselves with the conditions of those
they govern, and confer upon them positions according to desert and merit. It
is enjoined upon every ruler and sovereign to consider this matter with the
utmost care that the traitor may not usurp the position of the faithful, nor
the despoiler rule in the place of the trustworthy."
(Bahá’u’lláh: Tablets of Bahá’u’lláh, p. 127)
53. "Unification of the whole of mankind is the hallmark of
the stage which human society is now approaching. Unity of family, of tribe, of
city-state, and nation have been successively attempted and fully established.
World unity is the goal towards which a harassed humanity is striving.
Nation-building has come to an end. The anarchy inherent in state sovereignty
is moving towards a climax. A world, growing to maturity must abandon this
fetish recognize the oneness and wholeness of human relationships and establish
once for all the machinery that can best incarnate this fundamental principle
of its life..."
(Shoghi Effendi: World Order of Bahá’u’lláh, p. 202)
6.2. World Government and World
Tribunal: True Service to Humanity, not Overcentralization, Bureaucracy, or
Dictatorship
54. "All the governments of the world must be united and
organize an assembly the members of which should be elect-ed from the
parliaments and the nobles of the nations."
(‘Abdu’l-Bahá: Foundation of World Unity, p. 43)
55. "The world is in the greatest need of international
peace. Until it is established, mankind will not attain composure and
tranquility. It is necessary that the nations and governments organize an
international tribunal to which all their disputes and differences shall be
referred. The decision of that tribunal shall be final. Individual controversy
will be adjudged by a local tribunal. International questions will come before
the universal tribunal, and so the cause of warfare will be taken away.
(‘Abdu’l-Bahá: Promulgation of Universal Peace, p. 301)
56 "While the setting up of parliaments, the organizing of
assemblies of consultation, constitutes the very foundation and bedrock of
government, there are several essential requirements which these institutions
must fulfill. First the elected members must be righteous, God-fearing,
high-minded, and incorruptible. Second, they must be fully cognizant in every
particular of the laws of God informed as to the highest principles of law,
versed in the rules which govern the management of internal affairs and the
conduct of foreign relations, skilled in the useful arts of civilization, and
content with their lawful emoluments."
(‘Abdu’1-Baha: The Secret of Divine Civilization, p. 23)
57. "It is unquestionable that the object in establishing
parliaments is to bring about justice and righteousness, but everything hinges
on the efforts of the elected representatives If their intention is sincere,
desirable results and unforeseen improvements will be forthcoming; if not it is
certain that the whole thing will be meaningless the country will come to a
standstill and public affairs will continuously deteriorate."
(‘Abdu’l-Bahá: The Secret of Divine Civilization, p. 23)
58 "…the Supreme Tribunal which Bahá’u’lláh has described
will fulfill this sacred task with the utmost might and power. And His plan is
this: that the national assemblies of each country and nation---that is to say
parliaments---should elect two or three persons who are the choicest of that
nation, and are well informed concerning international laws and the relations
between governments and aware of the essential needs of the world of humanity
in this day. The number of these representatives should be in proportion to the
number of inhabitants of that country. The election of these souls who are
chosen by the national assembly, that is the parliament, must also be confirmed
by the upper house, the congress and the cabinet and also by the president or
monarch so these persons may be the elected ones of all the nation and the
government. The Supreme Tribunal will be composed of these people and all
mankind will thus have a share therein, for every one of these delegates is
fully representative of his nation."
(‘Abdu’l-Bahá: Star of the West, pp. 306-307)
59. "It is incumbent upon all nations to appoint some men of
understanding and erudition to convene a gathering and through joint
consultation choose one language from among the varied existing languages or
create a new one to be taught to the children of all schools of the world
"The day is approaching when all the peoples of the world
will have adopted one universal language and one common script. When this is
achieved, to whatsoever city a man may journey, it shall be as if he were
entering his own home."
(Bahá’u’lláh: Tablets of Bahá’u’lláh, pp. 165-166)
60. "A universal language would make intercourse possible
with every nation. Thus it would be needful to know two languages only the
mother tongue and the universal speech. The latter would enable a man to
communicate with any and every man in the world!”
(‘Abdu’l-Bahá: Paris Talks, p. 1-6)
61. "Therefore, the question of an auxiliary international
tongue has the utmost importance. Through this means international education
and training become possible; the evidence and history of the past can be
acquired. The spread of the known facts of the human world depends upon
language. The explanation of divine teachings can only be through this medium.
As long as diversity of tongues and lack of comprehension of other languages
continue, these glorious aims cannot be realized. Therefore, the very first
service to the world of man is to establish this auxiliary international means
of communication. It will become the cause of the tranquillity of the human
commonwealth. Through it sciences and arts will be spread among the nations,
and it will prove to be the means of the progress and development of all
races,”
(‘Abdu’l-Bahá: Promulgation of Universal Peace, pp. 60-61)
62. "Knowledge is as wings to man's life, and a ladder for
his ascent. Its acquisition is incumbent upon everyone. The knowledge of such
sciences, however, should be acquired as can profit the peoples of the earth,
and not those which begin with words and end with words."
(Bahá’u’lláh: Tablets of Bahá’u’lláh, p. 51)
63. "The primary, the most urgent requirement is the
promotion of education. It is inconceivable that any nation should achieve
prosperity and success unless this paramount, this fundamental concern is
carried forward."
(‘Abdu’l-Bahá: The Secret of Divine Civilization, p. 109)
64. "It is education that brings the East and the West under
the authority of man; it is education that spreads great sciences and arts; it
is education that makes manifest new discoveries and institutions. If there
were no educator, there would be no such things as comforts, civilization or
humanity. If a man be left alone in a wilderness where he sees none of his own
kind, he will undoubtedly become a mere brute; it is then clear that an
educator is needed." (‘Abdu'l-Bahá: Some Answered Questions, pp.
7-8)
65. The cause of universal education, which has already enlisted
in its service an army of dedicated people from every faith and nation,
deserves the utmost support that the governments of the world can lend it. For
ignorance is indisputably the principal reason for the decline and fall of
peoples and the perpetuation of prejudice. No nation can achieve success unless
education is accorded for all its citizens. Lack of resources limits the
ability of many nations to fulfill this necessity, imposing a certain ordering
of priorities. The decision-making agencies involved would do well to consider
giving first priority to the education of women and girls, since it is through
educated mothers that the benefits of knowledge can be most effectively and
rapidly diffused throughout society. In keeping with the requirements of the
times, consideration should also be given to teaching the concept of world
citizenship as part of the standard education of every child. (The Universal House of Justice, The
Promise of World Peace, p. 12)
Chapter 2 Purpose of
Life
1. Purpose of Life
1. I
bear witness, O my God, that Thou hast created me to know Thee and to worship
Thee. I testify, at this moment, to my powerlessness and to Thy might, to my
poverty and to Thy wealth. There is none other God but Thee, the Help in Peril,
the Self-Subsisting.
(Bahá’u’lláh: Obligatory Prayers, p. 4)
2. Having
created the world and all that liveth and moveth therein. He, through the
direct operation of His unconstrained and sovereign Will, chose to confer upon
man the unique distinction and capacity to know Him and to love Him-a capacity
that must needs be regarded as the generating impulse and the primary purpose
underlying the whole of creation. . . .
(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh,
XXVII, p. 65)
3. All
men have been created to carry forward an ever-advancing civilization. The
Almighty beareth Me witness: To act like the beasts of the field is unworthy of
man. Those virtues that befit his dignity are forbearance, mercy, compassion
and loving-kindness toward all the peoples and kindreds of the earth.
(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh,
CIX, p. 215)
4. (What
is the purpose of life?) To acquire
virtues.
(‘Abdu’l-Bahá: Paris Talks, p. 177)
5. Therefore
in this world he must prepare himself for the life beyond. That which he needs
in the world of the Kingdom must be obtained here. Just as he prepared himself
in the world of the matrix by acquiring forces necessary in this sphere of
existence, so likewise the indispensable forces of the divine existence must be
potentially obtained in this world. What is he in need of in the Kingdom, which
transcends the life and limitation of this mortal sphere? That world beyond is
a world of sanctity and radiance; therefore it is necessary that in this world
he should acquire these divine attributes. In that world there is need of
spirituality, faith, assurance, the knowledge and love of God. These he must
attain in this world so that after his ascension from the earthly to the
heavenly Kingdom he shall find all that is needful in that life eternal ready
for him. That divine world is manifestly a world of lights; therefore man has
need of illumination here. That is a world of love; the love of God is
essential. It is a world of perfection; virtues or perfections must be
acquired. That world is vivified by the breaths of the Holy Spirit; in this
world we must seek them. That is the kingdom of life everlasting; it must be
attained during this vanishing existence.
(‘Abdu’l-Bahá: The Divine Art of Living, p. 19)
2. Relationships between Body, Mind, and Soul
6. Know
thou that the soul of man is exalted above and is independent of all
infirmities of body or mind. That a sick person showeth signs of weakness is
due to the hindrances that interpose themselves between his soul and his body,
for the soul itself remaineth unaffected by any bodily ailments. Consider the
1ight of the lamp. Though an external object may interfere with its radiance,
the light itself continueth to shine with undiminished power. In like manner,
every malady afflicting the body of man is an impediment that preventeth the
soul from manifesting its inherent might and power. When it leaveth the body,
however, it will evince such ascendancy, and reveal such influence as no force
on earth can equal. Every pure, every refined and sanctified soul will be
endowed with tremendous power, and shall rejoice with exceeding gladness.
Consider the lamp which is hidden under a bushel. Though its light be shining,
yet its radiance is concealed from men. Likewise, consider the sun which hath
been obscured by the clouds. Observe how its splendor appeareth to have
diminished, when in reality the source of that light hath remained unchanged.
The soul of man should be likened unto this sun, and all things on earth should
be regarded as his body. So long as no external irnpediment interveneth between
them, the body will, in its entirety, continue to reflect the light of the
soul, and to be sustained by its power. As soon as, however, a veil interposeth
itself between them, the brightness of that light seemeth to lessen. Consider
again the sun when it is completely hidden behind the clouds. Though the earth
is still illumined with its light, yet the measure of light which it receiveth
is considerably reduced. Not until the clouds have dispersed, can the sun shine
again in the plenitude of its glory.
Neither the presence of the cloud nor its absence can, in any way,
affect the inherent splendor of the sun. The soul of man is the sun by which
his body is illumined, and from which it draweth its sustenance, and should be
so regarded. Consider, moreover, how the fruit, ere it is formed, lieth
potentially within the tree. Were the tree to be cut into pieces, no sign nor
any part of the fruit, however small, could be detected. When it appeareth,
however, it manifesteth itself, as thou hast observed, in its wondrous beauty
and glorious perfection. Certain fruits, indeed, attain their fullest
development only after being severed from the tree.
(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh,
LXXX, pp. 153-155)
7. Unlike
the animal, man has a rational soul the human intelligence. This intelligence
of man is the intermediary between his body and his spirit.
(‘Abdu’l-Bahá: Paris Talks, p. 96)
8. But
the human spirit, unless assisted by the spirit of faith does not become
acquainted with the divine secrets and the heavenly realities. But the mind is the power of the human
spirit. Spirit is the lamp; mind is
the light which shines from the lamp.
Spirit is the tree, and the mind is the fruit. Mind is the perfection of the spirit and
is its essential quality, as the sun’s rays are the essential necessity of the
sun.
(‘Abdu’l-Bahá: Some Answered Questions, pp. 208-209)
9. The
whole physical creation is perishable. These material bodies are composed of
atoms; when these atoms begin to separate decomposition sets in, then comes
what we call death. This composition of atoms, which constitutes the body or
mortal element of any created being, is temporary. When the power of
attraction, which holds these atoms together, is withdrawn, the body, as such,
ceases to exist. With the soul it is different. The soul is not a combination
of elements, it is not composed of many atoms, it is of one indivisible
substance and therefore eternal. It is entirely out of the order of the
physical creation; it is immortal!
(‘Abdu’l-Bahá: Paris Talks, pp. 90-91)
10.
In the time of sleep this body is
as though dead; it does not see nor hear; it does not feel; it has no
consciousness, no perception-that is to say, the powers of man have become
inactive, but the spirit lives and subsists. Nay, its penetration is increased,
its flight is higher, and its intelligence is greater. To consider that after
the death of the body the spirit perishes is like imagining that a bird in a
cage will be destroyed if the cage is broken, though the bird has nothing to
fear from the destruction of the cage. Our body is like the cage and the spirit
is like the bird. We see that without the cage this bird flies in the world of
sleep; therefore, if the cage becomes broken, the bird will continue and exist.
Its feelings will be even more powerful, its perceptions greater, and its
happiness increased. In truth, from hell it reaches a paradise of delights
because for the thankful birds there is no paradise greater than freedorn from
the cage. That is why with utmost joy and happiness the martyrs hasten to the
plain of sacrifice.
(‘Abdu’l-Bahá: Some Answered Questions, p. 228)
11.
'When studying at present, in
English, the available Bahá'í writings on the subject of body, soul and spirit,
one is handicapped by a certain lack of clarity because not all were translated
by the same person, and also there are, as you know, still many Bahá'í writings
untranslated. But there is no doubt that spirit and soul seem to have been
interchanged in meaning sometimes; soul and mind have, likewise, been
interchanged in meaning, no doubt due to difficulties arising from different
translations. What the Bahá'ís do believe though is that we have three aspects
of our humanness, so to speak, a body, a mind and an immortal identity-soul or
spirit. We believe the mind forms a link between the soul and the body, and the
two interact on each other.
(Shoghi Effendi, through his secretary, 7 June 1946: Unto
Him Shall We Return, p. 60.)
3. Life after Death
12.
And now concerning thy question
regarding the soul of man and its survival after death. Know thou of a truth
that the soul, after its separation from the body, will continue to progress
until it attaineth the presence of God, in a state and condition which neither
the revolution of ages and centuries, nor the changes and chances of this
world, can alter. It will endure as long as the Kingdom of God, His
sovereignty, His dominion and power will endure. It will manifest the signs of
God and His attributes, and will reveal His loving kindness and bounty. The
movement of My Pen is stilled when it attempteth to befittingly describe the
loftiness and glory of so exalted a station. The honor with which the Hand of
Mercy will invest the soul is such as no tongue can adequately reveal, nor any
other earthly agency describe. Blessed is the soul which, at the hour of its
separation from the body, is sanctified from the vain imaginings of the peoples
of the world. Such a soul liveth and moveth in accordance with the Will of its
Creator, and entereth the all-highest Paradise. The Maids of Heaven, inmates of
the loftiest mansions, will circle around it, and the Prophets of God and His
chosen ones will seek its companionship. With them that soul will freely
converse, and will recount unto them that which it hath been made to endure in
the path of God, the Lord of all worlds. If any man be told that which hath
been ordained for such a soul in the worlds of God, the Lord of the throne on
high and of earth below, his whole being will instantly blaze out in his great
longing to attain that most exalted, that sanctified and resplendent station. .
. . The nature of the soul after death can never be described, nor is it meet
and permissible to reveal its whole character to the eyes of men.
(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh,
LXXXI, pp. 155-156)
13.
Know thou, of a truth, that if the
soul of man hath walked in the ways of God, it will, assuredly, return and be
gathered to the glory of the Beloved. By the righteousness of God! It shall
attain a station such as no pen can depict, or tongue describe. The soul that
hath remained faithful to the Cause of God, and stood unwavering firm in His
Path shall, after his ascension, be possessed of such power that all the worlds
which the Almighty hath created can benefit through him. Such a soul provideth,
at the bidding of the Ideal King and Divine Educator, the pure leaven that
leaveneth the world of being, and furnisheth the power through which the arts
and wonders of the world are made manifest. Consider how meal needeth leaven to
be leavened with. Those souls that are the symbols of detachment are the leaven
of the world. Meditate on this, and be of the thankful.
(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh,
LXXXII, p. 161)
14.
"How does one look forward to
the goal of any journey? With hope and with expectation. It is even so with the
end of this earthly journey. In the next world, man will find himself freed
from many of the disabilities under which he now suffers. Those who have passed
on through death have a sphere of their own. It is not removed from ours; but
it is sanctified from what we call ‘time and place.’ Time with us is measured
by the sun. When there is no more sunrise, and no more sunset, that kind of
time does not exist for man. Those
who have ascended have different attributes from those who are still on earth,
yet there is no real separation.
(‘Abdu’l-Bahá: ‘Abdu’l-Bahá in London, p. 96)
15.
Consider the aim of creation: is
it possible that all is created to evolve and develop through countless ages
with this small goal in view-a few years of a man's life on earth? Is it not
unthinkable that this should be the final aim of existence? The mineral evolves
till it is absorbed in the life of the plant, the plant progresses till finally
it loses its life in that of the animal; the animal, in its turn, forming part
of the food of man, is absorbed into human life. Thus, man is shown to be the
sum of all creation, the superior of all created beings, the goal to which
countless ages of existence have progressed. At the best, man spends four-score
years and ten in this world-a short time indeed! Does a man cease to exist when
he leaves the body? If his life comes to an end, then all the previous
evolution is useless, all has been for nothing! Can one imagine that Creation
has no greater aim than this? The soul is eternal, immortal. Materialists say,
'Where is the soul? What is it? We cannot see it, neither can we touch it'.
This is how we must answer them: However much the mineral may progress, it
cannot comprehend the vegetable world. Now, that 1ack of comprehension does not
prove the non-existence of the plant! To however great a degree the plant may
have evolved, it is unable to understand the animal world; this ignorance is no
proof that the animal does not exist! The animal, be he never so highly
developed, cannot imagine the intelligence of man, neither can he realize the
nature of his soul. But, again, this does not prove that man is without
intellect, or without soul. It only demonstrates this, that one form of
existence is incapable of comprehending a form superior to itself. This flower
may be unconscious of such a being as man, but the fact of its ignorance does
not prevent the existence of humanity. In the same way, if materialists do not
believe in the existence of the soul, their unbelief does not prove that there
is no such realm as the world of spirit. The very existence of man's
intelligence proves his immortality; moreover, darkness proves the presence of
light, for without light there would be no shadow. Poverty proves the existence
of riches, for, without riches, how could we measure poverty? Ignorance proves
that knowledge exists, for without knowledge how could there be ignorance?
Therefore the idea of mortality presupposes the existence of immortality-for if
there were no Life Eternal, there would be no way of measuring the life of this
world! If the spirit were not immortal, how could the Manifestations of God
endure such terrible trials? Why did Christ Jesus suffer the fearful death on
the cross?. Why did Muhammad bear persecutions? Why did the Báb make the
supreme sacrifice and why did Bahá’u’lláh pass the years of his life in prison?
Why should all this suffering have been, if not to prove the everlasting life
of the spirit?
(‘Abdu’l-Bahá: Paris Talks, pp. 92-93)
16.
Both before and after putting off
this material form there is progress in perfection but not in state. So beings
are consummated in perfect man. There is no other being higher than a perfect
man. But man when he has reached this state can still make progress in
perfections but not in state because there is no state higher than that of a
perfect man to which he can transfer himself. He only progresses in the state
of humanity, for the human perfections are infinite. Thus, however learned a
man may be, we can imagine one more learned. Hence, as the perfections of
humanity are endless, man can also make progress in perfections after leaving
this world.
(‘Abdu’l-Bahá: Some Answered Questions, p. 237)
17.
Question.-Through
what means will the spirit of man-that is to say, the rational soul-after
departing from this mortal world, make progress ? Answer.-The progress
of man's spirit in the divine world, after the severance of its connection with
the body of dust, is through the bounty and grace of the Lord alone, or through
the intercession and the sincere prayers of other human souls, or through the
charities and important good works which are performed in its name.
(‘Abdu’l-Bahá: Some Answered Questions, p. 240)
18.
Question.-What
is the condition of children who die before attaining the age of discretion or
before the appointed time of birth? Answer. -These infants are under the
shadow of the favor of God; and as they have not committed any sin and are not
soiled with the impurities of the world of nature, they are the centers of the
manifestation of bounty, and the Eye of Compassion will be turned upon them.
(‘Abdu’l-Bahá: Some Answered Questions, p. 240)
19.
The wealth of the other world is
nearness to God. Consequently, it is certain that those who are near the Divine
Court are allowed to intercede, and this intercession is approved by God. But
intercession in the other world is not like intercession in this world. It is
another thing, another reality, which cannot be expressed in words. If a
wealthy man at the time of his death bequeaths a gift to the poor and
miserable, and gives a part of his wealth to be spent for them, perhaps this
action may be the cause of his pardon and forgiveness, and of his progress in
the Divine Kingdom. Also a father and mother endure the greatest troubles and
hardships for their children; and often when the children have reached the age
of maturity, the parents pass on to the other world. Rarely does it happen that
a father and mother in this world see the reward of the care and trouble they
have undergone for their children. Therefore, children, in return for this care
and trouble, must show forth charity and beneficence, and must implore pardon
and forgiveness for their parents. So you ought, in return for the love and
kindness shown you by your father, to give to the poor for his sake, with
greatest submission and humility implore pardon and remission of sins, and ask
for the supreme mercy. It is even possible that the condition of those who have
died in sin and unbelief may become changed--that is to say, they may become
the object of pardon through the bounty of God, not through His justice--for
bounty is giving without desert, and justice is giving what is deserved. As we
have power to pray for these souls here, so likewise we shall possess the same
power in the other world, which is the Kingdom of God. Are not all the people
in that world the creatures of God? Therefore, in that world also they can make
progress. As here they can receive light by their supplications, there also
they can plead for forgiveness and receive light through entreaties and
supplications. Thus as souls in this world, through the help of the
supplications, the entreaties and the prayers of the holy ones, can acquire development,
so is it the same after death. Through their own prayers and supplications they
can also progress, more especially when they are the object of the intercession
of the Holy Manifestations
(Abdu’l-Bahá: Some Answered Questions, pp. 231-232)
20.
As to the soul of man after death,
it remains in the degree of purity to which it has evolved during life in the
physical body, and after it is freed from the body it remains plunged in the
ocean of God's Mercy. The soul does not evolve from degree to degree as a
law-it only evolves nearer to God, by the Mercy and Bounty of God.
(‘Abdu’l-Bahá: Paris Talks, p. 66)
4. Health and Healing
21.
Do not neglect medical treatment
when it is necessary, but leave it off when health has been restored. Treat
disease through diet, by preference, refraining from the use of drugs; and if
you find what is required in a single herb, do not resort to a compounded
medicament....Abstain from drugs when the health is good, but administer them
when necessary.-
(‘Abdu’l-Bahá: The Divine Art of Living, pp. 53-54)
22.
"Whenever ye fall ill, refer
to competent physicians. Verily, we have not abolished recourse to material
means, rather have We affirmed it through this Pen which God hath made the
Dawning Place of His luminous and resplendent Cause."
(Bahá’u’lláh: Selections from Bahá'í Writings on Some Aspects
of Health and Healing, p. 1)
Or, (Bahá’u’lláh: The
Throne of the Inner Temple, p. 22)
23.
What ever the competent physicians
or surgeons prescribe for a patient should be accepted and complied with."
(ibid.)
(Bahá’u’lláh: The Throne of the Inner Temple, p. 23)
24.
O BEFRIENDED STRANGER! The candle
of thine heart is lighted by the hand of My power, quench it not with the
contrary winds of self and passion. The healer of all thine ills is remembrance
of Me, forget it not. Make My love thy treasure and cherish it even as thy very
sight and life.
(Bahá’u’lláh: The Hidden Words of Bahá’u’lláh, Persian #32,
p. 33)
25.
Although ill health is one of the
unavoidable conditions of man, truly it is hard to bear. The bounty of good health is the
greatest gift of all gifts.
(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá,
p. 151)
26.
"If the health and well-being
of the body be expended in the path of the Kingdom, this is very acceptable and
praiseworthy; and if it is expended to the benefit of the human world in
general - even though it be to their material benefit and be a means of doing
good - that is also acceptable. But if the health and welfare of man be spent
in sensual desires, in a life on the animal plane, and in devilish pursuits -
then disease is better than such health; nay, death itself is preferable to
such a life. If thou art desirous of health, wish thou health for serving the
Kingdom. I hope thou mayest attain a perfect insight, an inflexible resolution,
a complete health and spiritual and physical strength in order that thou mayest
drink from the fountain of eternal life and be assisted by the spirit of divine
confirmation."
('Abdu'l-Bahá: Bahá'í World Faith, p. 376) Or,
(Bahá’u’lláh: The Throne of the Inner Temple, p. 20)
27.
“Looking after one’s health is
done with two intentions. Men may
take good care of his body for the purpose of satisfying his personal
wishes. Or , he may look after his
health with the good intention of serving mankind. The latter is most
commendable.
('Abdu'l-Bahá: The Throne of the Inner Temple, p. 19)
28.
"O maid-servant of God, there
are two kinds of disease, spiritual and physical. Physical diseases are cured
by medicine and the essence of shrubs and plants. Diseases which are caused by
the emotions of the mind are cured by the power of the spirit of man. But the
power of the divine spirit dominates all the bodily ailments and those of the
mind. When the spirit of man is confirmed and assisted by the confirmations of
the Holy Spirit, then it wm show its effect in every condition in the world of
existence.
('Abdu'l-Bahá: The Throne of the Inner Temple, p. 75)
29.
"Illness caused by physical
accident should be treated with medical remedies; those which are due to
spiritual causes disappear through spiritual means. Thus an illness caused by
affliction, fear, nervous impressions, will be healed by spiritual rather than
by physical treatment. Hence, both kinds of remedies should be considered.
Moreover, they are not contradictory, and thou shouldst accept the physical
remedies as coming from the mercy and favour of God, Who hath revealed and made
manifest medical science so that His servants may profit from this kind of
treatment also. Thou shouldst give
equal attention to spiritual treatments, for they produce marvelous effects.
('Abdu'l-Bahá: The Throne of the Inner Temple, pp. 75-76)
5. Attitudes towards Life & Death
30.
O SON OF BElNG! Bring thyself to
account each day ere thou art summoned to a reckoning; for death, unheralded,
shall come upon thee and thou shall be called to give account for thy deeds.
(Bahá’u’lláh: The Hidden Words of Bahá’u’lláh, Arabic #31,
p. 11)
31.
O SON OF THE SUPREME! I have made
death a messenger of joy to thee. Wherefore dost thou grieve? I made the light
to shed on thee its splendor. Why dost thou veil thyself therefrom?
(Bahá’u’lláh: The Hidden Words of Bahá’u’lláh, Arabic #32,
p. 11)
32.
Though willing to share to the
utmost the temporal benefits and the fleeting joys which this earthly life can
confer, though eager to participate in whatever activity that conduces to the
richness, the happiness and peace of that life, they can, at no time, forget
that it constitutes no more than a transient, a very brief stage of their
existence, that they who live it are but pilgrims and wayfarers whose goal is
the Celestial City, and whose home the Country of never-failing joy and
brightness.
(Letter written on behalf of Shoghi Effendi, 3/11/36: Bahá’í
World, Vol. XVIII, p. 592)
1. "Blessed
is he who in the prime of his youth and heyday of his life will arise to serve
the Cause of the Lord of the beginning and the end, and adorn his heart with
his love. The manifestation of such a grace is greater than the creation of the
heavens and of the earth.”
(Bahá'u'lláh: Unrestrained
as the Wind, x)
2. "The
endurance of youth under arduous conditions, their vitality and vigour, and
their ability to adapt themselves to local situations, to meet new challenges,
and to impart their warmth and enthusiasm to those they visit, combined [sic]
with the standard of conduct upheld by Bahá'í Youth, make them potent
instruments for the execution of the contemplated projects.
"Indeed
through these distinctive qualities they can become the spearhead of any
enterprise and the driving force of any undertaking in which they participate,
whether local or national. Our expectant eyes are fixed on Bahá’í youth.”
(From the Universal House of Justice to National Spiritual
Assemblies, 5/25/75: Lights of Guidance,
p. 507)
3. This
Cause, although it embraces with equal esteem all ages, has a special message
and mission for the youth of your generation. It is their charter for their
future, their hope, and their guarantee of better days to come. Therefore, the
Guardian is especially happy that the young Bahá’ís are active in the pioneer
work.
(Letter on behalf of Shoghi Effendi to an individual believer, 6/16/42:
Lights of Guidance, p. 507)
4. "He
feels that the youth, in particular, must constantly and determinedly strive to
exemplify a Bahá’í life. In the world around us we see moral decay,
promiscuity, indecency, vulgarity, and bad manners. The Bahá’í young people
must be the opposite of these things, and by their chastity, their uprightness,
their decency, their consideration and good manners, attract others, old and
young, to the Faith. The world is tired of words, it wants example, and it is
up to the Bahá’í youth to furnish it."
(Letter on behalf of Shoghi Effendi to youth at Green Acre Summer
School, 9/19/46: Lights of Guidance,
p. 507)
5. “...From
the beginning of the Bahá’í Era, youth have played a vital part in the
promulgation of God's Revelation. The Báb Himself was but twenty-five years old
when He declared His Mission, while many of the Letters of the Living were even
younger. The Master, as a very young man, was called upon to shoulder heavy responsibilities
in the service of His Father in Iraq and Turkey; and His brother, he Purest
Branch, yielded up his life to God in the Most Great Prison at the age of
twenty-two that the servants o God might 'be quickened and all that dwell on
earth be united.' Shoghi Effendi was a student at Oxford when called to the
throne of his Guardianship and many of the Knights of Bahá’u’lláh, who won imperishable fame during the Ten Year
Crusade, were young people. Let it, therefore, never be imagined that youth
must await their years of maturity before they can render invaluable services
to the Cause of God."
(From the Universal House of Justice to Bahá’í Youth in Every Land
6/10/66: Lights of Guidance, p. 513)
6. "Young
men and women in the Faith must be deep and thoughtful scholars of its
teachings, so that they can teach in a way that will convince people that all
the problems facing them have a remedy. "They must grasp the
administration, so that they can wisely and efficiently administer the
ever-growing affairs of the Cause; and they must exemplify the Bahá’í way of
living…"
(Letter written on behalf of Shoghi Effendi to an individual
believer, 5/12/44: Lights of Guidance,
p. 509)
7. "The
Cause needs more Bahá’í scholars, people who not only are devoted to it and
believe in it and are anxious to tell others about it, but also who have a deep
grasp of the Teachings and their significance and who can correlate its beliefs
with the current thoughts and problems of the people of the world. The Cause
has the remedy for all the world’s ills. The reason why more people don't
accept it is because the Bahá’ís are not always capable of presenting it to
them in a way that meets the immediate needs of their minds. Young Bahá’ís like
yourself must prepare themselves to really bring the Message to their
generation who needs it so desperately and who can understand the language it
speaks so well. He would advise you among other books to study the Talks of
‘Abdu’l-Bahá, as His method of approaching the mind of the public cannot be
surpassed...He also advises you to develop yourself as a public speaker so you
will be increasingly able to teach the Cause..."
(Letter from Shoghi Effendi to an individual believer, l0/21/43: Lights of Guidance, p. 515)
8. "It
is to the youth the Guardian is today eagerly looking, and it is upon their
shoulders that he is laying all the responsibility for the promotion of the
Faith. Theirs is the opportunity to arise and serve to their utmost this great
Cause of God."
(Letter written on behalf of the Guardian to the Bahá’í Youth of
India, 6/6/33: Lights of Guidance, p.
509)
9. "The
present condition of the world, its economic instability, social dissensions,
political dissatisfaction and international distrust should awaken the Youth
from their slumber and make them inquire what the future is going to bring. It
is surely they who will suffer most if some calamity sweeps over the world.
They should therefore open their eyes to the existing conditions, study the
evil forces that are at work and then with a concerted effort arise and bring
about the necessary reforms---reforms that shall contain within their scope the
spiritual as well as the social and political phase of human life."
(Letter written on behalf of the Guardian to an individual
believer, 3/13/32: Lights of Guidance,
p. 508)
10. "Teaching
the youth, like teaching this Divine Revelation to anyone else, is a very
subtle problem. The people of the world are submerged in an atmosphere, which
is the very antithesis, morally, of the Bahá’í atmosphere; we must teach them.
If we are too strict in the beginning most---not all---types will be rebuffed
and veer away from what they might otherwise be led to accept. On the other
hand, we don't want Bahá’ís who do not seriously try to live up to the
Teachings. We must therefore use great tact and challenge strong souls and lead
weak souls."
(Letter on behalf of Shoghi Effendi to an individual believer,
8/7/50: Lights of Guidance, p. 512)
11. "The
first, the heartwarming upsurge of Bahá’í youth, has changed the face of
teaching work; impenetrable barriers have been broken or over passed by eager
teams of young Bahá’ís, dedicated and prayerful, presenting the Divine Message
in ways acceptable to their own generation from which it has spread and is
spreading throughout the social structure. The entire Bahá’í world has been
thrilled by this development. Having rejected the values and standards of the
old world, Bahá’í Youth are eager to learn and adapt themselves to the
standards of Bahá’u’lláh and so to offer the Divine Programme to fill the gap
left by the abandonment of the old order.”
(Message from the Universal House of Justice to the Bahá’ís of the
World, Ridvan, 1973: Lights of Guidance,
p. 514)
12. “...These
expectations reinforce the immediate, vast opportunities begging our attention.
To visualize, however imperfectly, the challenges that engage us now, we have
only to reflect, in the light of our sacred Writings, upon the confluence of
favorable circumstances brought about by the accelerated unfolding of the
Divine Plan over nearly five decades, by the untold potencies of the spiritual drama
being played out in Iran, and by the creative energy stimulated by awareness of
the approaching end of the twentieth century. Undoubtedly, it is within your
power to contribute significantly to shaping the societies of the coming
century; youth can move the world."
(Message from the Universal House of Just ice to the Bahá’í Youth
of the World, l/3/84: Unrestrained as the
Wind, p. 183)
13. "A
very great responsibility for the future peace and well being of the world is
borne by the youth of today. Let the Bahá’í youth by the power of the Cause
they espouse be the shining example for their companions."
(From letter from the Universal House of Justice to the National
Spiritual Assembly of the United States, 4/15/65: Lights of Guidance, p. 517)
14. "What
promises He gave us all regarding the future of the Cause in that Land at the
close of almost every supplication I read to Him! Let me state, straightway,
the most emphatic, the most inspiring of them all. These are His very words,
that still keep ringing in my ears:---'Japan will turn ablaze! Japan is endowed
with a most remarkable capacity for the spread of the Cause of God! Japan, with
(another country whose name He stated but bade us conceal it for the present)
will take the lead in the spiritual reawakening of the peoples and nations that
the world shall soon witness!' On another occasion,---how vividly I recall
it!---as He reclined on His chair, with eyes closed and with bodily fatigue, He
waved His hand and uttered vigorously and cheerfully these words in the
presence of His friends:---'Here we are seated calm, quiet and inactive, but
the Hand of the Unseen is ever active and triumphant in lands, even as distant
as Japan. '"
(From letter from Shoghi Effendi to the Bahá’ís in Japan, 1/26/22:
Japan Will Turn Ablaze!, p. 58)
15. Bahá’í
youth should be encouraged to think of their studies and of their training for
a trade or profession as part of their service to the Cause of God and in the
context of a life-time that will be devoted to advancing the interests of the
Faith.
"At
the same time, during their years of study, youth are often able to offer
specific periods of weeks or months, or even of a year or more, during which
they can devote themselves to travel teaching or to serving the Bahá’í
community in other ways, such as conducting children’s classes in remote
villages. They should be encouraged to offer such service, which will in itself
be admirable experience for the future and the National Assembly should
instruct an appropriate committee to receive such offers and to organize their
implementation so as to derive the greatest possible advantage from them."
(From the Universal House of Justice to all National Spiritual
Assemblies, Naw-Ruz, 1974: Lights of
Guidance, pp. 512-513)
16. “How
to attain spirituality is indeed a question to which every young man and woman
must sooner or later try to find a satisfactory answer. It is precisely because
no such satisfactory answer has been given or found, that the modern youth
finds itself bewildered, and is being consequently carried away by the
materialistic forces that are so powerfully undermining the foundations of
man’s moral and spiritual life...It is this condition so sadly morbid, into
which society has fallen, that religion seeks to improve and transform.
"For
the core of religious faith is that mystic feeling which unites man with God.
This state of spiritual communion can be brought about and maintained by means
of meditation and prayer. And this is the reason why Bahá’u’lláh has so much
stressed the importance of worship.
"It
is not sufficient for a believer merely to accept and observe the teachings. He
should, in addition, cultivate the sense of spirituality which he can acquire
chiefly by means of prayer...”
“The
believers, particularly the young ones, should therefore fully realize the
necessity of praying. For prayer is absolutely indispensable to their inner
spiritual development, and this, as already stated, is the very foundation and
purpose of the religion of God."
(Letter from the Guardian to an Individual believer, 12/8/35: Lights of Guidance, p. 510)
17. "You
who are at present in your teens, or twenties, must realize that tomorrow, to a
large extent, the burden of the Cause will rest on your shoulders; you will
have to be the administrators teachers and teachers and scholars of the Faith.
Now is the time to prepare yourselves for your future duties.
"He
hopes you will study the teachings deeply, their spiritual, moral, and
administrative precepts, and at the same time take as active a part as possible
in the life of your respective Bahá’í communities."
(Letter written on behalf of Shoghi Effendi: Lights of Guidance, p. 511)
18. "Bahá’u’lláh has stated quite clearly in His Writings the
essential requisites for our spiritual growth, and these are stressed again and
again by ‘Abdu’l-Bahá in His talks and Tablets. One can summarize them briefly
in this way:
1. The
recital each day of one of the Obligatory Prayers with pure-hearted devotion.
2. The
regular reading of the, Sacred Scriptures, specifically at least each morning
and evening, with reverence, attention and thought.
3. Prayerful
meditation on the teachings, so that we may understand them more deeply,
fulfill them more faithfully, and convey them more accurately to others.
4. Striving
every day to bring our behavior more into accordance with the high standards
that are set forth in the teachings.
5. Teaching
the Cause of God.
6. Selfless
service in the work of the Cause and in the carrying on of our trade or
profession.
“...It is striking how private and personal the most fundamental
spiritual exercises of prayer and meditation are in the Faith. Bahá’ís do, of
course, have meetings for devotions, as in the Mashriqu'l-Adhkar or at Nineteen
Day Feasts, but the daily obligatory prayers are ordained to be said in the
privacy of one's chamber, and meditation on the Teachings is, likewise, a private
individual activity, not a form of group therapy..."
(Letter from the Universal House of Justice to an European
National Spiritual Assembly: Irish Bahá’í News, “New Day”, No. 41,
Nov/Dec, 1983)
Arise, Bahá’í Youth!
19. "We sincerely hope that the forefront of pioneers, the
Bahá’í youth will arise for the sake of God and, through their driving force,
their ability to endure inhospitable and arduous conditions and their
contentment with the bare necessities of life, they will offer an inspiring
example to the peoples and communities they set out to serve, will exert an
abiding influence on their personal lives, and will promote with distinction
the vital interests of God’s Cause at this crucial stage in the fortunes of the
Plan."
(Letter from the Universal House of Justice, 3/25/75: Lights of Guidance, p. 514)
20. "The
activities, hopes and ideals of the Bahá’í Youth in America, as well as in all
other parts of the world are close and dear to my heart. Upon them rests the
supreme and challenging responsibility to promote the interests of the Cause of
God in the days to come, to co-ordinate its worldwide activities, to extend its
scope, to safeguard its integrity, to exalt its virtues, define its purpose,
and translate its ideals and aims into memorable and abiding achievements.
Theirs is a mighty task, at once holy, stupendous and enthralling. May the
spirit of Bahá’u’lláh protect, inspire and sustain them in the prosecution of
their divinely-appointed task!"
(Shoghi Effendi, postscript to letter dated 10/26/32 to an
individual believer: Unrestrained as the
Wind, p. 83)
21. "It
is on young and active Bahá’ís like you, that the Guardian centers all his
hopes for the future progress and expansion of the Cause, and it is on their
shoulders that he lays the responsibility for the upkeep of the spirit of
selfless service among their fellow-believers. Without that spirit no work can
be successfully achieved. With it triumph, though hardly won is but inevitable.
You should therefore try all your best to carry aflame within you the torch of
faith, for through it you will surely find guidance, strength and eventual
success.
"...every
one of them is able, In his own measure, to deliver the Message...Everyone is a
potential teacher. He has only to use what God has given him and thus prove
that he is faithful to his trust."
(Letter written on behalf of Shoghi Effendi, 9/1/33: Unrestrained as the Wind, p. 83)
22. "This
generation of Bahá’í youth enjoys a unique distinction. You will live your
lives in a period when the forces of history are moving to a climax when
mankind will see the establishment of the Lesser Peace, and during which the
Cause of God will play an increasingly prominent role in the reconstruction of
human society. It is you who will be called upon in the years to come to stand
at the helm of the Cause in the face of conditions and developments, which can,
as yet, scarcely be imagined...
“...Now
is an opportunity to awaken the interest, set afire the hearts and enlist the
active support of young people of every nation, class and creed in that
continent. The key to success in this endeavor is, firstly, to deepen your
understanding of the Teachings of the Cause so that you will be able to apply
them to the problems of individuals and society, and explain them to your peers
in ways that they will understand and welcome; secondly, to strive to model
your behavior in every way after the high standards of honesty,
trustworthiness, courage, loyalty, forbearance, purity and spirituality set
forth in the Teachings; and, above all, to live in continual awareness of the
presence and all-conquering power of Bahá’u’lláh, which will enable you to
overcome every temptation and surmount every obstacle."
(The Universal House of Justice, letter dated 7/4/83 to European
Youth Conference, Innsbruck, Austria: Unrestrained
as the Wind, p. 85)
23. "...He
quite agrees...that the dangers facing the modern youth are becoming
increasingly grave, and call for immediate solution. But as experience clearly
shows, the remedy to this truly sad and perplexing situation is not to be found
in traditional and ecclesiastical religion. The dogmatism of the church has
been discarded once for all. What can control youth and save it from the
pitfalls of the crass materialism of the age is the power of a genuine,
constructive and living Faith such as the one revealed to the world by
Bahá’u’lláh. Religion, as in the past is still the world’s sole hope, but not
that form of religion, which our ecclesiastical leaders strive vainly to
preach. Divorced from true religion, morals lose their effectiveness and cease
to guide and control man’s individual and social life. But when true religion
is combined with true ethics, then moral progress becomes a possibility and not
a mere ideal.
"The
need of our modern youth is for such a type of ethics founded on pure religious
faith. Not until these two are rightly combined and brought into full action
can there be any hope for the future of the race."
(Letter written on behalf of the Guardian to an individual
believer, 4/17/26: Lights of Guidance,
pp. 511-512)
24. "If
the Bahá’ís want to be really effective in teaching the Cause they nee to be
much better informed and able to discuss intelligently, intellectually, the
present condition of the world and its problems. We need Bahá’í scholars, not
only people far, far more deeply aware of what our teachings really are, but
also well read and well educated people, capable of correlating our teachings
to the current thoughts of the leaders of society.
"We
Bahá’ís should, in other words arm our minds with knowledge in order to better
demonstrate to, especially, the educated classes, the truths enshrined in our
Faith."
(Letter written on behalf of Shoghi Effendi to an individual
believer, 7/5/49: Importance of Deepening, p. 49)
25. "The
Universal House of Justice regards Bahá’í scholarship as of great potential
importance for the development and consolidation of the Bahá’í community as it
emerges from obscurity."
(Letter written on behalf of the Universal House of Justice to an
individual believer, 1/3/79: Unrestrained
as the Wind, p. 59)
26. "Moreover,
while aiming at mastering the unifying concepts and swiftly advancing
technologies of this era of communications, they can, indeed they must also
guarantee the transmittal to the future of those skills which will preserve the
marvelous, indispensable achievements of the past. The transformation which is
to occur in the functioning of society will certainly depend to a great extent
on the effectiveness of the preparations the youth make for the world they
inherit."
(From the Universal House of Justice to the Bahá’í Youth of the
World, 5/8/85: Unrestrained as the Wind,
pp 187-188)
27. "The obligation to teach is essentially the
responsibility of young believers. Their training should therefore be directed
in such a way as to make them competent teachers. It is for this very purpose
that Bahá’í summer schools, which constitute the very basis upon which the
Bahá’í universities of the future will be established, should be widely
attended by young believers.”
(Letter written on behalf of Shoghi Effendi, 5/15/36: Unrestrained as the Wind, pp. 83-84)
28. "Shall I continue my education, or should I pioneer now?
Undoubtedly this same question is in the mind of every young Bahá’í wishing to
dedicate his life to the advancement of the Faith. There is no stock answer,
which applies to all situations; the beloved Guardian gave different answers to
different individuals on this question. Obviously circumstances vary with each
individual case. Each individual must decide how he can best serve the Cause.
In making this decision it will be helpful to weigh the following factors:
Upon
becoming a Bahá’í one’s whole life is, or should become devoted to the progress
of the Cause of God, and every talent or faculty he possesses is ultimately
committed to this overriding life objective. Within this framework he must
consider among other things, whether by continuing his education now he can be
a more effective pioneer later, or alternatively whether urgent need for
pioneers, while possibilities for teaching are open outweighs an anticipated
increase in effectiveness. This is not an easy decision, since oftentimes the
spirit, which prompts the pioneering offer, is more important than one's
academic attainments.
One's
liability for military service may be a factor in timing the offer of pioneer
service.
One
may have outstanding obligations to others, including those who may be
dependent on him for support.
It
may be possible to combine a pioneer project with a continuing educational program.
Consideration may also be given to the possibility that a pioneering
experience, even though it interrupts the formal educational program, may prove
beneficial in the long run in that studies would later be resumed with a more
mature look.
The
urgency of a particular goal which one is especially qualified to fill and for
which there are no other offers.
The
fact that the need for pioneers will undoubtedly be with us for many
generations to come, and that therefore there will be many calls in future for
pioneering service.
The
principle of consultation also applies. One may have the obligation to consult
others, such as one’s parents, one’s Local and National Assemblies, and the
pioneering committees.
Finally,
bearing in mind the principle of sacrificial service and the unfailing promises
Bahá’u’lláh ordained for those who arise to serve His Cause, one should pray
and meditate on what his course of action will be. Indeed, it often happens
that the answer will be found in no other way.
We
assure the youth that we are mindful of the many important decisions they must
make as they tread the path of service to Bahá’u’lláh. We will offer our ardent
supplications at the Holy Threshold that all will be divinely guided and that
they will attract the blessings of the All-Merciful."
(From the Universal House of Justice to Bahá’í Youth in Every
Land, l0/9/68: Unrestrained as the Wind,
pp. 106-l07)
Chapter
4: Youth and Education
1. "Man is even as steel, the essence of which is hidden;
through admonition and explanation, good counsel and education, that essence
will be brought to light. If, however, he be allowed to remain in his original
condition, the corrosion of lusts and appetites will effectively destroy
him."
(Bahá’u’lláh: Bahá’í
Education, p.5)
2. “Man is the supreme Talisman. Lack of a proper education hath,
however, deprived him of that which he doth inherently possess. Through a word
proceeding out of the mouth of God he was called into being; by one word more
he was guided to recognize the Source of his education; by yet another word his
station and destiny were safeguarded. The Great Being saith: Regard man as a
mine rich in gems of inestimable value. Education can, alone, cause it to
reveal its treasures, and enable mankind to benefit therefrom."
(Bahá’u’lláh: Gleanings from
the Writings of Bahá’u’lláh, CXXII, pp. 259-260)
3. " . . . education is of three kinds: material, human and
spiritual. Material education is concerned with the progress and development of
the body, through gaining its sustenance, its material comfort and ease. This
is common to animals and man.
"Human
education signifies civilization and progress - - -that is to say, government
administration, charitable works, trades, arts and handicrafts, sciences, great
inventions and discoveries and
elaborate institutions, which are the activities essential to man
as distinguished from the animal.
"Divine
education is that of the Kingdom of God: it consists of acquiring divine
imperfections, and this is true education; for in this state man becomes the
focus of divine blessings, the manifestation of the words, `Let Us make man in
Our image and after Our likeness. `
This is the goal of the world of humanity.
(‘Abdul-Bahá: Some Answered
Questions, p.8)
4. "Training in morals and good conduct is far more important
than book learning. A child that is cleanly, agreeable, of good character,
well-behaved---even though he be ignorant---is preferable to a child that is
rude, unwashed, ill-natured, and yet deeply versed in all the sciences and
arts. The reason for this is that the child who conducts himself well, even
though he be ignorant, is of benefit to others while an ill-natured, ill-behaved
child is corrupted and harmful to others even though he be learned. If,
however, the child is trained to be both learned and good, the result is light
upon light." (‘Abdul-Bahá: Selections from the Writings of ‘Abdul-Bahá,
pp. 135-136)
5. “The Cause is such that we can serve it no matter what our
profession may be. The only necessity is that we be spiritually minded and not
be guided by purely material considerations. We should also not let our studies
detain us from deepening our knowledge of the literature of the Cause."
(Letter written on behalf of Shoghi Effendi, 11/9/31: Importance
of Deepening, p. 30)
6. “Although to acquire the sciences and arts is the greatest
glory of mankind that is so only on condition that men`s river flow into the
mighty sea, and draw from God’s ancient source His inspiration. When this
cometh to pass then every teacher is a shoreless ocean, every pupil a prodigal
fountain of knowledge. If then, the pursuit of knowledge lead to the beauty of
Him Who is the object of all knowledge, how excellent that goal; but if not, a
mere drop will perhaps shut a man off from flooding grace, for with learning
cometh arrogance and pride, and
it bringeth on error and indifference to God."
(‘Abdu’l-Bahá: Selections
from the Writings of ‘Abdul-Bahá, p. 110)
7. “The source of all
learning is the knowledge of God, exalted be His glory and this cannot be
attained save through the knowledge of His Divine Manifestation.
(Bahá’u’lláh: Tablets of
Bahá’u’lláh, p. 156)
8. "All that the sages and mystics have said or written have
never exceeded, nor can they ever hope to exceed, the limitations to which
man’s finite mind hath been strictly subjected. To whatever heights the mind of
the most exalted of men may soar, however great the depths of which the
detached and understanding heart can penetrate, such mind and heart can never
transcend that which is the creature of their own conceptions and the product
of their own thoughts. The meditations of the profoundest thinker, the
devotions of the holiest of saints, the highest expressions of praise from
either human pen or tongue, are but a reflection of that which hath been
created within themselves, through the revelation of the Lord, their
God...Every attempt which, from the beginning that hath no beginning, hath been
made to visualize and know God is limited by the exigencies of His own
creation. . ."
(Baha`u`llah: Gleanings from the Writings of Bahá’u’lláh,
CXLVIII, pp. 317-318)
9. “The newly born babe of that Day excels the wisest and most
venerable men of this time, and the lowliest and most unlearned of that period
shall surpass in understanding the most erudite and accomplished divines of
this age."
(The Báb's words to the Letters of the Living, Dawnbreakers, p. 65)
10. “Knowledge is as wings to man’s life, and a ladder for his
ascent. Its acquisition is incumbent upon everyone. The knowledge of such
sciences, however, should be acquired as can profit the peoples of the earth,
and not those which begin with words and end with words."
(Bahá’u’lláh Tablets of
Bahá’u’lláh, pp. 51-52)
11. “ Strain every nerve to acquire both inner and outer
perfections, for the fruit of the human tree hath ever been and will ever be
perfections both within and without. It is not desirable that a man be left
without knowledge or skills, for he is then but a barren tree. Then, so much as
capacity and capability allow, ye needs must deck the tree of being with fruits
such as knowledge, wisdom, spiritual perception and eloquent speech.
(Bahá’u’lláh: Excellence in All Things, pp. 1-2)
12. "It is incumbent upon the children to exert themselves to
the utmost in acquiring the art of reading and writing. Writing skills that
will provide for urgent needs will be enough for some; and then it is better
and more fitting that they should spend their time in studying those branches
of knowledge which are of use.
“As
for what the Supreme Pen hath previously set down, the reason is that in every
art and skill. God loveth the highest perfection.”
(Bahá’u’lláh: Excellence in
All Things, p. 2)
13. "It is incumbent upon Bahá’í children to surpass other
children in the acquisition of sciences and arts, for they have been cradled in
the grace of God.
"Whatever
other children learn in a year, let Bahá’í children learn in a month. The heart
of ‘Abdu’l-Bahá longeth, in its love, to find that Bahá’í young people, each
and all, are known throughout the world for their intellectual attainments.
There is no question but that they will exert all their efforts, their
energies, their sense of pride, to acquire the sciences and arts."
(‘Abdu’l-Bahá: Selections
from the Writings of ‘Abdul-Bahá p. 141)
14. " There is a power in this Cause ---a mysterious
power---far, far, far away from the ken of men and angels; that invisible power
is the cause of all these outward activities. It moves the hearts. It rends the
mountains. It administers the complicated affairs of the Cause. It inspires the
friends. It dashes into a thousand pieces all the forces of opposition. It
creates new spiritual worlds. This
is the mystery of the Kingdom of Abha!"
(‘Abdu’l-Bahá: Power of the Covenant, Part I, l)
15. "Wherefore, O loved ones of God! Make ye a mighty effort
till you yourselves betoken this advancement and all these confirmations, and
become focal centers of God's blessings, daysprings of the light of His unity,
promoters of the gifts and graces of civilized life. Be ye in that land
vanguards of the perfections of humankind; carry forward the various branches
of knowledge, be active and progressive in the field of inventions and the
arts. Endeavor to rectify the conduct of men, and seek to excel the whole world
in moral character. While the children are yet in their infancy feed them from
the breast of heavenly grace, foster them in the cradle of all excellence, rear
them in the embrace of bounty. Give them the advantage of every useful kind of
knowledge. Let them share in every new and rare and wondrous craft and art.
Bring them up to work and strive, and accustom them to hardship. Teach them to
dedicate their lives to matters of great import, and inspire them to undertake
studies that will benefit mankind."
(‘Abdu’l-Bahá: Excellence in
All Things, p. 4)
16. "I hope that while you are studying in this college you
may so excel all other students in the various branches of knowledge taught
therein that all of them may testify that the Bahá’í students have another
power, are inspired with another effort, are imbued with a noble ambition, are
stimulated by higher motives and make wider and deeper exertions than others.
If you do not surpass the others, then what distinction will there remain for
you? Therefore, you must strive to be superior to them, so that everyone may
bear testimony to this fact."
"You
must become the shining candles of moral precepts and spiritual ideals and be
the means of illumination of others. Clothe your bodies with the robes of
virtues. Characterize yourselves with the characteristics of the people of
divine morality. Shun all manner of vices as you shun a poisonous snake or a
leper. Let the corps of professors and the students be impressed with the
purity and holiness of your lives so that they may take you as paragons of
worthiness, examples of nobility of nature, observers of the moral laws,
holding in subordination the lower element by the higher spirit, the conquerors
of self and the masters of wholesome, vital forces in all the avenues of life.
Strive always to be at the head of your classes through hard study and true
merit. Be always in a prayerful state and appreciate the value of everything.
Entertain high ideals and stimulate your intellectual and constructive
forces."
“I hope that through the favor and bounty
of the Blessed Beauty, His Holiness the Báb, and the ineffable blessings which
hallow this holy Shrine, the confirmations of the Kingdom of Abha may encircle
you, and that you may be characterized with the shining qualities and brilliant
attributes of the Bahá’í life. May our morality become more defined day by day!
May your faith and assurance be increased day b day! May your attraction to the
Kingdom of Abha be intensified day by day! May your attainment in sciences and
arts become more universal day by day! Perchance, God willing, you may become
perfect and accomplished from every standpoint and be the means of the
enlightenment of Persia."
(From ‘Abdu’l-Bahá to the students who were visiting the Tomb of
the Báb: Star of the West, Vol. 9.
pp. 98-l00)
17. "It is clear that learning is the greatest bestowal of
God; that knowledge and the acquirement thereof is a blessing from Heaven. Thus
is it incumbent upon the friends of God to exert such an effort and strive with
such eagerness to promote divine knowledge, culture and the sciences, that ere
long those who are school children today will become the most erudite of all
the fraternity of the wise. This is a service rendered unto God Himself, and it
is one of His inescapable commandments."
(‘Abdu’l-Bahá: Excellence in
All Things, p. 8)
18. "People today indeed do tend to be very superficial in
their thinking, and it would seem as if the educational systems in use are
sorely lacking in ability to produce a mature mind in a person who has reached
supposedly adult life!"
(Letter written on behalf of Shoghi Effendi, 9/22/48: Lights of Guidance, p. 169)
19. "When studying at school or university Bahá’í youth will
often find themselves in the unusual and slightly embarrassing position of
having a more profound insight into a subject than their instructors. The Teachings
of Bahá’u’lláh throw light on so many aspects of human life and knowledge that
a Bahá’í must learn. . . to weigh the information that is given to him rather
than to accept it blindly. A Bahá’í has the advantage of the Divine Revelation
for this age, which shines like a searchlight on so many problems that baffle
modern thinkers; he must therefore develop the ability to learn everything from
those around him, showing proper humility before his teachers, but always
relating what he hears to the Bahá’í teachings, for they will enable him to
sort out the gold from the dross of human error."
(From the Universal House of Justice to Bahá’í Youth in Every
Land, 6/10/ 66: Wellspring of Guidance,
pp. 95-96)
5.1.
Various Possibilities
20. "The Bahá’í community will need men and women of many
skills and qualifications; for, as it grows in size the sphere of its
activities in the life of society will increase and diversify. Let Bahá’í
youth, therefore consider the best ways in which they can use and develop their
native abilities for the service of mankind and the Cause of God, whether this
be as farmers, teachers, doctors, artisans, musicians, or anyone of the
multitudes of livelihoods that are open to them."
(From the Universal House of Justice to Bahá’í Youth in Every
Land, 6/10/66: Wellspring of Guidance
p. 95)
5.2.
Necessity of Comprehensive Knowledge
21. "The first attribute of perfection is learning and the
cultural attainments of the mind, and this eminent station is achieved when the
individual combines in himself a thorough knowledge of those complex and
transcendental realities pertaining to God, of the fundamental truths of
Qur'anic political and religious law, of the contents of the sacred Scriptures
of other faiths, and of those regulations and procedures which would contribute
to the progress and civilization of this distinguished country. He should in
addition be informed as to the laws and principles, the customs, conditions and
manners, and the material and moral virtues characterizing the statecraft of
other nations, and should be well versed in all the useful branches of learning
of the day, and study the historical records of bygone governments and peoples.
For if a learned individual has no knowledge of the sacred Scriptures and the
entire field of divine and natural, science of religious jurisprudence and the
arts of government and the varied learning of the time and the great events of
history, he might prove unequal to an emergency and this is inconsistent with
the necessary qualification of comprehensive knowledge.
(‘Abdu’l-Bahá: The Secret of
Divine Civilization, pp. 35-36)
22. " When deciding what course of training to follow, youth
can consider acquiring those skills and professions that will be of benefit in
education, rural development, agriculture, economics, technology, health, radio
and in many other areas of endeavor that are so urgently needed in the
developing countries of the world. You can also devote time in the midst of
your studies, or other activities, to travel teaching or service projects in
the Third World."
(Letter from the Universal House of Justice to European Youth
Conference, Innsbruck.)
23. "Praise be to God that this century is the century of
sciences! This cycle is the cycle of reality! The minds have developed; the
thoughts have taken a wider range of vision; intellects have become keener;
emotions have become more sensitized; inventions have transformed the face of
the earth, and this age has acquired a glorious capability for the majestic
revelation of the oneness of the world of humanity."
(‘Abdu’l-Bahá: Lights of
Guidance. p. 456)
24. "In the Bahá’í Cause, arts, sciences and all crafts are
(counted as) worship. The man who makes a piece of notepaper to the best of his
ability, conscientiously, concentrating all his forces on perfecting it, is
giving praise to God. Briefly, all effort and exertion put forth by man from
the fullness of his heart is worship, if it is prompted by the highest motives
and the will to do service to humanity. This is worship: to serve mankind and
to minister to the needs of the people. Service is prayer. A physician
ministering to the sick, gently, tenderly, free from prejudice and believing in
the solidarity of the human race is giving praise."
(‘Abdu’l-Bahá: Paris Talks,
pp. 176-177)
5.6.
Arts
25. "All the wondrous works ye behold in this world have been
manifested through the operation of His supreme and most exalted Will, His
wondrous and inflexible Purpose. Through the mere revelation of the word
"Fashioner," issuing forth from His lips and proclaiming His
attribute to mankind, such power is released as can generate, through successive
ages, all the manifold arts which the hands of men can produce."
(Bahá’u’lláh: Gleanings from
the Writings of Bahá’u’lláh, LXXIV, pp. 141-142)
26. "Regarding the advice you requested from him concerning
what studies you should specialize in with a view to teaching in the future: He
would suggest either History, Economics or Sociology, as these are fields in
which Bahá’ís not only take a great interest but also cover subjects which our
teachings cast an entirely new light upon. –71-
Your knowledge would be of use to the Cause in teaching it in the
future, and you could also perhaps introduce the Bahá’í ideas into your
lectures as an educator."
(Letter written on behalf of Shoghi Effendi, 3/13/44: Unrestrained as the Wind, pp. 70-71)
27. "The Guardian feels that a sound knowledge of history,
including religious history、and
also of social and economic subjects, is of great help in teaching the Cause to
intelligent people . . ."
(Letter written on behalf of Shoghi Effendi, 5/4/46: Unrestrained as the Wind, p. 65)
28. " Public speaking is undoubtedly very important for a
person who desires to teach, but this should be learned in schools and classes
especially arranged for such training. We should not permit an inferior
presentation of the Cause to the public for the sole reason that we desire to
learn to do it better in the future. The youth should be encouraged to train
themselves in public speaking while they are still pursuing their studies in
schools or colleges."
(Letter written by Shoghi Effendi to an individual believer,
12/25/31: Unrestrained as the Wind,
p. 70)
29. "We had heard through various channels the wonderful way
your children had grown to speak about the Cause in public. Shoghi Effendi's
hope is that they will, the three of them, become able and devoted speakers on
the Cause and subjects akin to it. To do this properly they will need a firm
foundation of scientific and literary training which fortunately they are
obtaining. It is just as important for the Bahá’í young boys and girls to
become properly educated in colleges of high standing as it is to be
spiritually developed. The mental as well as the spiritual side of the Youth
has to be developed before he can serve the Cause efficiently. "
(Letter written on behalf of Shoghi Effendi to an individual
believer, 11/28/26: Unrestrained as the
Wind, p. 70)
30. "Although it is recognized that the contemporary men of
learning are highly qualified in philosophy, arts and crafts, yet were anyone
to observe with a discriminating eye he would readily comprehend that most of
this knowledge hath been acquired from the sages of the past, for it is they
who have laid the foundation of philosophy, reared its structure and reinforced
its pillars. Thus doth the Lord, the Ancient of Days, inform thee. The sages of
aforetime acquired their knowledge from the Prophets, inasmuch as the latter
were the Exponents of divine philosophy and the Revealers of heavenly
mysteries. Men quaffed the crystal, living waters of Their utterance, while
others satisfied themselves with the dregs. Everyone receiveth a portion
according to his measure. Verily He Is the Equitable, the Wise. . . . .
"
The essence and the fundamentals of philosophy have emanated from the Prophets.
That the people differ concerning the inner meanings and mysteries thereof is
to be attributed to the divergence of their views and minds. . .
"Verily, the philosophers have not denied the Ancient of
Days. Most of them passed away deploring their failure to fathom His mystery,
even as some of them have testified. Verily, thy Lord is the Adviser, the
All-Informed... .
"A
true philosopher would never deny God nor His evidences, rather would he
acknowledge His glory and overpowering majesty which overshadow all created
things. Verily We love those men of know edge who have brought to light such
things as promote the best interests of humanity, and We aided them through the
potency of Our behest, for well are We able to achieve Our purpose."
(Bahá’u’lláh: Tablets of
Bahá’u’lláh, pp. 144-150)
31. "Philosophy, as you will study it and later teach it, is
certainly not one of the sciences that begins and ends in words. . .
"As
regards to Your own studies: he would advise you not to devote too much of your
time to the abstract side of philosophy, but rather to approach it from a more
historical angle. As to correlating philosophy with the Bahá’í teachings; this
is a tremendous work which scholars in the future can undertake. We must
remember that not only are all the teachings not yet translated into English,
but they are not even all collected yet. Many important Tablets may still come
to light which are at present owned privately."
(Letter written by Shoghi Effendi to an individual believer,
2/15/47: Unrestrained as the Wind, p.
71)
32. "An unprecedented, a carefully conceived, efficiently
coordinated nation- wide, campaign, aiming at the proclamation of the Message
of Bahá’u’lláh, through speeches, articles in the press, and radio broadcasts,
should be promptly initiated and vigorously prosecuted. . ."
(Letter from Shoghi Effendi to the National Spiritual Assembly of
the United States and Canada: Lights of
Guidance, p. 45)
33. "Other agencies, such as publicity and advertising in the
press, the multiplication of accurate and improved radio scripts, the extension
of teaching projects through regional teaching committees, visual education and
the organization of public meetings, should be fully utilized to capture attention,
win sympathy, and s e cure the active and unreserved support of a steadily
increasing proportion of the population of the various Latin American
republics. . ."
(Shoghi Effendi: Citadel of
Faith, pp. 15-16)
34. "The Lord hath granted leave to whosoever desireth it
that he be instructed
in the divers tongues of the world that he may deliver the Message
of the Cause of God throughout the East and throughout the West, that he make
mention of Him amidst the kindreds and peoples of the world in such wise that
hearts may revive and the mouldering bone be quickened."
(Bahá’u’lláh: Synopsis and Codification of the Kitáb-i-Aqdas,
p. 24)
5.13.
Universal Auxiliary Language
35. "Among the things which are conducive to unity and
concord and will cause the whole earth to be regarded as one country is that
the divers languages be reduced to one language and in like manner the scripts
used in the world be confined to a single script. It is incumbent upon all
nations to appoint some men of understanding and erudition to convene a
gathering and through joint consultation choose one language from among the
varied existing languages, or create a new one, to be taught to the children in
all the schools of the world."
(Bahá’u’lláh: Tablets of
Bahá’u’lláh, pp. 165-166)
36. "Now praise be to God that Dr. Zamenhof has invented the
Esperanto. It has all the potential
qualities of becoming the international means of communication. All of us must
be grateful and thankful to him for this noble effort; for in this way he has
served his fellowmen well. With untiring effort and self-sacrifice on the part
of its devotees Esperanto will become universal. Therefore every one of us must
study this language and spread it as far as possible so that day by day it may
receive a broader recognition, be accepted by all nations and governments of
the world, and become, a part of the curriculum in all the public schools. I
hope that Esperanto will be adopted as the language of all the future international
conferences and congresses, so that all people need acquire their own tongue
and the other the international language. Then perfect union will be
established between all the people of the world. Consider how difficult it is
today to communicate with various nations. If one studies fifty languages one
may yet travel through a country and not know the language. Therefore I hope
that you will make the utmost effort, so that this language of Esperanto may be
widely spread. "
(‘Abdu’l-Bahá's talk given at an
Esperanto banquet in Paris in February, 1913: Bahá’u’lláh and the New Era,
p. 165)
37. "Thou hast written regarding the language of Esperanto.
This language will be spread and universalized to a certain degree, but later
on a language more complete than this, or the same language will undergo some
changes and alterations and will be adopted and become universal. . . "
(‘Abdu’l-Bahá: Tablets of
‘Abdul-Bahá, Vol. 111, p. 692)
38. "Regarding the subject of Esperanto: it should be made
clear to the believers that while the teaching of that language has been
repeatedly encouraged by ‘Abdu’l-Bahá, there is no reference either from Him or
from Bahá’u’lláh that can make us believe that it will necessarily develop into
the international auxiliary language of the future. Bahá’u’lláh has specified
in His writings that such a language will have either to be chosen from one of
the existing languages, or an entirely new one should be created to serve as a
medium of exchange between nations and peoples of the world. Pending this final
choice, the Bahá’ís are advised to study Esperanto only in consideration of the
fact that the learning of this language can considerably facilitate
inter-communication between groups and Assemblies throughout the Bahá’í world in
the present stage of the evolution of the Faith."
(Letter written on behalf of Shoghi Effendi to the National
Spiritual Assembly of the United States and Canada, 6/4/37: Lights of Guidance, PP. 249-250)
39. "Regarding the whole question of an International
Language and its relation to the Faith. . .we are not the protagonist of any
one language to fill this post. If the governments of the world agree on an
existing language, or a constructed, new tongue to be used internationally, we
would heartily support it because we desire to see this step in the unification
of the human race take place as soon as possible. . ."
(Letter written on behalf of Shoghi Effendi to an individual
believer, l0/17/44: Lights of Guidance,
p. 250)
40. "Acquire the Persian tongue so as to learn of the
meanings of the divine words and to know the divine mysteries, to develop an
eloquent speech and to translate the blessed Tablets of Bahá’u’lláh. The
Persian language shall become noteworthy in this Cycle; nay, rather the people
shall study it in all the world."
(‘Abdu’l-Bahá: Tablets of
‘Abdul-Bahá, Vol. 111, p. 306)
41. "Thou hast, moreover, asked Me concerning the nature of
the celestial spheres. To comprehend their nature, it would necessary to
inquire into the meaning of the allusions that have been made in the Books of
old to the celestial spheres and heavens, and to discover the character of
their relationship to this physical world, and the influence which they exert
upon it. Every heart is filled wonder at so bewildering a theme, and every mind
is perplexed by its mystery. God, alone can fathom its import. The learned men,
that have fixed at several thousand years the life of this earth, have failed,
throughout the long period of their observation, to consider either the number
or the age of the other planets. Consider, moreover, the manifold divergences
that have resulted from the theories propounded by these men. Know thou that
every fixed star hath its own planets, and every planet its own creatures,
whose number no man can compute."
(Bahá’u’lláh: Gleanings from
the Writings of Bahá’u’lláh, LXXXII, pp. 162-163)
42. "Astronomy is a science, astrology does not come under
the same category, but we should be patient with people who believe in it, and
gradually wean them away from reliance on such things."
(Letter written on behalf of Shoghi Effendi to an individual
believer, 12/24/41: Lights of Guidance,
p. 390)
43. "First, we have to stud the economic teachings in the
light of modern problems more thoroughly so that we may advocate what the
Founders of the Faith say and not what we conjecture from their writings. There
is a great difference between sounding a great principle and finding its
application to actual prevailing conditions . . . "
(Letter written on behalf of Shoghi Effendi to Economics Committee
of the National Spiritual Assembly of the United States and Canada, 1/11/33: Lights of Guidance, pp. 82-83)
43. "First, we have to study the economic teachings in the
light of modern problems more thoroughly so that we may advocate what the
Founders of the faith say and not what we conjecture from their writings. There
is a great difference between sounding a great principle and finding its application
to actual prevailing conditions. . . "
(Letter written on behalf of Shoghi Effendi to Economics Committee
of the National Spiritual Assembly of the United States and Canada, 1/11/33: Lights of Guidance, pp. 82-83)
44. "There are practically no technical teachings on
economics in the Cause such as banking, the price system, and others. The Cause
is not an economic system, nor can Its Founders be considered as having been
technical economists. The contribution of the Faith to this subject is essentially
indirect, as it consists of the application of spiritual principles to our,
present day economic system. Bahá’u’lláh has given us a few basic principles
which should guide future Bahá’í economists in establishing such institutions
which will adjust the economic relationships of the world. . ."
(Letter written on behalf of Shoghi Effendi to an individual
believer. 1/25/36: Lights of Guidance,
p. 83)
45. "The primary consideration is the Spirit that has to
permeate our economic life and this will gradually crystallize itself into
definite institutions and principles that will help to bring about the ideal
conditions foretold by Bahá’u’lláh."
(Letter written on behalf of Shoghi Effendi to the National
Spiritual Assembly of the United States and Canada, 12/20/31: Lights of Guidance, p. 83)
46. "...he feels, nevertheless that the economic principles
of the Movement have not as yet sufficiently crystallized to justify any
believer to make any detailed and definite statement as to their nature and
application. In view of that, he would advise you to give up, for the present,
any attempt to prepare a chart on Bahá’í economics."
(Letter written on behalf of Shoghi Effendi to an individual
believer, 5/12/34: Lights of Guidance,
pp. 84-85)
47. "We have permitted you to listen to music and singing.
Beware lest such listening cause you to transgress the bounds of decency and
dignity. Rejoice in the joy of My Most Great Name through which the hearts are
enchanted and the minds of the well-favored are attracted.
"We
have made music a ladder by which souls may ascend to the realm on high. Change
it not into wings for self and passion. I seek refuge in God that you be not of
the ignorant."
(Bahá’u’lláh: Bahá’í Writings on Music, p. 3)
48. " . . .Bahá’u’lláh, in this glorious period has revealed
in Holy Tablets that singing and music are the spiritual food of the hearts and
souls. In this dispensation music is one of the arts that is highly approved
and is considered to be the cause of the exaltation of sad and desponding
hearts.
"Therefore.
. .set to music the verses and the divine words so that the may be sung with
soul-stirring melody in the Assemblies and gatherings, and that the hearts of
the listeners may become tumultuous and rise towards the Kingdom of Abha in
supplication and prayer.
(‘Abdu'l-Bahá: Bahá’í World Faith, p. 378)
49. "In short, musical melodies form an important role in the
associations, or outward and inward characteristics, or qualities of man, for
it is the inspirer or motive power of both the and material spiritual
susceptibilities."
(‘Abdu'l-Bahá: Bahá’í Writings on Music, p. 7)
50. "Music is one of the important arts. It has a great
effect upon the human spirit. . .In sooth although music is a material affair,
yet its tremendous effect is spiritual and its greatest attachment is to the
realm of the spirit."
(‘Abdu'l-Bahá: Bahá’í Writings on Music, p. 6)
51. "Psychology is still a very young and inexact science,
and as the years go by Bahá’í psychologists, who know from the teachings of
Bahá’u’lláh the true pattern of human life, will be able to make great strides
in the development of this science, and will help profoundly in the alleviation
of human suffering."
(Letter written on behalf of the Universal House of Justice: The Throne of the Inner Temple, p. 55)
52. "Very little is as yet known about the mind and its
workings. But one thing is certain: Bahá’ís can and do receive a very
remarkable help and protection in this world, one which often surprises their
doctors very much!"
(Letter written on behalf of Shoghi Effendi, 4/9148: Lights of Guidance, p. 224)
53. "There is nothing in our teachings about Freud and his
method. Psychiatric treatment in general is no doubt an important contribution
to medicine, but we must believe it is still a growing rather than a perfected
science. As Bahá’u’lláh has urged us to avail ourselves of the help of good
physicians Bahá’ís are certainly not only free to turn to psychiatry for
assistance but should, when advisable, do so. This does not mean psychiatrists
are always wise or always right, it means we are free to avail ourselves of the
best medicine has to offer us."
(Letter written on behalf of Shoghi Effendi, 6/15/50: Lights of Guidance, p. 222)
54. "It is very hard to be subject to any illness,
particularly a mental one. However, we must always remember these illnesses
have nothing to do with our spirit or our inner relation to God. It is a great
pity that as yet so little is known of the mind, its workings and the illnesses
that afflict it; no doubt, as the world becomes more spiritually minded and
scientists understand the true nature of man, more humane and permanent cures
for mental diseases will be found.
"The
Guardian, much as his heart goes out to You in Your fear and suffering, cannot
tell you whether electric shock treatments should or should not be used, as
this is a purely medical question, and there is no reference to such details in
our Scriptures. The best scientists must pass upon such methods, not laymen.
"You
must always remember, no matter how much you or others may be afflicted with
mental troubles and the crushing environment of these State Institutions, that
your spirit is healthy, near our Beloved, and will in the next world enjoy a
happy and normal state of soul. Let us hope in the meantime scientists will
find better and permanent cures for the mentally afflicted. But in this world
such illness is truly a heavy burden to bear!"
(Letter written on behalf of Shoghi Effendi, 4/12/48: Lights of Guidance, p. 225)
55. "In the Bahá’í Teachings it is made quite clear that when
one is ill, one should seek the best available medical advice. This naturally
leaves a person free to choose what they consider good in medical opinion. If
you and . . . 's mother feel that she is improving under the care of your own
doctor, and . . . is willing to wait and be patient and see if she goes on
making progress, there can surely be no objection to her doing this. There are
a great many as you know mental diseases and troubles at present, and the one
thing Bahá’ís must not do is take a defeatist attitude toward them. The power
in the Faith is such that it can sustain us on a much higher level in spite of
whatever our ailments might be, than other people who are denied it. This
however does not mean that we should ignore medical opinion and treatment. On
the contrary, we should do our best to procure the opinion of specialists and
competent doctors."
(Letter written on behalf of the Guardian to an individual
believer, l/12/57: Lights of Guidance,
p. 225)
56. "This knowledge (of the healing art) is the most
important of all the sciences, for it is the greatest means from God, the
Life-giver to the dust, for preserving the bodies of all people, and He has put
it in the forefront of all sciences and wisdoms. For this is the day when you
must arise for My victory.
(Bahá’u’lláh: The Throne of
the Inner Temple, p. 53)
57. "Well is it with the physician who cureth the ailments in
My hallowed and dearly-cherished Name.
(Bahá’u’lláh: The Throne of
the Inner Temple, p. 53)
58. "You should endeavor to study the science of medicine . .
.Strive day and night that you may become highly qualified in this science. And
when you wish to dispense treatment set your heart towards the Abha Kingdom
entreating divine confirmation."
(‘Abdu'l-Bahá: The Throne of
the Inner Temple, p. 54)
59. "O thou sincere servant of the True One and spiritual
physician of the people! Whenever thou attendeth a patient turn thy face toward
the Lord of thy Kingdom supplicate assistance from the Holy Spirit and heal the
ailments of the sick one . . . . . "
(‘Abdu’l-Bahá The Throne of
the Inner Temple, p. 59)
60. "O thou distinguished physician! . . .Praise be to God
that thou hast two powers: one to undertake physical healing and the other
spiritual healing. Matters related to man's spirit have a great effect on his
bodily condition. For instance, thou shouldst impart gladness to thy patient,
give him comfort and joy and bring him to ecstasy and exultation . . . . .
Therefore, treat thou the sick with both powers. Spiritual feelings have a
surprising effect on healing nervous ailments."
(‘Abdu’l-Bahá: The Throne of
the Inner Temple, p. 60)
61. "Outside of marital life there can be no lawful or
healthy use of the sexual impulse. The Bahá’í youth should, on one hand be
taught the lesson of self-control which when exercised undoubtedly has a
salutary effect on the development of character and of personality in general,
and on the other should be advised, nay even encouraged, to contract marriage
while still young and in full possession of their physical vigor. Economic
factors, no doubt, are a serious hindrance to early marriages but in most cases
are only an excuse and as such should not be overstressed."
(Letter from Shoghi Effendi to an individual believer, 12/13/40: Bahá’í Marriage and Family Life, p. 22)
62. "Of course, under normal circumstances, every person
should consider it his moral duty to marry. And this is what Bahá’u’lláh has
encouraged the believers to do. But marriage is by no means an obligation. In
the last resort it is for the individual to decide whether he wishes to lead a
family life or live a state of celibacy"
(Letter from Shoghi Effendi to an individual believer, 5/3/36: Bahá’í Marriage and Family Life, p. 2)
63. "The Bahá’í Faith recognizes the value of the sex
impulse, but condemns its illegitimate and improper expressions such as free
love, companionate marriage and others, all of which it considers positively
harmful to man and to his society in which he lives. The proper use of the sex
instinct is the natural right of every individual, and it is precisely for this
very purpose that the institution of marriage has been established. The Bahá’ís
do not believe in the suppression of the sex impulse but in its regulation and
control."
(Letter written on behalf of Shoghi Effendi to an individual
believer, 9/5/38: Bahá’í Marriage and
Family Life, pp. 13-14)
64. " It should moreover be borne in mind that although to be
married is highly desirable, and Bahá’u’lláh has strongly recommended that, it
is not the central purpose of life. If a person has to wait a considerable
period before finding a spouse, or if ultimately he or she has must remain
single, it does not mean that he or she is thereby unable to fulfill his or her
life’s purpose."
(The Universal House of Justice: Bahá’í Marriage and Family Life, p. 2)
65. ". . .the task of formulating a system of education which
would be officially recognized by the Cause, and enforced as such throughout
the Bahá’í world is one which the present-day generation of believers cannot
obviously undertake, and which has to be gradually accomplished by Bahá’í
scholars and educationalists of the future.
(Shoghi Effendi: Bahá’í
Curriculum Guide, iii)
66. " The subjects to be taught in children’s schools are
many. . . First and most important is training in behavior and good character;
the rectification of qualities; arousing the desire to become accomplished and
acquire perfections, and to cleave unto the religion of God and stand firm in
His Laws, to accord total obedience to every just government, to show forth
loyalty and trustworthiness to the ruler of the time, to be well-wishers of
mankind, to be kind to all. "And further, as well as in the ideals of
character, instruction in such arts and sciences as are of benefit, and in
foreign tongues. "Also, the repeating of prayers for the well-being of
ruler and ruled; and the avoidance of materialistic works that are current
among those who see only natural causation, and tales of love, and books that
arouse the passions.
"To sum up, let all the lessons be entirely devoted to the
acquisition of human perfections. Here, then, in brief are directions for the
curriculum of these schools"
(‘Abdu’l-Bahá: Bahá’í
Education, pp. 42-43)
Chapter
5 The Baha’i Way of Daily Life
1.
Obedience to God’s Will and Laws
1.1.Out of Love and
Understanding of God, not Blind Obedience
1. Think not that We have revealed unto you a mere code of laws.
Nay, rather, We have unsealed the choice Wine with the fingers of might and
power. To this bear witness that which the Pen of Revelation hath revealed.
Meditate upon this, O men of insight!
(Bahá'u'lláh: Synopsis and Codification of the Laws and Ordinances of the
Kitáb-i-Aqdas, p. 12)
2. Whenever My laws appear like the sun in
the heaven of Mine utterance, they must be faithfully obeyed by all, though My
decree be such as to cause the heaven of every religion to be cleft asunder. He
doth what He pleaseth. He chooseth; and none may question His choice.
Whatsoever He, the Well-Beloved, ordaineth, the same is, verily, beloved. To
this He Who is the Lord of all creation beareth Me witness. Whoso hath inhaled
the sweet fragrance of the All-Merciful, and recognized the Source of this
utterance, will welcome with his own eyes the shafts of the enemy, that he may
establish the truth of the laws of God amongst men. Well is it with him that
hath turned thereunto, and apprehended the meaning of His decisive decree.
(Bahá'u'lláh: Synopsis and Codification of the Laws and Ordinances of the
Kitáb-i-Aqdas, pp. 12-13)
3. Say: O people of Bayan! We have chosen you out of the world to
know and recognize Our Self. We have caused you to draw nigh unto the right
side of Paradise---the Spot out of which the undying Fire crieth in manifold
accents: 'There is none other God besides Me, the All-Powerful, the Most High!'
Take heed lest ye allow yourselves to be shut out as by a veil from this Day
Star that shineth above the day-spring of the Will of your Lord, the
All-Merciful, and whose light hath encompassed both the small and the great.
Purge your sight, that ye may perceive its glory with your own eyes, and depend
not on the sight of any one except your self, for God never burdened any soul
beyond its power. Thus hath it been sent down unto the Prophets and Messengers
of old, and been recorded in all the Scriptures.
(Bahá’u’lláh: Gleanings from
the Writings of Bahá’u’lláh, LII, pp. 106-107)
4. The source of all good is trust in God, submission unto His
command, and contentment with His holy will and pleasure.
(Bahá’u’lláh: Bahá’í World
Faith, p. 140)
1.2. Out of Love for God, not out of
Fear
5. ...Shouldst thou worship Him
because of fear, this would be unseemly in the sanctified Court of His
presence, and could not be regarded as an act by thee dedicated to the Oneness
of His Being. Or if thy gaze should be on paradise, and thou shouldst worship
Him while cherishing such a hope, thou wouldst make God's creation a partner
with Him, notwithstanding the fact that paradise is desired by men. Fire and
paradise both bow down and prostrate them-selves before God. That which is
worthy of His Essence is to worship Him for His sake, without fear of fire, or
hope of paradise. Although
when true worship is offered, the worship-per is delivered from the fire, and
entereth the paradise of God's good-pleasure, yet such should not be the motive
of his act. However, God's favour and grace overflow in accordance with the
exigencies of His inscrutable wisdom.
(The Báb: Selections
from the Writings of the Báb, pp. 77-78)
6. It is a vital and urgent duty of the Assemblies, both National
and Local, not only to apply the Laws of Bahá’u’lláh with justice and firmness,
but to increase the believers' understanding of and devotion to these Laws. In
this way they will obey them not through fear of punishment but out of love for
Bahá’u’lláh and because their whole lives have been transformed and re-oriented
in the Way of God.
(From the letter written by the Universal House of Justice to the
NSA of the United States and Canada, 10/11/65: Lights of Guidance, p. 19)
1.3.True Liberty
7. Say: True liberty consisteth in man's submission unto My
commandments, little as ye know it. Were men to observe that which We have sent
down unto them from the Heaven of Revelation, they would, of a certainty,
attain unto perfect liberty. Happy is the man that hath apprehended the Purpose
of God in whatever He hath revealed from the Heaven of His Will, that pervadeth
all created things...
(Bahá’u’lláh: Gleanings from
the Writings of Bahá’u’lláh, CLIX, p. 336)
2.
Prayer and Meditation
2.1. Daily Prayers
& Obligatory Prayers
8. ...At the dawn of every day he should commune with God, and,
with all his soul, persevere in the quest of his Beloved. He should consume
every wayward thought with the flame of His loving mention, and, with the
swiftness of lightning, pass by all else save Him...
(Bahá’u’lláh: Gleanings from
the Writings of Bahá’u’lláh, CXXV, p. 265)
9. Recite ye the verses of God every morning and evening. Whoso
reciteth them not hath truly failed to fulfill his pledge to the Covenant of
God and His Testament and whoso in this day turneth away therefrom, hath indeed
turned away from God since time immemorial. Fear ye God, O concourse of My
servants.
(Bahá’u’lláh: Bahá’u’lláh
and the New Era, p. 92)
10. Know thou that in every word and movement of the obligatory
prayer there are allusions, mysteries and a wisdom that man is unable to
comprehend, and letters and scrolls cannot contain. (‘Abdu'l-Bahá: Spiritual Foundations, p. 9)
11. The obligatory prayers are binding inasmuch as they are conducive
to humility and submissiveness, to setting one's face toward God and expressing
devotion to Him...
(‘Abdu’l-Bahá: Spiritual
Foundations, p. 8)
12. The daily prayers are to be said each one for himself, aloud
or silent makes no difference. There is no congregational prayer except that
for the dead. We read healing and other prayers in our meetings, but the daily
prayer is a personal obligation, so some one else reading it is not quite the
same thing as saying it for yourself...
(From a letter written on behalf of Shoghi Effendi to an
individual believer, 1/31/49: Lights of
Guidance, p. 342)
2.2. Meaning of Prayer
13. We should speak in the language of heaven---in the language of
the spirit---for there is a language of the spirit and heart. It is as different
from our language as our own language is different from that of the animals,
who express themselves only by cries and sounds. It is the language of the
spirit which speaks to God. When, in prayer, we are freed from all outward
things and turn to God, then it is as if in our hearts we hear the voice of
God. Without words we speak, we communicate, we converse with God and hear the
answer...All of us, when we attain to a truly spiritual condition, can hear the
Voice of God.
(‘Abdu’l-Bahá: Bahá’u’lláh and
the New Era, pp. 88-89)
14. The tongue is unable to give an account of these, and
utterance falls exceedingly short. The pen is useless in this court, and the
ink gives no result but blackness...Heart alone can communicate to heart the
state of the knower; this is not the work of a messenger, nor can it be
contained in letters.
(Bahá’u’lláh: Bahá’u’lláh
and the New Era, p. 89)
15. If one friend loves another, is it not natural that he should
wish to say so? Though he knows that that friend is aware of his love, does he
still not wish to tell him of it?...It is true that God knows the wishes of all
hearts; but the impulse to pray is a natural one, springing from man's love to
God....Prayer need not be in words, but rather in thought and action. But if this
love and this desire are lacking, it is useless to try to force them. Words
without love mean nothing...
(Report of ‘Abdu’l-Bahá's words, quoted in Bahá’u’lláh and the New Era, p. 94)
2.3. Time for
Prayer
16. Supplication to God at morn and eve is conducive to the joy of
hearts and prayer causes spirituality and fragrance. Thou shouldst necessarily
continue therein.
(‘Abdu’l-Bahá: The Divine
Art of Living, p. 33)
17. Trust in the favors of Thy Lord; supplicate unto Him and
beseech in the middle of the night and at early morn just as a needy and
captive one beseeches. It is incumbent upon thee to turn unto the Kingdom of
God and to pray, supplicate and invoke during all times. This is the means by
which thy soul shall ascend upward to the apex of the gift of God.
(‘Abdu’l-Bahá: The Divine
Art of Living, p. 33)
18. Prayer verily bestoweth life, particularly when offered in
private and at times, such as midnight, when freed from daily cares.
(‘Abdu’l-Bahá: Selections
from the Writings of ‘Abdu’l-Bahá, p. 202)
19. The hour of noon should of course, be observed with the
position of the sun, not in accordance with local time standards. The short
obligatory prayer may be said at any time between noon and sunset.
(From the Universal House of Justice to the Bahá’ís of the British
Isles, 8/8/69: Lights of Guidance, p.
342)
2.4. Objects of
Prayer & Answer to Prayer
20. O Son of Spirit!
Ask not of Me
that which We desire not for thee, then be content with what We have ordained
for thy sake, for this is that which profiteth thee, if therewith thou dost
content thyself.
(Bahá’u’lláh: The Hidden
Words of Bahá’u’lláh, Arabic #18, p. 8)
21. In the highest prayer, men pray only for the love of God, not
because they fear Him or hell, or hope for bounty or heaven...When a man falls
in love with a human being, it is impossible for him to keep from mentioning
the name of his beloved. How much more difficult is it to keep from mentioning
the Name of God when one has come to love Him...The spiritual man finds not
delight in anything save in commemoration of God.
(‘Abdu’l-Bahá: Spiritual
Foundations, p. 12)
22. Pray to God that He may strengthen you in divine virtues, so
that you may be as angels in the world, and beacons of light to disclose the
mysteries of the Kingdom to those with understanding hearts.
(‘Abdu’l-Bahá: The Divine
Art of Living, p. 30)
23. ...Prayer is like the spirit and material means are like the
human hand. The spirit operateth through the instrumentality of the hand.
Although the one True God is the All-Provider, it is the earth which is the
means to supply sustenance. 'The heaven hath sustenance for you’ [Qur'an 51:22]
but when sustenance is decreed it becometh available, whatever the means may
be. When man refuseth to use material means, he is like a thirsty one who
seeketh to quench his thirst through means other than water of other liquids.
The Almighty Lord is the provider of water, and its maker, and hath decreed
that it be used to quench man's thirst, but its use is dependent upon His Will.
If it should not be in conformity with His Will, man is afflicted with a thirst
which the oceans cannot quench.
(‘Abdu'l-Bahá: Spiritual
Foundations, pp. 7-8)
24. ...It is not sufficient to pray diligently for guidance, but
this prayer must be followed by meditation as to the best methods of action and
then action itself. Even if the action should not immediately produce results,
or perhaps not be entirely correct, that does not make so much difference,
because prayers can only be answered through action and if someone's action is
wrong, God can use that method of showing the pathway which is right.
(From letter written on behalf of Shoghi Effendi to an individual
believer, 8/22/57: Lights of Guidance,
p. 345)
25. But we ask for things which the divine wisdom does not desire
for us and there is no answer to our prayer...We pray, 'O God! Make me
wealthy!' If this prayer were universally answered, human affairs would be at a
standstill. There would be none left to work in the streets, none to till the
soil, none to build, none to run the trains...The affairs of the world would be
interfered with, energies crippled and progress hindered. But whatever we ask
for, which is in accord with divine wisdom, God will answer.
For instance, a
very feeble patient may ask the doctor to give him food which would be
positively dangerous to his life and condition. He may beg for roast meat. The
doctor is kind and wise. He knows it would be dangerous to his patient so he
refuses to allow it. The doctor is merciful; the patient ignorant. Through the
doctor's kindness the patient recovers; his life is saved. Yet the patient may
cry out that the doctor is unkind, not good, because he refuses to answer his
pleading.
God is
merciful. In His mercy He answers the prayers of all His servants when
according to His supreme wisdom it is necessary.
(‘Abdu’l-Bahá: The Divine
Art of Living, pp. 31-32)
2.5. Meditation
26. One hour's reflection is
preferable to seventy years of pious worship.
(Bahá’u’lláh: Kitáb-i-Íqán, p. 238)
27. Bahá’u’lláh says there is a sign (from God) in every
phenomenon: the sign of the intellect is contemplation and the sign of
contemplation is silence, because it is impossible for man to do two things at
one time---he cannot both speak and meditate.
It is an
axiomatic fact that while you meditate you are speaking with your own spirit.
In that state of mind you put certain questions to your spirit and the spirit
answers: the light breaks forth and the reality is revealed.
You cannot
apply the name 'man' to any being void of this faculty of meditation; without
it he would be a mere animal, lower than the beasts.
Through the
faculty of meditation man attains to eternal life; through it he receives the
breath of the Holy Spirit---the bestowal of the Spirit is given in reflection
and meditation.
The spirit of
man is itself informed and strengthened during meditation; through it affairs
of which man knew nothing are unfolded before his view. Through it he receives
Divine inspiration, through it he receives heavenly food.
Meditation is
the key for opening the doors of mysteries. In that state man abstracts
himself: in that state man withdraws himself from all outside objects; in that
subjective mood he is immersed in the ocean of spiritual life and can unfold
the secrets of things-in-themselves. To illustrate this, think of man as
endowed with two kinds of sight; when the power of insight is being used the
outward power of vision does not see.
This faculty of
meditation frees man from the animal nature, discerns the reality of things,
puts man in touch with God.
This faculty
brings forth from the invisible plane the sciences and arts. Through the
meditative faculty inventions are made possible, colossal undertakings are
carried out; through it governments can run smoothly. Through this faculty man
enters into the very Kingdom of God.
Nevertheless
some thoughts are useless to man; they are like waves moving in the sea without
result. But if the faculty of meditation is bathed in the inner light and characterized
with divine attributes, the results will be confirmed.
The meditative
faculty is akin to the mirror; if you put it before earthly objects it will
reflect them. Therefore if the spirit of man is contemplating earthly subjects
he will be informed of these.
But if you turn
the mirror of your spirits heaven- wards, the heavenly constellations and the
rays of the Sun of Reality will be reflected in your hearts, and the virtues of
the Kingdom will be obtained.
Therefore let
us keep this faculty rightly directed---turning it to the heavenly Sun and not
to earthly objects---so that we may discover the secrets of the Kingdom, and
comprehend the allegories of the Bible and the mysteries of the spirit.
May we indeed
become mirrors reflecting the heavenly realities, and may we become so pure as
to reflect the stars of heaven.
(‘Abdu’l-Bahá: Paris Talks, pp. 174-176)
3.
Studying the Teaching: Deepening
3.1. The Importance of Deepening
28. Recite ye the verses of God every morning and evening. Whoso
reciteth them not hath truly failed to fulfill his pledge to the Covenant of
God and His Testament and whoso in this day turneth away therefrom, hath indeed
turned away from God since time immemorial. Fear ye God, O concourse of my
servants.
Take heed lest
excessive reading and too many acts of piety in the daytime and in the night
season make you vainglorious. Should a person recite but a single verse from
the Holy Writings in a spirit of joy and radiance, this would be better for him
than reciting wearily all the Scriptures of God in such measure that ye be not
overtaken with fatigue or boredom. Burden not your souls so as to cause
exhaustion and weigh them down, but rather endeavor to lighten them, that they
may soar on the wings of revealed Verses unto the dawning-place of His signs.
This is conducive to nearer
access unto God, were ye to comprehend.
(Bahá’u’lláh: Spiritual
Foundations, p. 1)
29. Intone, O My servant, the verses of God that have been
received by thee, as intoned by them who have drawn nigh unto Him, that the
sweetness of thy melody may kindle thine own soul, and attract the hearts of
all men. Whoso reciteth, in the privacy of his chamber, the verses revealed by
God, the scattering angels of the Almighty shall scatter abroad the fragrance
of the words uttered by his mouth, and shall cause the heart of every righteous
man to throb. Though he may, at first, remain unaware of its effect, yet the
virtue of the grace vouchsafed unto him must needs sooner or later exercise its
influence upon his soul. Thus have the mysteries of the Revelation of God been
decreed by virtue of the Will of Him Who is the Source of power and wisdom.
(Bahá’u’lláh: Gleanings from
the Writings of Bahá’u’lláh, CXXXVI, p. 295)
30. Immerse yourselves in the ocean of My words, that ye may
unravel its secrets, and discover all the pearls of wisdom that lie hid in its
depths. Take heed that re do not vacillate in your determination to embrace the
truth of this Cause---a Cause through which the potentialities of the might of
God have been revealed, and His sovereignty established.
(Bahá’u’lláh: Synopsis and
Codification of the Laws and Ordinances of the Kitáb-i-Aqdas, p. 27)
31. O My servants! My holy, My divinely ordained Revelation may be
likened unto an ocean in whose depths are concealed innumerable pearls of great
price, of surpassing luster. It is the duty of every seeker to bestir himself
and strive to attain the shores of this ocean, so that he may, in proportion to
the eagerness of his search and the efforts he hath exerted, partake of such
benefits as have been pre-ordained in God's irrevocable and hidden
Tablets...This most great, this fathomless and surging Ocean is near,
astonishingly near, unto you. Behold it is closer to you than your life-vein!
(Bahá’u’lláh: Gleanings from
the Writings of Bahá’u’lláh, CLIII, p. 326)
32. In this day there is nothing more important than the
instruction and study of clear proofs and convincing, heavenly arguments, for
therein lie the source of life and the path of salvation.
(‘Abdu’l-Bahá: Importance of Deepening, p. 9)
33.O beloved of ‘Abdu’l-Bahá! There is no doubt that thou art
assiduously engaged in serving the Cause, giving eloquent talks at the meetings
of the friends, and elucidating divine mysteries. These exertions will cause
the outpourings of His invisible assistance to descend, and, as a magnet, will
attract divine bounties. I earnestly hope that through the vitalizing breath of
the Holy Spirit thou mayest be strengthened day by day, and be empowered to deliver
more eloquent addresses.
(‘Abdu’l-Bahá: Importance of Deepening, p. 10)
34. If it were possible that in every city a few of the awakened
ones, when opportunity is offered, could hold a meeting, and therein habitually
present the proofs and arguments of God, this would do much to expand the
consciousness of man; provided, however, that the discourse be kept to this one
theme.
(‘Abdu’l-Bahá: Importance of Deepening, p. 11)
35. The principles of the Teachings of Bahá’u’lláh should be
carefully studied, one by one, until they are realized and understood by mind
and heart---so will you become strong followers of light, truly spiritual,
heavenly soldiers of God, acquiring and spreading the true civilization in
Persia, in Europe, and in the whole world.
(‘Abdu’l-Bahá: Importance of
Deepening, p. 15)
36. To strive to obtain a more adequate understanding of the
significance of Bahá’u’lláh's stupendous Revelation must, it is my unalterable
conviction, remain the first obligation and the object of the constant endeavor
of each one of its loyal adherents. An exact and thorough comprehension of so
vast a system, so sublime a revelation,, so sacred a trust, is for obvious
reasons beyond the reach and ken of our finite minds. We can, however, and it
is our bounden duty to seek to derive fresh inspiration and added sustenance as
we labor for the propagation of His Faith through a clearer apprehension of the
truths it enshrines and the principles on which it is based.
(Shoghi Effendi: The World Order of Bahá’u’lláh, p. 100)
37. He sincerely hopes that your group will daily increase in
number and gradually begin to radiate its light of guidance to the neighbouring
regions.
Before that
stage is reached, however, you should exert all your efforts upon deepening
your knowledge of the teachings and literature of the Cause. The Writings of
Bahá’u’lláh and the Master are like vast seas, the deeper you go into them, the
more priceless treasures you will find. And it is only after acquiring those
treasures that we can hope to share them with others.
(From a letter written on behalf of Shoghi Effendi to the Bahá’ís
of Columbus, Ohio, U.S.A, 3/4/31: Importance
of Deepening, pp. 29-30)
3.2.
How to Study
38. "To deepen in the Cause means to read the writings of
Bahá’u’lláh and the Master so thoroughly as to be able to give it to others in
its pure form. There are many who have some superficial idea of what the Cause
stands for. They, therefore, present it altogether with all sorts of ideas that
are their own. As the Cause is still in its early days we must be most careful
lest we fall into this error and injure the Movement we so much adore. There is
no limit to the study of the Cause. The more we read the Writings, the more
truths we can find in them, the more we will see that our previous notions were
erroneous."
(Shoghi Effendi, quoted by the Universal House of Justice in
letter dated 5/27/66 to an individual believer: Wellspring of Guidance,
pp. 88-89)
39. "Knowledge is love. Study, listen to exhortations, think,
try to understand the wisdom and greatness of God. The soil must be fertilized
before the seed can be sown."
(‘Abdul-Bahá: Importance of
Deepening, p. 19)
40. The first thing to do is to acquire a thirst for Spirituality,
then Live the Life! Live the Life! Live the Life! The way to acquire this
thirst is to meditate upon the future life. Study the Holy Words, read your
Bible, read the Holy Books, especially study the Holy Utterances of
Bahá’u’Iláh; Prayer and Meditation, take much time for these two. Then will you
know this Great Thirst, and then only can you begin to the Live the Life!
('Abdu'l-Bahá: Star of the West, 19, no. 3 [June 1928], 69)
Or, (‘Abdul-Bahá: Importance of Deepening,
p. 19)
41. The Spirit breathing through
the Holy Scriptures is food for all who hunger. God Who has given the revelation to His
Prophets will surely give of Hs abundance daily bread to all those who ask Him
faithfully.
(‘Abdu’l-Bahá: Paris Talks, p. 57)
42. Divine things are too deep to be expressed by common words.
The heavenly teachings are expressed in parable in order to be understood and
preserved for ages to come. When the spiritually minded dive deeply into the
ocean of their meaning they bring to the surface the pearls of their inner
significance. There is no greater pleasure than to study God's word with a
spiritual mind. ('Abdu'l-Bahá: ‘Abdu'l-Bahá in London, p. 78)
43. The cause of God is like unto a college. The believers are
like unto the students. The college is founded for the sake of the acquirements
of science, arts and literature. If the sciences are not therein and the
scholars are not educated the object of the college is not achieved. The
students must show the results of their study in their deportment and deeds;
otherwise they have wasted their lives. Now the friends must so live and
conduct themselves as to bring greater glory and results to the religion of
God. To them the cause of God must be a dynamic force transforming the lives of
men and not a question of meetings, committees, futile discussions, unnecessary
debates and political wire-pulling.
('Abdu'l-Bahá, Star of the West, 7, no. 18 [7 Feb. 19171,
178]) Or, (‘Abdul-Bahá: Importance of
Deepening, pp. 18-19)
44. If you read the utterances of Bahá’u’lláh and 'Abdu'l-Bahá
with selflessness and care and concentrate upon them, you will discover truths
unknown to you before and will obtain an insight into the problems that have
baffled the great thinkers of the world. God in His essence cannot be
comprehended nor assume bodily form. We can only approach Him through the
knowledge of His Manifestations. I pray that you may drink deep of the
fountainhead of Their Sacred Teachings. I assure you of my prayers for your
recovery and success.
(Shoghi Effendi, from a letter dated 30 January 1925 to an
individual believer, 1/30/25: Importance of Deepening, p. 21)
45. The Bahá'í youth must be taught how to teach the Cause of God.
Their knowledge of the fundamentals of the Faith must be deepened and the
standard of their education in science and literature enhanced. They must
become thoroughly familiar with the language used and the example set by
'Abdu'l-Bahá in His public addresses throughout the West. They must also be
acquainted with those essential prerequisites of teaching as recorded in the
Holy Books and Tablets.
(Shoghi Effendi, from a letter dated 9 June 1925 to the Spiritual
Assembly of the East: Importance of Deepening, p. 21)
3.3.
What to Study
46. It behoveth us one and all to recite day and night both the
Persian and Arabic Hidden Words, to pray fervently and supplicate
tearfully that we may be enabled to conduct ourselves in accordance with these
divine counsels. These holy Words have not been revealed to be heard but to be
practiced.
('Abdu'l-Bahá: Importance of Deepening, p. 11)
47. We should memorize the Hidden Words, follow the
exhortations of the Incomparable Lord, and conduct ourselves in a manner which
befitteth our servitude at the threshold of the One True God.
('Abdu'l-Bahá: Importance of Deepening, p. 11)
48. Be assured in thyself that if thou dost conduct thyself in
accordance with the Hidden Words revealed in Persian and in Arabic, thou
shalt become a torch of fire of the love of God, an embodiment of humility, of
lowliness, of evanescence (transience) and of selflessness. ('Abdu'l-Bahá: Importance
of Deepening, p. 11)
49. The Hidden Words is a treasury of divine mysteries.
When thou ponderest its contents, the doors of the mysteries will open.
('Abdu'l-Bahá: Importance of Deepening, p. 12)
50. The method of instruction you have devised, namely, to begin
by proving the existence and oneness of God, the Lord of Eternity, then to
establish the validity of the mission proclaimed by the prophets and
messengers, and finally to explain the signs, the marvels and wonders of the
universe, is highly acceptable and you should proceed accordingly.
Confirmations from the Lord of Glory will assuredly be vouchsafed. Memorizing
the texts of the holy Tablets, and of perspicuous (lucid) words and statements
is highly praiseworthy. You should exert the utmost endeavour in your efforts
to educate, to expound (explain), and to instruct.
('Abdu’l-Bahá: Importance of Deepening, p. 12)
51. Direct thine attention to the holy Tablets; read thou the
“Ishráqát”, “Tajalliyyát”, “the Words of Paradise”, and the “Glad Tidings”, the
“Tarázát”, the Most Holy Book. Then
wilt thou see that today these heavenly Teachings are the remedy for a sick and
suffering world, and a healing balm for the sores on the body of mankind. They are the spirit of life, the ark of
salvation, the magnet to draw down eternal glory, the dynamic power to motivate
the inner self of man.
('Abdu'l-Bahá: Importance of Deepening, p. 12)
52.
We hear that the Tablets of “Ishráqát” (Splendours), “Tarázát” (Ornaments),
“Bishárát” (Glad Tidings), “Tajalliyyát” (Effulgences), and “Kalimát” (Words of
Paradise) have been translated and published in those regions. In these Tablets will ye have a model of
how to be and how to live. ('Abdu'l-Bahá, Selections from the Writings of
'Abdu'l-Bahá, p. 79)
53. Thou didst ask as to acquiring knowledge: read thou the Books
and Tablets of God, and the articles written to demonstrate the truth of this
Faith. Included among them are the Íqán,
which hath been translated into English, the works of Mírzá Abu’l-Fadl, and those
of some others among the believers. In the days to come a great number of holy
Tablets and other sacred writings will be translated, and thou shouldst read
these as well. Likewise, ask thou of God that the magnet of His love should
draw unto thee the knowledge of Him. Once a soul becometh holy in all things,
purified, sanctified, the gates of the knowledge of God will open wide before
his eyes.
('Abdu'l-Bahá, Selections from the Writings of 'Abdu'l-Bahá,
pp. 190-191)
54. It is incumbent upon you to ponder in your hearts and meditate
upon His words, and humbly to call upon Him, and to put away self in His
heavenly Cause. These are the things that will make of you signs of guidance
unto all mankind, and brilliant stars shining down from the all-highest horizon,
and towering trees in the Abhá Paradise.
('Abdu'l-Bahá, Selections from the Writings of 'Abdu'l-Bahá,
p. 241)
55. I strongly urge you to devote, while you are pursuing your
studies, as much time as you possibly can to a thorough study of the history
and teachings of our Beloved Cause. This is the prerequisite of a future
successful career of service to the Bahá’í Faith in which I hope and pray you
will distinguish yourself in the days to come.
(Shoghi Effendi, from a letter dated 18 May 1926 to an individual
believer: Importance of Deepening, p. 21)
56. I would strongly urge you to utilize, to the utmost possible
extent, the wealth of authentic material gathered in Nabíl’s stirring Narrative
and to encourage youth to master and digest the facts recorder therein as a
basis for their future work in the teaching field, and as a sustenance to their
spiritual life and activities in the service of the Cause.
(Shoghi Effendi, from a letter dated 9 November 1932 to an
individual believer: Importance of Deepening, p. 22)
57. I certainly advise you to concentrate next year on the
Dawn-Breakers, as well as on the needs, the principles and the purpose of
Bahá'í Administration. The Cause in your land is still in its formative period.
It needs men and women of vision, of capacity and understanding. May your
newly-established school render inestimable services in this as well as in
other fields of activity. I will pray for your high endeavours from the depths
of my heart. Rest assured and persevere.
(Shoghi Effendi, from a letter dated 25 September 1933 to an
individual believer: Importance of Deepening, pp. 22-23)
58. I grieve to learn of the situation which the disharmony of the
believers has created. Emphasis should be laid by all members, and with
increasing force and determination, upon the essentials of the Administrative
Order as explained in the book entitled Bahá'í Administration. Whatever is not
provided, should be referred to your national assembly. The decision of the
majority must, under all circumstances be upheld and enforced. Persevere and
never lose heart and courage.
(Shoghi Effendi, from a letter dated 9 May 1934 to the National
Spiritual Assembly of the Bahá'ís of India: Importance of Deepening, p.
23)
59. Books such as the Íqán, Some Answered Questions,
the Tablets of Bahá'u'lláh, Nabíl's Narrative and Dr. Esslemont's
book should be read and read over again by every soul who desires to serve the
Movement or considers himself an active member of the group.
(From a letter dated 9 November 1932 written on behalf of Shoghi
Effendi to an individual believer: Importance of Deepening, p. 34)
60. Shoghi Effendi undertook the translation of the Dawn-Breakers
only after being convinced that its publication will arouse the friends to
greater self-sacrifice and a more determined way of teaching. Otherwise he
would not have devoted so much time to it. Reading about the life and
activities of those heroic souls is bound to influence our mode of living and
of the importance we attach to our services in the Cause. Shoghi Effendi
therefore hopes that the friends will read, nay rather study that book, and
encourage their young people to do that as well. . . . It is also very
important to hold study classes and go deep in the teachings. A great harm is
done by starting to teach without being firmly grounded in the literature.
"Little knowledge is dangerous" fully applies to the teaching work.
The friends should read the Writings to be able to quote from the Tablets when
discussing subjects pertaining to the Faith.
(From a letter dated 9 May 1932 written on behalf of Shoghi
Effendi to an individual believer: Importance of Deepening, pp. 32-33)
61. He fully approves the idea of holding study classes, for the
deeper the friends go in their understanding of the teachings the more firm and
steadfast they will become and the more unwavering in their support of the
institutions of the Faith. Books such as the Íqán, Some Answered Questions and
The Dawn-Breakers should be mastered by every Bahá'í. They should read these
books over and over again. The first two books will reveal to them the
significance of this divine revelation as well as the unity of all the Prophets
of old. The last book will show how the Faith was ushered into the world and
how its early adherents heroically faced martyrdom and suffering in their
desire to establish the Cause throughout the world. Knowing the life of those
heroes will create in us the urge to follow their footsteps and achieve the
same.
(From a letter dated 9 June 1932 written on behalf of Shoghi
Effendi to an individual believer: Importance of Deepening, p. 33)
62. He is indeed pleased to know that the book of Prayers and
Meditations by Bahá’u’lláh has been out in time to enable the friends to
read it during the Fast, and he has every hope that the perusal of such a
precious volume will help to deepen, more than any other publication,
the spirit of devotion and faith in the friends, and thus charge them with all
the spiritual power they require for the accomplishment of their tremendous
duties towards the Cause.
(From a letter written on behalf of Shoghi Effendi to an
individual believer: Importance of Deepening, p. 48)
63. Shoghi Effendi found great pleasure and spiritual upliftment
while working on the translation of Nabíl's Narrative. The life of those
who figure in it is so stirring that every one who reads those accounts is
bound to be affected and impelled to follow their footsteps of sacrifice in the
path of the Faith. The Guardian believes, therefore, that it should be studied
by the friends, especially the youth who need some inspiration to carry them
through these troubled days.
(From a letter dated 11 March 1933 written on behalf of Shoghi
Effendi to an individual believer: Importance of Deepening, p. 35)
64. Shoghi Effendi wishes me also to express his deep felt
appreciation of your intention to study the Qur'án. The knowledge of this
revealed holy Book is, indeed, indispensable to every Bahá'í who wishes to
adequately understand the Writings of Bahá'u'lláh. And in view of that the
Guardian has been invariably encouraging the friends to make as thorough a
study of this Book as possible, particularly in their summer schools. Sale's
translation is the most scholarly we have, but Rodwell's version is more
literary, and hence easier for reading.
(From a letter dated 23 November 1934 written on behalf of Shoghi
Effendi to an individual believer: Importance of Deepening, p. 38-39)
65. He is particularly pleased to realize that the book of Gleanings
is of such a tremendous inspiration to the Bahá'í youth, and that they all are
making a careful study of its contents with the view of preparing themselves
for proper teaching work. His hope is that this volume will enable them to gain
a fuller consciousness of their functions and responsibilities, and to arise
and set the example before the rest of the believers, not only in the field of
teaching, but in all the other fields of Bahá'í activity as well. He is
ardently supplicating Bahá'u'lláh on your behalf, and on behalf of the whole body
of young Bahá'ís throughout the States, and specially the National Youth
Committee, that you may be given the inspiration, knowledge and guidance to
press forward to efficient and loyal service.
(From a letter dated 2 February 1936 written on behalf of Shoghi
Effendi to an individual believer: Importance of Deepening, p. 40)
66. Those standards of Bahá'í conduct, which he himself has set
forth in his last general epistle, "The Advent of Divine Justice",
and which it should be the paramount duty of every loyal and conscientious
believer to endeavour to uphold and promote, deserve serious study and
meditation… The principles and methods laid down by the Guardian in his
"Advent of Divine Justice" on this vital subject of Bahá'í ethics,
should indeed prove of invaluable inspiration and guidance to all the students
and friends attending the Summer School classes, and thus prepare them to
better appreciate the privileges, and more adequately discharge the
responsibilities, of their citizenship in the World Order of Bahá'u'lláh.
(From a letter dated 20 May 1939 written on behalf of Shoghi
Effendi to an individual believer: Importance of Deepening, p. 42)
67. The Guardian feels that a sound knowledge of history,
including religious history, and also of social and economic subjects, is of
great help in teaching the Cause to intelligent people; as to what subjects
within the Faith you should concentrate on he feels that the young Bahá'ís
should gain a mastery of such books as the Gleanings, the
Dawnbreakers, God Passes By, the Íqán, Some Answered Questions and
the more important Tablets. All aspects of the Faith should be deeply studied…
(From a letter dated 4 May 1946 written on behalf of Shoghi
Effendi to an individual believer: Importance of Deepening, p. 46)
4.
Teaching
4.1.
Duty to Teach
68.
O ye servants of the Merciful One! Arise to serve the Cause of God, in such
wise that the cares and sorrows caused by them that have disbelieved in the
Dayspring of the Signs of God may not afflict you. At the time when the Promise
was fulfilled and the Promised One made manifest, differences have appeared
amongst the kindred of the earth and each people hath followed its own fancy
and idle imaginings.
(Bahá'u'lláh: Synopsis and Codification of the Laws and
Ordinance of the Kitáb-i-Aqdas, pp. 13-14)
69. "Teach thou the Cause of God with an utterance which will
cause the bushes to be enkindled, and the call 'Verily, there is no God but Me,
the All-Mighty, the Unconstrained' to be raised therefrom. "Say: Human
utterance is an essence which aspireth to exert its influence and needeth
moderation. As to its influence, this is conditional upon refinement which in
turn is dependent upon hearts which are detached and pure. As to its
moderation, this hath to be combined with tact and wisdom as prescribed in the
Holy Scriptures and Tablets."
(Bahá'u'lláh: The Individual and Teaching, p. 3)
70. Say: Teach ye the Cause of God, O people of Bahá, for God hath
prescribed unto every one the duty of proclaiming His Message, and regardeth it
as the most meritorious of all deeds. Such a deed is acceptable only when he
that teacheth the Cause is already a firm believer in God, the Supreme
Protector, the Gracious, the Almighty. He hath, moreover, ordained that His
Cause be taught through the power of men’s utterance, and not through resort to
violence.
(Bahá'u'lláh: Gleanings from the Writings of Bahá'u'lláh,
CXXVIII, p. 278)
4.2.
Preparation and Method
71. Whoso ariseth among you to teach the Cause of his Lord, let
him, before all else, teach his own self, that his speech may attract the
hearts of them that hear him.
(Bahá'u'lláh: Gleanings from the Writings of Bahá'u'lláh,
CXXVIII, p. 277)
72. It is very good to memorize the logical points and the proofs
of the Holy Books. Those proofs and evidences which establish the fact that
Bahá'u'lláh is the fulfillment of the Promises of the Holy Books. These proofs
ought to be collected and memorized. As soon as someone will ask you-What are
your proofs?-,you may cry out at the top of your voice and say: "Here they
are "
('Abdu'l-Bahá: Importance of Deepening, p. 18)
73. “…make a special point of praying ardently not only for
success in general, but that God may send to you the souls that are ready. There are such souls in every city…”
(From a letter dated 18 March 1950 written on behalf of Shoghi
Effendi to the Local Spiritual Assembly of Punta Arenas: The Individual and
Teaching, p. 30)
74. “Moderation is indeed highly desirable. Every person who in
some degree turneth towards the truth can himself later comprehend most of what
he seeketh. However, if at the outset a word is uttered beyond his capacity, he
will refuse to hear it and will arise in opposition.”
(Bahá'u'lláh: The Individual and Teaching, p. 3)
75. "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: The
Individual and Teaching, p. 7)
76. “The teacher, when teaching, must be himself fully enkindled,
so that his utterance, like unto a flame of fire, may exert influence and
consume the veil of self and passion. He must also be utterly humble and lowly,
so that others may be edified and be totally self-effaced and evanescent so
that he may teach with the melody of the Concourse on high-otherwise his
teaching will have no effect.”
('Abdu'l-Bahá: The Individual and Teaching, p. 9)
77. “…'Under all conditions the Message must be delivered, but
with wisdom. If it be not possible openly, it must be done quietly. The friends
should be engaged in educating the souls and should become instruments in
aiding the world of humanity to acquire spiritual joy and fragrance. For
example: If every one of the friends (believers) were to establish relations of
friendship and right dealings with one of the negligent souls, associate and
live with him with perfect kindliness, and meanwhile through good conduct and
moral behavior lead him to divine instruction, to heavenly advice and
teachings, surely he would gradually arouse that negligent person and would
change his ignorance into knowledge. "Souls are liable to estrangement.
Such methods should be adopted that the estrangement should be first removed,
then the Word will have effect.
('Abdu'l-Bahá: Tablets of 'Abdu'l-Bahá, p. 391)
78. "In accordance with the divine teachings in this glorious
Dispensation we should not belittle anyone and call him ignorant, saying: 'You
know not but I know.' Rather we should look upon others with respect, and when
attempting to explain and demonstrate, we should speak as if we are
investigating the truth, saying: ‘Here these things are before us. Let us
investigate to determine where and in what form the truth can be found.’
"The teacher should not consider himself as learned and others ignorant.
Such a thought breeds pride and pride is unconducive to influence. The teacher should not see in himself
any superiority; he should speak with the utmost kindliness, lowliness and humility,
for such speech exerts influence and educate the souls.”
('Abdu'l-Bahá: The Individual and Teaching, p. 11)
79. “Speak, therefore; speak out with great courage at every
meeting. When you are about to begin your address, turn first to Bahá’u’lláh,
and ask for the confirmations of the Holy Spirit, then open your lips and say
whatever is suggested to your heart; this, however, with the utmost courage,
dignity, and conviction.”
('Abdu'l-Bahá: The Individual and Teaching, p. 11)
80. " 'Not everything that a man knoweth can be disclosed,
nor can everything that he can disclose be regarded as timely, nor can every
timely utterance be considered as suited to the capacity of those who hear it.’
Such is the consummate wisdom to be observed in thy pursuits. Be not oblivious
thereof, if thou wishest to be a man of action under all conditions, First
diagnose the disease and identify the malady, then prescribe the remedy, for
such is the perfect method of the skillful physician. "
('Abdu'l-Bahá: The Individual and Teaching, p. 13)
81. “It is at such times that the friends of God avail themselves
of the occasion, seize the opportunity, rush forth and win the prize. If their
task is to be confined to good conduct and advice, nothing will be
accomplished. They must speak out, expound the proofs, set forth clear
arguments, draw irrefutable conclusions establishing the truth of the
manifestation of the Sun of Reality . . .”
('Abdu'l-Bahá: The Individual and Teaching, p. 13)
82. "The Guardian feels that the most effective way for the
Bahá’ís to teach the Faith is to make strong friends with their neighbors and
associates. When the friends have confidence in the Bahá’ís and the Bahá’ís in
their friends, they should give the Message and teach the Cause. Individual teaching
of this type is more effective than any other type. "The principle of the
fireside meeting, which was established in order to permit and encourage the
individual to teach in his own home, has been proven the most effective
instrument for spreading the Faith.”
(From a letter dated 27 December 1954 written on behalf of Shoghi
Effendi to an individual believer: The Individual and Teaching, p. 33)
83. "Consecration, dedication and enthusiastic service is the
Keynote to successful teaching. One must become like a reed through which the
Holy Spirit descends to reach the student of the Faith. We give the Message,
and explain the Teachings, but it is the Holy Spirit that quickens and
confirms.”
(From a letter dated 16 February 1955 written on behalf of Shoghi
Effendi to an individual believer: The Individual and Teaching, p. 34)
84. “We must be careful not to teach in a fanatical way. We should
teach as the Master taught. He was perfect Exemplar of the Teachings. He
proclaimed the universal truths, and, through love and wise demonstration of
the universal verities of the Faith, attracted the hearts and the minds.”
(From a letter dated 20 October 1956 written on behalf of Shoghi
Effendi to an individual believer: The Individual and Teaching, p. 38)
85. "In this day every believer must concentrate his thoughts
on teaching the Faith . . . O loved ones of God! Each one of the friends must
teach at least one soul each year. This is everlasting glory. This is eternal
grace."
('Abdu'l-Bahá: The Individual and Teaching, p. 13)
86. In brief, O ye believers of God! The text of the divine Book
is this: If two souls quarrel and contend about a question of the divine
questions, differing and disputing, both are wrong. The wisdom of this
incontrovertible law of God is this: That between two souls from amongst the
believers of God, no contention and dispute may arise; that they may speak with
each other with infinite amity and love. Should there appear the least trace of
controversy, they must remain silent, and both parties must continue their
discussions no longer, but ask the reality of the question from the
Interpreter. This is the irrefutable command!
(‘Abdu’l-Baha: Tablets of the Divine Plan, p.53)
87. "Do not argue with anyone, and be wary of･disputation.
Speak out the truth. If your hearer accepteth, the aim is achieved. If he is
obdurate, you should leave him to himself, and place your trust in God. Such is
the quality of those who are firm in the Covenant."
('Abdu'l-Bahá: The Individual and Teaching, p. 13)
88. “There are innumerable ways of teaching the Cause. You can
choose the one that suits best your nature and capacity.”
(From a letter dated 18 November 1935 written on behalf of Shoghi
Effendi to an individual believer: The Individual and Teaching, p. 22)
89. ”Divine Truth is relative and that is why we are enjoined to
constantly refer the seeker to the Word itself-and why any explanations we make
to ease the journey of the soul of any individual must be based on the Word-and
the Word alone.”
(From a letter dated 4 June 1957 written on behalf of Shoghi
Effendi to the National Spiritual Assembly of Canada: The Individual and
Teaching, p. 39)
90. “Not all of us are capable of serving in the same way, but the
one way every Bahá’í can spread the Faith is by example. This moves the hearts of people far more
deeply than words ever can. “The love we show others, the hospitality and
understanding, the willingness to help them, these are the very best
advertisements of the Faith.”
(From a letter dated 14 October 1943 written on behalf of Shoghi
Effendi to an individual believer: The Individual and Teaching, p. 26)
91. “…The most effective method of teaching is the Fireside group,
where new people can be shown Bahá’í hospitality, and ask all questions which
bother them. They can feel there the true Bahá’í spirit-and it is the spirit
that quickeneth.”
(From a letter dated 20 October 1956 written on behalf of Shoghi
Effendi to an individual believer: The Individual and Teaching, p. 37)
92. ”…In teaching the Cause, much depends on the personality of
the teacher and on the method he chooses for presenting the message. Different
personalities and different classes and types of individuals need different
methods of approach. And it is the sign of an able teacher to know how to best
adapt his methods to various types of people whom he happens to meet. There is
no one method one can follow all through. But there should be as many ways of
approach as there are types of individual seekers. Flexibility and variety of
method is, therefore, an essential prerequisite for the success of every
teaching activity.”
(From a letter dated 31 May 1934 written on behalf of Shoghi
Effendi to an individual believer: The Individual and Teaching, p.
21-22)
4.3.
Divine Assistance
93. Whoso openeth his lips in this day, and maketh mention of the
name of his Lord, the hosts of Divine inspiration shall descend upon him from
the heaven of My name, the A11-Knowing, the A11-Wise. On him shall also descend
the Concourse on high, each bearing aloft a chalice of pure light. Thus hath it
been foreordained in the realm of God's Revelation, by the behest of Him Who is
the A11-Glorious, the Most Powerful.
(Bahá'u'lláh: The Advent of Divine Justice, p. 84)
94. Whosoever quickens one soul in this Cause is like unto one
quickening all the servants and the Lord shall bring him forth in the day of
resurrection into the Ridván of oneness, adorned with the Mantle of Himself,
the protector, the mighty, the generous! Thus will ye assist your Lord, and
naught else save this shall ever be mentioned in this day before God, your Lord
and the Lord of your forefathers.
(Bahá'u'lláh: Unrestrained as the Wind, p. 96)
95. Rest ye assured that if a soul arises in the utmost
perseverance and raises the Call of the Kingdom and resolutely promulgates the
Covenant-be he an insignificant ant-he shall be enabled to drive away the
formidable elephant from the arena, and if he be a feeble moth he shall cut to
pieces the plumage of the rapacious vulture.
(Abdu'l-Bahá, tablet dated 6/2/19 to Spiritual Assembly of the
Bahá'ís of Los Angeles, California: Star of the West, 10 (23 Nov. 1919)
p. 265) Or, (Bahá'u'lláh: Unrestrained as the Wind, p. 97)
4.4.
Who to Teach
96. Be unrestrained as the wind, while carrying the Message of Him
Who hath caused the Dawn of Divine Guidance to break. Consider, how the wind,
faithful to that which God hath ordained, bloweth upon all the regions of the
earth, be they inhabited or desolate. Neither the sight of desolation, nor the
evidences of prosperity, can either pain or please it. It bloweth in every
direction, as bidden by its Creator. So should be every one that claimeth to be
a lover of the one true God. It behoveth him to fix his gaze upon the
fundamentals of His Faith, and to labor diligently for its propagation. Wholly
for the sake of God he should proclaim His Message, and with that same spirit
accept whatever response his words may evoke in his hearer. He who shall accept
and believe, shall receive his reward; and he who shall turn away, shall
receive none other than his own punishment.
(Bahá'u'lláh: Gleanings from the Writings of Bahá'u'lláh,
CLXI, p. 339)
97. Be not dismayed, O peoples of the world, when the day star of
My beauty is set, and the heaven of My tabernacle is concealed from your eyes.
Arise to further My Cause, and to exalt My Word amongst men. We are with you at
all times, and shall strengthen you through the power of truth. We are truly
almighty. Whoso hath recognized Me, will arise and serve Me with such
determination that the powers of earth and heaven shall be unable to defeat his
purpose.
(Bahá'u'lláh: Gleanings from the Writings of Bahá'u'lláh,
LXXI, p. 137)
98. The paramount goal of the teaching work at the present time is
to carry the Message of Bahá'u'lláh to every stratum of human society and every
walk of life. An eager response to the teachings will often be found in the
most unexpected quarters, and any such response should be quickly followed up,
for success in a fertile area awakens a response in those who were at first
uninterested.
(From the Universal House of Justice, letter dated 10/31/67 to all
National Spiritual Assemblies, Wellspring of Guidance, p. 124)
99. By all means persevere and associate in a friendly spirit with
other groups of young people, particularly of a different race or minority
nationality, for such association will demonstrate your complete conviction of
the oneness of mankind and attract others to the Faith, both young and old
alike. A spirit of prejudice-free, loving comradeship with others is what will
open the eyes of people more than any amount of words. Combined with such deeds
you can teach the Faith easily.
(On behalf of Shoghi Effendi, letter dated 6/18/45 to newly formed
Bahá'í group: The Individual and Teaching, p. 26)
100. He urges you all to devote particular attention to the
contact with racial minorities. In a country which has such a large element of
prejudice against its colored citizens as the United States, it is of the
greatest importance that the Bahá'ís-and more especially the youth-should
demonstrate actively our complete lack of prejudice and, indeed, our prejudice
in favor of minorities. We cannot very well prosecute a teaching campaign
successfully in Africa if we do not in our home communities demonstrate to the
fullest extent our love for the people who spring from the African population!
(On behalf of Shoghi Effendi letter dated 1l/11/51 to Louhelen School Senior
Youth Session, U.S.A.: Unrestrained as the Wind, p. 100)
101. He feels that teaching the Faith to the youth is of the
utmost importance in these days, as they will not only become the workers of
the future but will be able to widely spread the Message among their own
generation.
(On behalf of Shoghi Effendi, letter dated 3/12/44 to individual
believer: Unrestrained as the Wind, p. 99)
102. He urges you to redouble your efforts during the coming year,
to teach the youth this great Message of Bahá'u'lláh. It is indeed the one hope
for the spiritual and material security of the world; and although the response
may be slow at first, through your perseverance and devotion, you will
gradually succeed in attracting a very large group to the Cause of Bahá'u'lláh.
(On behalf of Shoghi Effendi, letter dated 4/7/52 to individual
believer: Unrestrained as the Wind, p. 99)
103. It is in intellectual circles such as this [a university
circle] that the believers should endeavor to teach, confident that no matter
how limited their capacity may be, yet their efforts are continually guided and
reinforced from on high. This spirit of confident hope, of cheerful courage,
and of undaunted enthusiasm in itself, irrespective of any tangible results
which it may procure, can alone insure the ultimate success of our teaching
efforts.
(On behalf of Shoghi Effendi, letter dated l0/31/36 to individual
believer: The Individual and Teaching, p. 22)
104. He was deeply interested in your work among the University
students and hopes that it will bear much fruit. The youth is openminded,
unhampered by prejudice and ready to accept any message that satisfies his
spiritual longings as well as intellectual demands. The work should, however,
be both intensive and extensive. It is not sufficient that you should address
many student bodies; persons have to be found to follow up that work, pick
those who are interested to know more and ground them in the teachings.
(On behalf of Shoghi Effendi, letter dated 6/20/31 to individual
believer: The Individual and Teaching, pp. 101-102)
Foreign Students
105. The account of your work among the foreign students made
Shoghi Effendi very happy. Not only will these young people get a good
impression of American families and hospitality, but the spiritual training you
try to give them will make their education so much more complete and
worthwhile. This is beside the fact that in their heart is planted the seeds of
the Bahá'í teachings which in time will germinate and bring forth wondrous fruits.
All these young people when they return home will carry the message with them,
and even though they do not become confirmed believers, they will remain
friends always ready to render a service to the Bahá'í teachers they happen to
meet. Shoghi Effendi hopes you will carry on that work but at the same time try
to make them true Bahá'ís-in spirit as well as in faith.
(On behalf of Shoghi Effendi, letter dated 2/4/32 to individual
believer: The Individual and Teaching, p. 102)
106. “…we, the few who have caught the vision, should not waste
our energies beating up and down the paths pursued by humanity, and which are
not solving its ghastly present-day problems. We should concentrate on the
Cause, because it is what is needed to cure the world….
". . . If the Bahá'ís want to be really effective in teaching
the Cause they need to be much better informed and able to discuss
intelligently, intellectually, the present condition of the world and its
problems.
"We Bahá'ís should, in other words, arm our minds with
knowledge in order to better demonstrate to, especially, the educated classes,
the truths enshrined in our Faith."
(From a letter dated 5 July 1949 written on behalf of Shoghi
Effendi to an individual believer: The Individual and Teaching, p. 28)
5.
Fasting
5.1.
Significance
107. We have commanded you to pray and fast from the beginning of
maturity; this is ordained by God, your Lord and the Lord of your forefathers.
He has exempted from this those who are weak from illness or age, as a bounty
from His Presence, and He is the Forgiving, the Generous.
(Bahá'u'lláh: Synopsis and Codification of the Laws and
Ordinance of the Kitáb-i-Aqdas, p. 13)
108. . . . We have
enjoined upon you fasting during a brief period, and at its close have designated
for you Naw-Rúz as a feast. . . . The traveller, the ailing, those who are with
child or giving suck, are not bound by the fast. . . . Abstain from food and
drink, from sunrise to sundown, and beware lest desire deprive you of this
grace that is appointed in the Book.
(Bahá'u'lláh: Synopsis and Codification of the Laws and
Ordinance of the Kitáb-i-Aqdas, p. 13)
109. Fasting is a symbol. Fasting signifies abstinence from lust.
Physical fasting is a symbol of that abstinence, and is a reminder; that is,
just as a person abstains from physical appetites, he is to abstain from
self-appetites and self-desires. But mere abstention from food has no effect on
the spirit. It is only a symbol, a reminder. Otherwise it is of no importance.
Fasting for this purpose does not mean entire abstinence from food. The golden
rule as to food is, do not take too much or too little. Moderation is
necessary. There is a sect in India who practice extreme abstinence, and
gradually reduce their food until they exist on almost nothing. But their
intelligence suffers. A man is not fit to do service for God with brain or body
if he is weakened by lack of food. He cannot see clearly. (quoted by Miss E. S.
Stevens in Fortnightly Review, June 1911).
('Abdu'l-Bahá: Bahá'u'lláh and the New Era, p. 184)
110. "The Divine wisdom in fasting is manifold. Among them is
this: As during those days (i.e. the period of fasting which the followers
afterward observe) the Manifestation of the Sun of Reality, through Divine
inspiration, is engaged in the descent (revealing) of Verses, the instituting
of Divine Law and the arrangement of teachings, through excessive occupation
and intensive attraction there remains no condition or time for eating and
drinking. For example, when His Holiness Moses went to Mount Tur (Sinai) and
there engaged in instituting the Law of God, he fasted forty days. For the
purpose of awakening and admonishing the people of Israel, fasting was enjoined
upon them.
"Likewise, His Holiness Christ, in the beginning of
instituting the Spiritual Law, the systemizing of the teachings and the
arrangement of counsels, for forty days abstained from eating and drinking. In
the beginning the disciples and Christians fasted. Later the assemblages of the
chief Christians changed fasting into lenten observances.
"Likewise the Koran having descended in the month of Ramazan,
fasting during that month became a duty.
"In like manner His Holiness the Supreme (The Báb), in the
beginning of the Manifestation through the excessive effect of descending
verses, passed days in which His nourishment was reduced to tea only.
"Likewise, the Blessed Beauty (Baha'o'llah), when busy with
instituting the Divine Teachings and during the days when the Verses (The Word
of God) descended continuously, through the great effect of the Verses and the
throbbing of the heart, took no food except the least amount.
"The purpose is this: In order to follow the Divine
Manifestations and for the purpose of' admonition and the commemoration of
their state, it became incumbent upon the people to fast during those days. For
every sincere soul who has a beloved longs to experience that state in which
his beloved is. If his beloved is in a state of sorrow, he desires sorrow; if
in a state of joy, he desires joy; if in a state of rest, he desires rest; if
in a state of t.rouble, he desires trouble.
"Now, since in this Millennial Day, his holiness the Supreme
(the Báb) fasted many days, and the Blessed Beauty (Baha'o'llah) took but
little food or drink, it becomes necessary that the friends should follow that
example . . . .
(‘Abdu’l-Bahá: [by Mrs. Corinne True] Star of the West,
vol. IV, No. 18, p. 305)
111. "The fasting period, which lasts nineteen days starting
as a rule from the second of March every year and ending on the twentieth of
the same month, involves complete abstention from food and drink from sunrise
till sunset. It is essentially a period of meditation and prayer, of spiritual
recuperation, during which the believer must strive to make the necessary
readjustments in his inner life, and to refresh and reinvigorate the spiritual
forces latent in his soul. Its significance and purpose are, therefore,
fundamentally spiritual in character. Fasting is symbolic, and a reminder of
abstinence from selfish and carnal desires."
(From letter written on behalf of Shoghi Effendi, January 10,
1936: Lights of Guidance, p. 181)
5.2.
Procedures
112. "Regarding your question concerning the Fast: Travellers
are exempt from fasting, but if they want to fast while they are travelling,
they are free to do so. You are exempt the whole period of your travel, not
just the hours you are in a train or car, etc. If one eats unconsciously during
the fasting hours, this is not breaking the Fast as it is an accident. The age
limit is seventy years, but if one desires to fast after the age limit is
passed, and is strong enough to, one is free to do so. If during the Fast
period a person falls ill and is unable to fast, but recovers before the Fast
period is over, he can start to Fast again and continue until the end. Of
course the Fast, as you know, can only be kept during the month set aside for
that purpose."
(Shoghi Effendi: Principles of Bahá'í Administration, pp.
9-10)
113. Also in the “Questions and Answers” that form an appendix to
the Aqdas, Bahá’u’lláh reveals the following: “Verily, I say that God has
appointed a great station for fasting and prayer. But during good health its
benefit is evident, and when one is ill, it is not permissible to fulfill
them.” Concerning the age of maturity, He reveals in the appendix of that
same book: “The age of maturity is in the fifteenth year*; women and men are
alike in this respect.”
(Shoghi Effendi: Principles of Bahá'í Administration, p. 9)
114. "It is true that Bahá'u'lláh has ordained in the Kitáb-i-Aqdas
that in the high latitudes where the duration of days and nights varies
considerably clocks should be relied upon rather than the rising and setting of
the sun. However, we feel that Dublin is too far south for the application of
this law. You should thus judge the end of each day by the actual sunset."
(From the Universal House of Justice to the National Spiritual
Assembly of the British Isles, August 8, 1969: Lights of Guidance, p.
183)
115. "In one of His Tablets 'Abdu'l-Bahá, after stating that
fasting consists of abstinence from food and drink, categorically says that
smoking is a form of 'drink', (In Arabic the verb 'drink' applies equally to
smoking.)"
(Bahá'u'lláh: Synopsis and Codification of the Kitáb-i-Aqdas,
p. 59, No. 16)
6.
Work
6.1.
Work is Duty and Worship of God
116. "It is made incumbent on every one of you to engage in
some occupation, such as arts, trades, and the like. We have made this -your
occupation-identical with the worship of God, the True One. Reflect, O people,
upon .the mercy of God and upon His favors, then thank Him in mornings and
evenings.
"... The most despised of men before God is he who sits and
begs. Cling unto the rope of means, relying upon God, the Causer of Causes....
(Bahá'u'lláh: Bahá'í World Faith, p. 195)
117. "... All humanity must obtain a livelihood by sweat of
the brow and bodily exertion; at the same time seeking to lift the burden of
others, striving to be the source of comfort to souls and facilitating the
means of living. This in itself is devotion to God. Bahá'u'lláh has thereby
encouraged action and, "stimulated service....
('Abdu'l-Bahá: Promulgation of Universal Peace, p. 182)
118. 'Should Prayer take the form of action?' 'Abdu'l-Bahá-
'Yes: In the Bahá'í Cause arts, sciences and all crafts are (counted as)
worship. The man who makes a piece of notepaper to the best of his ability,
conscientiously, concentrating all his forces on perfecting it, is giving
praise to God. Briefly, all effort and exertion put forth by man from the fullness
of his heart is worship, if it is prompted by the highest motives and the will
to do service to humanity. This is worship: to serve mankind and to minister to
the needs of the people. Service is prayer. A physician ministering to the
sick, gently, tenderly, free from prejudice and believing in the solidarity of
the human race, he is giving praise’.
('Abdu'l-Bahá: Paris Talks, p. 251)
119. "... the Teachings are most emphatic on this matter,
particularly the statement in the Aqdas to this effect which makes it quite
clear that idle people who lack the desire to work can have no place in the New
World Order. As a corollary of this principle, Bahá'u'lláh further states that
mendicity should not only be discouraged but entirely wiped out from the face
of society. It is the duty of those who are in charge of the organization of
society to give every individual the opportunity of acquiring the necessary
talent in some kind of profession, and also the means of utilizing such a
talent, both for its own sake and for the sake of earning the means of his
livelihood. Every individual, no matter how handicapped and limited he may be,
is under the obligation of engaging in some work or profession, for work,
specially when performed in the spirit of service, Is according to Bahá’u’lláh
a form of worship. It has not only a utilitarian purpose, but has a value in
itself, because it draws us nearer to God, and enables us to better grasp His
purpose for us in this world. It is obvious, therefore, that the inheritance of
wealth cannot make anyone immune from daily work."
(Letter written on behalf of the Guardian to the National
Spiritual Assembly of the United States and Canada March 22, 1937: Principles
of Bahá'í Administration, p. 12)
6.2.
Balance between Work and Service for the Cause
120. "The advice that Shoghi Effendi gave you regarding the
division of your time between serving the Cause and attending to your other
duties was also given to many other friends both by Bahá’u’lláh and the Master.
It is a compromise between the two verses of the 'Aqdas', one making it
incumbent upon every Bahá’í to serve the promotion of the Faith and the other
that every soul should be occupied in some form of occupation that will benefit
society. In one of His tablets Bahá'u'lláh says that the highest form of
detachment in this day is to be occupied with some profession and be
self-supporting. A good Bahá’í, therefore, is one who so arranges his life as
to devote time both to his material needs and also to the service of the
Cause."
(Shoghi Effendi: Letter from the Guardian written by his secretary
to an individual believer, 1933: Lights of Guidance, pp. 503-504)
7.
Marriage and Family Life
7.1.
Purpose of the Institution of Marriage
121. And when He desired to manifest grace and beneficence to men,
and to set the world in order, He revealed observances and created laws; among
them He established the law of marriage, made it as a fortress for well-being
and salvation, and en-joined it upon us in that which was sent down out of the
heaven of sanctity in His Most Holy Book. He saith, great is His glory:
"Marry, O people, that from you may appear he who will remember Me amongst
My servants; this is one of My commandments unto you; obey it as an assistance
to yourselves." - Bahá'u'lláh
(Bahá'u'lláh: Bahá'í Prayers, pp. 158-159)
122. "The pious deeds of the monks and priests among the
followers of the Spirit - upon Him be the peace of God - are remembered in His
presence. In this Day, however, let them give up the life of seclusion and
direct their steps towards the open world and busy themselves with that which
will profit themselves and others. We have granted them leave to enter into
wedlock that they may bring forth one who will make mention of God, the Lord of
the seen and the unseen, the Lord of the Exalted Throne."
(Bahá'u'lláh, Tablets of Bahá'u'lláh, p. 24)
123. "Regarding the question of matrimony: Know thou that the
command of marriage is eternal. It will never be changed nor altered. This is
divine creation and there is not the slightest possibility that change or
alteration affect this divine creation (marriage)."
('Abdu'l-Bahá, Bahá'í Marriage and Family Life, p. 2)
124. "Of course, under normal circumstances, every person
should consider it his moral duty to marry. And this is what Bahá'u'lláh has
encouraged the believers to do. But marriage is by no means an obligation. In
the last resort it is for the individual to decide whether he wishes to lead a
family life or live in a state of celibacy."
(Shoghi Effendi from a letter dated May 3 1936, to an individual
believer: Bahá'í Marriage and Family Life, p. 2)
125. "It should, moreover, be borne in mind that although to
be married is highly desirable, and Bahá'u'lláh has strongly recommended it, it
is not the central purpose of life. If a person has to wait a considerable
period before finding a spouse, or if ultimately, he or she must remain single,
it does not mean that he or she is thereby unable to fulfill his or her life's
purpose."
(Universal House of Justice: Bahá'í Marriage and Family Life,
p. 2)
126. O people of the earth! A solitary life and severe discipline
do not meet God’s approval. The possessors of perception and knowledge should
look unto the means which are conducive to joy and fragrance….Deprive not
yourselves of that which is created for you.
(Bahá'u'lláh: A Fortress for Well-Being, p. 7)
7.2.
Preparation
127.”…man should know his own self, and recognize that which
leadeth unto loftiness or lowliness, glory or abasement, wealth or poverty.”
(Bahá'u'lláh: Tablets of Bahá'u'lláh, p. 35)
128. “Far, far from Thy glory be what mortal man can affirm of
Thee, or attribute unto Thee, or the praise with which he can glorify Thee!
Whatever duty Thou hast prescribed unto Thy servants of extolling to the utmost
Thy majesty and glory is but token of Thy grace unto them, that they may be
enabled to ascend unto the station conferred upon their own inmost being, the
station of the knowledge of their own selves.”
(Bahá'u'lláh: Gleanings from the Writings of Bahá'u'lláh, I,
pp. 4-5)
129. “As for the question regarding marriage under the Law of God
first thou must choose one who is pleasing to thee, and then the matter is
subject to the consent of father and mother. Before thou makest thy choice,
they have no right to interfere.”
('Abdu'l-Bahá: Selections from the Writings of 'Abdu'l-Bahá,
p. 118)
130. "Verily in the Book of Bayan (the Báb's, Revelation) the
matter is restricted to the consent of both (bride and bridegroom). As we
desired to bring about love and friendship and the unity of the people,
therefore We made it conditional upon the consent of the parents also, that
enmity and ill-feeling might be avoided."
(Bahá'u'lláh: Bahá'í Marriage and Family Life, p. 22)
131. "Bahá'u'lláh has clearly stated the consent of all
living parents required for Bahá'í marriage. This applies whether the parents
are Bahá'ís or non- Bahá'ís, divorced for years or not. This great law He has
laid down to strengthen the social fabric, to knit closer the ties of the home,
to place a certain gratitude and respect in the hearts of children for those
who have given them life and sent their souls out on the eternal journey
towards their Creator. We Bahá'ís must realize that in present-day society the
exact opposite process is taking place: young people care less and less for
their parents' wishes, divorce is considered a natural right, and obtained on
the flimsiest and most unwarrantable and shabby pretexts. People separated from
each other, especially if one of them has had full custody of the children, are
only too willing to belittle the importance of the partner in marriage also
responsible as a parent for bringing those children into this world. The
Bahá'ís must, through rigid adherence to the Bahá'í laws and teachings, combat
these corrosive forces which are so rapidly destroying home life and the beauty
of family relationships, and tearing down the moral structure of society."
(Shoghi Effendi, from a letter dated October 25, 1947, written on
his behalf to the National Spiritual Assembly of the United States: Bahá'í
Marriage and Family Life, p. 23)
132. "Bahá'ís who cannot marry because of lack of consent of
one or more parents could consult with their Local Spiritual Assembly, to see
whether it may suggest a way to change the attitude of any of the parents
involved. The believers, when faced with such problems, should put their trust
in Bahá'u'lláh, devote more time to the service, the teaching and the promotion
of His Faith, be absolutely faithful to His injunctions on the observance of an
unsullied, chaste life, and rely upon Him to open the way and remove the
obstacle, or make known His will."
(Universal House of Justice, from a letter dated September 9, 1969
to an individual believer: Bahá'í Marriage and Family Life, p. 25)
133. "In considering the effect of obedience to the laws on
individual lives, one must remember that the purpose of this life is to prepare
the soul for the next. Here one must learn to control and direct one's animal
impulses, not to be a slave to them. Life in this world is a succession of
tests and achievements, of falling short and of making new spiritual advances.
Sometimes the course may seem very hard, but one can witness, again and again,
that the soul who steadfastly obeys the law of Bahá'u'lláh, however hard it may
seem, grows spiritually, while the one who compromises with the law for the
sake of his own apparent happiness is seen to have been following a chimera: he
does not attain the happiness he sought, he retards his spiritual advance and
often brings new problems upon himself. "To give one very obvious example:
The Bahá'í law requiring consent of parents to marriage. All too often nowadays
such consent is withheld by non-Bahá'í parents for reasons of bigotry or racial
prejudice; yet we have seen again and again the profound effect on those very
parents of the firmness of the children in the Bahá'í law, to the extent that
not only is the consent ultimately given in many cases, but the character of
the parents can be affected and their relationship with their child greatly
strengthened. "Thus, by upholding Bahá'í law in the face of all
difficulties we not only strengthen our own characters but influence those
around us."
(Universal House of Justice: Bahá'í Marriage and Family Life,
pp. 25-26)
134. “A couple should study each other’s character ad spend time
getting to know each other before they decide to marry, and when they do marry
it should be with the intention of establishing an eternal bond.”
(Universal House of Justice, from a letter dated November 2, 1982
to an individual believer: Bahá'í Marriage and Family Life, p. 20)
135. Bahá'í marriage is union and cordial affection between the
two parties. They must, however,
exercise the utmost care and become acquainted with each other’s
character. This eternal bond should
be made secure by a firm covenant, and the intention should be to foster
harmony, fellowship and unity and to attain everlasting life….
('Abdu'l-Bahá: A Fortress for Well-Being, pp. 29-30)
136. "Concerning the question of marriage and the stipulated
period between the time of the engagement and the marriage, this is the
decisive text of the Book of God and may not be interpreted. In the past,
serious difficulties and problems arose when a long period of time elapsed
between the engagement and the marriage. Now according to the Text of the Book,
when marriage between the parties is arranged, i ,e, when the parties become
engaged, and it is certain that they will be married, not more than ninety-five
days should elapse before the marriage takes place…”
('Abdu'l-Bahá, quoted in a letter dated April 11, 1982 from the
Universal House of Justice to the National Spiritual Assembly of the United
States: Bahá'í Marriage and Family Life, p. 26)
137. "The law requiring Bahá'ís to be married within the
ninety-five day period following the engagement is not yet applicable in the
West. However, Iranians residing in the West obey such laws as a matter of
conscience."
(Universal House of Justice, from a letter dated July 14, 1965 to
a National Spiritual Assembly: Bahá'í Marriage and Family Life, p. 27)
138. “The beginning of the ninety-five days before the marriage is
the day on which the consents have been obtained.”
(Shoghi Effendi, from a letter dated April 3, 1943 to an
individual believer: Bahá'í Marriage and Family Life, p. 26)
139. "Concerning the observance of details of Bahá'í law
pertaining to marriage such as the duration of the engagement period…by the
lranian believers now residing in the West, these laws are binding if the two
parties are lranians. However, if one party is lranian and the other is a
western believer, the lranian believer, although it is a praiseworthy act to
inform his/her spouse of these laws, should not bring pressure to bear for
their observance."
(Universal House of Justice, from a letter dated July 7, 1968 to
an individual believer: Bahá'í Marriage and Family Life, p. 27)
7.3.
Wedding Ceremony
140. "It is incumbent upon both parties to recite a
specifically revealed verse indicating their being content with the will of
God."
(Bahá'u'lláh: Bahá'í Marriage and Family Life, p. 4)
141. "The specifically revealed verse is, "We will all,
verily, abide by the Will of God."
(Bahá'u'lláh: Bahá'í Marriage and Family Life, p. 4)
142. ". . . Bahá'í marriages should be referred to Assemblies
to officiate."
(Shoghi Effendi, from a letter dated June 23, 1950, written on his
behalf to the National Spiritual Assembly of Canada: Bahá'í Marriage and
Family Life, p. 5)
143. "The ceremony itself must be very simple."
(Shoghi Effendi: Bahá'í Marriage and Family Life, p. 5)
144. " Bahá'í marriage should at present not be pressed into
any kind of a uniform mould. What is absolutely essential is what Bahá'u'lláh
stipulated in the Aqdas: the friends can add to these selected writings if they
please - but the so-called 'Marriage Tablet' (revealed by 'Abdu'l-Bahá) is not
a necessary part of every Bahá'í marriage."
(Shoghi Effendi: Bahá'í Marriage and Family Life, p. 5)
145. "In cases where there is more than one ceremony, the
Bahá'í service and the other civil or religious ceremony must be performed on
the same day."
(Shoghi Effendi, from a letter dated June 20, 1940, to the
National Spiritual Assembly of Australia and New Zealand: Bahá'í Marriage
and Family Life, p. 5)
146. "As to the holding of the Bahá'í and civil ceremonies on
the same day, as consummation of the marriage should not take place until both
ceremonies have been held, a night should not intervene between the two
ceremonies."
(Universal House of Justice, from a letter dated April 23, 1971 to
the National Spiritual Assembly of the United States: Bahá'í Marriage and
Family Life, p. 5)
147. ...the bride and groom before two witnesses, must state
"We will all, verily, abide by the Will of God." These two witnesses
may be chosen by the couple or by the Spiritual Assembly, but must in any case
be acceptable to the Assembly; they may be its chairman and secretary, or two
other members of the Assembly, or two other people, Bahá'í or non-Bahá'í, or
any combination of these. The Assembly may decide that all marriage
certificates it issues are to be signed by the chairman and secretary, but that
is a different matter and has nothing to do with the actual ceremony or the
witnesses. . . . The witnesses can be any two trustworthy people whose
testimony is acceptable to the Spiritual Assembly under whose jurisdiction the
marriage is performed. This fact makes it possible for a lone pioneer in a
remote post to have a Bahá'í marriage. (Universal House of Justice, from a
letter dated August 8, 1969, to the National Spiritual Assembly of the United
States: A Fortress for Well-Being, p. 49)
148. If a Bahá'í marries a non-Bahá'í who wishes to have the
religious ceremony of his own sect carried out it must be quite clear that,
first, the Bahá'í partner is understood to be a Bahá'í by religion, and not to
accept the religion of the other party to the marriage through having his or
her religious ceremony; and second, the ceremony must be of a nature which does
not commit the Bahá'í to any declaration of faith in a religion other than his
own.
Under these circumstances, the Bahá'í can partake of the religious
ceremony of his non- Bahá'í partner. The Bahá'í should insist on having the
Bahá'í ceremony carried out before or after the non- Bahá'í one, on the same
day.
(From a letter dated June 20, 1954, written on behalf of Shoghi
Effendi to the National Spiritual Assembly of the United States: A Fortress
for Well-Being, p. 48)
7.4.
Marriage and Family Life
149. The institution of marriage, as established by Bahá’u’lláh,
while giving due importance to the physical aspect of martial union considers
it as subordinate to the moral and spiritual purposes and functions with which
it has been invested by an all-wise and loving Providence. Only when these different
values are given each their due importance, and only on the basis of the
subordination of the physical to the moral, and carnal to the spiritual can
such excesses and laxity in martial relations as our decadent age is so sadly
witnessing be avoided, and family life be restored to its original purity, and
fulfill the true function for which it has been instituted by God.
(Shoghi Effendi, from a letter dated August 8, 1939, written on
his behalf to an individual believer: Bahá'í Marriage and Family Life,
p. 10)
150. Bahá'í marriage is the commitment of the two parties one to
the other, and their mutual attachment of mind and heart. Each must, however,
exercise the utmost care to become thoroughly acquainted with the character of
the other, that the binding covenant between them may be a tie that will endure
forever. Their purpose must be this: to become loving companions and comrades
and at one with each other for time and eternity. . . . The true marriage of
Bahá'ís is this, that husband and wife should be united both physically and
spiritually, that they may ever improve the spiritual life of each other, and
may enjoy everlasting unity throughout all the worlds of God. This is Bahá'í
marriage.
('Abdu'l-Bahá: Selections from the Writings of 'Abdu'l-Bahá,
p. 118)
151. "The Bahá'í Faith recognizes the value of the sex
impulse, but condemns its illegitimate and improper expressions such as free
love, companionate marriage and others, all of which it considers positively
harmful to man and to the society in which he lives. The proper use of the sex
instinct is the natural right of every individual, and it is precisely for this
purpose that the institution of marriage has been established. The Bahá'ís do
not believe in the suppression of the sex impulse but in its regulation and
control."
(Shoghi Effendi, from a letter dated September 5, 1938 to an
individual believer: Lights of Guidance, # 681)
152. "Concerning your question whether there are any
legitimate forms of expression of the sex instinct outside of marriage;
according to the Bahá'í Teachings no sexual act can be considered lawful unless
performed between lawfully married persons. Outside of marital life there can
be no lawful or healthy use of the sex impulse....”
(Shoghi Effendi, from a letter dated September 5, 1938 to an
individual believer: Lights of Guidance, # 683)
153. "It is highly important for man to raise a family. So
long as he is young, because of youthful complacency, he does not realize its
significance, but this will be a source of regret when he grows old….In this
glorious Cause the life of a married couple should resemble the life of the
angels in heaven - a life full of joy and spiritual delight, a life of unity
and concord, a friendship both mental and physical. The home should be orderly
and well organized. Their ideas and thoughts should be like the rays of the sun
of truth and the radiance of the brilliant stars in the heavens. Even as two
birds they should warble melodies upon the branches of the tree of fellowship
and harmony. They should always be elated with joy and gladness and be a source
of happiness to the hearts of others. They should set an example to their
fellow-men, manifest true and sincere love towards each other and educate their
children in such a manner as to blazon the fame and glory of their
family."
('Abdu'l-Bahá: Bahá'í Marriage and Family Life, p. 30)
154. "According to the teachings of Bahá’u’lláh, the family
being a human unit must be educated according to the rules of sanctity. All the
virtues must be taught the family. The integrity of the family bond must be
constantly considered and the rights of the individual members must not be
transgressed. The rights of the son, the father, the mother, none of them must
be transgressed, none of them must be arbitrary. Just as the son has certain
obligations to his father, the father likewise has certain obligations to his
son. The mother, the sister and other members of the household have their
certain prerogatives. All these rights and prerogatives must be conserved, yet
the unity of the family must be sustained. The injury of one shall be
considered the injury of all; the comfort of each the comfort of all; the honor
of one the honor of all."
('Abdu'l-Bahá: Bahá'í Marriage and Family Life, p. 54)
155. In considering the problems that you and your wife are
experiencing, the House of Justice points out that the unity of your family
should take priority over any other consideration Bahá’u’lláh came to bring
unity to the world, and a fundamental unity is that of the family. Therefore,
we must believe that the Faith is intended to strengthen the family, not weaken
it. For example, service to the Cause should not produce neglect of the family.
It is important for you to arrange your time so that your family life is
harmonious and your household receives the attention it requires, Bahá’u’lláh
also stressed the importance of consultation. We should not think this
worthwhile method of seeking solutions is confined to the administrative
institutions of the Cause. Family consultation employing full and frank
discussion, and animated by awareness of the need for moderation and balance,
can be the panacea for domestic conflict. Wives should not attempt to dominate
their husbands, nor husbands their wives.
(Letter written on behalf of the Universal House of Justice dated
August 1, 1978 to an individual believer: Women, p. 31)
7.5.
Divorce
156. “God doth verily love union and concord, and abhorreth
separation and divorce.”
(Bahá’u’lláh: Bahá'í Marriage and Family Life, p. 8)
157. "Formerly in Persia divorce was very easily obtained.
Among the people of the past Dispensation a trifling matter would cause
divorce. However, as the light of the Kingdom shone forth souls were quickened
by the spirit of Bahá’u’lláh, then they totally eschewed divorce. In Persia now
divorce doth not take place among the friends, unless a compelling reason
existeth which maketh harmony impossible. Under such rare circumstances some
cases of divorce take place.
"Now the friends in America must live and conduct themselves
in this way. They must strictly refrain from divorce unless something ariseth
which compelleth them to separate because of their aversion for each other, in
that case with the knowledge of the Spiritual Assembly they may decide to separate.
They must then be patient and wait one complete year. If during this year
harmony is not re-established between them, then their divorce may be realized.
It should not happen that upon the occurrence of a slight friction or
displeasure between husband and wife, the husband would think of union with
some other woman or, God forbid, the wife also think of another husband. This
is contrary to the standard of heavenly value and true chastity. The friends of
God must so live and conduct themselves, and evince such excellence of
character and conduct, as to make others astonished. The love between husband
and wife should not be purely physical, nay rather it must be spiritual and
heavenly. These two souls should be considered as one soul. How difficult it
would be to divide a single soul! Nay, great would be the difficulty!
"In
short, the foundation of the kingdom of God is based upon harmony and love,
oneness, relationship and union, not upon differences, especially between
husband and wife. If one of these two become the cause of divorce, that one
will unquestionably fall into great difficulties, will become the victim of
formidable calamities and experience deep remorse."
('Abdu'l-Bahá: Lights of Guidance, p. 294)
158. "Regarding divorce the Guardian stated that it is
discouraged, deprecated and against the good pleasure of God. The Assembly must
circulate among the friends whatever has been revealed from the Pen of
'Abdu'l-Bahá in this connection so that all may be fully reminded. Divorce is
conditional upon the approval and permission of the Spiritual Assembly. The
members of the Assembly must in such matters independently and carefully study
and investigate each case. If there should be valid grounds for divorce and it
is found that reconciliation, is utterly impossible, that antipathy is intense
and its removal is not possible, then the Assembly may approve the
divorce."
(From the Guardian to the National Spiritual Assembly of Iran,
July 7, 1938: -translated from the Persian: Lights of Guidance, p. 295)
8.
Prohibition of Alcoholic Drinks and Psychedelics
159. It is forbidden for an intelligent person to drink that which
depriveth him of his intelligent; it behooveth him to engage in that which is
worthy of man, not in the act of every heedless doubter.
(Bahá’u’lláh: Unrestrained as the Wind, pp. 114-115)
160. Fear ye God, O people of the earth, and think not that the
wine We have mentioned in Our Tablets is the wine which men drink, and which
causeth their intelligence to pass away, their human nature to be perverted,
their light to be changed, and their purity to be soiled. Our intention is
indeed that wine which intensifieth man's love for God, for His Chosen Ones and
for His loved ones, and igniteth in the hearts the fire of God and love for Him,
and glorification and praise of Him.
(Bahá’u’lláh: Unrestrained as the Wind, p. 115)
161. "Regarding the use of liquors, according to the text of
the Book of Aqdas, both strong and light drinks are prohibited. The reason for
this prohibition is that liquor leads the minds astray and is the cause of
weakening the body. If alcohol were beneficial it would have been brought into
the world by the divine creation not by the effort of man. Whatever is
beneficial for man exists in creation. Now it has been proven and established
medically and scientifically that liquors are harmful. Therefore, the meaning
of that which is written in the Tablets - 'I have chosen for thee whatsoever is
in the heavens and earth' - are those things which are according to the divine
creation and not the things which are harmful. For instance, poison is one of
the things: now how can we say that poisons are to be used habitually because
God has created them for man? However, as to the spirituous liquors if
prescribed by a doctor for the patient, and their use is necessary, then they
may be used as directed."
('Abdu'l-Bahá: The Throne of the Inner Temple, p. 43)
162. "Concerning the use of alcoholic drinks and drugs the
Guardian wishes you to know that they have been explicitly forbidden in the
'Kitáb-i-Aqdas'. Opium is, undoubtedly, prohibited. But smoking, though
allowed, is discouraged. Various other points which may be raised in this
connection which have not been explained in the Holy Writings have to be
carefully considered and acted upon by the future International House of
Justice which is the body empowered by Bahá’u’lláh to legislate in all matters
which have not been explicitly revealed in the Sacred Writings of the
Faith."
(Letter written on behalf of the Shoghi Effendi to an individual
believer, December 27, 1933: Lights of Guidance, p. 258)
163. "In reply to your request of October 24, 1967 that we
issue a statement concerning 'the use of marijuana, LSD and other psychedelic
products', we have already informed the National Spiritual Assembly of' the
United States that Bahá'ís should not use hallucinogenic agents, including LSD,
peyote and similar substances, except when prescribed for medical treatment.
Neither should they become involved in experiments with such substances.
"Although we have found no direct reference to marijuana in the Bahá'í
writings, since this substance is derived from what is considered to be a
milder form of cannabis, the species used to produce hashísh, we
can share with you a translation from the Persian of' a Tablet 'Abdu'l-Bahá on
hashísh:
'Regarding
hashísh you had pointed out that some Persians have become
habituated to its use Gracious God! This is the worst of all intoxicants, and
its prohibition is explicitly revealed. Its use causeth the disintegration of
thought and the complete torpor of the soul. How could anyone seek this fruit
of the infernal tree, and by partaking of it, be led to exemplify the qualities
of a monster? How could one use this forbidden drug, and thus deprive himself of
the blessings of the All-Merciful?
'Alcohol
consumeth the mind and causeth man to commit acts, of absurdity, but... this
wicked hashísh extinguisheth the mind, freezeth the spirit,
petrifieth the soul, wasteth the body and leaveth man frustrated and lost."'
(From the Universal House of Justice to the National Spiritual
Assembly of the Hawaiian Islands, November 11, 1967: Unrestrained as the
Wind, pp. 118-119)
164. "'We have your letter of June 13 asking whether a Bahá'í
may own an establishment in which alcoholic liquors are sold, and also whether
a Bahá'í may work in bars or taverns. "For the time being the friends
should consider this as a matter of conscience and should avoid either engaging
in the sale of liquor or in employment involving the sale of liquor inasmuch as
such actions are in violation of the spirit of the prohibitions in Bahá'í
law."
(Letter from the Universal House of Justice to the National
Spiritual Assembly of Spain, August 4, 1964: Lights of Guidance, p. 258)
165. "With reference to your question whether those foods
which have been flavoured, with alcoholic liquors such as brandy, rum, etc.,
should be classified under the same category as the intoxicating drinks, and
consequently be avoided by believers, the Guardian wished all the friends to
know that such foods or beverages are strictly prohibited."
(From a letter written on behalf of Shoghi Effendi to an
individual believer, January 9, 1939: Lights of Guidance, p. 259)
166. "From the above quotations it is clear that on all occasions
officially sponsored by Bahá'í Institutions or where the host is acting as a
representative of the Cause alcohol should not be served. In private homes or
in the course of business or professional activity it is left to the conscience
of Bahá'ís themselves whether they serve alcoholic drinks to non-Bahá'ís but
the obligation is very strong to observe the prohibition enjoined by
Bahá’u’lláh."
(From letter of the Universal House of Justice to the National
Spiritual Assembly of the British Isles. February 8, 1968: Lights of
Guidance, p. 259)
9.
Backbiting and Lying
9.1.
Not to Backbite
167. That seeker should, also, regard backbiting as grievous
error, and keep himself aloof from its dominion, inasmuch as backbiting
quencheth the light of the heart, and extinguish the life of the soul.
(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh,
CXXV, p.265)
168. O SON OF MAN!
Breathe not the sins of others so long as thou art thyself a
sinner. Shouldst thou transgress this command, accursed wouldst thou be, ad to
this I bear witness.
(Bahá’u’lláh: Hidden Words of Bahá’u’lláh, Arabic # 27, p.
10)
169. O EMIGRANTS!
The tongue I have designed for the mention of Me, defile it not
with detraction. If the fire of self overcome you, remember your own faults and
not the faults of My creatures, inasmuch as every one of you knoweth his own
self better that he knoweth others.
(Bahá’u’lláh: Hidden Words of Bahá’u’lláh, Persian # 66, p.
45)
170. "...Thou hast written regarding aims. How blessed are
these aims, especially the prevention of backbiting! I hope that you may become
confirmed therein, because the worst human quality and the most great sin is backbiting;
more especially when it emanates from the tongues of the believers of God. If
some means were devised so that the doors of backbiting could be shut eternally
and each one of the believers of God unsealed his tongue in the praise of the
other, then the teachings of His Holiness Bahá'u'lláh (Bahá'u'lláh) would be
spread the hearts illuminated, the spirits glorified and the human world would
attain to everlasting felicity. "I hope that the believers of God will
shun completely backbiting, each one praising the other cordially and believe
that backbiting is the cause of Divine wrath, to such an extent that if a
person backbites to the extent of one word, he may become dishonored among all
the people, because the most hateful characteristic of man is fault-finding.
One must expose the praiseworthy qualities of the souls and not their evil
attributes. The friends must overlook their shortcomings and faults and speak
only of their virtues and not their defects.
"It
is related that His Holiness Christ-May my life be a sacrifice to Him-one day,
accompanied by His apostles, passed by the corpse of a dead animal. One of them
said: 'HOW putrid has this animal become!' The, other exclaimed: 'HOW it is
deformed!' A third cried out: 'What a stench! How cadaverous looking!' But His
Holiness Christ said: 'Look at its teeth! How white they are!' Consider, that
He did not look at all at the defects of that animal; nay, rather, He searched
well until He found the beautiful white teeth. He observed only the whiteness
of the teeth and overlooked entirely the deformity of the, body, the
dissolution of its organs and the bad odor. "This is the attribute of the
children of the Kingdom. This is the conduct and the manner of the real Bahais
(Bahá'ís). I hope that all the believers will attain to this lofty
station."
('Abdu'l-Bahá: Tablet to Dr. M.G. Skinner, August 12, 1913: Lights
of Guidance, pp. 73-74)
171. "... Each of us is responsible for one life only, and
that is our own. Each of us is immeasurably far from being 'perfect as our
heavenly Father is perfect' and the task of perfecting our own life and
character is one that requires all our attention, our will-power and energy. If
we allow our attention and energy to be taken up in efforts to keep others
right and remedy their faults, we are wasting precious time. We are like
ploughmen each of whom has his team to manage and his plough to direct, and in
order to keep his furrow straight he must keep his eye on his goal and
concentrate on his own task. If he looks to this side and that to see how Tom
and Harry are getting on and to criticize their ploughing, then his own furrow
will assuredly become crooked.'
(From a letter written on behalf of Shoghi Effendi to an
individual believer dated on May 12, 1925: Lights of Guidance, p. 75)
9.2.
Not to Lie
172. Verily, Honesty is the door of tranquility to all in the
world, and the sign of glory from the presence of the Merciful One. Whosoever
attains thereto has attained to treasures of wealth and affluence. Honesty is
the greatest door to the security and tranquility of mankind. The stability of
every affair always depends on it, and the worlds of honor, glory and affluence
are illumined by its light….
(Bahá'u'lláh: Bahá'u'lláh and the New Era, p. 85)
173. O people of Bahá! Honesty is the best garment for your
temples and the most splendid crown for your heads. Adhere thereto by the Command
of the Omnipotent Commander.
(Bahá'u'lláh: Bahá'u'lláh and the New Era, p. 85)
174. Truthfulness is the foundation of all the virtues of mankind.
Without truthfulness, progress and success in al1 of the worlds are impossible
for a soul. When this holy attribute is established in man, all the other
divine qualities will also become realized.
('Abdu'l-Bahá: Bahá'u'lláh and the New Era, p. 85)
175. Let the light of truth arid honesty shine from your faces so
that al1 may know that your word, in business or pleasure, is a word to trust
and be sure of. Forget self and work for the whole.
('Abdu'l-Bahá: Bahá'u'lláh and the New Era, p. 85)
10.
Relationship with other Religious Organizations
10.1.
Relationship with other Religious Organizations
176. Concerning membership in non-Bahá'í religious associations,
the Guardian wishes to re-emphasize the general principle already laid down in
his communications to your Assembly and also to the individual believers that
no Bahá'í who wishes to be a wholehearted and sincere upholder of the
distinguishing principles of the Cause can accept full membership in any
non-Bahá'í ecclesiastical organization. For such an act would necessarily imply
only a partial acceptance of the Teachings and laws of the Faith, and an incomplete
recognition of its independent status, and would thus be tantamount to an act
of disloyalty to the verities it enshrines. For it is only too obvious that in
most of its fundamental assumptions the Cause of Bahá'u'llah is completely at
variance with outworn creeds, ceremonies and institutions. To be a Bahá'í and
at the same time accept membership in another religious body is simply an act
of contradiction that no sincere and logically minded person can possibly
accept. To follow Bahá'ullah does not mean accepting some of His teachings and
rejecting the rest
(On behalf of Shoghi Effendi, letter dated 6/15/35: Unrestrained
as the Wind, pp. 160-161)
177. “... we, as Bahá'ís, must not have any affiliations with
churches or political parties. But he feels certain that when you meditate on
this matter you yourselves will see the wisdom of it. We as Bahá'ís can never
be known as hypocrites or as people insincere in their protestations and
because of this we cannot subscribe to both the Faith of Bahá'u'lláh and
ordinary church dogma. The churches are waiting for the coming of Jesus Christ;
we believe He has come again in the glory of the Father. The churches teach
doctrines-various ones in various creeds-which we as Bahá'ís do not accept,
such as the bodily resurrection, confession, or in some creeds, the denial of
the immaculate conception. In other words, there is no Christian church today
whose dogmas we Bahá'í can truthfully say we accept in their entirety.
Therefore to remain a member of the church is not proper for us, for we do so
under false pretence. We should therefore withdraw from our churches but
continue to associate, if we wish to, with the church members and ministers.
"Our belief in Christ, as Bahá'ís, is so firm, so unshakeable and so exalted
in nature that very few Christians are to be found now-a-days who love Him and
reverence Him and have the faith in Him that we have. It is only from the
dogmas and creeds of the churches that we dissociate ourselves; not from the
spirit of Christianity."
(From letter written on behalf of Shoghi Effendi to the Bahá'ís of
Vienna: Lights of Guidance, p. 121)
178. "As he has already informed you, the Guardian feels that
the time has now come to ask any minister still affiliated with churches, but
who consider themselves practicing Bahá'ís, to withdraw from the church openly.
This is following the example of the Hand of the Cause, former Archdeacon
Townshend who courageously defied the opinion of his fellow-clergymen, his
relatives and the public, and stepped forth from his high office as a Bahá'í.
When the friends realize that many of the first to accept the Báb were priests
and suffered martyrdom for their act, it does not seem to be asking much that
they should rally openly to the Kingdom of the Father which they believe in and
for whose advent they cannot very well go on encouraging people in there
churches to pray."
(From a letter written on behalf
of Shoghi Effendi to the National Spiritual Assembly of the United States, July
19, 1956: Lights of Guidance, p. 122)
179. "We have every reason to hope and believe that in the
future many of the truly enlightened clergy may seek the shelter of
Bahá'u'lláh, just as we feel certain that we may also expect at some future
date a keen antagonism to our Faith on the part of those who do not see in it
the salvation of the world, but rather a challenge to their own fame and
position."
(From a letter written on behalf of the Guardian to a group of
believers, July 6, 1942: Lights of Guidance, p. 123)
180. "Your letter of 25th October has been received and we
fully appreciate the problem posed in the case of youth who accept Bahá'u'lláh
but whose parents strongly oppose their withdrawal from the Church. In such
cases where the parents oppose withdrawal and insistence upon it by the youth
would undermine the unity of the family it is permissible for the withdrawal to
be postponed until the youth attain the age of 21. This would not, of course,
in any way affect his acceptance into the Bahá'í community. As you mention,
this is the very time at which such a newly-declared believer needs all the
deepening and confirmation he can receive."
(Letter from the Universal House of Justice to the National
Spiritual Assembly of Germany, November 6, 1972: Lights of Guidance, p.
123)
181. "In reply to your letter of January 26th, we feel that
while it is important to be flexible in requesting new believers, particularly
youth who may encounter parental opposition, to withdraw from membership of
other religious organizations, such flexibility cannot be allowed to extend to
compromising Bahá'í law. Two Bahá'ís, when getting married, cannot have the
religious ceremony of another Faith. "As to the age of maturity, voting
rights in the Bahá'í Administrative Order are acquired when a believer becomes
21 and you might well make that point the period for severance of those
religious ties which members of the Bahá'í community cannot maintain. The main
point is that while, for the sake of family unity, the concession has been made
to youth on the matter of withdrawal from church membership, every effort
should be made to encourage all believers, as well as Bahá'í youth, to observe
requirements of Bahá'í membership even at the cost of some hardship or
"inconvenience.
(Letter from the Universal House of Justice to the National
Spiritual Assembly of the United Kingdom, February 11, 1973: Lights of
Guidance, p. 123)
182. “Regarding church matters: the article of Dr. Townshend
should be widely circulated and used. No matter what the attitude of
people towards the churches in general may be, it has nothing to do with out
Bahá'í attitude, and Townshend has courageously stated this, and it has weight,
in view of his former position in the church.”
(From letter written on behalf of the Guardian to the National
Spiritual Assembly of the United States, August 18: Lights of Guidance,
p. 123) (This letter is in reference to Dr. Townshend’s article, The Old
Churches and the New World Faith, which is published as a pamphlet)
10.2.
Confession
183. When the sinner findeth himself wholly detached and freed
from all save God, he should beg forgiveness and pardon from Him. Confession of
sins and transgressions before human beings is not permissible, as it hath
never been nor will ever be conducive to divine forgiveness. Moreover such
confession before people results in one’s humiliation and abasement, and
God-exalted be His glory-wisheth not the humiliation of His servants.
(Bahá'u'lláh: Tablets of Bahá'u'lláh, p. 24)
184. On the subject of confession the Guardian's secretary wrote
on his behalf to an individual believer: 'We are forbidden to confess to any
person, as do the Catholics to their priests, our sins and shortcomings, or to
do so in public, as some religious sects do. However, if we spontaneously
desire to acknowledge we have been wrong in something, or that we have some
fault of character, and ask another person's forgiveness or pardon, we are
quite free to do so. The Guardian wants to point out, however, that we are not
obliged to do so. It rests entirely with the individual."'
(From a letter of the Universal House of Justice to the National
Spiritual Assembly of Canada. March 19, 1973: Lights of Guidance, p.
138)
11.
Will & Testament, Funeral, and Burial
11.1.
Preparing a Will & Testament
185. Unto everyone hath been enjoined the writing of a will. The
testator should head this document with the adornment of the Most Great Name,
bear witness therein unto the oneness of God in the Dayspring of His
Revelation, and make mention, as he may wish, of that which is praiseworthy, so
that it may be a testimony for him in the kingdoms of Revelation and Creation
and a treasure with his Lord, the Supreme Protector, the Faithful.
(Bahá'u'lláh: Kitáb-i-Aqdas, Paragraph 109)
11.2.
Funeral
186. "An official Bahá'í funeral service should only be given
for a believer, but there is no objection to the reading of Bahá'í prayers, or
indeed to a Bahá'í conducting the funeral service of a non-Bahá'í, if this has
been requested."
(From letter written on behalf of the Guardian to the National
Spiritual Assembly of the United States, July 20, 1946: Lights of Guidance,
p. 160)
187. "Regarding the Bahá'í funeral service: it is extremely
simple, as it consists only of a congregational prayer to be read before
burial!... Your N.S.A. should take great care lest any uniform procedure or
ritual in this matter be adopted or imposed upon the friends. The danger in
this, as in some other cases regarding Bahá'í worship, is that a definite
system or rigid rituals and practices be developed among the believers. The
utmost simplicity and flexibility should be observed....”
(From letter written on behalf of the Guardian to the National
Spiritual Assembly of the United States and Canada, January 10, 1936: Lights
of Guidance, pp. 160-161)
188. "The Prayer for the Dead is published in Prayers an4
Meditations of Bahá'u'lláh, No. CLXVII. It is the only Bahá'í obligatory
prayer which is to be recited in congregation; it is to be recited by one
believer while all present stand. There is no requirement to face the Qiblih
when reciting this prayer."
(Synopses and Codification
of the Kitab-i-Aqdas, p. 58)
11.3.
Burial
189. "Be assured that your letter was not a bother to us.
Indeed, we were happy to learn that in the autumn years of your physical life
your soul was illumined by the eternal light shed upon the world by
Bahá'u'lláh. "Concerning your question about cremation, the Bahá'í law
stipulates burial. The instructions of Bahá'u'lláh contained in His Most Holy
Book makes this law clear. Shoghi Effendi, in a letter written on his behalf to
an individual believer in 1955, comments that 'Abdu'l-Bahá 'also explained that
burial is natural and should be followed.' The explanation of the Master
referred to by Shoghi Effendi is found in the Tablets revealed by Him. One of
those was published in Star of the West, Volume XI, No. 19, page 317,
from which we quote:
" 'Thy letter has been received. Due to the scarcity of time,
I write the answer briefly: The body of man, which has been formed gradually,
must similarly be decomposed gradually. This is according to the real and
natural order and Divine Law. If it had been better for it to be burned after
death, in its very creation it would have been so planned that the body would
automatically become ignited after death, be consumed and turned into ashes.
But the divine order formulated by the heavenly ordinance is that after death
this body shall be transferred from one stage to another different from the
preceding one, so that according to the relations which exist in the world, it
may gradually combine and mix with other elements, thus going through stages
until it arrives in the vegetable kingdom, there turning into plants and
flowers, developing into trees of the highest paradise, becoming perfumed and
attaining the beauty of color.
'Cremation
suppresses it speedily from attainment to these transformations, the elements
becoming so quickly decomposed that transformation to these various stages is
checked.'
"When we realize that our physical bodies are composed of
elements placed in the earth by their Creator, and which through the orderly
process of His law are continually being used in the formation of beings, we
can better understand the necessity for our physical bodies to be subjected to
the gradual process of decomposition: As at the time of death, the real and
eternal self of man, his soul, abandons its physical garment to soar in the
realms of God, we may compare the body to a vehicle which has been used for the
journey through earthly life and no longer needed once the destination has been
reached "
(Letter from the Universal House of Justice to an individual
believer, June 6, 1971: Lights of Guidance, pp. 156-157)
190. "As to the law of burial, the Universal House of Justice
suggests that you confine your statement to the following parts of this law
which are now binding on the believers in the West:
(1) That
the body must be buried, not cremated.
(2) That
the Prayer for the Dead is to be recited for a believer of the age of 15 years
or over. This, as you know, is the prayer which appears as number CLXVII in Prayers
and Meditations by Bahá'u'lláh.
(3) That
the body not be transported more than an hour's journey from the place of
death. The method of transport is not specified, but the journey must not take
longer than one hour."
(Letter written an behalf of the Universal House of Justice to the
National Spiritual Assembly of Ecuador, December 3, 1975: Lights of
Guidance, p. 157)
191. "We have been instructed by the Universal House of
Justice to convey its reply to your enquiry of 20 June 1978 about the Bahá'í
burial law concerning the one hour's travel from the place of death.
"The House of Justice advises that the place of death may be
taken to the city or town in which the believer passes away, and therefore the
hour's journey may be calculated from the city limits to the place of burial.
However, it should be borne in mind that the spirit of Bahá'u'lláh's law is to
be buried near where one dies."
(Letter written on behalf of the Universal House of Justice to the
National Spiritual Assembly of Ecuador, July 9, 1978: Lights of Guidance,
p. 159)
192. "Regarding the questions which you ask, concerning Bahai
(Bahá'í) burials, etc. At the present time, the Guardian is not stressing these
matters, as their establishment might divert attention to the supreme tasks we
have before us. However, the answers are as follows: Under the Bahá'í teachings
it seems clear that the body is not to be embalmed. The burial should take
place within an hour's travel time from the place of death. The preparation for
the body for burial is a careful washing, and placing in a shroud of white
cloth, silk preferably. There is nothing in the teachings with regard to
turning the body over to Scientific Institutions for scientific research, and
therefore the individual may do as he wishes, until such a time as the
Universal House of Justice may legislate on this matter, if they ever do. The
practice in the Orient, is to bury the person within 24 hours of the time of
death; sometimes even sooner; although there is no provision in the teachings
as to the time limit."
(From a letter written on behalf of the Guardian to an individual
believer, April 2, 1955: Lights of Guidance, p. 157)
193. "There is nothing in the teachings against leaving our
bodies to medical science. The only thing we should stipulate is that we do not
wish to be cremated, as it is against our Bahá'í laws. "As many people
make arrangements to leave their bodies to medical science for investigation,
he suggests that you inquire, either through some lawyer friend or through some
hospital, how you could do this, and then make the necessary provision in your
will, stipulating that you wish your body to be of service to mankind in death,
and that, being a Bahá'í, you request that your remains not be cremated and not
be taken more than an hour's journey from the place of your death. "The
spirit has no more connection with the body after it departs, but as the body
was once the temple of the spirit, we Bahá'ís are taught that it must be
treated with respect."
(Letter written on behalf of the Guardian to an individual
believer, March 22, 1957: Lights of Guidance, p. 155)
Chapter
6. The New World Order of Bahá’u’lláh
1.
Covenant
1. It is clear and evident that the object of all preceding
Dispensations hath been to pave the way for the advent of Muhammad, the Apostle
of God. These, including the Muhammadan Dispensation, have had, in their turn,
as their objective the Revelation proclaimed by the Qá'im. The purpose
underlying this Revelation, as well as those that preceded it, has, in like
manner, been to announce the advent of the Faith of Him Whom God will make
manifest. And this Faith--the Faith of Him Whom God will make manifest--in its
turn, together with all the Revelations gone before it, have as their object
the Manifestation destined to succeed it. And the latter, no less than all the
Revelations preceding it, prepare the way for the Revelation which is yet to
follow. The process of the rise and setting of the Sun of Truth will thus
indefinitely continue--a process that hath had no beginning and will have no
end.
(Báb: Selections from the Writings of the Báb, pp. 105-106)
2. Whoso layeth claim to a Revelation direct from God, ere the
expiration of a full thousand years, such a man is assuredly a lying impostor.
We pray God that He may graciously assist him to retract and repudiate such
claim. Should he repent, God will, no doubt, forgive him. If, however, he
persisteth in his error, God will, assuredly, send down one who will deal
mercilessly with him. Terrible,
indeed, is God in punishing! Whosoever interpreteth this verse otherwise than
its obvious meaning is deprived of the Spirit of God and of His mercy which
encompasseth all created things. Fear God, and follow not your idle
fancies. Nay, rather follow the
bidding of your Lord, the Almighty, the All-Wise.
(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh,
CLXIV, p. 346)
3. The first duty prescribed by God for His servants is the
recognition of Him Who is the Day Spring of His Revelation and the Fountain of
His laws, Who representeth the Godhead in both the Kingdom of His Cause and the
world of creation. Whoso achieveth this duty hath attained unto all good; and
whoso is deprived thereof, hath gone astray, though he be the author of every
righteous deed. It behoveth every one who reacheth this most sublime station,
this summit of transcendent glory, to observe every ordinance of Him Who is the
Desire of the world. These twin duties are inseparable. Neither is acceptable
without the other. Thus hath it been decreed by Him Who is the Source of Divine
inspiration.
(Bahá’u’lláh: The Kitáb-i-Aqdas, Paragraph 1)
4. The Hand of Omnipotence hath established His Revelation upon an
unassailable, an enduring foundation. Storms of human strife are powerless to
undermine its basis, nor will men's fanciful theories succeed in damaging its
structure.
(Bahá’u’lláh: The World Order of Bahá’u’lláh,
p. 109)
5. The first condition is firmness in the Covenant of God.
For the power of the Covenant will protect the Cause of Bahá'u'lláh from the
doubts of the people of error. It is the fortified fortress of the Cause of God
and the firm pillar of the religion of God. Today no power can conserve the
oneness of the Bahá'í world save the Covenant of God; otherwise differences
like unto a most great tempest will encompass the Bahá'í world. It is evident
that the axis of the oneness of the world of humanity is the power of the
Covenant and nothing else. Had the Covenant not come to pass, had it not been
revealed from the Supreme Pen and had not the Book of the Covenant, like unto
the ray of the Sun of Reality, illuminated the world, the forces of the Cause
of God would have been utterly scattered and certain souls who were the
prisoners of their own passions and lusts would have taken into their hands an
axe, cutting the root of this Blessed Tree. Every person would have pushed
forward his own desire and every individual aired his own opinion!
Notwithstanding this great Covenant, a few negligent souls galloped with their
chargers into the battlefield, thinking perchance they might be able to weaken
the foundation of the Cause of God: but praise be to God all of them were
afflicted with regret and loss, and erelong they shall see themselves in
poignant despair. Therefore, in the beginning the believers must make their
steps firm in the Covenant so that the confirmations of Bahá'u'lláh may
encircle them from all sides, the cohorts of the Supreme Concourse may become
their supporters and helpers, and the exhortations and advices of `Abdu'l-Bahá,
like unto the pictures engraved on stone, may remain permanent and ineffaceable
in the tablets of all hearts.
(‘Abdu’l-Baha: The Tablets of the Divine Plan, p. 49)
6. There is a power in this Cause---a mysterious power---far, far,
far away from the ken of men and angels: that invisible power is the cause of
all these outward activities. It moves the heart. It rends the mountains. It
administers the complicated affairs of the Cause. It inspires the friends. It
dashes into a thousand pieces all the forces of opposition. It creates new
spiritual worlds. This is the mystery of the Kingdom of Abha!
(‘Abdu'l-Bahá: The Power of
the Covenant, Part l, i)
7. Know this for, a certainty that today, the penetrative power in
the arteries of the world of humanity is the power of the Covenant. The body of
the world will not be moved through any power except through the power of the
Covenant. There is no other power
like unto *. This Spirit of the Covenant is Centre of love and is reflect its
rays to all parts of the globe, which are resuscitating and regenerating man
and illuminating the path to the Divine Kingdom.
(‘Abdu’l-Bahá: The Power of
the Covenant, Part 1, i)
8. As regards the meaning of the Bahá'í Covenant: The Guardian
considers the existence of two forms of Covenant both of which are explicitly
mentioned in the literature of the Cause.
First is the Covenant that every Prophet makes with humanity or more
definitely, with His people that they will accept and follow the coming
Manifestation who will be the reappearance of His reality. The second form of
Covenant is such as the one Bahá’u’lláh made with His people that they should
accept the Master. This is merely to establish and strengthen the succession of
the series of Lights that appear after every Manifestation. Under the same
category falls the Covenant the Master made with the Bahá’ís that they should
accept His administration after Him…"
(From a letter written on behalf of Shoghi Effendi to an
individual believer, 11/19/45: Lights of
Guidance, p. 147)
2.
‘Abdu’l-Bahá: The Center of the Covenant
9. When the ocean of My presence hath ebbed and the Book of My
Revelation is ended, turn your faces toward Him Whom God hath purposed, Who
hath branched out from this Ancient Root”-- The object of this sacred verse is
none other except the Most Mighty Branch (‘Abdu’l-Bahá).
(Bahá’u’lláh: Tablets of Bahá’u’lláh, p. 221)
10. ....refer ye whatsoever ye understand not in the Book to Him
Who hath branched from this mighty stock."
(Bahá’u’lláh: The World
Order of Bahá’u’lláh p. 134)
11. Whosoever turns to Him hath surely turned unto God and
whosoever turneth away from Him hath turned away from My beauty, denied My
proof and is of those who transgress Verily, He is the remembrance of God
amongst you and His trust within you…..
(Bahá’u’lláh: The Power of
the Covenant, Part 1, p. 9)
12. I am according to the explicit texts of the Kitáb-i-Aqdas and
the Kitáb-i-Ahd the manifest interpreter of the Word of God...Whoso deviates
from my interpretation is a victim of his own fancy...I affirm that the true
meaning, the real significance, the innermost secret of these verses, of these
very words, is my own servitude to the sacred Threshold of the Abha Beauty, my
complete self-effacement, my utter nothingness before Him. This is my
resplendent crown, my most precious adoring. On this I pride myself in the
kingdom of earth and heaven. Therein I glory among the company of the
well-favoured!"
(‘Abdu’l-Bahá: The Revelation
of Bahá’u’lláh, Vol. 2, p. 395)
13. “This is my unshakable conviction the essence of my
unconcealed and explicit belief---a conviction and belief which the denizens of
the Abha Kingdom fully share: The Blessed Beauty is the Sun of Truth and His
light the light of truth…My station is the station of servitude---a servitude
which is complete, pure and real, firmly established, enduring, obvious,
explicitly revealed and subject to no interpretation whatsoever…..I am the
Interpreter of the Word of God; such is my interpretation.”
(‘Abdu’l-Bahá: The World
Order of Bahá’u’lláh, p. 133)
14. "My name Is ‘Abdu’l-Bahá. My qualification is
‘Abdu’l-Bahá. My reality is ‘Abdu’l-Bahá. Thralldom to the Blessed Perfection
is my glorious and refulgent diadem, and servitude to all the human race my
perpetual religion...No name, no title, no mention, no commendation have I, nor
will ever have, except. ‘Abdu’l-Bahá. This is my longing. This is my greatest
yearning. This is my eternal life. This is my everlasting glory."
(‘Abdu’l-Bahá: The World
Order of Bahá’u’lláh, p. 139)
15. …He is, above and beyond these appellations, the 'Mystery of
God'---an expression by which Bahá’u’lláh Himself has chosen to designate Him,
and which, while it does not by any means justify us to assign to him the
station of Prophethood, indicates how in the person of ‘Abdu’l-Bahá the
incompatible characteristics of a human nature and superhuman knowledge and
perfection above been blended and are completely harmonized."
(Shoghi Effendi: The World
Order of Bahá’u’lláh, p. 134)
16. Though moving in a sphere of His own and holding a rank
radically different from that of the Author and the Forerunner of the Bahá'í
Revelation, He, by virtue of the station ordained for Him through the Covenant
of Bahá'u'lláh, forms together with them what may be termed the Three Central
Figures of a Faith that stands unapproached in the world's spiritual
history. He towers, in conjunction
with them, above the destinies of this infant Faith of God from a level to which
no individual or body ministering to its needs after Him, and for no less a
period than a full thousand years, can ever hope to rise. To degrade His lofty rank by identifying
His station with or by regarding it as roughly equivalent to, the position of those
on whom the mantle of His authority has fallen would be an act of impiety as
grave as the no less heretical belief that inclines to exalt Him to a state of
absolute equality with either the central Figure or Forerunner of our Faith. For wide as is the gulf that separates
‘Abdu'l-Bahá from Him Who is the Source of an independent Revelation, it can
never be regarded as commensurate with the greater distance that stands between
Him Who is the Center of the Covenant and His ministers who are to carry on His
work, whatever be their name, their rank, their functions or their future
achievements. Let those who have
known ‘Abdu'l-Bahá, who through their contact with His magnetic personality
have come to cherish for Him so fervent an admiration, reflect, in the light of
this statement, on the greatness of One Who is so far above Him in
station.
That ‘Abdu'l-Bahá is not a Manifestation of God, that, though the
successor of His Father, He does not occupy a cognate station, that no one else
except the Báb and Bahá’u’lláh
can ever lay claim to such a station before the expiration of a full thousand
years--are verities which lie embedded in the specific utterances of both the
Founder of our Faith and the Interpreter of His teachings.
(Shoghi Effendi: The World
Order of Bahá’u’lláh, pp. 131-132)
3.
Administrative Order
3.1.
Origin & Purpose
17. “The world's equilibrium hath been upset through the vibrating
influence of this most great, this new World Order. Mankind's ordered life hath
been revolutionized through the agency of this unique, this wondrous
System---the like of which mortal eyes have never witnessed."
(Bahá'u'lláh: Synopsis and
Codification of the Kitáb-i-Aqdas, p. 27)
18. "The world is in travail and its agitation waxeth day by
day. Its face is turned towards waywardness and unbelief. Such shall be its
plight that to disclose it now would not be meet and seemly. Its perversity
will long continue. And when the appointed hour is come, there shall suddenly
appear that which shall cause the limbs of mankind to quake. Then and only then
will the Divine Standard be unfurled and the Nightingale of Paradise warble its
melody."
(Bahá’u’lláh: The World
Order of Bahá’u’lláh, p. 33)
19. “.….Soon will the present-day order be rolled up, and a new
one spread out in its stead....."
(Bahá’u’lláh: Gleanings from
the Writings of Bahá’u’lláh, IV, p. 7)
20. "The Administrative Order of the Cause, though first
established in America, copied as a model by other national Bahá’í communities,
is not an American production, but is a universal system based on the teachings
of Bahá’u’lláh. It is not simply by coincidence however that it was first
initiated and perfected by the American believers."
(Letter written on behalf of Shoghi Effendi to an individual
believer, 10/29/38: Lights of Guidance,
p. 1)
21. “As the administrative work of the Cause steadily expands, as
its various branches grow in importance and number, it is absolutely necessary
that we bear in mind this fundamental fact that all these administrative activities,
however harmoniously and efficiently conducted, are but means to an end, and
should be regarded as direct instruments for the propagation of the Bahá’í
Faith. Let us take heed lest in our great concern for the perfection of the
administrative machinery of the Cause, we lose sight of the Divine Purpose for
which it has been created. Let us be in our guard lest the growing demand for
specialization in the administrative functions of the Cause detain us from
joining the ranks of those who in the forefront of battle are gloriously
engaged in summoning the multitude to this New Day of God."
(Shoghi Effendi: Bahá’í
Administration, p. 103)
22. "He hopes you will devote as much of your spare time as
possible to the work of the Cause especially in impressing upon the believers
the importance of the Administration and helping them to really understand its
purpose and all it can achieve once they get it to function properly. In other
words it is a perfect form which must be animated by the spirit of the Cause.
It is the ideal instrument to make spiritual laws function properly in the
material affairs of this world."
(Letter written on behalf of Shoghi Effendi to an individual
believer, 6/16/45: Lights of Guidance,
pp. 1-2)
23. "We urge you ever to bear in mind that the purpose of
Bahá’í administration is primarily to lend strength and directive to the
teaching work and to promote the establishment of the Faith. It should never be
regarded as an end in itself but purely as a means to canalize and make effective
spiritual vitality generated by the Word of God in the hearts of the
believers."
(From a letter written by the Universal House of Justice to the
National Spiritual Assembly of Australia, 11/12/73: Lights of Guidance, p. 2)
24. “…..To accept the Cause without the administration is like to
accept the teachings without acknowledging the divine Station of Bahá’u’lláh.
To be a Bahá’í is to accept the Cause in its entirety. To take exception to one
basic principle is to deny the authority and sovereignty of Bahá’u’lláh, and
therefore is to deny the Cause. The administration is the social order of
Bahá’u’lláh. Without it all the principles of the Cause will remain abortive.
To take exception to this, therefore, is to take exception to the fabric that
Bahá’u’lláh has prescribed, it is to disobey His law."
(Letter written on behalf of Shoghi Effendi to the National
Spiritual Assembly of the United States and Canada, 5/30/30: Lights of Guidance, p. 2).
4.
Shoghi Effendi: The Guardian
25. O my loving friends! After the passing away of this wronged
one, it is incumbent upon the Aghsán (Branches), the Afnán (Twigs) of the
Sacred Lote-Tree, the Hands (pillars) of the Cause of God and the loved ones of
the Abhá Beauty to turn unto Shoghi Effendi--the youthful branch branched from
the two hallowed and sacred Lote-Trees and the fruit grown from the union of
the two offshoots of the Tree of Holiness,-- as he is the sign of God, the
chosen branch, the Guardian of the Cause of God, he unto whom all the Aghsán,
the Afnán, the Hands of the Cause of God and His loved ones must turn. He is
the Interpreter of the Word of God and after him will succeed the first-born of
his lineal descendents.
The sacred and youthful branch, the
Guardian of the Cause of God, as well as the Universal House of Justice to be
universally elected and established, are both under the care and protection of
the Abhá Beauty, under the shelter and unerring guidance of the Exalted One
(may my life be offered up for them both). Whatsoever they decide is of God.
Whoso obeyeth him not, neither obeyeth them, hath not obeyed God; whoso
rebelleth against him and against them hath rebelled against God; whoso
opposeth him hath opposed God; whoso contendeth with them hath contended with
God; whoso disputeth with him hath disputed with God; whoso denieth him hath
denied God; whoso disbelieveth in him hath disbelieved in God; whoso deviateth,
separateth himself and turneth aside from him hath in truth deviated, separated
himself and turned aside from God. May the wrath, the fierce indignation, the
vengeance of God rest upon him!
(‘Abdu’l-Bahá: The Will and Testament, p. 11)
26. O ye beloved of the Lord! It is incumbent upon the Guardian of
the Cause of God to appoint in his own life-time him that shall become his successor,
that differences may not arise after his passing. He that is appointed must
manifest in himself detachment from all worldly things, must be the essence of
purity, must show in himself the fear of God, knowledge, wisdom and learning.
Thus, should the first-born of the Guardian of the Cause of God not manifest in
himself the truth of the words:--"The child is the secret essence of its
sire," that is, should he not inherit of the spiritual within him (the
Guardian of the Cause of God) and his glorious lineage not be matched with a
goodly character, then must he, (the Guardian of the Cause of God) choose
another branch to succeed him. (‘Abdu’l-Bahá: The Will and Testament, p.
12)
27. No Guardian of the Faith, I feel it my solemn duty to place on
record, can ever claim to be the perfect exemplar of the teachings of
Bahá'u'lláh or the stainless mirror that reflects His light. Though
overshadowed by the unfailing, the unerring protection of Bahá'u'lláh and of
the Báb, and however much he
may share with ‘Abdu'l-Baha the right and obligation to interpret the Bahá'í
teachings, he remains essentially human and cannot, if he wishes to remain
faithful to his trust, arrogate to himself, under any pretense whatsoever, the
rights, the privileges and prerogatives which Bahá'u'lláh has chosen to confer
upon His Son. In the light of this truth to pray to the Guardian of the Faith,
to address him as lord and master, to designate him as his holiness, to seek
his benediction, to celebrate his birthday, or to commemorate any event
associated with his life would be tantamount to a departure from those
established truths that are enshrined within our beloved Faith. The fact that
the Guardian has been specifically endowed with such power as he may need to
reveal the purport and disclose the implications of the utterances of
Bahá'u'lláh and of ‘Abdu'l-Baha does not necessarily confer upon him a station
co-equal with those Whose words he is called upon to interpret. He can exercise
that right and discharge this obligation and yet remain infinitely inferior to
both of them in rank and different in nature.
(Shoghi Effendi: The World Order of Bahá’u’lláh, p. 151)
28. Exalted as is the position and vital as is the function of the
institution of the Guardianship in the Administrative Order of Bahá'u'lláh, and
staggering as must be the weight of responsibility which it carries, its
importance must, whatever be the language of the Will, be in no wise
over-emphasized. The Guardian of the Faith must not under any circumstances,
and whatever his merits or his achievements, be exalted to the rank that will
make him a co-sharer with ‘Abdu'l-Bahá in the unique position which the Center
of the Covenant occupies--much less to the station exclusively ordained for the
Manifestation of God. So grave a departure from the established tenets of our
Faith is nothing short of open blasphemy. As I have already stated, in the
course of my references to ‘Abdu'l-Bahá's station, however great the gulf that
separates Him from the Author of a Divine Revelation it can never measure with
the distance that stands between Him Who is the Center of Bahá'u'lláh's
Covenant and the Guardians who are its chosen ministers. There is a far, far greater distance
separating the Guardian from the Center of the Covenant than there is between
the Center of the Covenant and its Author.
(Shoghi Effendi: The World order of Bahá’u’lláh, pp.
150-151)
29. He feels that if ….. ponders more deeply about the
fundamentals of Divine Revelation, she will also come to understand the Guardianship.
Once the mind and heart have grasped the fact that God guides men through a
Mouthpiece, a human being, a Prophet, infallible and unerring, it is only a
logical projection of this acceptance to also accept the station of
‘Abdu’l-Bahá and the Guardians. The Guardians are the evidence of the maturity
of mankind in the sense that at long last men have progressed to the point
where God could leave, in human hands (i.e. the Guardians), guided directly by
the Báb and Bahá’u’lláh, as the Master states in His Will, the affairs of His
Faith for this Dispensation. This is what is meant by 'this is the day which
will not be followed by the night.' In this Dispensation, divine guidance flows
on to us in this world after the Prophet's ascension, through first the Master,
and then the Guardians. If a person can accept Bahá’u’lláh’s function, it
should not present any difficulty to them to also accept what He has ordained a
divinely guided individual in matters pertaining to His Faith."
(From a letter written on behalf of Shoghi Effendi to an
individual believer, 1l/25/48: Lights of
Guidance, pp. 231-232)
30. "The infallibility of the Guardian is confined to matters
which are related strictly to the Cause and interpretation of the teachings; he
is not an infallible authority on other subjects, such as economics, science,
etc. When he feels that a certain thing is essential for the protection of the
Cause, even if it is something that affects a person personally, he must be
obeyed, but when he gives advice, such as that he gave you in a previous letter
about your future, it is not binding; you are free to follow it or not as you
please."
(From a letter written on behalf of Shoghi Effendi to an
individual believer. 10/17/44: Lights of
Guidance p. 231)
31. Future guardians are clearly envisaged and referred to in the
Writings, but there is nowhere any promise or guarantee that the line of
Guardians would endure for ever; on the contrary there are clear indications
that the line could be broken. Yet, in spite of this, there is a repeated
insistence in the Writings on the indestructibility of the Covenant and the
immutability of God's Purpose for this Day. One of the most striking passages
which envisage the possibility of such a break in the line of Guardians is in
the Kitáb-i-Aqdas itself;
The
endowments dedicated to charity revert to God, the Revealer of Signs. No one
has the right to lay hold on them without leave from the Dawning-Place of
Revelation. After Him the decision rests with the Aghsan (Branches), and after
them with the House of Justice---should it be established in the world by
then---so that they may use these endowments for the benefit of the Sites
exalted in this Cause, and for that which they have been commanded by God, the
Almighty, the All-Powerful. Otherwise the endowments should be referred to the
people of Bahá, who speak not
without His leave and who pass no judgment but in accordance with that which
God has ordained in this Tablet, they who are the champions of victory betwixt
heaven and earth, so that they may spend them on that which has been decreed in
the Holy Book by God, the Mighty the Bountiful.
(From a letter of the Universal House of Justice to the National
Spiritual Assembly of the Netherlands, 12/7/69: Lights of Guidance, p. 232)
5.
The Universal House of Justice
32. "O people of God! That which traineth the world is
Justice, for it is upheld by two pillars, reward and punishment. These two
pillars are the sources of life to the world. Inasmuch as for each day there is
a new problem and for every problem an expedient solution, such affairs should
be referred to the Ministers of the House of Justice that they may act
according to the needs and requirements of the time. They that, for the sake of
God, arise to serve His Cause, are the recipients of divine inspiration from
the unseen Kingdom. It is incumbent upon all to be obedient unto them. All
matters of State should be referred to the House of Justice but acts of worship
must be observed according to that which God hath revealed in His Book."
(Bahá’u’lláh: Tablets of
Bahá’u’lláh, p. 27)
33. "It is incumbent upon the Trustees of the House of
Justice to take counsel together regarding those things which have not
outwardly been revealed in the Book, and to enforce that which is agreeable to
them. God will verily inspire them with whatsoever He willeth, and He verily,
is the Provider, the Omniscient."
(Bahá’u’lláh: Tablets of
Bahá’u’lláh, p. 68)
34. And now, concerning the House of Justice which God hath
ordained as the source of all good and freed from all error, it must be elected
by universal suffrage, that is, by the believers. Its members must be
manifestations of the fear of God and daysprings of knowledge and
understanding, must be steadfast in God's faith and the well-wishers of all mankind.
By this House is meant the Universal House of Justice, that is, in all
countries a secondary House of Justice must be instituted, and these secondary
Houses of Justice must elect the members of the Universal one. Unto this body
all things must be referred. It enacteth all ordinances and regulations that
are not to be found in the explicit Holy Text. By this body all the difficult
problems are to be resolved and the Guardian of the Cause of God is its sacred
head and the distinguished member for life of that body. Should he not attend
in person its deliberations, he must appoint one to represent him. Should any
of the members commit a sin, injurious to the common weal, the Guardian of the
Cause of God hath at his own discretion the right to expel him, whereupon the
people must elect another one in his stead. This House of Justice enacteth the
laws and the government enforceth them. The legislative body must reinforce the
executive, the executive must aid and assist the legislative body so that through
the close union and harmony of these two forces, the foundation of fairness and
justice may become firm and strong, that all the regions of the world may
become even as Paradise itself.
(‘Abdu’l-Bahá: Will and Testament, pp. 14-15)
35. Unto the Most Holy Book every one must turn, and all that is
not expressly recorded therein must be referred to the Universal House of
Justice. That which this body, whether unanimously or by a majority doth carry,
that is verily the truth and the purpose of God Himself.
(‘Abdu’l-Bahá: Will and Testament, p. 19)
36. It is incumbent upon these members (of the Universal House of
Justice) to gather in a certain place and deliberate upon all problems which
have caused difference, questions that are obscure and matters that are not
expressly recorded in the Book. Whatsoever they decide has the same effect as
the Text itself. Inasmuch as the House of Justice hath power to enact laws that
are not expressly recorded in the Book and bear upon daily transactions, so
also it hath power to repeal the same. Thus for example, the House of Justice
enacteth today a certain law and enforceth it, and a hundred years hence,
circumstances having profoundly changed and the conditions having altered,
another House of Justice will then have power, according to the exigencies of
the time, to alter that law. This it can do because these laws form no part of
the divine explicit Text. The House of Justice is both the initiator and the
abrogator of its own laws. (‘Abdu’l-Bahá: Will and Testament, p. 20)
37. Let it not be imagined that the House of Justice will take any
decision according to its own concepts and opinions. God forbid! The Supreme
House of Justice will take decisions and establish laws through the inspiration
and confirmation of the Holy Spirit, because it is in the safekeeping and under
the shelter and protection of the Ancient Beauty, and obedience to its
decisions is a bounden and essential duty and an absolute obligation, and there
is no escape for anyone..…
Briefly,
this is the wisdom of referring the laws of society to the House of Justice. In
the religion of Islam, similarly, not every ordinance was explicitly revealed;
nay not a tenth part of a tenth part was Included in the Text;....individual
divines made conflicting deductions from the original revealed ordinances. All
these were enforced. Today this process of deduction is the right of the body
of the House of Justice, and the deductions and conclusions of individual
learned men have no authority, unless they are endorsed by the House of
Justice. The difference is precisely this, that from the conclusions and
endorsements of the body of the House of Justice whose members are elected by
and known to the worldwide Bahá’í community, no differences will arise; whereas
the conclusions of individual divines and scholars would definitely lead to
differences, and result in schism, division, and dispersion. The oneness of the
World would be destroyed, the unity of the Faith would disappear and the
edifice of the Faith of God would be shaken."
(‘Abdu’l-Bahá: The Power of
the Covenant, Part 1, pp. 28-29)
38. It should be stated, at the very outset, in clear and
unambiguous language, that these twin institutions of the Administrative Order
of Bahá'u'lláh should be regarded as divine in origin, essential in their
functions and complementary in their aim and purpose. Their common, their
fundamental object is to insure the continuity of that divinely-appointed
authority which flows from the Source of our Faith, to safeguard the unity of
its followers and to maintain the integrity and flexibility of its
teachings. Acting in conjunction
with each other these two inseparable institutions administer its affairs,
&coordinate its activities, promote its interests, execute its laws and
defend its subsidiary institutions.
Severally, each operates within a clearly defined sphere of
jurisdiction; each is equipped with its own attendant institutions--instruments
designed for the effective discharge of its particular responsibilities and
duties. Each exercises, within the
limitations imposed upon it, its powers, its authority, its rights and
prerogatives. These are neither
contradictory, nor detract in the slightest degree from the position which each
of these institutions occupies. Far
from being incompatible or mutually destructive, they supplement each other's
authority and functions, and are permanently and fundamentally united in their
aims.
(Shoghi Effendi: The World Order of Bahá’u’lláh, p. 148)
39. There is a profound difference between the interpretations of
the Guardian and the elucidations of the House of Justice in exercise of its
function to 'deliberate upon all problems which have caused difference,
questions that are obscure, and matters that are not expressly recorded in the
Book.' The Guardian reveals what the Scripture means; his interpretation is a
statement of truth which cannot be varied. Upon the Universal House of Justice,
in the words of the Guardian, 'has been conferred the exclusive right of
legislating on matters not expressly revealed in the Bahá’í Writings.'…."
(From a letter written by the Universal House of Justice: Universal House of Justice, p.41)
40. The infallibility of the universal House of Justice, operating
within its ordained sphere, has not been made dependent upon the presence in
its membership of the Guardian of the Cause. Although in the realm of
interpretation the Guardian's pronouncements are always binding, in the area of
the Guardian's participation in legislation it is always the decision of the
House of Justice itself which must prevail. This is supported by the words of
the Guardian:
The
interpretation of the Guardian, functioning within his own sphere, is as
authoritative and binding as the enactments of the International House of
Justice, whose exclusive right and prerogative is to pronounce upon and deliver
the final judgment on such laws and ordinances as Bahá’u’lláh has not expressly
revealed. Neither can, nor will ever, infringe upon the sacred and prescribed
domain of the other. Neither will seek to curtail the specific and undoubted
authority with which both have been divinely invested.
Though
the Guardian of the Faith has been made the permanent head of so august a body
he can never, even temporarily, assume the right of exclusive legislation. He cannot
override the decision of the majority of his fellow members, but is bound to
insist upon a reconsideration by them of any enactment he conscientiously
believes to conflict with the meaning and to depart from the spirit of
Bahá’u’lláh’s revealed utterances.
(The Universal House of Justice: Wellspring of Guidance, pp. 82-83)
41. It should be understood by the friends that before legislating
upon any matter the Universal House of Justice studies carefully and
exhaustively both the Scared Texts and the writings of Shoghi Effendi on the
subject. The interpretations written by the beloved Guardian cover a vast range
of subjects and are equally binding as the Text itself.
“....Unity of doctrine is maintained by the existence of the
authentic texts of Scriptures and the voluminous interpretations of
‘Abdu’l-Bahá and Shoghi Effendi, together with the absolute prohibition against
anyone propounding 'authoritative' or 'inspired' interpretations or usurping
the function of Guardian. Unity of administration is assured by the authority
of the Universal House of Justice."
(From a letter of the Universal House of Justice to the National
Spiritual Assembly of the Netherlands, 3/9/65: Wellspring of Guidance pp. 52-53)
42. It may help the friends to understand this relationship if
they are aware of some of the process that the Universal House of Justice
follows when legislating. First, of course, it observes the greatest care in
studying the Sacred Texts and the interpretations of the Guardian as well as
considering the views of all the members. After long consultation the process
of drafting a pronouncement is put into effect. During this process the whole
matter may well be reconsidered. As a result of such reconsideration the final
judgment may be significantly different from the conclusion earlier favored, or
possibly it may be decided not to legislate at all on that subject at that
time. One can understand how great would be the attention paid to the views of
the Guardian during the above were he alive."
(From a letter written by the Universal House of Justice to an
individual believer, 12/7/69: Universal
House of Justice, p. 56)
43. If some of the statements of the Universal House of Justice
are not detailed the friends should realize that the cause of this is not secretiveness,
but rather the determination of this body to refrain from interpreting the
teaching and to preserve the truth of the Guardian’s statement that 'Leaders of
religion, exponents of political theories, governors of human
institutions.....need have no doubt or anxiety regarding the nature, the
origin, or validity of the institutions which the adherents of the Faith are
building up throughout the world. For these lie embedded in the Teachings
themselves, unadulterated and obscured by unwarranted inferences or
unauthorized interpretations of His Word.'"
(The Universal House of Justice: Wellspring of Guidance, p. 88)
44. Regarding your question, the Master said the wisdom of having
no women on the International House of Justice, would become manifest in the
future. We have no other indication than this…..
At
present there are women on the International Council, and this will continue as
long as it exists but when the International House of Justice is elected, there
will only be men on it, as this is the law of the Aqdas."
(From a letter written on behalf of Shoghi Effendi to an
individual believer, 9/17/52: Lights of
Guidance p. 498)
45. Your letter of March 26th 1971 asking for clarification of the
exclusion of women from membership in the Universal House of Justice in view of
the great principle of the Cause of the equality of men and women has been
received and we offer you the following comments.
In
a Tablet to an early woman believer ‘Abdu’l-Bahá stated: 'O maidservant of God!
Know thou that in the sight of God, the conduct of women is the same as that of
men…..From the spiritual point of view…..there is no difference between women
and men…..' He added, however: ‘As to the House of Justice: according to the
explicit text of the Law of God, its membership is exclusively reserved for
men. There is divine wisdom which will presently be made manifest even as the
midday sun.”
The
beloved Guardian in reply to the same query from a believer pointed out in a
letter written on his behalf on July 15th 1947: ‘People must just
accept the fact that women are not eligible to the International House of
Justice. As the Master says the
wisdom of this will be known in the future, we can only accept, believing it is
right, but not able to give an explanation calculated to silence an ardent
feminist!
We
must have faith in the Supreme Manifestation of God and His Exemplar, Whose
prescience is revealed in such provisions which will one day “be made manifest
even as the midday sun.”
(From a letter written by the Universal House of Justice to an
individual believer, 3/26/71: Lights of
Guidance, p. 498)
6.
National Spiritual Assemblies
46. …in all countries a secondary House of Justice must be
instituted, and these secondary Houses of Justice must elect the members of the
Universal one. (‘Abdu’l-Bahá: Will and Testament, p. 14)
47. It should be carefully borne in mind that the local as well as
the international Houses of Justice have been expressly enjoined by the
Kitáb-i-Aqdas; that the institution of the National Spiritual Assembly, as an
intermediary body, and referred to in the Master's Will as the "Secondary
House of Justice," has the express sanction of ‘Abdu'l-Bahá…
(Shoghi Effendi: The World Order of Bahá’u’lláh, pp. 5-6)
48. Its immediate purpose is to stimulate, unify and cöordinate by
frequent personal consultations, the manifold activities of the friends as well
as the local Assemblies; and by keeping in close and constant touch with the
Holy Land, initiate measures, and direct in general the affairs of the Cause in
that country.
It serves also another
purpose, no less essential than the first, as in the course of time it shall
evolve into the National House of Justice (referred to in `Abdu'l-Bahá's Will
as the "secondary House of Justice"), which according to the explicit
text of the Testament will have, in conjunction with the other National
Assemblies throughout the Bahá'í world, to elect directly the members of the
International House of Justice, that Supreme Council that will guide, organize
and unify the affairs of the Movement throughout the world.
(Shoghi Effendi: Bahá’í Administration, p. 39)
49. …It is one of the vital function of the NSA to be always in
touch with local conditions in every community and the endeavor through
personal contacts and by means of regular correspondence, to guide the friends,
individually and collectively, in all their activities.
(A letter written on behalf of Shoghi Effendi to an individual
believer, 1/30/38: Lights of Guidance, 1st edn, #112, p. 36)
7.
Local Spiritual Assemblies
50. The Lord hath ordained that in every city a House of Justice
be established wherein shall gather counsellors to the number of Bahá, and
should it exceed this number it doth not matter…… It behoveth them to be the
trusted ones of the Merciful among men and to regard themselves as the
guardians appointed of God for all that dwell on earth. It is incumbent upon
them to take counsel together and to have regard for the interests of the
servants of God, for His sake, even as they regard their own interests, and to
choose that which is meet and seemly. Thus hath the Lord your God commanded
you. Beware lest ye put away that which is clearly revealed in His Tablet. Fear
God, O ye that perceive. (Bahá’u’lláh: The Kitáb-i-Aqdas,
Paragraph 30)
51. That the Spiritual Assemblies of today will be replaced in
time by the Houses of Justice, and are to all intents and purposes identical
and not separate bodies, is abundantly confirmed by `Abdu'l-Bahá Himself. He
has in fact in a Tablet addressed to the members of the first Chicago Spiritual
Assembly, the first elected Bahá'í body instituted in the United States,
referred to them as the members of the "House of Justice" for that
city, and has thus with His own pen established beyond any doubt the identity
of the present Bahá'í Spiritual Assemblies with the Houses of Justice referred
to by Bahá'u'lláh. For reasons which are not difficult to discover, it has been
found advisable to bestow upon the elected representatives of Bahá'í
communities throughout the world the temporary appellation of Spiritual
Assemblies, a term which, as the position and aims of the Bahá'í Faith are
better understood and more fully recognized, will gradually be superseded by
the permanent and more appropriate designation of House of Justice.
(Shoghi Effendi: The World Order of Bahá’u’lláh, p. 6)
52. The matter of Teaching, its direction, its ways and means, its
extension, its consolidation, essential as they are to the interests of the
Cause, constitute by no means the only issue which should receive the full
attention of these Assemblies. A careful study of Bahá'u'lláh's and
`Abdu'l-Bahá's Tablets will reveal that other duties, no less vital to the
interests of the Cause, devolve upon the elected representatives of the friends
in every locality.
It is incumbent
upon them to be vigilant and cautious, discreet and watchful, and protect at
all times the Temple of the Cause from the dart of the mischief-maker and the
onslaught of the enemy.
They must
endeavor to promote amity and concord amongst the friends, efface every
lingering trace of distrust, coolness and estrangement from every heart, and
secure in its stead an active and whole-hearted cöoperation for the service of
the Cause.
They must do
their utmost to extend at all times the helping hand to the poor, the sick, the
disabled, the orphan, the widow, irrespective of color, caste and creed.
They must
promote by every means in their power the material as well as the spiritual
enlightenment of youth, the means for the education of children, institute,
whenever possible, Bahá'í educational institutions, organize and supervise
their work and provide the best means for their progress and development.
They must make
an effort to maintain official, regular, and frequent correspondence with the
various Bahá'í centers throughout the world, report to them their activities,
and share the glad-tidings they receive with all their fellow-workers in the
Cause.
They must
encourage and stimulate by every means at their command, through subscription,
reports and articles, the development of the various Bahá'í magazines, such as
the "Star of the West" and the "Magazine of the Children of the
Kingdom" in the United States of America, the "Bahá'í News" of
India, the "Sun of the East" (Khurshid-i Khavar) in Turkestan, the
"Star of the East" in Japan, the "Sun of Truth" in Germany.
They must
undertake the arrangement of the regular meetings of the friends, the feasts
and the anniversaries, as well as the special gatherings designed to serve and
promote the social, intellectual and spiritual interests of their fellow-men.
They must
supervise in these days when the Cause is still in its infancy all Bahá'í
publications and translations, and provide in general for a dignified and accurate
presentation of all Bahá'í literature and its distribution to the general
public. .
(Shoghi Effendi: Bahá’í Administration, pp. 37-38)[1]
8.
Bahá’í Election
53. "One's vote should be kept confidential. It is not
permissible to make any reference whatsoever to individual names. The friends
must avoid the evil methods and detestable practices of the politicians. They
must turn completely to God, and with a purity of motive, a freedom of spirit
and a sanctity of heart, participate in the elections; otherwise the outcome
will be chaos and confusion, serious difficulties will ensue, mischief will
abound and the confirmation of God will be cut off."
(Shoghi Effendi: Guidelines
for the Local Spiritual Assemblies, p. 34)
54. "I feel that reference to personalities before the
election would give rise to misunderstanding and differences. What the friends
should do is to get thoroughly acquainted with one another, to exchange views,
to mix freely and discuss among themselves the requirements and qualifications
for such a membership without reference or application, however indirect, to
particular individuals. We should refrain from influencing the opinion of
others, of canvassing for any particular individual, but should stress the
necessity of getting fully acquainted with the qualifications of membership
referred to in our Beloved’s tablets and, of learning more about one another
through direct, personal experience rather than through the reports and
opinions of our friends. (Shoghi Effendi: Guidelines
for the Local Spiritual Assemblies, p. 34)
55. "On the election day, the friends must wholeheartedly
participate in the elections, in unity and amity, turning their hearts to God,
detached from all things but Him, seeking his guidance and supplicating His aid
and bounty." (Shoghi Effendi: Guidelines
for the Local Spiritual Assemblies, p. 34)
56. "Let them exercise the utmost vigilance so that the
elections are carried out freely, universally and by secret ballot. Any form of
intrigue, deception, collusion and compulsion must be stopped and is
forbidden."
(Shoghi Effendi: Guidelines
for the Local Spiritual Assemblies, p. 34)
57. It is incumbent upon the chosen delegates to consider without
the least trace of passion and prejudice, and irrespective of any material
consideration, the names of only those who can best combine the necessary
qualities of unquestioned loyalty, of selfless devotion, of a well-trained
mind, of recognized ability and mature experience.
(Shoghi Effendi: Guidelines for Local Spiritual Assemblies, p.
33).
58. "In regard to your question about qualifications of
delegates and Assembly members, the qualifications which he outlined are really
applicable to anyone we elect to a Bahá’í office, whatever its nature. But
those are only an indication, they do not mean that people who don’t fulfill
them cannot be elected to office. We must aim as high as we can."
(From a letter written on behalf of Shoghi Effendi: Guidelines for the Local Spiritual
Assemblies, p. 33)
59. " . . . concerning the qualifications of the members of
the spiritual assembly; there is a distinction of fundamental importance which
should be always remembered in this connection, and this is between the
spiritual assembly as an institution, and the persons, who comprise it. These
are by no means supposed to be perfect, nor can they be considered as being
inherently superior to the rest of their fellow-believers. It is precisely
because they are subject to the same human limitations that characterize the
other members of the community that they have to be elected every year. The
existence of elections is a sufficient indication that assembly members, though
forming a part of an institution that is divine and perfect, are nevertheless
themselves imperfect. But this does not necessarily imply that their judgment
is defective . . ."
(From a letter written on behalf of Shoghi Effendi to an
individual believer, 11/15/35: Lights of
Guidance, pp. 10-11)
60. "A believer has the right to vote for himself during the
election time, if he conscientiously feels the urge to do so. This does not
necessarily imply that he is ambitious or selfish. For he might conscientiously
believe that his qualifications entitle him to membership in a Bahá’í
administrative body, and he might be right. The essential, however, is that he
should be sincere in his belief, and should act according to the dictates of
his conscience. Moreover, membership in an assembly or committee is a form of
service, and should not be looked upon as a mark of inherent superiority or a
means for self-praise."
(From a letter written on behalf of Shoghi Effendi: Guidelines for the Local Spiritual
Assemblies, p. 11)
9.
Consultation
61. Take ye counsel together in all matters, inasmuch as
consultation is the lamp of guidance which leadeth the way, and is the bestower
of understanding (Bahá’u’lláh: Consultation, p. 1)
62.
Consultation bestoweth greater awareness and transmuteth conjecture Into
certitude, It is a shining light which, in a dark world, leadeth the way and
guideth. For everything there is and will continue to be a station of
perfection and maturity. The maturity of the gift of understanding is made
manifest through consultation.
(Bahá’u’lláh:
Consultation, p. 1)
63. It is incumbent upon everyone not to take any step without
consulting the Spiritual Assembly and they must assuredly obey with heart and
soul its bidding and be submissive unto it, that things may be properly ordered
and well arranged. Otherwise every person will act independently and after his
own judgment will follow his own desire and do harm to the Cause.
(‘Abdu’l-Bahá: Consultation, p. 4)
64. So they (members) must confer and consult in such a way that
neither disagreement nor abhorrence may occur. When meeting for consultation
each must use perfect liberty in stating his views and unveiling the proof of
his demonstration. If another contradicts him, he must not become excited
because if there be no investigation or verification of questions and matters,
the agreeable view will not be discovered neither understood. The brilliant
light which comes from the collision of thoughts is the “lightener” of facts. .
(‘Abdu’l-Bahá: Consultation, p. 8)
65. Let us also bear in mind that the keynote of the Cause of God
is not dictatorial authority but humble fellowship, not arbitrary power, but
the spirit of frank and loving consultation. Nothing short of the spirit of a true
Bahá'í can hope to reconcile the principles of mercy and justice, of freedom
and submission, of the sanctity of the right of the individual and of
self-surrender, of vigilance, discretion and prudence on the one hand, and
fellowship, candor, and courage on the other.
(Shoghi Effendi: Consultation, p.17)
10.
The Appointed Arm
10.1.
Hands of the Cause
66. "Light and glory greeting and praise be upon the Hands of
His Cause through whom the light of fortitude hath shone forth and the truth
hath been established that the authority to choose rests with God, the
Powerful, the Mighty, the Unconstrained, through whom the ocean of bounty hath
surged and the fragrance of the gracious favours of God, the Lord of mankind,
hath been diffused."
(Bahá’u’lláh: Tablets of
Bahá’u’lláh, p. 85)
67. …My object is to show that the Hands of the Cause of God must
be ever watchful and so soon as they find anyone beginning to oppose and
protest against the Guardian of the Cause of God, cast him out from the
congregation of the people of Bahá and in no wise accept any excuse from him.
How often hath grievous error been disguised in the garb of truth, that it might
sow the seeds of doubt in the hearts of men!…..
The Hands of the Cause of God must elect
from their own number nine persons that shall at all times be occupied in the
important services in the work of the Guardian of the Cause of God. The
election of these nine must be carried either unanimously or by majority from
the company of the Hands of the Cause of God and these, whether unanimously or
by a majority vote, must give their assent to the choice of the one whom the
Guardian of the Cause of God hath chosen as his successor. …..
O friends! The Hands of the Cause of God must be nominated and appointed by the
Guardian of the Cause of God.
All must be under his shadow and obey his command. Should any, within or
without the company of the Hands of the Cause of God disobey and seek division,
the wrath of God and His vengeance will be upon him, for he will have caused a
breach in the true Faith of God.
The obligations of the Hands of the Cause
of God are to diffuse the Divine Fragrances, to edify the souls of men, to
promote learning, to improve the character of all men and to be, at all times
and under all conditions, sanctified and detached from earthly things. They
must manifest the fear of God by their conduct, their manners, their deeds and
their words.
(‘Abdu’l-Bahá: Will and Testament, pp. 12-13)
68. . . . The Hands of
the Cause in this dispensation are not heirs of any name or title. Nay, they
are holy personages, the rays of whose holiness and spirituality throw light on
the minds of people. Hearts are attracted by the beauty of their morals the
sincerity of their intentions and the sense of equity and Justice. Souls are
involuntarily enamoured of their praiseworthy morals and laudable qualities:
faces turn spontaneously to their manifest signs and traces. It is not a title
that may be awarded to whosoever it pleases, nor is it a chair of honour in
which whosoever pleases sits. The object is the spirit and not the letters or
words. The more self-effacing one is, the more he is assisted in the Cause of
God; and the more meek and humble, the nearer is he to God."
(‘Abdu’l-Bahá: Lights of Guidance,
pp. 237-238)
69. " . . . The institution of the Hands of the Cause of God
was brought into existence in the time of Bahá’u’lláh and when the
Administrative Order was proclaimed and formally established by ‘Abdu’l-Bahá in
His Will, it became an auxiliary institution of the Guardianship. The Auxiliary
Boards, in their turn, were brought into being by Shoghi Effendi as an
auxiliary institution of the Hands of the Cause."
(From letter of the Universal House of Justice to the Continental
Boards of Counselors and National Spiritual Assemblies, 4/24/72: Lights of Guidance, p. 238)
10.2.
Continental Board of Counselors & Auxiliary Boards
70.
"The majestic unfoldment of
Bahá'u'lláh's world-redeeming administrative system has been marked by the
successive establishment of the various institutions and agencies which
constitute the framework of that divinely created Order. Thus, more than a
quarter of a century after the emergence of the first national spiritual
assemblies of the Bahá'í world the institution of the Hands of the Cause of God
was formally established, with the appointment by the beloved Guardian, in
conformity with the provisions of 'Abdu'l-Bahá's Will and Testament, of the
first contingent of these high-ranking officers of the Faith. Following the
passing of the Guardian of the Cause of God, it fell to the House of Justice to
devise a way, within the Administrative Order, of developing "the
institution of the Hands of the Cause with a view to extension into the future
of its appointed functions of protection and propagation," and this was
made a goal of the Nine Year Plan. Much thought and study has been given to the
question over the past four years, and the texts have been collected and
reviewed. During the last two months, this goal, as announced in our cable to
the national conventions, has been the object of prolonged and prayerful
consultation between the Universal House of Justice and the Hands of the Cause
of God. All this made evident the framework within which this goal was to be
achieved, namely:
“The Universal House of Justice sees no way in which additional Hands
of the Cause of God can be appointed.
“The absence of the Guardian of the Faith brought about an entirely new
relationship between the Universal House of Justice and the Hands of the Cause
and called for the progressive unfoldment by the Universal House of Justice of
the manner in which the Hands of the Cause would carry out their divinely
conferred functions of protection and propagation.
“Whatever new development or institution is initiated should come into
operation as soon as possible in order to reinforce and supplement the work of
the Hands of the Cause while at the same time taking full advantage of the
opportunity of having the Hands themselves assist in launching and guiding the
new procedures.
“Any such institution must grow and operate in harmony with the
principles governing the functioning of the institution of the Hands of the
Cause of God.
“In
the light of these considerations the Universal House of Justice decided, as
announced in its recent cable, to establish Continental Boards of Counselors
for the protection and propagation of the Faith. Their duties will include
directing the Auxiliary Boards in their respective areas, consulting and
collaborating with national spiritual assemblies, and keeping the Hands of the
Cause and the Universal House of Justice informed concerning the conditions of
the Cause in their areas." (From the Universal House
of Justice to the Bahá’ís of the World, 6/24/68: Wellspring of Guidance, pp. 140- 141)
71. "The Guardian feels sure that the Auxiliary Boards . . .
will stimulate and help the teaching work, which of course includes pioneer
work, and be a prop and mainstay to the often over-worked and over-burdened
National Spiritual Assemblies . . . "
(From a letter written on behalf of the Guardian to the American
National Spiritual Assembly, 6/20/54: Lights
of Guidance, p. 242)
72. " . . . The Counselors are responsible for stimulating,
counseling and assisting National Spiritual Assemblies and also work with
individuals, groups and Local Assemblies. " . . . if the Counselors find
that a National Spiritual Assembly is not functioning properly, they should not
hesitate to consult with the National Spiritual Assembly about this in a frank
and loving way."
(From message of the Universal House Of Justice to the Continental
Boards of Counselors and National Spiritual Assemblies, 10/1/69: Lights of Guidance, pp. 241-242)
11.
Committees
73. A National Teaching Committee, with the regional ones under
it, will, he believes, run the work much better. Too many committees like too
many circulars, confuse rather than clarify the work.
(From a letter written on behalf of Shoghi Effendi to the National
Spiritual Assembly of the United States, 3/20/52: Lights of Guidance, p. 126)
74. The teaching committee structure that each National Assembly
may adopt to ensure best results in the extension of its teaching work is a
matter left entirely to its discretion, but an efficient teaching structure
there must be, so that the tasks are carried out which dispatch and in
accordance with the administrative principles of our Faith. From among the
believers native to each country, competent traveling teachers must be selected
and teaching projects worked out. In the words of our beloved Guardian,
commenting upon the teaching work in Latin America: 'strong and sustained
support should be given to the vitally needed and meritorious activities started
by the native….. traveling teachers,…..who, as the mighty task progress, must
increasingly bear the brunt of responsibility for the propagation of the Faith
in their homelands.'"
(From the letter of the Universal House of Justice to the National
Spiritual Assemblies engaged in Mass Teaching Work, 2/2/66: Lights of Guidance, pp. 125-126)
75. "He feels that the Local Spiritual Assemblies should be
encouraged to realize that National Committees are constituted to serve their
needs, not to dictate arbitrarily to them and to unify the work of the Cause
…..The Committees in question should be very tactful in dealing with a young
Assembly which is beginning to 'feel its oats' as this spirit of independence,
if properly handled, can lead it to be strong and independent rather than weak
and always relying on other bodies to carry it forward. Assemblies, however,
should certainly co-operate with National Committees and not refuse their
assistance."
(From a letter written on behalf of Shoghi Effendi to the National
Spiritual Assembly of the British Isles, 11/5/48: Lights of Guidance, pp. 131-132)
76. "The question of young Bahá’ís being permitted to serve
on committees other than the Youth Committee has been raised in a number of
letters recently, and in considering the matter he felt that Bahá’í young
people under twenty-one should not be denied the privilege of committee work.
Though they cannot be voting members of Bahá’í communities (or exercise the
electoral vote at all until they reach that age), and though they cannot,
likewise, be elected to Assemblies, there is no reason why they should not
serve the Cause on various committees as all committees, national or local, are
subordinate to Assemblies and their members not elected but appointed, and
appointed by Assemblies. We have many devoted and talented young believers who
can be of great assistance to the Cause even though not yet legally of
age."
(Letter written on behalf of Shoghi Effendi to the National
Spiritual Assembly of the United States and Canada, 2/28/45: Lights of Guidance, p. 132)
12.
Fund & Contributions
77. To give and to be generous are attributes of Mine; well is it
with him that adorneth himself with My virtues.
(Bahá’u’lláh, The Hidden Words of Bahá’u’lláh, Persian #49,
p. 39)
78. All the friends of God . . . should contribute to the extent
possible, however modest their offering may be. God doth not burden a soul
beyond its capacity. Such contributions must come from all centers and all
believers. . . . O Friends of God! Be ye assured that in place of
these contributions, your agriculture, your industry, and your commerce will be
blessed by manifold increases, with goodly gifts and bestowals. He who
cometh with one goodly deed will receive a tenfold reward. There is no
doubt that the living Lord will abundantly confirm those who expend their
wealth in His path.
(‘Abdu’l-Bahá: Bahá’í Prayers, p. 84)
79.
God, my God! Illumine the brows of Thy true lovers, and support them with
angelic hosts of certain triumph. Set firm their feet on Thy straight
path, and out of Thine ancient bounty open before them the portals of Thy
blessings; for they are expending on Thy pathway what Thou hast bestowed upon
them, safeguarding Thy Faith, putting their trust in their remembrance of Thee,
offering up their hearts for love of Thee, and withholding not what they posses
in adoration for Thy Beauty and in their search for ways to please Thee.
O
my Lord! Ordain for them a plenteous share, a destined recompense and sure
reward.
Verily,
Thou art the Sustainer, the Helper, the Generous, the Bountiful, the
Ever-Bestowing.
(‘Abdu’l-Bahá:
Bahá’í Prayers, p. 84)
80. " . . . .Moreover, the institutions of the local and
national Funds, that are now necessary adjuncts to all local and national
spiritual assemblies have not only been established by ‘Abdu’l-Bahá in the
Tablets He revealed to the Bahá’ís of the Orient, but their importance and
necessity have been repeatedly emphasized by Him in His utterances and
writings. . . . "
(Shoghi Effendi: Universal
House of Justice, p. 19)
81. "And as the progress and execution of spiritual
activities is dependent and conditioned upon material means, it is of absolute
necessity that immediately after the establishment of Local as well as National
Spiritual Assemblies, a Bahá’í Fund be established, to be placed under the
exclusive control of the Spiritual Assembly. All donations and contributions
should be offered to the Treasurer of the Assembly, for the express purpose of
promoting the interests of the Cause, throughout that locality or country. It
is the sacred obligation of every conscientious and faithful servant of
Bahá’u’lláh who desires to see His Cause advance, to contribute freely and
generously for the increase of that Fund. The members of the Spiritual Assembly
will at their own discretion expend it to promote the Teaching Campaign, to
help the needy, to establish educational Bahá’í institutions, to extend in
every way possible their sphere of service. I cherish the hope that all the
friends, realizing the necessity of this measure will bestir themselves and
contribute, however modestly at first, towards the speedy establishment and the
increase of that Fund."
(Shoghi Effendi: Guidelines
for the Local Spiritual Assemblies, p. 135)
82. "…..Every Bahá’í, no matter how poor, must realize what a
responsibility he has to shoulder in this connection, and should have
confidence that his spiritual progress as a believer in the World Order of
Bahá’u’lláh will largely depend upon the measure in which he proves, in deeds
his readiness to support materially the Divine institutions of his Faith."
(From a letter written on behalf of Shoghi Effendi to the National
Spiritual Assembly of India, 7/17/37: Lights
of Guidance, p. 201)
83. "I feel urged to remind you of the necessity of ever
bearing in mind the cardinal principle that all contributions to the Fund are
to be purely and strictly voluntary in character. It should be made clear and
evident to everyone that any form of compulsion, however slight and indirect,
strikes at the very root of the principle underlying the formation of the Fund
ever since its inception …..it should be left entirely to the discretion of
every conscientious believer to decide upon the nature, the amount, and purpose
of his or her own contribution for the propagation of the Cause."
(Shoghi Effendi: Principles of Bahá’í Administration, p. 92)
84. " …..The reason for this is twofold: first because the
Institutions which the Bahá’ís are gradually building are in the nature of
gifts from Bahá’u’lláh to the world; and secondly the acceptance of funds from
non-believers for specific Bahá’í use would, sooner or later, involve the
Bahá’ís into unforeseen complications and difficulties with others, and thus
cause incalculable harm to the body of the Cause."
(From a letter written on behalf of Shoghi Effendi: Guidelines for the Local Spiritual
Assemblies, p. 136)
85. "Moreover, we should, I feel, regard as an axiom and
guiding principle of Bahá’í administration that in the conduct of every
specific Bahá’í activity, as different from undertakings of a humanitarian,
philanthropic or charitable character, which may in future be conducted under
Bahá’í auspices, only those who have already identified themselves with the
Faith and are regarded as its avowed and unreserved supporters should be
invited to join and collaborate. For apart from the consideration of
embarrassing complications which the association of non-believers in the
financing of institutions of a strictly Bahá’í character may conceivably engender
in the administration of the Bahá’í community of the future, it should be
remembered that these specific Bahá’í institutions which should be viewed in
the light of Bahá’u’lláh's gift bestowed upon the world, can best function and
most powerfully exert their influence in the world only if reared and
maintained solely by the support of those who are fully conscious of and are
unreservedly submissive to, the claims inherent in the Revelation of
Bahá’u’lláh….."
(Shoghi Effendi: Bahá’í
Administration, p. 182)
86. …they [gifts by a friend or sympathizer of the Faith] would be
utilized by them [the elected representatives of the believers] only to
reinforce that section of the Bahá’í Fund exclusively devoted to philanthropic
or charitable purposes. Contributions
from non-Bahá’ís should be spent only for philanthropic purposes.
(Shoghi Effendiá: Bahá’í Administration, p. 182)
87. …..In cases, however, when a friend or sympathizer of the
Faith eagerly insists on a monetary contribution for the promotion of the
Faith, such gifts should be accepted and duly acknowledged by the elected
representatives of the believers with the express understanding that they would
be utilized by them only to reinforce the section of the Bahá’í Fund
exclusively devoted to philanthropic or charitable purposes…..
(Shoghi Effendi: Bahá’í
Administration, p. 182)
88. Even though Shoghi Effendi would urge every believer to
sacrifice as much as possible for the sake of contributing towards the fund of
the National Assembly, yet he would discourage the friends to incur debts for
that purpose. We are asked to give what we have, not what we do not possess,
especially if such an act causes suffering to others. In such matters we should
use judgment and wisdom and take into our confidence other devoted
Bahá’ís.
(From a letter written on behalf of Shoghi Effendi to an
individual believer, 5/4/32: Lights of
Guidance, p. 202)
89. " . . . . .in the first place every believer is free to
follow the dictates of his own conscience as regards the manner In which to
spend his own money. Secondly, we must always bear in mind that there are so
few Bahá’ís in the world, relative to the world's population, and so many
people in need that even if all of us gave all we had, it would not alleviate
more than an infinitesimal amount of suffering. This does not mean we must not
help the needy, we should; but our contributions to the Faith are the surest
way of lifting once and for all time the burden of hunger and misery from
mankind for it is only through the system of Bahá’u’lláh---Divine in
origin---that the world can be gotten on its feet and want, fear, hunger, war,
etc., be eliminated. Non-Bahá’ís cannot contribute to our work or do it for us
so really our first obligation is to support our own teaching work, as this
will lead to the healing of the nations."
(A letter written on behalf of Shoghi Effendi to an individual
believer, 12/8/47: Lights of Guidance,
pp. 101-102)
90. We must be like the fountain or spring that is continually
emptying itself of all that it has, and is continually being refilled from an
invisible source. To be continually giving out for the good of our fellows
undeterred by the fear of poverty and reliant on the unfailing bounty of the
Source of all wealth and all good----that is the secret of right living. "
(Shoghi Effendi: Principles of Bahá’í Administration, p. 95)
13.
Bahá’í Calendar
91. "The Báb, the Primal Point of a new creation, brought
humanity into a new division of time in a calendar of nineteen months. All
through our past heritage the months of the years and the days of the week have
borne the names of pagan feasts and Roman holidays. The Báb swept these ancient
landmarks away, and replaced them by the Qualities of: Splendor, Glory, Beauty,
Grandeur, Light, Mercy, Words, Perfection, Names, Might, Will, Knowledge,
Power, Speech, Questions, Honour, Sovereignty, Dominion, and Loftiness.
“Meditating
upon these sublime attributes, man is enabled to gaze beyond the curve of time,
wherein the swing and change of planetary movement exists, to the eternal
qualities that stabilize the soul. As the seasons return with their quaternary
beauty, as the seed sacrifices to the mystery of the harvest, we see reflected
in the mirror of the physical world the spiritual spring-time when the Word of
God is planted in the heart of man by the coming of God's Messengers.
“The
cycle of the year ends with a period of nineteen days of fasting to prepare for
the coming of Naw-Ruz, the New Year, when both the physical and spiritual
beauty blend and we advance to another year in which to mature the soul and
prepare 'for the everlasting kingdom.' "
(Shoghi Effendi: Principles of Bahá’í Administration, pp. 53-54)
92. "The Feasts hath been enjoined upon you once in every
month, even though it be with water only. God hath verily purposed to bring the
hearts of men together, though it require every means on earth and in the,
heavens."
(Bahá’u’lláh: Bahá’í
Meetings and Nineteen Day Feast, p. 17)
93. The friends of God, one and all, are remembered by the Supreme
Pen: The bounties of the Source of Bounty are at every moment visibly
descending. It behooveth the friends in whatever land they be, to gather
together in meetings, and therein to speak wisely and with eloquence , and to
read the verses of God; for it is God’s Words that kindle love’s fire and set
it ablaze.
(Bahá’u’lláh: Bahá’í
Meetings and Nineteen Day Feast, p. 3)
94. Blessed is the house that hath attained unto My tender mercy,
wherein My remembrance is celebrated, and is ennobled by the presence of My
loved ones, who have proclaimed My praise, cleaved fast to the cord of My grace
and been honored by chanting My verses. Verily they are the exalted servants
whom God hath extolled in the Qayyuimu'l-Asma’ and other scriptures. Verily He
is the All-Hearing, the Answerer, He Who perceiveth all things.
(Bahá’u’lláh: Bahá’í
Meetings and Nineteen Day Feast, p. 3)
95. "The Nineteen-Day Feast was inaugurated by the Báb and
ratified by Bahá’u’lláh, in His Holy Book, the Aqdas, so that people may gather
together and outwardly show fellowship and love, that the Divine mysteries may
be disclosed. The object is concord, that through this fellowship hearts may
become perfectly united, and reciprocity and mutual helpfulness be established.
Because the members of the world of humanity are unable to exist without being
banded together, co-operation and helpfulness is the basis of human society.
Without the realization of these two great principles no great movement is
pressed forward."
(‘Abdu’l-Bahá: Guidelines
for the Local Spiritual Assemblies, p. 129)
96. "As to the Nineteen Day Feast, it rejoiceth mind and
heart. If this Feast be held in the proper fashion, the friends will, once in
nineteen days, find themselves spiritually restored, and endued with a power
that is not of this world." .
(‘Abdu’l-Bahá: Bahá’í
Meetings and Nineteen Day Feast, p. 19)
97. "Ye have written of the Nineteen Day festivities. This
Feast is a bringer of joy. It is the groundwork of agreement and unity. It is
the key to affection and fellowship. It diffuseth the oneness of mankind .
(‘Abdu’l-Bahá: Bahá’í
Meetings and Nineteen Day Feast, p.1)
98. You have asked as to the Feast in every Bahá’í month. This
Feast is held to foster comradeship and love, to call God to mind and
supplicate Him with contrite hearts, and to encourage benevolent pursuits.
That
is, the friends should there dwell upon God and glorify Him, read the prayers
and holy verses, and treat one another with the utmost affection and
love."
(‘Abdu’l-Bahá: Bahá’í
Meetings and Nineteen Day Feast, p. 19)
99. As to the Nineteen Day Feast, ye must give this your utmost
careful attention, and firmly establish it. For this Feast bringeth bliss and
unit and love to the lovers of God.
(‘Abdu’l-Bahá: Bahá’í
Meetings and Nineteen Day Feast, pp. 17-18)
100. Give ye great weight to the Nineteen Day gatherings , so that
on these occasions the beloved of the Lord and the handmaids of the Merciful
may turn their faces toward the Kingdom, chant the communes, beseech God's help,
become joyfully enamored each of the other, and grow in purity and holiness,
and in the fear of God, and in resistance to passion and self. Thus will they
separate themselves from this elemental world, and immerse themselves in the
ardors of the spirit.
(‘Abdu’l-Bahá: Bahá’í
Meetings and Nineteen Day Feast, p.18)
101. "The main purpose of the Nineteen Day Feast is to enable
individual believers to offer any suggestion to the local assembly which in its
turn will pass it to the N.S.A. The local assembly is, therefore, the proper
medium through which local Bahá’í communities can communicate with the body of
the national, representatives . . . . "
(From a letter written on behalf of Shoghi Effendi to the National
Spiritual Assembly of the United States and Canada, ll/18/33: Lights of Guidance, p. 188)
102. "Regarding the Nineteen Day Feast; in a previous letter
to the N.S.A. the Guardian had made it clear that, although not a binding
ordinance, this feast has been regarded by Bahá’u’lláh as highly desirable and
meritorious. In the Aqdas He has specially emphasized its spiritual and
devotional character, and also its social importance in the Bahá’í community as
a means for bringing about closer fellowship and unity among the believers. The
administrative significance of this Feast has been stated by the Guardian in
view of the increasing need among the friends for better training in the
principles and methods of Bahá’í Administration.
The
significance of the Nineteen Day Feast is thus threefold. It is a gathering of
a devotional, social and administrative importance. When these three features
are all combined, this feast can and will surely yield the best and the maximum
of results . . ."
(From a letter written on behalf of Shoghi Effendi to the National
Spiritual Assembly of the United States and Canada, 10/2/35: Bahá’í Meetings and Nineteen Day Feast,
p. 26)
103. "Attendance at 19 Day Feast is not obligatory, but
highly desirable, and effort should be made by the friends not to deprive
themselves of this spiritual and communal rallying point once in every Bahá’í
month."
(From a letter written on behalf of Shoghi Effendi to an,
individual believer, 12/23/48: Bahá’í
Meetings and Nineteen Day Feast, p. 29)
104. "The Nineteen Day Feast is an institution of the Cause,
and now made a prominent part of the administrative order of the Faith. These
19 Day Feasts are for the Bahá’ís and the Bahá’ís exclusively, and no variation
from this principle is permitted."
(From a letter written on behalf of Shoghi Effendi to the National
Spiritual Assembly of Germany and Austria, 5/28/54: Lights of Guidance,
p. 241)
105. "The rule that only Bahá’ís may take part in Nineteen
Day Feasts is not a new one, indeed it was often reiterated by the beloved
Guardian. However, when a non-Bahá’í does appear at a Feast he should not be
asked to leave; rather the Assembly should omit the consultative part of the
Feast, and the non-Bahá’í should be made welcome. Of course if the non-Bahá’í
is well known to the Bahá’ís, and no hurt feelings would be caused he might be
asked to retire during the consultative part. In general however it is much
better to avoid such problems where possible ….."
(The Universal House of Justice: Guidelines for the Local Spiritual Assemblies, p. 132)
106. "The Nineteen Day Feast should be held, preferably, on
the first day of the Bahá’í month, that is to say the Bahá’í day, beginning at
sunset. If this is not possible for some good reason, for example, that it
clashes with the regular day for a public meeting, then it may be held later
but it must fall within the same Bahá’í month and should be on the nearest
possible date."
(From the Universal House of Justice to the National Spiritual
Assembly of the British Isles, 8/8/69: Lights
of Guidance, p. 193)
13.2.
Holy Days
107. " . . . .The days pertaining to the Abha Beauty
(Bahá’u’lláh) and the Primal Point (the Báb), that is to say these nine days,
are the only days on which work connected with trade, commerce, industry and
agriculture is not allowed. In like manner, work connected with any form of
employment, whether governmental or otherwise, should be suspended."
(‘Abdu’l-Bahá: Lights of
Guidance, p. 229)
108. " . . . .We really have eleven Holy Days but as stated,
work is only prohibited on the first nine mentioned in the Tablet. "
(From a letter written on behalf of Shoghi Effendi, 3/8/51: Lights of Guidance, p. 229)
109. " . . . . If the government, or other employers, refuse
to grant them these days off, they are not required to forfeit their
employment, but they should make every effort to have the independent status of
the Faith recognized and their right to hold their own religious Holy Days
acknowledged."
(From a letter written on behalf of Shoghi Effendi: Principles
of Bahá’í Administration, p. 55)
14.
Mashriqu'l-Adhkar
110.”Blessed is he who directeth his steps towards the Mashriqu'l-Adhkar
at the hour of dawn, communing with Him, attuned to His remembrance, imploring
His forgiveness. And having entered therein, let him sit in silence to hearken
unto the verses of God, the Sovereign, the Almighty, the All-Praised. Say, the
Mashriqu'l-Adhkar is in truth any House raised in towns or
villages, for mention of Me. Thus hath it been named before His Throne; would
that ye know it.” (Bahá’u’lláh: Kitáb-i-Aqdas; Or, Bahá’í World, Vol. XVIII, p. 568)
111.”….The mystery of the edifice is great, and cannot be unveiled
yet, but its erection is the most important under-taking of this day. The Mashriqu'l-Adhkar
has important accessories, which are accounted of the basic foundations. These
are: school for orphan children, hospital and dispensary for the poor, home for
the incapable, college for the higher scientific education, and hospice. In
every city a great Mashriqu'l-Adhkar must be founded after this
order. In the Mashriqu'l-Adhkar services will be held every
morning. There will be no organ in the Temple. In buildings nearby, festivals,
services, conventions, public meetings and spiritual gatherings will be held,
but in the Temple the chanting and singing will be unaccompanied. Open ye the
gates of the Temple to all mankind. When these institutions, college, hospital,
hospice and establishment for the incurables, university for the study of
higher sciences, giving post-graduate courses, and other philanthropic
buildings are built, the doors will be opened to all the nations and religions.
There will be absolutely no line of demarcation drawn. Its charities will be
dispensed irrespective of color or race. Its gates will be flung wide open to
mankind; prejudice towards none, love for all. The central building will be
devoted to the purpose of prayer and worship. Thus . . . religion will become
harmonized with science, and science will be the handmaid of religion, both
showering their material and spiritual gifts on all humanity.
(‘Abdu’l-Bahá: Bahá’u’lláh and the New Era, pp. 187-188)
112.”Although to outward seeming the Mashriqu'l-Adhkar
is a material structure, yet it hath a spiritual effect. It forgeth bonds of
unity from heart to heart; it is a collective centre for men's souls. Every
city in which, during the days of the Manifestation, a temple was raised up,
hath created security and constancy and peace, for such buildings were given
over to the perpetual glorification of God, and only in the remembrance of God
can the heart find rest. Gracious God! The edifice of the House of Worship hath
a powerful influence on every phase of life. Experience hath, in the east,
clearly shown this to be a fact. Even if, in some small village, a house was
designated as the Mashriqu'l-Adhkar, it produced a marked effect;
how much greater would be the impact of one especially raised up.
(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá,
pp. 95-96)
113. Thou hast asked about places of worship and the underlying
reason therefore. The wisdom in raising up such buildings is that at a given
hour, the people should know it is time to meet, and all should gather
together, and harmoniously attuned one to another, engage in prayer; with the
result that out of this coming together, unity and affection shall grow and
flourish in the human heart.
(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá,
pp. 94-95)
114. ”One of the wondrous events that has of late come to pass is
this, that the edifice of the Mashriqu'l-Adhkar is being raised
in the very heart of the American continent, and numerous souls from the
surrounding regions are contributing for the erection of this holy Temple.
Among these is a highly esteemed lady of the city of Manchester, who hath been moved
to offer her share. Having no portion of goods and earthly riches, she sheared
off with her own hands the fine, long and precious tresses that adorned her
head so gracefully, and offered them for sale, that the price thereof might
promote the cause of the Mashriqu'l-Adhkar. Consider ye, that
though in the eyes of women nothing is more precious than rich and flowing
locks, yet notwithstanding this, that highly-honoured lady hath evinced so rare
and beautiful a spirit of self-sacrifice. And though this was uncalled for, and
‘Abdu’l-Bahá would not have consented to such a deed, yet as it doth reveal so
high and noble a spirit of devotion, He was deeply touched thereby. Precious
though the hair be in the sight of western women, nay, more precious than life
itself, yet she offered it up as a sacrifice for the cause of the Mashriqu'l-Adhkar!
It is related that once in the days of the Apostle of God He signified His
desire that an army should advance in a certain direction, and leave was
granted unto the faithful to raise contributions for the holy war. Among many
was one man who gave a thousand camels, each laden with corn, another who gave
half his substance, and still another who offered all that he had. But a woman
stricken in years, whose sole possession was a handful of dates, came to the
Apostle and laid at His feet her humble contribution. Thereupon the Prophet of
God-may my life be offered up as a sacrifice unto Him-bade that this handful of
dates be placed over and above all the contributions that had been gathered,
thus asserting the merit and superiority thereof over all the rest. This was done because that elderly woman
had no other earthly possessions but these. And in like manner this esteemed
lady had nothing else to contribute but her precious locks, and these she
gloriously sacrificed in the cause of the Mashriqu'l-Adhkar.
Ponder and reflect how mighty and potent hath the Cause of God become! A woman
of the west hath given her hair for the glory of the Mashriqu'l-Adhkar.
(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá,
pp. 98-99)
115. But however inspiring the conception of Bahá’í worship, as
witnessed in the central Edifice of this exalted Temple, it cannot be regarded
as the sole, nor even the essential, factor in the part which the Mashriqu'l-Adhkar,
as designed by Bahá’u’lláh, is destined to play in the organic life of the
Bahá’í community. Divorced from the social, humanitarian, educational and
scientific pursuits centering around the Dependencies of the Mashriqu'l-Adhkar,
Bahá’í worship, however exalted in its conception, however passionate in
fervor, can never hope to achieve beyond the merge and often transitory results
produced by the contemplations of the ascetic or the communion of the passive
worshiper. It cannot afford lasting satisfaction and benefit to the worshiper
himself, much less to humanity in general, unless and until translated and
transfused into that dynamic and disinterested service to the cause of humanity
which it is the supreme privilege of the Dependencies of the Mashriqu'l-Adhkar
to facilitate and promote. Nor will the exertions, no matter how disinterested
and strenuous, of those who within the precincts of the Mashriqu'l-Adhkar
will be engaged in administering the affairs of the future Bahá’í Commonwealth,
fructify and prosper unless they are brought into close and daily communion
with those spiritual agencies centering in and radiating from the central
Shrine of the Mashriqu'l-Adhkar. Nothing short of direct and
constant interaction between the spiritual forces emanating from this House of
Worship centering in the heart of the Mashriqu'l-Adhkar, and the
energies consciously displayed by those who administer its affairs in their
service to humanity can possibly provide the necessary agency capable of removing
the ills that have so long and so grievously afflicted humanity. For it is
assuredly upon the consciousness of the efficacy of the Revelation of
Bahá’u’lláh, reinforced on one hand by spiritual communion with His Spirit, and
on the other by the intelligent application and the faithful execution of the
principles and laws He revealed, that the salvation of a world in travail must
ultimately depend. And of all the institutions that stand associated with His
Holy Name, surely none save the institution of the Mashriqu'l-Adhkar
can most adequately provide the essentials of Bahá’í worship and service, both
so vital to the regeneration of the world. Therein lies the secret of the
loftiness, of the potency, of the unique position of the Mashriqu'l-Adhkar
as one of the outstanding institutions conceived by Bahá’u’lláh.
(From a letter written by Shoghi Effendi to the National Assembly
of the United States and Canada, 10/25/29: Bahá’í
Administration, pp. 185-186)
Chapter
7 Comparative Religion
1.
Progressive Revelation
1. He
is none other but the Apostle of God Himself, inasmuch as the Revelation of God
may be likened to the sun. No matter how innumerable its risings, there is but
one sun, and upon it depends the life of all things. It is clear and evident
that the object of all preceding Dispensations hath been to pave the way for
the advent of Muhammad, the Apostle of God. These, including the Muhammadan
Dispensation, have had, in their turn, as their objective the Revelation
proclaimed by the Qa'im. The purpose underlying this Revelation, as well as
those that preceded it, has, in like manner, been to announce the advent of the
Faith of Him Whom God will make manifest. And this Faith-the Faith of Him Whom
God will make manifest-in its turn, together with all the Revelations gone
before it, have as their object the Manifestation destined to succeed it. And
the latter, no less than all the Revelations preceding it, prepare the way for
the Revelation which is yet to follow. The process of the rise and setting of
the Sun of Truth will thus indefinitely continue-a process that hath had no
beginning and will have no end.
(Báb: Selections from the Writings of the Báb, pp. 105-106)
2. The
songs which the bird of thine heart had uttered in its great love for its
friends have reached their ears, and moved Me to answer thy questions, and
reveal to thee such secrets as I am allowed to unfold. In thine esteemed letter
thou hadst inquired which of the Prophets of God should be regarded as superior
to others. Know thou assuredly that the essence of all the Prophets of God is
one and the same. Their unity is absolute. God, the Creator, saith: There is no
distinction whatsoever among the Bearers of My Message. They all have but one
purpose; their secret is the same secret. To prefer one in honor to another, to
exalt certain ones above the rest, is in no wise to be permitted. Every true
Prophet hath regarded His Message as fundamentally the same as the Revelation
of every other Prophet gone before Him. If any man, therefore, should fail to
comprehend this truth, and should consequently indulge in vain and unseemly
language, no one whose sight is keen and whose understanding is enlightened
would ever allow such idle talk to cause him to waver in his belief. The
measure of the revelation of the Prophets of God in this world, however, must
differ. Each and every one of them hath been the Bearer of a distinct Message,
and hath been commissioned to reveal Himself through specific acts. It is for
this reason that they appear to vary in their greatness. Their Revelation may
be likened unto the light of the moon that sheddeth its radiance upon the
earth. Though every time it appeareth, it revealeth a fresh measure of its
brightness, yet its inherent splendor can never diminish, nor can its light
suffer extinction.
(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh,
XXXIV, pp. 78-79)
3. "That
the divers communions of the earth, and the manifold systems of religious
belief, should never be allowed to foster the feelings of animosity among men,
is, in this Day, of the essence of the faith of God and His Religion. These
principles and laws, these firmly established and mighty systems, have
proceeded from one Source, and are the rays of one Light. That they differ one
from another is to be attributed to the varying requirements of the ages in
which they are promulgated. (Bahá’u’lláh: Peace: More than an End to War,
pp. 122-123)
2.
Comparative History of Religions
2.1.
Abraham
4. One
of those Who possessed this power and was assisted by it was Abraham. And the
proof of it was that He was born in Mesopotamia, and of a family who were
ignorant of the Oneness of God. He opposed His own nation and people, and even
His own family, by rejecting all their gods. Alone and without help He resisted
a powerful tribe, a task which is neither simple nor easy. It is as if in this
day someone were to go to a Christian people who are attached to the Bible, and
deny Christ; or in the Papal Court-God forbid!-if such a one were in the most
powerful manner to blaspheme against Christ and oppose the people. These people
believed not in one God but in many gods, to whom they ascribed miracles;
therefore, they all arose against Him, and no one supported Him except Lot: His
brother's son, and one or two other people of no importance. At last, reduced
to the utmost distress by the opposition of His enemies, He was obliged to
leave His native land. In reality they banished Him in order that He might be
crushed and destroyed, and that no trace of Him might be left. Abraham then
came into the region of the Holy Land. His enemies considered that His exile
would lead to His destruction and ruin, as it seemed impossible that a man
banished from His native land, deprived of His rights and oppressed on all
sides-even though He were a king-could escape extermination. But Abraham stood
fast and showed forth extraordinary firmness-and God made this exile to be to
His eternal honor-until He established the Unity of God in the midst of a
polytheistic generation. This exile became the cause of the progress of the
descendants of Abraham, and the Holy Land was given to them. As a result the
teachings of Abraham were spread abroad, a Jacob appeared among His posterity,
and a Joseph who became ruler in Egypt. In consequence of His exile a Moses and
a being like Christ were manifested from His posterity, and Hagar was found
from whom Ishmael was born, one of whose descendants was Muhammad. In
consequence of His exile the Báb appeared from His posterity, and the Prophets
of Israel were numbered among the descendants of Abraham. And so it will
continue for ever and ever. Finally, in consequence of His exile the whole of
Europe and most of Asia came under the protecting shadow of the God of Israel.
See what a power it is that enabled a Man Who was a fugitive from His country
to found such a family, to establish such a faith, and to promulgate such
teachings. Can anyone say that all this occurred accidentally? We must be just:
was this Man an Educator or not? Since the exile of Abraham from Ur to Aleppo
in Syria produced this result, we must consider what will be the effect of the
exile of Bahá’u’lláh in His several removes from Tihran to Baghdad, from thence
to Constantinople, to Rumelia and to the Holy Land. See what a perfect Educator
Abraham was!
(‘Abdu’l-Bahá: Some Answered Questions, pp. 12-13)
2.2.
Krishna
5. "...
The origins of this and many other religions that abound in India are not quite
known to us, and even the Orientalists and the students of religion are not in
complete accord about the results of their investigations in that field. The
Bahá'í Writings also do not refer specifically to any of these forms of
religion current in India. So, the Guardian feels it impossible to give you any
definite and detailed information on that subject. He would urge you however,
to carry on your studies in that field, although its immensity is well-nigh
bewildering, with the view of bringing the Message to the Hindus...."
(On behalf of Shoghi Effendi: Lights of Guidance, p. 371)
6. "We
cannot be sure of 'the authenticity of the scriptures of Buddha and Krishna, so
we certainly cannot draw any conclusions about virgin births mentioned in them.
There is no reference to this subject in our teachings so the Guardian cannot
pronounce an opinion.”
(On behalf of Shoghi Effendi, 11/25/50: Lights of Guidance,
pp. 381-382)
7. "Your
question concerning Brahma and Krishna; such matters, as no reference occurs to
them in the Teachings, are left for students of history and religion to resolve
and clarify."
(From a believer of Shoghi Effendi, 11/14/41, to an individual
believer: Lights of Guidance,
p. 382)
2.3.
Moses
8. Moses
was for a long time a shepherd in the wilderness. Regarded outwardly, He was a
Man brought up in a tyrannical household, and was known among men as One Who
had committed a murder and become a shepherd. By the government and the people
of Pharaoh He was much hated and detested. It was such a Man as this that freed
a great nation from the chains of captivity, made them contented, brought them
out from Egypt, and led them to the Holy Land. This people from the depths of
degradation were lifted up to the height of glory. They were captive; they
became free. They were the most ignorant of peoples; they became the most wise.
As the result of the institutions that Moses gave them, they attained a
position which entitled them to honor among all nations, and their fame spread
to all lands, to such a degree indeed that among surrounding nations if one
wished to praise a man one said, "Surely he is an Israelite." Moses
established laws and ordinances; these gave life to the people of Israel, and
led them to the highest possible degree of civilization at that period. To such
a development did they attain that the philosophers of Greece would come and
acquire knowledge from the learned men of Israel. Such an one was Socrates, who
visited Syria, and took from the children of Israel the teachings of the Unity
of God and of the immortality of the soul. After his return to Greece, he
promulgated these teachings. Later the people of Greece rose in opposition to
him, accused him of impiety, arraigned him before the Areopagus, and condemned
him to death by poison. Now, how could a Man Who was a stammerer, Who had been
brought up in the house of Pharaoh, Who was known among men as a murderer, Who
through fear had for a long time remained in concealment, and Who had become a
shepherd, establish so great a Cause, when the wisest philosophers on earth
have not displayed one thousandth part of this influence? This is indeed a
prodigy. A Man Who had a stammering tongue, Who could not even converse
correctly, succeeded in sustaining this great Cause! If He had not been
assisted by divine power. He would never have been able to carry out this great
work. These facts are undeniable. Materialist philosophers, Greek thinkers, the
great men of Rome became famous in the world, each one of them having
specialized in one branch of learning only. Thus Galen and Hippocrates became
celebrated in medicine. Aristotle in logic and reasoning, and Plato in ethics
and theology. How is it that a shepherd could acquire all of this knowledge? It
is beyond doubt that He must have been assisted by an omnipotent power.
Consider also what trials and difficulties arise for people. To prevent an act
of cruelty, Moses struck down an Egyptian and afterward became known among men
as a murderer, more notably because the man He had killed was of the ruling
nation. Then He fled, and it was after that that He was raised to the rank of a
Prophet! In spite of His evil repute, how wonderfully He was guided by a
supernatural power in establishing His great institutions and laws!
(‘Abdu’l-Bahá: Some Answered Questions, pp. 14-15)
2.4.
Zoroaster
9. “Thou
hadst written that in the sacred books of the followers of Zoroaster it is
written that in the latter days, in three separate Dispensations, the sun must
needs be brought to a standstill. In the first Dispensation, it is predicted,
the sun will remain motionless for ten days; in the second for twice that time;
in the third for no less than one whole month. The interpretation of this
prophecy is this: the first Dispensation to which it refers is the Muhammadan
Dispensation during which the Sun of Truth stood still for ten days. Each day
is reckoned as one century. The Muhammadan Dispensation must have, therefore,
lasted no less than one thousand years, which is precisely the period that has
elapsed from the setting of the Star of the Imamate to the advent of the
Dispensation proclaimed by the Báb. The second Dispensation referred to in this
prophecy is the one inaugurated by the Báb Himself, which began in the year
1260 A.H. and was brought to a close in, the year 1280 A .H. As to the third
Dispensation-the Revelation proclaimed by Bahá’u’lláh-inasmuch as the Sun of
Truth when attaining that station shineth in the plenitude of its meridian
splendor its duration hath been fixed for a period of one whole month, which is
the maximum time taken by the sun to pass through a sign of the Zodiac. From
this thou canst imagine the magnitude of the Baha'i cycle-a cycle that must
extend over a period of at least five hundred thousand years."
(‘Abdu’l-Bahá: The World Order of Bahá’u’lláh, pp. 101-102)
10.
Regarding your questions: The only
reason there is not more mention of the Asiatic prophets is because their names
seem to be lost in the mists of ancient history. Buddha is mentioned and
Zoroaster in our scriptures-both non-Jewish prophets or non-semitic prophets.
We are taught there always have been Manifestations of God, but we do not have
any record of their names."
(On behalf of Shoghi Effendi, 10/4/50, to an individual believer: Lights
of Guidance, p. 381)
2.5.
Buddha
11.
Buddha also established a new religion,
and Confucius renewed morals and ancient virtues, but their institutions have
been entirely destroyed. The beliefs and rites of the Buddhists and
Confucianists have not continued in accordance with their fundamental
teachings. The founder of Buddhism was a wonderful soul. He established the
Oneness of God, but later the original principles of His doctrines gradually
disappeared, and ignorant customs and ceremonials arose and increased until
they finally ended in the worship of statues and images.
(‘Abdu’l-Bahá: Some Answered Questions, p. 165)
12.
The real teaching of Buddha is the
same as the teaching of Jesus Christ. The teachings of all the Prophets are the
same in character. Now men have changed the teaching. If you look at the
present practice of the Buddhist religion, you will see that there is little of
the Reality left. Many worship idols although their teaching forbids it.
(‘Abdu’l-Bahá: ‘Abdu’l-Bahá in London, p. 63)
13.
The teaching of Buddha was like a
young and beautiful child, and now it has become as an old and decrepit man.
Like the aged man it cannot see, it cannot hear, it cannot remember anything.
Why go so far back? Consider the laws of the Old Testament: the Jews do not
follow Moses as their example nor keep his commands. So it is with many other
religions.
(‘Abdu’l-Bahá: ‘Abdu’l-Bahá in London, p. 64)
14.
"There are prophecies
concerning this Manifestation (Bahá’u’lláh)-in the Buddhistic books, but they
are in symbols and metaphors, and some spiritual conditions are mentioned
therein, but the leaders of religion do not understand. They think these prophecies
are material things; yet those signs are foreshadowing spiritual
occurrences."
('Abdu'l-Bahá: Tablets of 'Abdu'l-Bahá, Vol. III, p. 565)
15.
“The Buddha was a Manifestation of
God, like Christ, but his followers do not possess His authentic
writings.”
(From a letter written on behalf of the Guardian to the National
Spiritual Assembly of Australia and New Zealand, December 26, 1941: Lights
of Guidance, p. 369)
16.
"In reply to your letter of
10 November 1980 addressed to the Universal House of Justice, we are instructed
to convey the following to you. "You ask if the Báb or Bahá’u’lláh ever
referred to the Manifestation of the Buddha in Their Writings, and if not,
whether 'Abdu'l-Baha or the beloved Guardian ever explained the reason for
this. No specific reference to Buddha has been found in the Writings of either
the Báb or Bahá'u'lláh although, as you are no doubt aware, both 'Abdu'l-Baha
and Shoghi Effendi have identified Buddha as the Founder of a divinely revealed
religion."
(From a letter written on behalf of the Universal House of Justice
to Mrs. Jung-Sook Lord, November 30, 1980: Lights of Guidance, p. 361)
2.6.
Christ
17.
CHRIST - AFTERWARD Christ came,
saying, "I am born of the Holy Spirit." Though it is now easy for the
Christians to believe this assertion, at that time it was very difficult.
According to the text of the Gospel the Pharisees said, "Is not this the
son of Joseph of Nazareth Whom we know? How can He say, therefore, I came down
from heaven?" Briefly, this Man, Who, apparently, and in the eyes of all,
was lowly, arose with such great power that He abolished a religion that had
lasted fifteen hundred years, at a time when the slightest deviation from it
exposed the offender to danger or to death. Moreover, in the days of Christ the
morals of the whole world and the condition of the Israelites had become
completely confused and corrupted, and Israel had fallen into a state of the
utmost degradation, misery and bondage. At one time they had been taken captive
by the Chaldeans and Persians; at another time they were reduced to slavery to
the Assyrians; then they became the subjects and vassals of the Greeks; and
finally they were ruled over and despised by the Romans. This young Man,
Christ, by the help of a supernatural power, abrogated the ancient Mosaic Law,
reformed the general morals, and once again laid the foundation of eternal
glory for the Israelites. Moreover, He brought to humanity the glad tidings of
universal peace, and spread abroad teachings which were not for Israel alone
but were for the general happiness of the whole human race. Those who first
strove to do away with Him were the Israelites, His own kindred. To all outward
appearances they overcame Him and brought Him into direst distress. At last
they crowned Him with the crown of thorns and crucified Him. But Christ, while
apparently in the deepest misery and affliction, proclaimed, "This Sun
will be resplendent, this Light will shine, My grace will surround the world,
and all My enemies will be brought low." And as He said, so it was; for
all the kings of the earth have not been able to withstand Him. Nay, all their
standards have been overthrown, while the banner of that Oppressed One has been
raised to the zenith. But this is opposed to all the rules of human reason.
Then it becomes clear and evident that this Glorious Being was a true Educator
of the world of humanity, and that He was helped and confirmed by divine power.
(‘Abdu’l-Bahá: Some Answered Questions, pp. 16-17)
2.7.
Muhammad
18.
Now we come to Muhammad. Americans and
Europeans have heard a number of stories about the Prophet which they have
thought to be true, although the narrators were either ignorant or
antagonistic: most of them were clergy; others were ignorant Muslims who
repeated unfounded traditions about Muhammad which they ignorantly believed to
be to His praise. Thus some benighted Muslims made His polygamy the pivot of
their praises and held it to be a wonder, regarding it as a miracle; and
European historians, for the most part, rely on the tales of these ignorant
people. For example, a foolish man said to a clergyman that the true proof of
greatness is bravery and the shedding of blood, and that in one day on the
field of battle a follower of Muhammad had cut off the heads of one hundred
men! This misled the clergyman to infer that killing is considered the way to
prove one's faith to Muhammad, while this is merely imaginary. The military
expeditions of Muhammad, on the contrary, were always defensive actions: a
proof of this is that during thirteen years, in Mecca, He and His followers
endured the most violent persecutions. At this period they were the target for
the arrows of hatred: some of His companions were killed and their property
confiscated; others fled to foreign lands. Muhammad Himself, after the most
extreme persecutions by the Qurayshites, who finally resolved to kill Him, fled
to Medina in the middle of the night. Yet even then His enemies did not cease
their persecutions, but pursued Him to Medina, and His disciples even to
Abyssinia. These Arab tribes were in the lowest depths of savagery and
barbarism, and in comparison with them the savages of Africa and wild Indians
of America were as advanced as a Plato. The savages of America do not bury
their children alive as these Arabs did their daughters, glorying in it as
being an honorable thing to do. Thus many of the men would threaten their
wives, saying, "If a daughter is born to you, I will kill you." Even
down to the present time the Arabs dread having daughters. Further, a man was
permitted to take a thousand women, and most husbands had more than ten wives
in their household. When these tribes made war, the one which was victorious
would take the women and children of the vanquished tribe captive and treat
them as slaves. When a man who had ten wives died, the sons of these women
rushed at each other's mothers; and if one of the sons threw his mantle over
the head of his father's wife and cried out, "This woman is my lawful
property," at once the unfortunate woman became his prisoner and slave. He
could do whatever he wished with her. He could kill her, imprison her in a
well, or beat, curse and torture her until death released her. According to the
Arab habits and customs, he was her master. It is evident that malignity,
jealousy, hatred and enmity must have existed between the wives and children of
a household, and it is, therefore, needless to enlarge upon the subject. Again,
consider what was the condition and life of these oppressed women! Moreover,
the means by which these Arab tribes lived consisted in pillage and robbery, so
that they were perpetually engaged in fighting and war, killing one another,
plundering and devastating each other's property, and capturing women and
children, whom they would sell to strangers. How often it happened that the
daughters and sons of a prince, who spent their day in comfort and luxury,
found themselves, when night fell, reduced to shame, poverty and captivity.
Yesterday they were princes, today they are captives; yesterday they were great
ladies, today they are slaves. Muhammad received the Divine Revelation among
these tribes, and after enduring thirteen years of persecution from them, He
fled. But this people did not cease to oppress; they united to exterminate Him
and all His followers. It was under such circumstances that Muhammad was forced
to take up arms. This is the truth: we are not bigoted and do not wish to
defend Him, but we are just, and we say what is just. Look at it with justice.
If Christ Himself had been placed in such circumstances among such tyrannical
and barbarous tribes, and if for thirteen years He with His disciples had
endured all these trials with patience, culminating in flight from His native
land-if in spite of this these lawless tribes continued to pursue Him, to
slaughter the men, to pillage their property, and to capture there women and
children-what would have been Christ's conduct with regard to them? If this
oppression had fallen only upon Himself, He would have forgiven them, and such
an act of forgiveness would have been most praiseworthy; but if He had seen
that these cruel and bloodthirsty murderers wished to kill, to pillage and to
injure all these oppressed ones, and to take captive the women and children, it
is certain that He would have protected them and would have resisted the
tyrants. What objection, then, can be taken to Muhammad's action? Is it this,
that He did not, with His followers, and their women and children, submit to
these savage tribes? To free these tribes from their bloodthirstiness was the
greatest kindness, and to coerce and restrain them was a true mercy. They were
like a man holding in his hand a cup of poison, which, when about to drink, a
friend breaks and thus saves him. If Christ had been placed in similar
circumstances, it is certain that with a conquering power He would have
delivered the men, women and children from the claws of these bloodthirsty
wolves. Muhammad never fought against the Christians; on the contrary, He
treated them kindly and gave them perfect freedom. A community of Christian
people lived at Najran and were under His care and protection. Muhammad said,
"If anyone infringes their rights, I Myself will be his enemy, and in the
presence of God I will bring a charge against him." In the edicts which He
promulgated it is clearly stated that the lives, properties and honor of the
Christians and Jews are under the protection of God; and that if a Muhammadan
married a Christian woman, the husband must not prevent her from going to
church, nor oblige her to veil herself and that if she died, he must place her
remains in the care of the Christian clergy. Should the Christians desire to
build a church, Islam ought to help them. In case of war between Islam and her
enemies, the Christians should be exempted from the obligation of fighting,
unless they desired of their own free will to do so in defense of Islam,
because they were under its protection. But as a compensation for this
immunity, they should pay yearly a small sum of money. In short, there are
seven detailed edicts on these subjects, some copies of which are still extant
at Jerusalem. This is an established fact and is not dependent on my
affirmation. The edict of the second Caliph still exists in the custody of the
orthodox Patriarch of Jerusalem, and of this there is no doubt. Nevertheless,
after a certain time, and through the transgression of both the Muhammadans and
the Christians, hatred and enmity arose between them. Beyond this fact, all the
narrations of the Muslims, Christians and others are simply fabrications, which
have their origin in fanaticism, or ignorance, or emanate from intense
hostility. For example, the Muslims say that Muhammad cleft the moon, and that
it fell on the mountain of Mecca: they think that the moon is a small body
which Muhammad divided into two parts and threw one part on this mountain, and
the other part on another mountain. Such stories are pure fanaticism. Also the
traditions which the clergy quote, and the incidents with which they find
fault, are all exaggerated, if not entirely without foundation. Briefly,
Muhammad appeared in the desert of Hijaz in the Arabian Peninsula, which was a
desolate, sterile wilderness, sandy and uninhabited. Some parts, like Mecca and
Medina, are extremely hot; the people are nomads with the manners and customs of
the dwellers in the desert, and are entirely destitute of education and
science. Muhammad Himself was illiterate, and the Qur’án was originally written
upon the bladebones of sheep, or on palm leaves. These details indicate the
condition of the people to whom Muhammad was sent. The first question which He
put to them was, "Why do you not accept the Pentateuch and the Gospel, and
why do you not believe in Christ and in Moses?" This saying presented
difficulties to them, and they argued, "Our forefathers did not believe in
the Pentateuch and the Gospel; tell us, why was this?" He answered,
"They were misled; you ought to reject those who do not believe in the
Pentateuch and the Gospel, even though they are your fathers and your
ancestors. " In such a country, and amidst such barbarous tribes, an
illiterate Man produced a book in which, in a perfect and eloquent style, He
explained the divine attributes and perfections, the prophethood of the
Messengers of God, the divine laws, and some scientific facts. Thus, you know
that before the observations of modem times-that is to say, during the first
centuries and down to the fifteenth century of the Christian era-all the
mathematicians of the world agreed that the earth was the center of the
universe, and that the sun moved. The famous astronomer who was the protagonist
of the new theory discovered the movement of the earth and the immobility of
the sun. Until his time all the astronomers and philosophers of the world
followed the Ptolemaic system, and whoever said anything against it was
considered ignorant. Though Pythagoras, and Plato during the latter part of his
life, adopted the theory that the annual movement of the sun around the zodiac
does not proceed from the sun, but rather from the movement of the earth around
the sun, this theory had been entirely forgotten, and the Ptolemaic system was
accepted by all mathematicians. But there are some verses revealed in the
Qur'án contrary to the theory of the Ptolemaic system. One of them is "The
sun moves in a fixed place," which shows the fixity of the sun, and its
movement around an axis. Again, in another verse, "And each star moves in
its own heaven." Thus is explained the movement of the sun, of the moon,
of the earth, and of other bodies. When the Qur'án appeared, all the
mathematicians ridiculed these statements and attributed the theory to
ignorance. Even the doctors of Islam, when they saw that these verses were
contrary to the accepted Ptolemaic system, were obliged to explain them away.
It was not until after the fifteenth century of the Christian era, nearly nine
hundred years after Muhammad, that a famous astronomer made new observations
and important discoveries by the aid of the telescope, which he had invented.
The rotation of the earth, the fixity of the sun, and also its movement around
an axis, were discovered. It became evident that the verses of the Qur’án
agreed with existing facts, and that the Ptolemaic system was imaginary. In
short, many Oriental peoples have been reared for thirteen centuries under the
shadow of the religion of Muhammad. During the Middle Ages, while Europe was in
the lowest depths of barbarism, the Arab peoples were superior to the other
nations of the earth in learning, in the arts, mathematics, civilization,
government and other sciences. The Enlightener and Educator of these Arab
tribes, and the Founder of the civilization and perfections of humanity among
these different races, was an illiterate Man, Muhammad. Was this illustrious
Man a thorough Educator or not? A just judgment is necessary.
(‘Abdu’l-Bahá: Some Answered Questions, pp. 18-24)
19.
"There is much
misunderstanding about Islam in the West in general that you have to dispel.
Your task is rather difficult and requires a good deal of erudition. Your chief
task is to acquaint the friends with the pure teachings of the Prophet as
recorded in the Qur’án, and then to point out how these teachings have, through
succeeding ages, influenced nay guided the course of human development. In
other word, you have to show the position and significance of Islam in the
history of civilization. "The Bahá’í view on that subject is that the
Dispensation of Muhammad, like all other Divine Dispensations, has been
foreordained, and that as such forms an integral part of the Divine plan for
the spiritual, moral and social development of mankind. It is not an isolated
religious phenomenon, but is closely and historically related to the
Dispensation of Christ, and those of the Báb and Bahá’u’lláh. It was intended
by God to succeed Christianity, and it was therefore the duty of the Christians
to accept it as firmly as they had adhered to the religion of Christ. “You
should also cautiously emphasize the truth that due to the historical order of
its appearance, and also because of the obviously more advanced character of
its Teachings, Islam constitutes a fuller revelation of God’s purpose for
mankind. The so-called Christian
civilization of which the Renaissance is one of the most striking
manifestations is essentially Muslim in its origins and foundations. When medieval Europe was plunged in
darkest barbarism, the Arabs regenerated and transformed by the spirit released
by the religion of Muhammad, were busily engaged in establishing a civilization
the like of which their contemporary Christians in Europe had never witnessed
before. It was eventually through
Arabs that civilization was introduced to the West. It was through them that the philosophy,
science and culture which the old Greeks had developed found their way to
Europe. The Arabs were the ablest
translators and linguists of their age, and it is thanks to them that the
writings of such well-known thinkers as Socrates, Plato, and Aristotle were
made available to the Westerners.
It is wholly unfair to attribute the effloresance of European culture
during the Renaissance period to the influence of Christianity. It was mainly the product of the forces
released by the Muhammadan Dispensation. From the standpoint of
institutionalism Islam far surpasses true Christianity as we know it in the
Gospels. There are infinitely more
laws and institutions in the Qur’án stresses the importance of society. This social emphasis acquires added
importance and significance in the Bahá’í Revelation. When carefully and impartially compared,
the Qur’án marks a definite advancement on the Gospel, from the standpoint of
spiritual and humanitarian progress. The truth is that western historians have
for many centuries distorted the facts to suit their religious and ancestral
prejudices. The Bahá’ís should try
to study history anew, and to base all their investigations first and foremost
on the written scriptures of Islam and Christianity.”
(From a letter written on behalf of Shoghi Effendi to an
individual believer, 4/27/36: Lights of Guidance, pp. 371-372)
20.
"Islam attained a very high
spiritual state, but western scholars are prone to judging it by Christian
standards. One cannot call one world Faith superior to another, as they all
come from God; they are progressive, each suited to certain needs of the
times.”
(From a letter written on behalf of the Guardian by his secretary
to an individual believer November 19, 1945: Lights of Guidance, p. 371)
21.
There is certainly an element of
truth at the basis of the organization of the Christian Church. For instance,
the primary of Peter and his right to succession after Jesus have been
established by the latter, through only orally and not in an explicit and
definite language. The real reason
why Christ did not make some explicit statement regarding His succession is not
known, and cannot be known. For how
can we, poor humans, claim to unravel the mysteries of God’s mind and purpose,
and to grasp the inscrutable dispensation of His providence. The utmost we can do is to give some
explanations, but these must necessarily fail to give the fundamental reason to
the problem we seek to solve. “What
contribution the Reformation did really make was to seriously challenge, and
partly undermine, the edifice which the Fathers of the Church had themselves
reared, and to discard and demonstrate the purely human origin of the elaborate
doctrines, ceremonies, and institutions which they had devised. The Reformation was a right challenge to
the man-made organization of the Church, and as such was a step in
advance. In its origins, it was a
reflection of the new spirit which Islam had released, and a God-sent
punishment to those who had refused to embrace its truth.”
(From a letter written on behalf of the Guardian to an individual
believer, December 28, 1936: Lights of Guidance, p. 373)
22.
"As to the
question...concerning the best English translation of the Qur’án; the Guardian
would recommend Sales' translation, which is the most accurate rendering
available, and is the most widespread."
(From a letter written on behalf of the Guardian to the National
Spiritual Assembly of the United States and Canada. April 14, 1938: Lights
of Guidance, p. 373)
23.
"It is certainly most
difficult to thoroughly grasp all the Surihs of the Qur’án, as it requires
detailed knowledge of the social, religious and historical background of Arabia
at the time of the appearance of the Prophet. The believers cannot possibly hope,
therefore, to understand the Surihs after the first or even second or third
reading. They have to study them
again and again, ponder over their meaning, with the help of certain
commentaries and explanatory notes as found, for instance in the admirable
translation made by Sale, endeavor to acquire as clear and correct
understanding of their meaning and import as possible. This is naturally a slow process, but
future generations of believers will certainly come to grasp it. For the present, the Guardian agrees,
that it would be easier and more helpful to study the book according to subjects,
and not verse by verse and also in the light of Báb, Bahá’u’lláh and
‘Abdu’l-Baha’s interpretations which throw such floods of light on the whole of
the Qur’án.”
(From a letter written on behalf of the Guardian to and individual
believer, August 22, 1939: Lights of Guidance, pp. 373-374)
2.8.
Báb
24.
As for the Báb---may my soul be His
sacrifice!---at a youthful age, that is to say, when He had reached the
twenty-fifth year of His blessed life, He stood forth to proclaim His Cause.[2] It was universally admitted by the
Shi’is that He had never studied in any school and had not acquired knowledge
from any teacher; all the people of Shiraz bear witness to this. Nevertheless,
He suddenly appeared before the people, endowed with the most complete
erudition. Although He was but a merchant. He confounded all the 'ulamá of
Persia.[3]
All alone, in a way which is beyond imagination, He upheld the Cause among the
Persians, who are renowned for their religious fanaticism. This illustrious
Soul arose with such power that He shook the supports of the religion, of the
morals, the conditions, the habits and the customs of Persia, and instituted
new rules, new laws and a new religion. Though the great personages of the
State, nearly all the clergy, and the public men arose to destroy and
annihilate Him, He alone withstood them and moved the whole of Persia. Many
'ulamá and public men, as well as other people, joyfully sacrificed their lives
in His Cause, and hastened to the plain of martyrdom. The government, the nation, the doctors
of divinity and the great personages desired to extinguish His light, but they
could not do so. At last His moon arose, His star shone forth, His foundations
became firmly established, and His dawning-place became brilliant. He imparted
divine education to an unenlightened multitude and produced marvelous results
on the thoughts, morals, customs and conditions of the Persians. He announced
the glad tidings of the manifestation of the Sun of Baha to His followers and
prepared them to believe. The appearance of such wonderful signs and great results;
the effects produced upon the minds of the people, and upon the prevailing
ideas; the establishment of the foundations of progress; and the organization
of the principles of success and prosperity by a young merchant, constitute the
greatest proof that He was a perfect Educator. A just person will never
hesitate to believe this.
(‘Abdu’l-Bahá: Some Answered Questions, pp. 25-26)
25.
"The Báb said that whenever
'He Whom God will make manifest' appears, accept Him. He never said don't
accept Him until after the lapse of 1000 years. Also Bahá’u’lláh says that in
the year 9 of the Bábi Dispensation the time was ripe for the Revelation of 'He
Whom God will make manifest.' As the Báb was not only a Manifestation but a
Herald of this Bahá’í Faith, the interval between His revelation and that of
Bahá’u’lláh was of shorter duration. His Dispensation in a sense will last as
long as Bahá’u’lláh's lasts."
(From a letter written on behalf of the Guardian to the National
spiritual Assembly of India, December 27, 1941: Lights of Guidance, pp.
349)
26.
"In the Bayan the Báb says
that every religion of the past was fit to become universal. The only reason
why they failed to attain that mark was the incompetence of their followers. He
then proceeds to give a definite promise that this would not be the fate of the
revelation of 'Him Whom God would make manifest', that it will become universal
and include all the people of the world. This shows that we will ultimately
succeed. But could we not through our shortcomings, failures to sacrifice and
reluctance to concentrate our efforts in spreading the Cause, retard the
realization of that ideal. And what would that mean? It shall mean that we will
be held responsible before God, that the race will remain longer in its state
of waywardness, that wars would not be so soon averted, that human suffering
will last longer."
(From a letter written on behalf of Shoghi Effendi to the National
Spiritual Assembly of the United States and Canada, February 20, 1932: Lights
of Guidance, pp. 349-350)
27.
"…The severe laws and
injunctions revealed by the Báb can be properly appreciated and understood only
when interpreted in the light of His own statements regarding the nature,
purpose and character of His own Dispensation. As these statements clearly reveal,
the Bábi Dispensation was essentially in the nature of a religious and indeed
social revolution, and its duration had therefore to be short, but full of
tragic events, of sweeping and drastic reforms. These drastic measures enforced
by the Báb and His followers were taken with the view of undermining the very
foundations of Shi'ah orthodoxy, and thus paving the way for the coming of
Bahá’u’lláh. ' To assert the independence of the new Dispensation, to prepare
also the ground for the approaching Revelation of Bahá’u’lláh the Báb had
therefore to reveal very severe laws, even though most of them were never
enforced. But the mere fact that He revealed them was in itself a proof of the
independent character of His Dispensation and was sufficient to create such
widespread agitation, and excite such opposition on the part of the clergy that
led them to cause His eventual martyrdom."
(From a letter written on behalf of Shoghi Effendi to the National
Assembly of India, 2/17/39: Lights of Guidance, p. 350)
28.
"The Báb specified that the
'Bayan' is not completed and that 'He Whom God would manifest' (Bahá’u’lláh)
would complete it, though not in its actual form, but only spiritually in the
form of another book. The 'Iqan' is believed to be its continuation."
(From a letter written on behalf of the Guardian to the National
Spiritual Assembly of India, 2/17/39: Lights of Guidance, p. 350)
2.9.
Bahá’u’lláh
29.
Bahá’u’lláh[4]
appeared at a time when the Persian Empire was immersed in profound
obscurantism and ignorance and lost in the blindest fanaticism. In the European
histories, no doubt, you have read detailed accounts of the morals, customs and
ideas of the Persians during the last centuries. It is useless to repeat them.
Briefly, we will say that Persia had fallen so low that to all foreign
travelers it was a matter of regret that this country, which in former times
had been so glorious and highly civilized, had now become so decayed, ruined
and upset, and that its population had lost its dignity. It was at this time that
Bahá’u’lláh appeared. His father was one of the viziers, not one of the 'ulamá.
As all the people of Persia know, He had never studied in any school, nor had
He associated with the 'ulamá or the men of learning. The early part of His
life was passed in the greatest happiness. His companions and associates were
Persians of the highest rank, but not learned men. As soon as the Báb became
manifested, Bahá’u’lláh said, "This great Man is the Lord of the
righteous, and faith in Him is incumbent upon all." And He arose to assist
the Bib and gave many proofs and positive evidences of His truth, in spite of
the fact that the ‘ulamá of the state religion had constrained the Persian
government to oppose and resist Him and had further issued decrees ordering the
massacre, pillage, persecution and expulsion of His followers. In all the
provinces they began to kill, to burn, to pillage the converts and even to
assault the women and children. Regardless of this, Bahá’u’lláh arose to
proclaim the word of the Báb with the greatest firmness and energy. Not for one
moment was He in concealment; He mixed openly with His enemies. He was occupied
in showing forth evidences and proofs and was recognized as the Herald of the
Word of God. In many changes and chances He endured the greatest misfortunes,
and at every moment He ran the risk of being martyred. He was put into chains
and confined in an underground prison. His vast property and inheritance were
pillaged and confiscated. He was exiled four times from land to land and found
rest only in the "Greatest Prison."[5]
In spite of all this He never ceased for one instant His proclamation of the
greatness of the Cause of God. He manifested such virtue, knowledge and
perfections that He became a wonder to all the people of Persia. So much so
that in Tihran, Baghdad, Constantinople, Rumelia, and even in 'Akka, every one
of the learned and scientific men who entered His presence, whether friend or
enemy, never failed to receive the most sufficient and convincing answer to
whatever question was propounded. All frequently acknowledged that He was alone
and unique in all perfections. It often happened that in Baghdad certain
Muhammadan ‘ulamá, Jewish rabbis and Christians met together with some European
scholars, in a blessed reunion: each one had some question to propose, and
although they were possessed of varying degrees of culture, they each heard a
sufficient and convincing reply, and retired satisfied. Even the Persian 'ulamá
who were at Karbila and Najaf chose a wise man whom they sent on a mission to
Him; his name was Mulla Hasan 'Amu. He came into the Holy Presence, and
proposed a number of questions on behalf of the ‘ulamá, to which Bahá’u’lláh
replied. Then Hasan ‘Amu said, "The ‘ulamá recognize without hesitation
and confess the knowledge and virtue of Bahá’u’lláh, and they are unanimously
convinced that in all learning he has no peer or equal; and it is also evident
that he has never studied or acquired this learning; but still the 'ulamá say,
'We are not contented with this; we do not acknowledge the reality of his
mission by virtue of his wisdom and righteousness. Therefore, we ask him to
show us a miracle in order to satisfy and tranquilize our hearts.’” Bahá’u’lláh
replied, "Although you have no right to ask this, for God should test His
creatures, and they should not test God, still I allow and accept this request.
But the Cause of God is not a theatrical display that is presented every hour,
of which some new diversion may be asked for every day. If it were thus, the
Cause of God would become mere child's play. "The 'ulamás must, therefore,
assemble, and, with one accord, choose one miracle, and write that, after the
performance of this miracle they will no longer entertain doubts about Me, and
that all will acknowledge and confess the truth of My Cause. Let them seal this
paper, and bring it to Me. This must be the accepted criterion: if the miracle
is performed, no doubt will remain for them; and if not We shall be convicted
of Imposture." The learned man, Hasan 'Amu, rose and replied, "There
is no more to be said"; he then kissed the knee of the Blessed One
although he was not a believer, and went. He gathered the 'ulamá and gave them
the sacred message. They consulted together and said, "This man is an
enchanter; perhaps he will perform an enchantment, and then we shall have
nothing more to say." Acting on this belief, they did not dare to push the
matter further.[6]
This man, Hasan 'Amu, mentioned this fact at many meetings. After leaving
Karbila he went to Kirmanshah and Tihran and spread a detailed account of it
everywhere, laying emphasis on the fear and the withdrawal of the ‘ulamá.
Briefly, all His adversaries in the Orient acknowledged His greatness,
grandeur, knowledge and virtue; and though they were His enemies; they always
spoke of Him as "the renowned Bahá’u’lláh. At the time when this great
Light suddenly arose upon the horizon of Persia, all the people, the ministers,
the ‘ulamá and men of other classes rose against Him, pursuing Him with the
greatest animosity, and proclaiming "that this man wishes to suppress and
destroy the religion, the law, the nation and the empire." The same was
said of Christ. But Bahá’u’lláh alone and without support resisted them all,
without ever showing the least weakness. At last they said, "As long as
this man is in Persia, there will be no peace and tranquility; we must banish
him, so that Persia may return to a state of quietude." They proceeded to
use violence toward Him to oblige Him to ask for permission to leave Persia,
thinking that by this means the light of His truth would be extinguished, but
the result was quite the contrary. The Cause became magnified, and its flame
more intense. At first it spread throughout Persia only, but the exile of
Bahá’u’lláh caused the diffusion of the Cause throughout other countries.
Afterward His enemies said, " 'Iraq-i-'Arab[7]
is not far enough from Persia; we must send him to a more distant
kingdom." This is why the Persian government determined to send
Bahá’u’lláh from 'Iraq to Constantinople. Again the event proved that the Cause
was not in the least weakened. Once more they said, "Constantinople is a
place of passage and of sojourn for various races and peoples; among them are
many Persians." For this reason the Persians had Him further exiled to
Rumelia; but, when there, the flame became more powerful, and the Cause more
exalted. At last the Persians said, "Not one of these places is safe from
his influence; we must send him to some place where he will be reduced to
powerlessness, and where his family and followers will have to submit to the
direst afflictions." So they chose the prison of 'Akka, which is reserved
especially for murderers, thieves and highway robbers, and in truth they
classed Him with such people. But the power of God became manifested: His word
was promulgated, and the greatness of Bahá’u’lláh then became evident, for it
was from this prison and under such humiliating circumstances that He caused
Persia to advance from one state into another state. He overcame all His
enemies and proved to them that they could not resist the Cause. His holy
teachings penetrated all regions, and His Cause was established. Indeed, in all
parts of Persia His enemies arose against Him with the greatest hatred,
imprisoning, killing and beating His converts, and burning and razing to the
ground thousands of dwellings, striving by every means to exterminate and crush
the Cause. In spite of all this, from the prison of murderers, highway robbers
and thieves, it became exalted. His teachings were spread abroad, and His
exhortations affected many of those who had been the most full of hatred, and
made them firm believers. Even the
Persian government itself became awakened and regretted that which had arisen
through the fault of the ‘ulamá. When Bahá’u’lláh came to this prison in the
Holy Land, the wise men realized that the glad tidings which God gave through
the tongue of the Prophets two or three thousand years before were again
manifested, and that God was faithful to His promise; for to some of the Prophets
He had revealed and given the good news that "the Lord of Hosts should be
manifested in the Holy Land." All these promises were fulfilled; and it is
difficult to understand how Bahá’u’lláh could have been obliged to leave
Persia, and to pitch His tent in this Holy Land, but for the persecution of His
enemies, His banishment and exile. His enemies intended that His imprisonment
should completely destroy and annihilate the blessed Cause, but this prison was
in reality of the greatest assistance and became the means of its development.
The divine renown of Bahá’u’lláh reached the East and the West, and the rays of
the Sun of Truth illuminated all the world. Praise be to God! though He was a
prisoner, His tent was raised on Mount Carmel, and He moved abroad with the
greatest majesty. Every person, friend or stranger, who came into His presence
used to say, "This is a prince, not a captive." Upon His arrival in
prison[8]
He addressed an epistle to Napoleon,[9]
which He sent through the French ambassador. The gist of it was, "Ask what
is Our crime, and why We are confined in this prison and this dungeon."
Napoleon made no reply. Then a second epistle was issued, which is contained in
the Stiriy-i-Haykal.[10]
The epitome of it is: "Oh Napoleon, as thou hast not listened to My
proclamation, and as thou hast not answered it, thy dominion will before long
be taken away from thee, and thou wilt be utterly destroyed." This epistle
was sent to Napoleon by post, through the care of Cesar Ketaphakou,[11]
as was known to all the companions of His exile. The text of this warning
reached the whole of Persia, for it was at that time that the Kitab-i-Haykal
was spread in Persia, and this epistle was among the contents of this book.
This happened in A.D. 1869, and as this Suriy-i-Haykal was circulated in Persia
and India and was in the hands of all believers, they were waiting to see what
would come to pass. Not long after, in A.D. 1870, the war between Germany and
France broke out; and though no one at that time expected the victory of Germany,
Napoleon was defeated and dishonored; he surrendered to his enemies, and his
glory was changed into deep abasement. Tablets[12]
were also sent to other kings, and among them was the letter to H. M.
Nasiri'd-Din Shah. In that epistle Bahá’u’lláh said, "Have Me summoned,
gather the ‘ulamá, and ask for proofs and arguments, so that the truth and
falsehood may become known." H. M. Nasiri'd-Din Shah sent the blessed
epistle to the ‘ulamá and proposed to them that they should undertake this
mission, but they dared not do so. Then he asked seven of the most celebrated
among them to write an answer to the challenge. After some time they returned
the blessed letter, saying, "This man is the opposer of religion and the
enemy of the Shah." His majesty the Shah of Persia was much vexed, and
said, "This is a question for proofs and arguments, and of truth or
falsehood: what has it to do with enmity to the government? Alas! how much we
respected these ‘ulamá, who cannot even reply to this epistle." Briefly, all
that was recorded in the Tablets to the Kings is being fulfilled: if from the
year A.D. 1870 we compare the events that have occurred, we will find
everything that has happened has appeared as predicted; only a few remain which
will afterward become manifested. So also foreign peoples, and other
sects who were not believers, attributed many wonderful things to Bahá’u’lláh.
Some believed that He was a saint,[13]
and some even wrote treatises about Him. One of them, Siyyid Davudi, a Sunnite
savant of Baghdad, wrote a short treatise in which he related certain
supernatural acts of Bahá’u’lláh. Even now, in all parts of the East, there are
some people who, though they do not believe in His manifestation, nevertheless
believe Him to be a saint and relate miracles attributed to Him. To sum up,
both His antagonists and His partisans, as well as all those who were received
in the sacred spot, acknowledged and bore witness to the greatness of
Bahá’u’lláh. Though they did not believe in Him, still they acknowledged His
grandeur, and as soon as they entered the sacred spot, the presence of
Bahá’u’lláh produced such an effect on most of them that they could not utter a
word. How many times it happened that one of His most bitter enemies would
resolve within himself, "I will say such and such things when I reach His
presence, and I will dispute and argue thus with Him," but when he entered
the Holy Presence, he would become amazed and confounded, and remain
speechless. Bahá’u’lláh had never studied Arabic; He had not had a tutor or teacher,
nor had He entered a school. Nevertheless, the eloquence and elegance of His
blessed expositions in Arabic, as well as His Arabic writings, caused
astonishment and stupefaction to the most accomplished Arabic scholars, and all
recognized and declared that He was incomparable and unequaled. If we carefully
examine the text of the Torah, we see that the Divine Manifestation never said
to those who denied Him, "Whatever miracle you desire, I am ready to
perform, and I will submit to whatever test you propose." But in the
Epistle to the Shah, Bahá’u’lláh said clearly, "Gather the ‘ulamá, and
summon Me, that the evidences and proofs may be established."[14] For fifty years Bahá’u’lláh faced His
enemies like a mountain: all wished to annihilate Him and sought His
destruction. A thousand times they planned to crucify and destroy Him, and
during these fifty years He was in constant danger. In this day Persia is in
such a state of decadence and ruin that all intelligent men, whether Persians
or foreigners, who realize the true state of affairs, recognize that its
progress, its civilization and its reconstruction depend upon the promulgation
of the teachings and the development of the principles of this great Personage.
Christ, in His blessed day, in reality only educated eleven men: the greatest
of them was Peter, who, nevertheless, when he was tested, thrice denied Christ.
In spite of this, the Cause of Christ subsequently permeated the world. At the
present day Bahá’u’lláh has educated thousands of souls who, while under the
menace of the sword, raised to the highest heaven the cry of "Ya
Baha'u'l-Abha";[15]
and in the fire of tests, their faces became illuminated like gold. Then
reflect what will take place in the future. Finally, we must be just and
acknowledge what an Educator this Glorious Being was, what marvelous signs were
manifested by Him, and what power and might have been realized in the world
through Him. (‘Abdu’l-Bahá: Some Answered Questions, pp. 27-35)
30.
"As to questions thou has
asked: Concerning Malachi, chapter 3 verses 16, 17 and 18 refer to the friends
of God, and in St. Matthew chapter 25, the object of verses 31, 32 and 33 is
the Blessed Beauty. As to Micah, chapter 5, the 4th verse refers to Christ. In
Zephaniah chapter 1, verses 14, 15, 16, 17 and 18, and in Zechariah, chapter 2,
verses 10, 11, 12 and 13 and in St. Luke chapter 21, verses 20 to the end-all
these refer to the century of the Blessed Beauty.
(‘Abdu'l-Bahá: Star of the West, Vol. X, No. 12, p. 232)
31.
"Just as in the past the
Prophets have been persecuted and their Mission was ridiculed, so has the
message of Bahá’u’lláh been scoffed at as a mere impractical idealism. From His
earliest youth He was put in chains, expatriated and persecuted. But what do we
observe in this Day?… the principles He advocated are the only solution for
practical politics, the spiritual truths He voiced are the crying needs of man
and the very thing he requires for his moral and spiritual development.
"He does not ask us to follow Him blindly; as He says in one of His
Tablets, God has endowed man with a mind to operate as a torchlight and guide
him to the truth. Read His Words, consider His teachings and measure their
value in the light of contemporary problems and the truth will surely be
revealed to you. Read books such as the Iqan, Some Answered Questions, Nabil’s
Narrative, and you will appreciate the truth of His mission, as well as the
true spirit He creates in whosoever follows His ways.”
(From a letter written on behalf of Shoghi Effendi to an individual
believer, 2/26/33: Lights of Guidance, p. 355)
32.
To Him Isaiah, the greatest of the
Jewish prophets, had alluded as the "Glory of the Lord" the "Everlasting
Father," the "Prince of Peace," the "Wonderful,"
the "Counselor," the "Rod come forth out of the stem
of Jesse" and the "Branch grown out of His roots,"
Who "shall be established upon the throne of David," Who "will
come with strong hand," Who "shall judge among the
nations," Who "shall smite the earth with the rod of His
mouth, and with the breath of His lips slay the wicked," and Who "shall
assemble the outcasts of Israel, and gather together the dispersed of Judah
from the four corners of the earth." Of Him David had sung in his
Psalms, acclaiming Him as the "Lord of Hosts" and the "King
of Glory." To Him Haggai had referred as the "Desire of all
nations," and Zechariah as the "Branch" Who "shall
grow up oat of His place," and "shall build the Temple of the
Lord." Zechariah had extolled Him as the "Lord" Who "shall
be king over all the earth," while to His day Joel and Zephaniah had
both referred as the "day of Jehovah," the latter describing
it as "a day of wrath, a day of trouble and distress, a day of
wasteness and desolation, a day of darkness and gloominess, a day of clouds and
thick darkness, a day of the trumpet and alarm against the fenced cities, and
against the high towers." His Day Ezekiel and Daniel had, moreover,
both acclaimed as the "day of the Lord," and Malachi described
as "the great and dreadful day of the Lord" when "the
Sun of Righteousness" will "arise, with healing in His
wings," whilst Daniel had pronounced His advent as signalizing the end
of the "abomination that maketh desolate." To His Dispensation
the sacred books of the followers of Zoroaster had referred as that in which the
sun must needs be brought to a standstill for no less than one whole month. To
Him Zoroaster must have alluded when, according to tradition, He foretold that
a period of three thousand years of conflict and contention must needs precede
the advent of the World-Savior Shah-Bahram, Who would triumph over Ahriman and
usher in an era of blessedness and peace. He alone is meant by the prophecy
attributed to Gautama Buddha Himself, that "a Buddha named Maitreye,
the Buddha of universal fellowship" should, in the fullness of time,
arise and reveal "His boundless glory." To Him the
Bhagavad-Gita of the Hindus had referred as the "Most Great
Spirit," the "Tenth Avatar," the "Immaculate
Manifestation of Krishna." To Him Jesus Christ had referred as the "Prince
of this world," as the "Comforter" Who will "reprove
the world of sin and of righteousness, and of judgment," as the "spirit
of Truth" Who "will guide you into all truth," Who "shall
not speak of Himself, but whatsoever He shall hear, that shall He speak,"
as the "Lord of the Vineyard" and as the "Son of
Man" Who "shall come in the glory of His Father” “in the
clouds of heaven with power and great glory," with "all the
holy angels" about Him, and "all nations" gathered
before His throne. To Him the Author of the Apocalypse had alluded as the "Glory
of God," as "Alpha and Omega," "the Beginning
and the End," "the First and the Last."
(Shoghi Effendi: God Passes By, pp. 94-95)
3.
Other Religions and Thoughts
33.
"Regarding your question
concerning Joseph Smith and the 'Book of Mormon'; as the Bahá’í Teachings quite
clearly outline the succession of Prophets from the days of Christ as being
Muhammad, the Báb, and finally Bahá’u’lláh, it is obvious that Joseph Smith is
not a Manifestation of God. "The Bahá’ís should deal with the members of
all religious sects, however, with the greatest tolerance and friendliness, and
try to point out to them the significance of the Revelation of Bahá’u’lláh to
the world in this great Day. The Guardian would advise you to teach the Mormons
like everyone else, the Faith, when you find them receptive. They have many
good principles, and their teachings regarding chastity, not drinking or
smoking, etc., are quite similar to ours, and should form a point of common
interest,"
(From a letter written on behalf of the Guardian to an individual
believer, 2/21/42: Lights of Guidance, pp. 379-380)
34.
"The Mormons are a people
with high principles and ideals, and the step spiritually into the Cause is not
as difficult for them as for many others not possessing their faith and
devotion. However, the very zeal with which they serve their own Faith makes it
difficult for them to grasp the greater vision of our Holy Cause."
(From a letter written on behalf of the Guardian to an individual
believer: cited in a letter written on behalf of the Universal House of Justice
to an individual believer, 2/16/76: Lights of Guidance, p. 380)
35.
"…..As for the status of
Joseph Smith, founder of the Mormon Faith, he is not considered by Bahá’ís to
be a prophet, minor or otherwise. But of course he was a religious teacher
sensitive to the spiritual currents flowing in the early 19th century directly
from the appearance of the Báb and Bahá’u’lláh and the Revelation of Their
Messages of hope and divine Guidance. In this respect you might find chapter
ten in the late Hand of the Cause George Townsend's book, Christ and
Bahá’u’lláh, interesting."
(From a letter written on behalf of the Universal House of Justice
to an individual believer, 2/7/77: Lights of Guidance, p. 380)
36.Regarding your questions: We cannot possibly add names of
people we (or anyone else) think might be Lesser Prophets to those found in the
Quran, the Bible, and our own Scriptures. For only these can be considered
authentic Books. Therefore, Joseph Smith is not in our eyes a Prophet. (From letter written on behalf of the
Guardian to an individual believer. March 13, 1950, Lights of Guidance,
#1028, p. 380)
37. With regard to your inquiry about teaching Jehovah Witnesses;
the Guardian feels that this is a matter which should be the subject of
consultation between you and the Local Assembly, so that the best method of
teaching might be determined, in view of local circumstances." (From a
letter written on behalf of the Guardian to an individual believer, 11/22/52: Lights
of Guidance, p. 381)
38. As there were no followers of the Báb or Bahá’u’lláh derived
from the religions of the Far East in Their days, this may be the reason that
they did not address any Tablets directly to these people. Also we must remember
that every religion springs from some root, and just as Christianity sprang
from Judaism, our own religion sprang from Islám, and that is why so many of
the teachings deduct their proofs from Islám.”
(From a letter written on behalf of the Guardian to an individual
believer, 11/22/52: Lights of Guidance, p. 382)
39. The teachings bear no reference to any genealogical tie
between the Prophets of the Near and Far East."
(From a letter written on behalf of the Guardian to an individual
believer, 03/31/41: Lights of Guidance, p. 382)
40. Regarding Lao-tse; the Bahá’ís do not consider him a prophet,
or even a secondary prophet or messenger, unlike Buddha or Zoroaster, both of
whom were divinely appointed and fully independent Manifestations of God."
(From a letter written on behalf of the Guardian to an individual
believer, 11/10/39: Lights of Guidance, p. 382)
41. Confucius was not a Prophet. It is quite correct to say he is
the founder of a moral system and a great reformer." (Ibid.)
(From a letter written on behalf of the Guardian to the National
Assembly of Australia and New Zealand, 12/26/41: Lights of Guidance, p.
369)
4.
Manifestations or Prophets of God
42. (Question: How many kinds of Prophets are there?)
(Answer) Universally, the Prophets are of two kinds. One are the independent
Prophets Who are followed; the other kind are not independent and are
themselves followers. The independent Prophets are the lawgivers and the
founders of a new cycle. Through Their appearance the world puts on a new
garment, the foundations of religion are established, and a new book is
revealed. Without an intermediary They receive bounty from the Reality of the
Divinity, and Their illumination is an essential illumination. They are like
the sun which is luminous in itself the light is its essential necessity; it
does not receive light from any other star. These Dawning-places of the morn of
Unity are the sources of bounty and the mirrors of the Essence of Reality. The
other Prophets are followers and promoters, for they are branches and not
independent, they receive the bounty of the independent Prophets, and they
profit by the light of the Guidance of the universal Prophets. They are like
the moon, which is nor luminous and radiant in itself, but receives its light
from the sun. The Manifestations of universal Prophethood Who appeared
independently are, for example, Abraham, Moses, Christ, Muhammad, the Báb and
Bahá’u’lláh. But the others who are followers and promoters are like Solomon,
David, Isaiah, Jeremiah and Ezekiel. For the independent Prophets are founders;
They establish a new religion and make new creatures of men; They change the
general morals, promote new customs and rules, renew the cycle, and the Law.
Their appearance is like the season of spring which arrays all earthly beings
in a new garment, and gives them a new life. With regard to the second sort of
Prophets who are followers, these also promote the Law of God, make known the
Religion of God, and proclaim His word. Of themselves they have no power and
might, except what they receive from the independent Prophets.
(Question:
To which category do Buddha and Confucius belong?)
(Answer)
Buddha also established a new religion, and Confucius renewed
morals and ancient virtues, but their institutions have been entirely
destroyed. The beliefs and rites of the Buddhists and Confucianists have not
continued in accordance with their fundamental teachings. The founder of
Buddhism was a wonderful soul. He established the Oneness of God, but later the
original principles of His doctrines gradually disappeared, and ignorant
customs and ceremonials arose and increased until they finally ended in the
worship of statues and images. Now, consider: Christ frequently repeated that
the Ten Commandments in the Pentateuch were to be followed, and He insisted
that they should be maintained. Among the Ten Commandments is one which says:
"Do not worship any picture or image."[16]
At present in some of the Christian churches many pictures and images exist. It
is, therefore, clear and evident that the Religion of God does not maintain its
original principles among the people but that it has gradually changed and
altered until it has been entirely destroyed and annihilated. Because of this
the manifestation is renewed, and a new religion established. But if religions
did not change and alter, there would be no need of renewal. In the beginning
the tree was in all its beauty, and full of blossoms and fruits, but at last it
became old and entirely fruitless, and it withered and decayed. This is why the
True Gardener plants again an incomparable young tree of the same kind and
species, which grows and develops day by day, and spreads a wide shadow in the
divine garden, and yields admirable fruit. So it is with religions through the
passing of time they change from their original foundation, the truth of the
Religion of God entirely departs, and the spirit of it does not stay; heresies
appear, and it becomes a body without a soul. That is why it is renewed. The
meaning is that the Buddhists and Confucianists now worship images and statues.
They are entirely heedless of the Oneness of God and believe in imaginary gods
like the ancient Greeks. But in the beginning it was not so; there were
different principles and other ordinances.
(‘Abdu’l-Bahá: Some Answered Questions, pp. 164-166)
43. “The Prophets are
pre-existent. The soul or spirit of the individual comes into being with the
conception of the physical body. The Prophets, unlike us, are pre-existent. The
soul of Christ existed in the spiritual world before His birth in this world.
We cannot imagine what that world is like, so words are inadequate to picture
His state of being. We cannot know God directly only through His prophets. We
see perfection of God through His Prophets. Time and space are physical things:
God, the Creator, is not in a 'place' as we conceive of place in physical
terms. God is Infinite Essence, the Creator. We cannot picture Him or His
state: If we did, we would be His equals, not His creatures. God is never flesh,
but mirrored in the attributes of His Prophets. We see His divine
characteristics and perfections...."
(From letter written on behalf of Shoghi Effendi to an individual
believer, 10/9/47: Lights of Guidance, p. 375)
44. “The Manifestations no doubt had some consciousness of Their
station, but what the nature of that consciousness was we do not know.”
(From letter written on behalf of the Guardian to an individual
believer 11/18/45: Lights of Guidance, p. 376)
45.”... as we suffer these misfortunes we must remember that the
Prophets of God Themselves were not immune from these things which men suffer.
They knew sorrow, illness and pain too. They rose above these things through
Their spirits, and that is what we must try and do too, when afflicted. The troubles
of this world pass, and what we have left is what we have made of our souls; so
it is to this we must look-to becoming more spiritual, drawing nearer to God,
no matter what our human minds and bodies go through."
(From a letter written on behalf of the Guardian to an individual
believer, 08/5/49: Lights of Guidance, pp. 218-219)
46. “The Prophets 'regarded as one and the same person' include
the Lesser Prophets as well, and not merely those who bring a 'Book'. The
station is different, but They are Prophets and Their nature thus different
from that of ours.”
(Letter written on behalf of the Guardian to an individual
believer 2/8/49: Lights of Guidance, pp. 368-369)
Chapter 8 Philosophical Subjects
1. The Existence and Nature of God
1.1. The Existence of God
1. All praise to the unity of God, and all honor to Him, the
sovereign Lord, the incomparable and all-glorious Ruler of the universe, Who,
out of utter nothingness, hath created the reality of all things, Who, from
naught, hath brought into being the most refined and subtle elements of His
creation, and Who, rescuing His creatures from the abasement of remoteness and
the perils of ultimate extinction, hath received them into His kingdom of
incorruptible glory. Nothing short of His all-encompassing grace, His
all-pervading mercy, could have possibly achieved it. How could it, otherwise,
have been possible for sheer nothingness to have acquired by itself the
worthiness and capacity to emerge from its state of non-existence into the
realm of being?
(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh,
XXVII, pp. 64-65)
2. One of the proofs and demonstrations of the existence of God
is the fact that mad did not create himself: nay, his creator and designer is
another than himself.
It
is certain and indisputable that the creator of man is not like man because a
powerless creature cannot create another being. The maker, the creator, has to
possess all perfections in order that he may create.
Can
the creation be perfect and the creator imperfect? Can a picture be a
masterpiece and the painter imperfect in his art? For it is his art and his
creation. Moreover, the picture cannot be like the painter; otherwise, the
painting would have created itself. However perfect the picture may be, in
comparison with the painter it is in the utmost degree of imperfection.
The
contingent world is the source of imperfections: God is the origin of
perfections. The imperfections of the contingent world are in themselves a
proof of the perfections of God.
For
example, when you look at man, you see that he is weak. This very weakness of
the creature is a proof of the power of the Eternal Almighty One, because, if
there were no power, weakness could not be imagined. Then the weakness of the
creature is a proof of the power of God; for if there were no power, there
could be no weakness; so from this weakness it becomes evident that there is
power in the world. Again, in the contingent world there is poverty; then
necessarily wealth exists, since poverty is apparent in the world. In the
contingent world there is ignorance; necessarily knowledge exists, because
ignorance is found; for if there were no knowledge, neither would there be
ignorance. Ignorance is the nonexistence of knowledge, and if there were no
existence, nonexistence could not be realized.
It
is certain that the whole contingent world is subjected to a law and rule which
it can never disobey; even man is forced to submit to death, to sleep and to
other conditions-that is to say, man in certain particulars is governed implies
the existence of a governor. Because a characteristic of contingent beings is
dependency, and this dependency is an essential necessity, therefore, there
must be an independent being whose independence is essential.
In
the same way it is understood from the man who is sick that there must be one
who is in health; for if there were no health, his sickness could not be
proved.
Therefore,
it becomes evident that there is an Eternal Almighty One, Who is the possessor
of all perfections, because unless He possessed all perfections He would be
like His creation.
Throughout the world
of existence it is the same; the smallest created thing proves that there is a
creator. For instance, this piece of bread proves that it has a maker.
Praise
be to God! the least change produced in the form of the smallest thing proves
the existence of a creator: then can this great universe, which is endless, be
self-created and come into existence from the action of matter and the
elements? How self-evidently wrong is such a supposition!
These obvious
arguments are adduced for weak souls; but if the inner perception be open, a
hundred thousand clear proofs become visible. Thus, when man feels the
indwelling spirit, he is in no need of arguments for its existence; but for
those who are deprived of the bounty of the spirit, it is necessary to establish
external arguments.
(‘Abdu’l-Bahá: Some Answered Questions, pp. 5-6)
1.2.
The Unknowability of God
3. Praise be to God, the All-Possessing, the King of incomparable
glory, a praise which is immeasurably above the understanding of all created
things, and is exalted beyond the grasp of the minds of men. None else besides
Him hath ever been able to sing adequately His praise, nor will any man succeed
at any time in describing the full measure of His glory. Who is it that can
claim to have attained the heights of His exalted Essence, and what mind can
measure the depths of His unfathomable mystery?
(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh,
XXVI, p. 60)
4. To every discerning and illuminated heart it is evident that
God, the unknowable Essence, the Divine Being, is immensely exalted beyond
every human attribute, such as corporeal existence, ascent and descent, egress
and regress. Far be it from His glory that human tongue should adequately
recount His praise, or that human heart comprehend His fathomless mystery. He
is, and hath ever been, veiled in the ancient eternity of His Essence, and will
remain in His Reality everlastingly hidden from the sight of men. "No
vision taketh in Him, but He taketh in all vision; He is the Subtile, the A11-Perceiving...
(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh,
XIX, pp. 46-47)
5. ...the Essence of God is incomprehensible to the human mind,
for the finite understanding cannot be applied to this infinite Mystery. God
contains all: He cannot be contained. That which contains is superior to that
which is contained. The whole is greater than its parts.
Things
which are understood by men cannot be outside their capacity for understanding,
so that it is impossible for the heart of man to comprehend the nature of the
Majesty of God. Our imagination can only picture that which it is able to
create.
That
which we imagine is not the Reality of God; He, the Unknowable, the
Unthinkable, is far beyond the highest conception of man.
(‘Abdu’l-Bahá: Paris Talks, pp. 26-28 revised *PTJ)
6. This people, all of them, have pictured a god in the realm of
the mind, and worship that image which they have made for themselves. And yet
that image is comprehended, the human mind being the comprehender thereof, and
certainly the comprehender is greater than that which lieth within its grasp;
for imagination is but the branch, while mind is the root; and certainly the
root is greater than the branch. Consider then, how all the peoples of the
world are bowing the knee to a fancy of their own contriving, how they have
created a creator within their own minds, and they call it the Fashioner of all
that is-whereas in truth it is but an illusion. Thus are the people worshipping
only an error of perception.
But
that Essence of Essences, that Invisible of Invisibles, is sanctified above all
human speculation, and never to be overtaken by the mind of man.
(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá,
pp. 53-54)
1.3.The
Necessity for the Intermediary between Human and God
7. And
since there can be no tie of direct intercourse to bind the one true God with
His creation, and no resemblance whatever can exist between the transient and
the Eternal, the contingent and the Absolute, He hath ordained that in every
age and dispensation a pure and stainless Soul be made manifest in the kingdoms
of earth and heaven…
(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, XXVII)
8. The door of the knowledge of the Ancient of Days being thus
closed in the face of all beings, the Source of infinite grace, according to
His saying, "His grace hath transcended all things; My grace hath
encompassed them all," hath caused those luminous Gems of Holiness to
appear out of the realm of the spirit, in the noble form of the human temple,
and be made manifest unto all men, that they may impart unto the world the
mysteries of the unchangeable Being, and tell of the subtleties of His
imperishable Essence…..These sanctified Mirrors, these Day Springs of ancient
glory, are, one and all, the Exponents on earth of Him Who is the central Orb
of the universe, its Essence and ultimate Purpose. From Him proceed their
knowledge and power; from Him is derived their sovereignty. The beauty of their
countenance is but a reflection of His image, and their revelation a sign of
His deathless glory. They are the Treasuries of Divine knowledge, and the
Repositories of celestial wisdom. Through them is transmitted a grace that is
infinite, and by them is revealed the Light that can never fade...
(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, XIX)
2.
Creation: The Good and the Evil
9I bear witness, O my God, that Thou hast created me to know Thee
and to worship Thee. I testify, at this moment, to my powerlessness and to Thy
might, to my poverty and to Thy wealth. There is none other God but Thee, the
Help in Peril, the Self-Subsisting.
(Bahá’u’lláh: Bahá’í Prayers, p. 4)
10.Having created the world and all that liveth and moveth
therein, He, through the direct operation of His unconstrained and sovereign
Will, chose to confer upon man the unique distinction and capacity to know Him
and to love Him-a capacity that must needs be regarded as the generating
impulse and the primary purpose underlying the whole of creation...
(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh,
XXVII, p. 65)
11.All men have been created to carry forward an ever-advancing
civilization. The Almighty beareth Me witness: To act like the beasts of the
field is unworthy of man. Those virtues that befit his dignity are forbearance,
mercy, compassion and loving-kindness towards all the peoples and kindreds of
the earth.
(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh,
CIX, p. 215)
12.
O SON OF MAN!
Veiled in My immemorial being and in the ancient eternity of My
essence, I knew My love for thee; therefore I created thee, have engraved on
thee my image and revealed to thee My beauty.
(Bahá’u’lláh: The Hidden Words of Bahá’u’lláh, Arabic #3,
p. 4)
13.
O SON OF MAN!
I loved thy creation, hence I
created thee. Wherefore, do thou love Me, that I may name thy name and fill thy
soul with the spirit of life.
(Bahá’u’lláh: The Hidden Words of Bahá’u’lláh, Arabic #4,
p. 4)
14.. The supreme cause for creating the world and all that is
therein is for man to know God. In this Day whosoever is guided by the
fragrance of the raiment of His mercy to gain admittance into the pristine
Abode, which is the station of recognizing the Source of divine commandments
and the Dayspring of His Revelation, hath everlastingly attained unto all good.
(Bahá’u’lláh: Tablets of Bahá’u’lláh, p. 268)
15.
O SON OF BEING!
With the hands of power I made thee and with the fingers of
strength I created thee; and within thee have I placed the essence of My light.
Be thou content with it and seek naught else, for My work is perfect and My
command is binding. Question it not, nor have a doubt thereof.
(Bahá’u’lláh: The Hidden Words of Bahá’u’lláh, Arabic #12,
p. 6)
16.. SON OF SPIRIT!
I created thee rich, why dost thou bring thyself down to poverty?
Noble I made thee, wherewith dost thou abase thyself? Out of the essence of
knowledge I gave thee being, why seekest thou enlightenment from anyone beside
Me? Out of the clay of love I molded thee, how dost thou busy thyself with
another? Turn thy sight unto thyself, that thou mayest find Me standing within
thee, mighty, powerful and self-subsisting.
(Bahá’u’lláh: The Hidden Words of Bahá’u’lláh, Arabic #13,
pp. 6-7)
17.. O SON OF SPIRIT!
Noble have I created thee, yet thou hast abased thyself. Rise then
unto that for which thou hast created.
(Bahá’u’lláh: The Hidden Words of Bahá’u’lláh, Arabic #22,
p. 9)
18.. THE true explanation of this subject is very difficult. Know
that beings are of two kinds: material and spiritual, those perceptible to the
senses and those intellectual.
Things
which are sensible are those which are perceived by the five exterior senses;
thus those outward existences which the eyes see are called sensible.
Intellectual things are those which have no outward existence but are
conceptions of the mind. For example, mind itself is an intellectual thing
which has no outward existence. All man's characteristics and qualities form an
intellectual existence and are not sensible.
Briefly,
the intellectual realities, such as all the qualities and admirable perfections
of man, are purely good, and exist. Evil is simply their nonexistence. So
ignorance is the want of knowledge; error is the want of guidance;
forgetfulness is the want of memory; stupidity is the want of good sense. All
these things have no real existence.
In
the same way, the sensible realities are absolutely good, and evil is due to
their nonexistence-that is to say, blindness is the want of sight, deafness is
the want of hearing, poverty is the want of wealth, illness is the want of
health, death is the want of life, and weakness is the want of strength.
Nevertheless
a doubt occurs to the mind-that is, scorpions and serpents are poisonous. Are
they good or evil, for they are existing beings? Yes, a scorpion is evil in
relation to man; a serpent is evil in relation to man; but in relation to
themselves they are not evil, for their poison is their weapon, and by their
sting they defend themselves. But as the elements of their poison do not agree
with our elements-that is to say, as there is antagonism between these
different elements, therefore, this antagonism is evil; but in reality as
regards themselves they are good.
The
epitome of this discourse is that it is possible that one thing in relation to
another may be evil, and at the same time within the limits of its proper being
it may not be evil. Then it is proved that there is no evil in existence; all
that God created He created good. This evil is nothingness; so death is the
absence of life. When man no longer receives life, he dies. Darkness is the
absence of light: when there is no light, there is darkness. Light is an
existing thing, but darkness is nonexistent. Wealth is an existing thing, but
poverty is non-existing.
Then
it is evident that all evils return to nonexistence. Good exists; evil is
nonexistent.
(‘Abdu’l-Bahá: Some Answered Questions, pp. 263-264)
19.. ‘Evil is imperfection. Sin is the state of man in the world
of the baser nature, for in nature exist defects such as injustice, tyranny,
hatred, hostility, strife: these are characteristics of the lower plane of
nature. These are the sins of the world, the fruits of the tree from which Adam
did eat. Through education we must free ourselves from these imperfections. The
Prophets of God have been sent, the Holy Books have been written, so that man
may be free. Just as he is born into this world of imperfection from the womb
of his earthly mother, so is he born into the world of spirit through divine
education. When man is born into the world of phenomena he finds the universe;
when he is born from this world to the world of the spirit, he finds the
Kingdom.’
(‘Abdu’l-Bahá: Paris Talks, pp. 177-178)
3.
Education: Nature or Nurture?
20.. Man is even as steel, the essence of which is hidden; through
admonition and explanation, good counsel and education, that essence will be
brought to light. If, however, he be allowed to remain in his original
condition, the corrosion of lusts and appetites will effectively destroy him.
(Bahá’u’lláh: Bahá’í Education, p.5)
21.. Man is the supreme Talisman. Lack of a proper education hath,
however, deprived him of that which he doth inherently possess. Through a word
proceeding out of the mouth of God he was called into being; by one word more
he was guided to recognize the Source of his education; by yet another word his
station and destiny were safeguarded. The Great Being saith: Regard man as a
mine rich in gems of inestimable value. Education can, alone, cause it to
reveal its treasures, and enable mankind to benefit therefrom.
(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh,
CXXII, pp. 259-260)
22.. "...education is of three kinds: material, human and
spiritual. Material education is concerned with the progress and development of
the body, through gaining its sustenance, its material comfort and ease. This
is common to animals and man.
"Human
education signifies civilization and progress - - -that is to say, government
administration, charitable works, trades, arts and handicrafts, sciences, great
inventions and discoveries and elaborate institutions, which are the activities
essential to man as distinguished from the animal.
"Divine
education is that of the Kingdom of God: it consists of acquiring divine
imperfections, and this is true education; for in this state man becomes the
focus of divine blessings, the manifestation of the words, `Let Us make man in
Our image and after Our likeness.’
This is the goal of the world of humanity.
(‘Abdu’l-Bahá: Some Answered Questions, p. 8)
23.. Question.-How many kinds of character has man, and
what is the cause of the differences and varieties in men?
Answer.-He
has the innate character, the inherited character, and the acquired character
which is gained by education.
With
regard to the innate character, although the divine creation is purely good,
yet the varieties of natural qualities in man come from the difference of
degree; all are excellent, but they are more or less so, according to the
degree. So all mankind possess intelligence and capacities, but the
intelligence, the capacity and the worthiness of men differ. This is evident.
For
example, take a number of children of one family, of one place, of one school,
instructed by one teacher, reared on the same food, in the same climate, with
the same clothing, and studying the same lessons-it is certain that among these
children some will be clever in the sciences, some will be of average ability,
and some dull. Hence it is clear that in the original nature there exists a
difference of degree and varieties of worthiness and capacity. This difference
does not imply good or evil but is simply a difference of degree. One has the
highest degree, another the medium degree, and another the lowest degree. So
man exists; the animal, the plant and the mineral exist also- but the degrees
of these four existences vary. What a difference between the existence of man
and of the animal! Yet both are existences. It is evident that in existence
there are differences of degrees.
The
variety of inherited qualities comes from strength and weakness of
constitution-that is to say, when the two parents are weak, the children will
be weak; if they are strong, the children will be robust. In the same way,
purity of blood has a great effect; for the pure germ is like the superior
stock which exists in plants and animals. For example, you see that children
born from a weak and feeble father and mother will naturally have a feeble
constitution and weak nerves; they will be afflicted and will have neither
patience, nor endurance, nor resolution, nor perseverance, and will be hasty;
for the children inherit the weakness and debility of their parents.
Besides
this, an especial blessing is conferred on some families and some generations.
Thus it is an especial blessing that from among the descendants of Abraham
should have come all the Prophets of the children of Israel. This is a blessing
that God has granted to this descent: to Moses from His father and mother, to
Christ from His mother's line; also to Muhammad and the Bab, and to all the
Prophets and the Holy Manifestations of Israel. The Blessed Beauty is also a
lineal descendant of Abraham, for Abraham had other sons besides Ishmael and
Isaac who in those days migrated to the lands of Persia and Afghanistan, and
the Blessed Beauty is one of their descendants.
Hence
it is evident that inherited character also exists, and to such a degree that
if the characters are not in conformity with their origin, although they belong
physically to that lineage, spiritually they are not considered members of the
family, like Canaan, who is not reckoned as being of the race of Noah.
But
the difference of the qualities with regard to culture is very great, for
education has great influence. Through education the ignorant become learned;
the cowardly become valiant. Through cultivation the crooked branch becomes
straight; the acid, bitter fruit of the mountains and woods becomes sweet and
delicious; and the five-petaled flower becomes hundred petaled. Through education
savage nations become civilized, and even the animals become domesticated.
Education must be considered as most important, for as diseases in the world of
bodies are extremely contagious, so, in the same way, qualities of spirit and
heart are extremely contagious. Education has a universal influence, and the
differences caused by it are very great.
Perhaps
someone will say that, since the capacity and worthiness of men differ,
therefore, the difference of capacity certainly causes the difference of characters.
But
this is not so, for capacity is of two kinds: natural capacity and acquired
capacity. The first, which is the creation of God, is purely good-in the
creation of God there is no evil; but the acquired capacity has become the
cause of the appearance of evil. For example, God has created all men in such a
manner and has given them such a constitution and such capacities that they are
benefited by sugar and honey and harmed and destroyed by poison. This nature
and constitution is innate, and God has given it equally to all mankind. But
man begins little by little to accustom himself to poison by taking a small
quantity each day, and gradually increasing it, until he reaches such a point
that he cannot live without a gram of opium every day. The natural capacities
are thus completely perverted. Observe how much the natural capacity and
constitution can be changed, until by different habits and training they become
entirely perverted. One does not criticize vicious people because of their
innate capacities and nature.
In
creation there is no evil; all is good. Certain qualities and natures innate in
some men and apparently blameworthy are not so in reality. For example, from
the beginning of his life you can see in a nursing child the signs of greed, of
anger and of temper. Then, it may be said, good and evil are innate in the
reality of man, and this is contrary to the pure goodness of nature and
creation. The answer to this is that greed, which is to ask for something more,
is a praiseworthy quality provided that it is used suitably. So if a man is
greedy to acquire science and knowledge, or to become compassionate, generous
and just, it is most praiseworthy. If he exercises his anger and wrath against
the bloodthirsty tyrants who are like ferocious beasts, it is very
praiseworthy; but if he does not use these qualities in a right way, they are
blameworthy.
Then
it is evident that in creation and nature evil does not exist at all; but when
the natural qualities of man are used in an unlawful way, they are blameworthy.
So if a rich and generous person gives a sum of money to a poor man for his own
necessities, and if the poor man spends that sum of money on unlawful things,
that will be blameworthy. It is the same with all the natural qualities of man,
which constitute the capital of life; if they be used and displayed in an
unlawful way, they become blameworthy. Therefore, it is clear that creation is
purely good. Consider that the worst of qualities and most odious of
attributes, which is the foundation of all evil, is lying. No worse or more
blameworthy quality than this can be imagined to exist; it is the destroyer of
all human perfections and the cause of innumerable vices. There is no worse
characteristic than this; it is the foundation of all evils. Notwithstanding
all this, if a doctor consoles a sick man by saying, "Thank God you are
better, and there is hope of recovery,” though these words are contrary to the
truth, yet they may become the consolation of the patient and the turning point
of the illness. This is not
blameworthy.
This
question is now clearly elucidated. Salutations!
(‘Abdu’l-Bahá: Some Answered Questions, pp. 212-216)
4.
Theory of Evolution
24.. (Question: What do you say with regard to the theories
held by some European philosophers on the growth and development of beings?)
(Answer)
This subject was spoken of the other day, but we will speak of it
again. Briefly this question will be decided by determining whether species are
original or not-that is to say, has the species of man been established from
its origin, or was it afterward derived from the animals?
Certain
European philosophers agree that the species grows and develops, and that even
change and alteration are also possible. One of the proofs that they give for
this theory is that through the attentive study and verification of the science
of geology it has become clear that the existence of the vegetable preceded
that of the animal and that of the animal preceded that of man. They admit that
both the vegetable and the animal species have changed, for in some of the
strata of the earth they have discovered plants which existed in the past and
are now extinct; they have progressed, grown in strength, their form and
appearance have changed, and so the species have altered. In the same way, in
the strata of the earth there are some species of animals which have changed
and are transformed. One of these animals is the serpent. There are indications
that the serpent once had feet, but through the lapse of time those members have
disappeared. In the same way, in the vertebral column of man there is an
indication which amounts to a proof that, like other animals, he once had a
tail. At one time that member was useful, but when man developed, it was no
longer of use; and, therefore, it gradually disappeared. As the serpent took
refuge under the ground and became a creeping animal, it was no longer in need
of feet, so they disappeared; but their traces survive. The principal argument
is this: that the existence of traces of members proves that they once existed,
and as now they are no longer of service, they have gradually disappeared.
Therefore, while the perfect and necessary members have remained, those which
are unnecessary have gradually disappeared by the modification of the species,
but the traces of them continue.
The
first answer to this argument is the fact that the animal having preceded man
is not a proof of the evolution, change and alteration of the species, nor that
man was raised from the animal world to the human world. For while the
individual appearance of these different beings is certain, it is possible that
man came into existence after the animal. So when we examine the vegetable
kingdom, we see that the fruits of the different trees do not arrive at
maturity at one time; on the contrary, some come first and others afterward.
This priority does not prove that the later fruit of one tree was produced from
the earlier fruit of another tree.
Second,
these slight signs and traces of members have perhaps a great reason of which
the mind is not yet cognizant. How many things exist of which we do not yet
know the reason! So the science of physiology-that is to say, the knowledge of
the composition of the members-records that the reason and cause of the
difference in the colors of animals, and of the hair of men, of the redness of
the lips, and of the variety of the colors of birds, is still unknown; it is
secret and hidden. But it is known that the pupil of the eye is black so as to
attract the rays of the sun, for if it were another color-that is, uniformly
white-it would not attract the rays of the sun. Therefore, as the reason of the
things we have mentioned is unknown, it is possible that the reason and the
wisdom of these traces of members, whether they be in the animal or man, are
equally unknown. Certainly there is a reason even though it is not known.
Third,
let us suppose that there was a time when some animals, or even man, possessed
some members which have now disappeared; this is not a sufficient proof of the
change and evolution of the species. For man, from the beginning of the
embryonic period till he reaches the degree of maturity, goes through different
forms and appearances. His aspect, his form, his appearance and color change;
he passes from one form to another and from one appearance to another.
Nevertheless, from the beginning of the embryonic period he is of the species
of man-that is to say, an embryo of a man and not of an animal; but this is not
at first apparent, but later it becomes visible and evident. For example, let
us suppose that man once resembled the animal, and that now he has progressed
and changed. Supposing this to be true, it is still not a proof of the change
of species. No, as before mentioned, it is merely like the change and alteration
of the embryo of man until it reaches the degree of reason and perfection. We
will state it more clearly. Let us suppose that there was a time when man
walked on his hands and feet, or had a tail; this change and alteration is like
that of the fetus in the womb of the mother. Although it changes in all ways,
and grows and develops until it reaches the perfect form, from the beginning it
is a special species. We also see in the vegetable kingdom that the original
species of the genus do not change and alter, but the form, color and bulk will
change and alter, or even progress.
To
recapitulate: as man in the womb of the mother passes from form to form, from
shape to shape, changes and develops, and is still the human species from the
beginning of the embryonic period-in the same way man, from the beginning of
his existence in the matrix of the world, is also a distinct species-that is,
man-and has gradually evolved from one form to another. Therefore, this change
of appearance, this evolution of members, this development and growth, even
though we admit the reality of growth and progress, does not prevent the
species from being original. Man from the beginning was in this perfect form
and composition, and possessed capacity and aptitude for acquiring material and
spiritual perfections, and was the manifestation of these words, "We will
make man in Our image and likeness." He has only become more pleasing,
more beautiful and more graceful. Civilization has brought him out of his wild
state, just as the wild fruits which are cultivated by a gardener become finer,
sweeter and acquire more freshness and delicacy.
The
gardeners of the world of humanity are the Prophets of God.
(‘Abdu’l-Bahá: Some Answered Questions, pp. 191-194)
25.. Question.-Does man in the beginning possess mind and
spirit, or are they an outcome of his evolution?
Answer.-The
beginning of the existence of man on the terrestrial globe resembles his
formation in the womb of the mother. The embryo in the womb of the mother
gradually grows and develops until birth, after which it continues to grow and
develop until it reaches the age of discretion and maturity. Though in infancy
the signs of the mind and spirit appear in man, they do not reach the degree of
perfection; they are imperfect. Only when man attains maturity do the mind and
spirit appear and become evident in utmost perfection.
So
also the formation of the man in the matrix of the world was in the beginning
like the embryo; then gradually he made progress in perfectness, and grew and
developed until he reached the state of maturity, when the mind and spirit
became visible in the greatest power. In the beginning of his formation the
mind and spirit also existed, but they were hidden; later they were manifested. In the womb of the world mind and spirit
also existed in the embryo, but they were concealed; afterward they appeared.
So it is that in the seed the tree exists, but it is hidden and concealed; when
it develops and grows, the complete tree appears. In the same way the growth
and development of all beings is gradual; this is the universal divine
organization and the natural system. The seed does not at once become a tree;
the embryo does not at once become a man; the mineral does not suddenly become
a stone. No, they grow and develop gradually and attain the limit of
perfection.
All
beings, whether large or small, were created perfect and complete from the
first, but their perfections appear in them by degrees. The organization of God
is one; the evolution of existence is one; the divine system is one. Whether
they be small or great beings, all are subject to one law and system. Each seed
has in it from the first all the vegetable perfections. For example, in the
seed all the vegetable perfections exist from the beginning, but not visibly; afterward
little by little they appear. So it is first from the shoot which appears from
the seed, then the branches, leaves, blossoms and fruits; but from the
beginning of its existence all these things are in the seed, potentially,
though not apparently.
In
the same way, the embryo possesses from the first all perfections, such as the
spirit, the mind, the sight, the smell, the taste-in one word, all the
powers-but they are not visible and become so only by degrees.
Similarly,
the terrestrial globe from the beginning was created with all its elements,
substances, minerals, atoms and organisms; but these only appeared by degrees:
first the mineral, then the plant, afterward the animal, and finally man. But from the first these kinds and
species existed, but were undeveloped in the terrestrial glove, and then
appeared only gradually. For the supreme organization of God, and the universal
natural system, surround all beings, and all are subject to this rule. When you
consider this universal system, you see that there is not one of the beings
which at its coming into existence has reached the limit of perfection. Not,
they gradually grow and develop, and then attain the degree of perfection.
(‘Abdu’l-Bahá: Some Answered Questions, pp. 198-199)
26.. We have now come to the question of the modification of
species and of organic development-that is to say, to the point of inquiring
whether man's descent is from the animal.
This
theory has found credence in the minds of some European philosophers, and it is
now very difficult to make its falseness understood, but in the future it will
become evident and clear, and the European philosophers will themselves realize
its untruth. For, verily, it is an evident error. When man looks at the beings
with a penetrating regard, and attentively examines the condition of
existences, and when he sees the state, the organization and the perfection of
the world, he will be convinced that in the possible world there is nothing
more wonderful than that which already exists. For all existing beings,
terrestrial and celestial, as well as this limitless space and all that is in
it, have been created and organized, composed, arranged and perfected as they
ought to be; the universe has no imperfection, so that if all beings became
pure intelligence and reflected for ever and ever, it is impossible that they
could imagine anything better than that which exists.
If,
however, the creation in the past had not been adorned with utmost perfection,
then existence would have been imperfect and meaningless, and in this case
creation would have been incomplete. This question needs to be considered with
the greatest attention and thought. For example, imagine that the contingent
world resembles in a general way the body of man. If this composition, organization,
perfection, beauty and completeness which now exist in the human body were
different, it would be absolute imperfection. Now, if we imagine a time when
man belonged to the animal world, or when he was merely an animal, we shall
find that existence would have been imperfect-that is to say, there would have
been no man, and this chief member, which in the body of the world is like the
brain and mind in man, would have been missing. The world would then have been
quite imperfect. It is thus proved that if there had been a time when man was
in the animal kingdom, the perfection of existence would have been destroyed;
for man is the greatest member of this world, and if the body was without this
chief member, surely it would be imperfect. We consider man as the greatest
member because, among the creatures, he is the sum of all existing perfections.
When we speak of man, we mean the perfect one, the foremost individual in the
world, who is the sum of spiritual and apparent perfections, and who is like the
sun among the beings. Then imagine that at one time the sun did not exist, but
that it was a planet; surely at such a time the relations of existence would be
disordered. How can such a thing be imagined? To a man who examines the world
of existence what we have said is sufficient.
There
is another more subtle proof: all these endless beings which inhabit the world,
whether man, animal, vegetable, mineral-whatever they may be-are surely, each
one of them, composed of elements. There is no doubt that this perfection which
is in all beings is caused by the creation of God from the composing elements,
by their appropriate mingling and proportionate quantities, the mode of their
composition, and the influence of other beings. For all beings are connected together
like a chain; and reciprocal help, assistance and interaction belonging to the
properties of things are the causes of the existence, development and growth of
created beings. It is confirmed through evidences and proofs that every being
universally acts upon other beings, either absolutely or through association.
Finally, the perfection of each individual being-that is to say, the perfection
which you now see in man or apart from him, with regard to their atoms, members
or powers-is due to the composition of the elements, to their measure, to their
balance, to the mode of their combination, and to mutual influence. When all
these are gathered together, then man exists.
As
the perfection of man is entirely due to the composition of the atoms of the
elements, to their measure, to the method of their combination, and to the
mutual influence and action of the different beings-then, since man was
produced ten or a hundred thousand years ago from these earthly elements with
the same measure and balance, the same method of combination and mingling, and
the same influence of the other beings, exactly the same man existed then as
now. This is evident and not worth debating. A thousand million years hence, if
these elements of man are gathered together and arranged in this special
proportion, and if the elements are combined according to the same method, and
if they are affected by the same influence of other beings, exactly the same
man will exist. For example, if after a hundred thousand years there is oil,
fire, a wick, a lamp and the lighter of the lamp-briefly, if there are all the
necessaries which now exist, exactly the same lamp will be obtained.
These
are conclusive and evident facts. But the arguments which these European
philosophers have used raise doubtful proofs and are not conclusive.
(‘Abdu’l-Bahá: Some Answered Questions, pp. 177-179)
5.
Psychic Powers
27.. (Question.-Some people believe that they achieve spiritual
discoveries-that is to say , that they converse with spirits. What kind of
communion is this?)
(Answer)
Spiritual discoveries are of two kinds: one kind is of the
imagination and is only the assertion of a few people; the other kind resembles
inspiration, and this is real-such are the revelations of Isaiah, of Jeremiah
and of St, John, which are real.
Reflect
that man's power of thought consists of two kinds. One kind is true, when it
agrees with a determined truth. Such conceptions find realization in the
exterior world; such are accurate opinions, correct theories, scientific
discoveries and inventions.
The
other kind of conceptions is made up of vain thoughts and useless ideas which
yield neither fruit nor result, and which have no reality. No, they surge like
the waves of the sea of imaginations, and they pass away like idle dreams.
In
the same way, there are two sorts of spiritual discoveries. One is the
revelations of the Prophets, and the spiritual discoveries of the elect. The
visions of the Prophets are not dreams; no, they are spiritual discoveries and
have reality. They say, for example, “I saw a person in a certain form, and I
said such a thing, and he gave such an answer." This vision is in the
world of wakefulness, and not in that of sleep. Nay, it is a spiritual
discovery which is expressed as if it were the appearance of a vision.
The
other kind of spiritual discoveries is made up of pure imaginations, but these
imaginations become embodied in such a way that many simple-hearted people
believe that they have a reality. That which proves it clearly is that from
this controlling of spirits no result or fruit has ever been produced. No, they
are but narratives and stories.
Know
that the reality of man embraces the realities of things, and discovers the
verities, properties and secrets of things. So all these arts, wonders,
sciences and knowledge have been discovered by the human reality. At one time
these sciences, knowledge, wonders and arts were hidden and concealed secrets;
then gradually the human reality discovered them and brought them from the
realm of the invisible to the plane of the visible. Therefore, it is evident
that the reality of man embraces things. Thus it is in Europe and discovers
America; it is on the earth, and it makes discoveries in the heavens. It is the
revealer of the secrets of things, and it is the knower of the realities of
that which exists. These discoveries corresponding to the reality are similar
to revelation, which is spiritual comprehension, divine inspiration and the
association of human spirits. For instance the Prophet says, “I saw, I said, I heard
such a thing." It is, therefore, evident that the spirit has great
perception without the intermediary of any of the five senses, such as the eyes
or ears. Among spiritual souls there are spiritual understandings, discoveries,
a communion which is purified from imagination and fancy, an association which
is sanctified from time and place. So it is written in the Gospel that, on
Mount Tabor, Moses and Elias came to Christ, and it is evident that this was
not a material meeting. It was a spiritual condition which is expressed as a
physical meeting.
The
other sort of converse, presence and communications of spirits is but
imagination and fancy, which only appears to have reality.
The
mind and the thought of man sometimes discover truths, and from this thought
and discovery signs and results are produced. This thought has a foundation.
But many things come to the mind of man which are like the waves of the sea of
imaginations; they have no fruit, and no result comes from them. In the same
way, man sees in the world of sleep a vision which becomes exactly realized; at
another time, he sees a dream which has absolutely no result.
What
we mean is that this state, which we call the converse and communications of
spirits, is of two kinds: one is simply imaginary, and the other is like the
visions which are mentioned in the Holy Book, such as the revelations of St.
John and Isaiah and the meeting of Christ with Moses and Elias. These are real,
and produce wonderful effects in the minds and thoughts of men, and cause their
hearts to be attracted.
(‘Abdu’l-Bahá: Some Answered Questions, pp. 251-253)
28.. To tamper with psychic
forces while in this world interferes with the condition of the soul in the
world to come. These forces are real, but, normally, are not active on this
plane. The child in the womb has its eyes, ears, hands, feet, etc., but they
are not in activity. The whole purpose of life in the material world is the
coming forth into the world of reality, where those forces will become active.
They belong to that world.
(‘Abdu’l-Bahá, from Miss
Buckton's notes: Bahá’u’lláh and the New Era, p. 193)
29.. Briefly, there is no question that visions occasionally do
come to individuals, which are true and have significance. On the other hand,
this comes to an individual through the grace of God, and not through the
exercise of any of the human faculties. It is not a thing which a person should
try to develop. When a person endeavors to develop faculties so that they might
enjoy visions, dreams etc., actually what they are doing is weakening certain
of their spiritual capacities; and thus under such circumstances, dreams and
visions have no reality, and ultimately lead to the destruction of the
character of the person."
(From a letter written on behalf of Shoghi Effendi to an
individual believer, 5/6/52: Lights of Guidance, p. 390)
6.
Reincarnation
30.. Question: What is the truth of the question of
reincarnation, which is believed by some people?
(Answer)
The object of what we are about to say is to explain the reality-not
to deride the beliefs of other people; it is only to explain the facts; that is
all. We do not oppose anyone's ideas, nor do we approve of criticism.
Know,
then, that those who believe in reincarnation are of two classes: one class
does not believe in the spiritual punishments and rewards of the other world,
and they suppose that man by reincarnation and return to this world gains
rewards and recompenses; they consider heaven and hell to be restricted to this
world and do not speak of the existence of the other world. Among these there
are two further divisions. One division thinks that man sometimes returns to
this world in the form of an animal in order to under go severe punishment and
that, after enduring this painful torment, he will be released from the animal
world and will come again into the human world; this is called transmigration.
The other division thinks that from the human world one again returns to the
human world, and that by this return rewards and punishments for a former life are
obtained; this is called reincarnation. Neither of these classes speak of any
other world besides this one.
The
second sort of believers in reincarnation affirm the existence of the other
world, and they consider reincarnation the means of becoming perfect- that is,
they think that man by going from and coming again to this world, will
gradually acquire perfections, until he reaches the inmost perfection. In other
words, that men are composed of matter and force: matter in the beginning- that
is to say, in the first cycle - is imperfect but on coming repeatedly to this
world it progresses and acquires refinement and delicacy, until it becomes like
a polished mirror; and force, which is no other than spirit, is realized in it
with all the perfections.
This
is the presentation of the subject by those who believe in reincarnation and
transmigration. We have condensed it; if we entered into the details, it would
take much time. This summary is sufficient. No logical arguments and proofs of
this question are brought forward; they are only suppositions and inferences
from conjectures, and not conclusive arguments. Proofs must be asked for from
the believers in reincarnation, and not conjectures, suppositions and
imaginations.
But
you have asked for arguments of the impossibility of reincarnation. This is
what we must now explain. The first argument for its impossibility is that the
outward is the expression of the inward; the earth is the mirror of the
Kingdom; the material world corresponds to the spiritual world. Now observe
that in the sensible world appearances are not repeated, for no being in any
respect is identical with, nor the same as, another being. The sign of
singleness is visible and apparent in all things. If all the granaries of the
world were full of grain, you would not find two grains absolutely alike, the
same and identical without any distinction. It is certain that there will be
differences and distinctions between them. As the proof of uniqueness exists in
all things, and the Oneness and Unity of God is apparent in the reality of all
things, the repetition of the same appearance is absolutely impossible.
Therefore, reincarnation, which is the repeated appearance of the same spirit
with its former essence and condition in this same world of appearance, is
impossible and unrealizable. As the repetition of the same appearance is
impossible and interdicted for each of the material beings, so for spiritual
beings also, a return to the same condition whether in the arc of descent or in
the arc of ascent is interdicted and impossible for the material corresponds to
the spiritual.
Nevertheless,
the return of material beings with regard to species is evident; so the trees
which during former years brought forth leaves, blossoms and fruits in the
coming years will bring forth exactly the same leaves, blossoms and fruits.
This is called the repetition of species. If anyone makes an objection saying
that the leaf, the blossom and the fruit have been decomposed, and have
descended from the vegetable world to the mineral world, and again have come
back from the mineral world to the vegetable world, and, therefore, there has
been a repetition - the answer is that the blossom, the leaf and the fruit of
last year were decomposed, and these combined elements were disintegrated and
were dispersed in space, and that the particles of the leaf and fruit of last
year, after de-composition, have not again become combined, and have not
returned. On the contrary, by the composition of new elements, the species has
returned. It is the same with the human body, which after decomposition becomes
disintegrated, and the elements which composed it are dispersed. If, in like
manner, this body should again return from the mineral or vegetable world, it
would not have exactly the same composition of elements as the former man.
Those elements have been decomposed and dispersed; they are dissipated in this
vast space. Afterward, other particles of elements have been combined and a
second body has been formed; it may be that one of the particles of the former
individual has entered into the composition of the succeeding individual, but
these particles have not been conserved and kept, exactly and completely,
without addition or diminution, so that they may be combined again, and from that
composition and mingling another individual may come into existence. So it
cannot be proved that this body with all its particles has returned; that the
former man has become the latter; and that, consequently, there has been
repetition; that the spirit also like the body, has returned; and that after
death its essence has come back to this world.
If
we say that this reincarnation is for acquiring perfections so that matter may
become refined and delicate and that the light of the spirit may be manifest in
it with the greatest perfection, this also is mere imagination. For, even
supposing we believe in this argument, still change of nature is impossible
through renewal and return. The essence of imperfection, by returning, does not
become the reality of perfection; complete darkness, by returning, does not
become the source of light; the essence of weakness is not transformed into
power and might by returning, and an earthly nature does not become a heavenly
reality. The tree of Zaqqum (The infernal tree mentioned in the Qur’án), no
matter how frequently it may come back, will not bring forth sweet fruit, and
the good tree, no matter how often it may return, will not bear a bitter fruit.
Therefore, it is evident that returning and coming back to the material world
does not become the cause of perfection. This theory has no proofs nor
evidences; it is simply an idea. No, in reality the cause of acquiring
perfections is the bounty of God.
The
Theosophists believe that man on the arc of ascent (i.e., of the Circle of
Existance) will return many times until he reaches the Supreme Center; in that
condition man becomes a clear mirror, and the light of the spirit will shine
upon it with its full power, and essential perfection will be acquired. Now,
this is an established and deep theological proposition, that the material
worlds are terminated at the end of the arc of descent, and that the condition
of man is at the end of the arc of descent, and at the beginning of the arc of
ascent, which is opposite to the Supreme Center. Also, from the beginning to
the end of the arc of ascent, there are numerous spiritual degrees. The arc of
descent is called beginning (Lit., bringing forth), and that of ascent is
called progress (Lit., producing something new). The arc of descent ends in
materialities, and the arc of ascent ends in spiritualities. The point of the
compass in describing a circle makes no retrograde motion, for this would be
contrary to the natural movement and the divine order; otherwise, the symmetry
of the circle would be spoiled.
Moreover,
this material world has not such value or such excellence that man, after
having escaped from this cage, will desire a second time to fall into this
snare. No through the Eternal Bounty the worth and true ability of man becomes
apparent and visible by traversing the degrees of existence, and not by
returning. When the shell is once opened, it will be apparent and evident
whether it contains a pearl or worthless matter. When once the plant has grown
it will bring forth either thorns or flowers; there is no need for it to grow
up again. Besides, advancing and moving in the worlds in a direct order
according to the natural law is the cause of existence, and a movement contrary
to the system and law of nature is the cause of nonexistence. The return of the
soul after death is contrary to the natural movement, and opposed to the divine
system.
Therefore,
by returning, it is absolutely impossible to obtain existence; it is as if man,
after being freed from the womb, should return to it a second time. Consider
what a puerile imagination this is which is implied by the belief in
reincarnation and transmigration. Believers in it consider the body as a vessel
in which the spirit is contained as water is contained in a cup; this water has
been taken from one cup and poured into another. This is child's play. They do
not realize that the spirit is an incorporeal being, and does not enter and
come forth, but is only connected with the body as the sun is with the mirror.
If it were thus and the spirit by returning to this material world could pass
through the degrees and attain to essential perfection, it would be better if
God prolonged the life of the spirit in the material world until it had
acquired perfections and graces; it then would not be necessary for it to taste
of the cup of death, or to acquire a second life.
The
idea that existence is restricted to this perishable world, and the denial of
the existence of divine worlds originally proceeded from the imaginations of
certain believers in reincarnation; but the divine worlds are infinite. If the
divine worlds culminated in this material world, creation would be futile: nay,
existence would be pure child's play. The result of these endless beings, which
is the noble existence of man, would come and go for a few days in this
perishable dwelling, and after receiving punishments and rewards, at last all
would become perfect. The divine creation and the infinite existing beings
would be perfected and completed, and then the Divinity of the Lord, and the
names and qualities of God, on behalf of these spiritual beings, would, as
regards their effect, result in laziness and inaction! "Glory to thy Lord,
the Lord Who is sanctified from all their descriptions.” (Cf. Qur’án 37:180)
Such
were the limited minds of the former philosophers, like Ptolemy and the others
who believed and imagined that the world, life and existence were restricted to
this terrestrial globe, and that this boundless space was confined within the
nine spheres of heaven, and that all were empty and void. Consider how greatly
their thoughts were limited and how weak their minds. Those who believe in
reincarnation think that the spiritual worlds are restricted to the worlds of
human imagination. Moreover, some of them, like the Druzes and the Nusayris,
think that existence is restricted to this physical world. What an ignorant
supposition! For in this universe of God, which appears in the most complete
perfection: beauty and grandeur, the luminous stars of the material universe
are innumerable! Then we must reflect how limitless and infinite are the
spiritual worlds, which are the essential foundation. "Take heed ye who
are endued with discernment." (Qur’án 59:2)
But
let us return to our subject. In the Divine Scriptures and Holy Books
"return" is spoken of, but the ignorant have not understood the
meaning, and those who believed in reincarnation have made conjectures on the
subject. For what the divine Prophets meant by “return” is not the return of
the essence, but that of the qualities; it is not the return of the
Manifestation, but that of the perfections. In the Gospel it says that John,
the son of Zacharias is Elias. These words do not mean the return of the
rational soul and personality of Elias in the body of John, but rather that the
perfections and qualities of Elias were manifested and appeared in John.
A
lamp shone in this room last night, and when tonight another lamp shines, we
say the light of last night is again shining. Water flows from a fountain; then
it ceases; and when it begins to flow a second time, we say this water is the
same water flowing again; or we say this light is identical with the former
light. It is the same with the spring of last year, when blossoms, flowers and
sweet-scented herbs bloomed, and delicious fruits were brought forth; next year
we say that those delicious fruits have come back, and those blossoms, flowers
and blooms have returned and come again. This does not mean that exactly the
same particles composing the flowers of last year have, after decomposition,
been again combined and have then, come back and returned. On the contrary, the
meaning is that the delicacy, freshness, delicious perfume and wonderful color
of the flowers of last year are visible and apparent in exactly the same manner
in the flowers of this year. Briefly, this expression refers only to the
resemblance and likeness which exist between the former and latter flowers. The
"return" which is mentioned in the Divine Scriptures is this: it is
fully explained by the Supreme Pen (Bahá’u’lláh in the Kitáb-i-Íqán. Refer to
it, so that you may be informed of the truth of the divine mysteries.
Upon
you be greetings and praise.
(‘Abdu’l-Bahá: Some Answered Questions, pp. 282-289)
7.
Fate, Destiny & Free Will
31.. “Know thou, O fruit of My Tree, that the decrees of the
Sovereign Ordainer, as related to fate and predestination, are of two kinds.
Both are to be obeyed and accepted. The one is irrevocable, the other is, as
termed by men, impending. To the former all must unreservedly submit, in as
much as it is fixed and settled. God, however, is able to alter or repeal it.
As the harm that must result from such a change will be greater than if the
decree had remained unaltered, all, therefore, should willingly acquiesce in what
God hath willed and confidently abide in the same.
The decree that is
impending, however, is such that prayer and entreaty can succeed in averting
it.”
(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh,
LXVIII, p. 133)
32.. Question: Is the predestination which is mentioned in the
Holy Books a decreed thing? If so, is not the effort to avoid it useless?
(Answer)
Fate is of two kinds: one is decreed, and the other is conditional
or impending. The decreed fate is that which cannot change or be altered, and
conditional fate is that which may occur. So, for this lamp, the decreed fate
is that the oil burns and will be consumed; therefore, its eventual extinction
is a decree which it is impossible to alter or to change because it is a
decreed fate. In the same way, in the body of a man a power of life has been
created, and as soon as it is destroyed and ended, the body will certainly be
decomposed, so when the oil in this lamp is burnt and finished, the lamp will
undoubtedly become extinguished.
But conditional fate
may be likened to this: while there is still oil, a violent wind blows on the
lamp, which extinguishes it. This is a conditional fate. It is wise to avoid
it, to protect oneself from it, to be cautious and circumspect. But the decreed
fate, which is like the finishing of the oil in the lamp, cannot be altered,
changed nor delayed. It must happen; it is inevitable that the lamp will become
extinguished.
(‘Abdu’l-Bahá: Some Answered Questions, p. 244)
33.. Question: If God has knowledge of an action which will be
performed by someone, and it has been written on the Tablet of Fate, is it
possible to resist it?
(Answer) The
foreknowledge of a thing is not the cause of its realization; for the essential
knowledge of God surrounds, in the same way, the realities of things, before as
well as after their existence, and it does not become the cause of their
existence. It is a perfection of God. But that which was prophesied by the
inspiration of God through the tongues of the Prophets, concerning the
appearance of the Promised One of the Bible, was not the cause of the
manifestation of Christ.
The hidden secrets of
the future were revealed to the Prophets, and They thus became acquainted with
the future events which They announced. This knowledge and these prophecies
were not the cause of the occurrences. For example, tonight everyone knows that
after seven hours the sun will rise, but this general foreknowledge does not
cause the rising and the appearance of the sun.
Therefore, the
knowledge of God in the realm of contingency does not produce the forms of the
things. On the contrary, it is purified from the past, present and future. It
is identical with the reality of the things; it is not the cause of their
occurrence.
In the same way, the
record and the mention of a thing in the Book does not become the cause of its
existence. The Prophets, through the divine inspiration, knew what would come
to pass. For instance, through the divine inspiration They knew that Christ
would be martyred, and They announced it. Now, was Their knowledge and
information the cause of the martyrdom of Christ? No; this knowledge is a
perfection of the Prophets and did not cause the martyrdom.
The mathematicians by
astronomical calculations know that at a certain time an eclipse of the moon or
the sun will occur. Surely this discovery does not cause the eclipse to take
place. This is, of course, only an analogy and not an exact image.
(‘Abdu’l-Bahá: Some Answered Questions, pp. 138-139)
34.. “Thou hadst asked about fate, predestination and will. Fate
and predestination consist in the necessary and indispensable relationships
which exist in the realities of things. These relationships have been placed in
the realities of existent beings through the power of creation and every
incident is a consequence of the necessary relationship. For example, God hath
created a relation between the sun and the terrestrial globe that the rays of
the sun should shine and the soil should yield. These relationships constitute
predestination, and the manifestation thereof in the plane of existence is
fate. Will is that active force that controlleth these relationships and these
incidents. Such is the epitome of the explanation of fate, and predestination.
I have no time for a detailed explanation. Ponder over this; the reality of
fate, predestination and will shall be made manifest.”
(‘Abdu’l-Bahá: Selections from the Writings of Abdu’l-Bahá,
p. 198)
35.. Question: Is man a free agent in all his actions, or is he
compelled and constrained?
(Answer) This question is one of
the most important and obtrusive of divine problems. If God wills, another day,
at the beginning of dinner, we will undertake the explanation of this subject
in detail; now we will explain it briefly, in a few words, as follows. Some
things are subject to the free will of man, such as justice, equity, tyranny
and injustice, in other words, good and evil actions; it is evident and clear
that these actions are, for the most part, left to the will of man. But there
are certain things to which man is forced and compelled, such as sleep, death,
sickness, decline of power, injuries and misfortunes; these are not subject to
the will of man, and he is not responsible for them, for he is compelled to
endure them. But in the choice of good and bad actions he is free, and he
commits them according to his own will.
For example, if he
wishes, he can pass his time in praising God, or he can be occupied with other
thoughts. He can be an enkindled light through the fire of the love of God, and
a philanthropist loving the world, or he can be a hater of mankind, and
engrossed with material things. He can be just or cruel. These actions and
these deeds are subject to the control of the will of man himself;
consequently, he is responsible for them.
Now another question
arises. Man is absolutely helpless and dependent, since might and power belong
especially to God. Both exaltation and humiliation depend upon the good
pleasure and the will of the Most High.
It is said in the New
Testament that God is like a potter who makes ”one vessel unto honour, and
another unto dishonour.”1 Now the dishonoured vessel has no right to find fault
with the potter saying “Why did you not make me a precious cup, which is passed
from hand to hand?” The meaning of this verse is that the states of beings are
different. That which is the lowest state of existence, like the mineral, has
no right to complain, saying, O God, why have You not given me the vegetable
perfections?” In the same way, the plant has no right to complain that it has
been deprived of the perfections of the animal world. Also it is not befitting
for the animal to complain of the want of the human perfections. No, all these
things are perfect in their own degree, and they must strive after the perfections
of their own degree. The inferior beings, as we have said, have neither the
right to, nor the fitness for, the states of the superior perfections. No,
their progress must be in their own state.
Also the inaction or
the movement of man depends upon the assistance of God. If he is not aided, he
is not able to do either good or evil. But when the help of existence comes
from the Generous Lord, he is able to do both good and evil; but if the help is
cut off, he remains absolutely helpless. This is why in the Holy Books they
speak of the help and assistance of God. So this condition is like that of a
ship which is moved by the power of the wind or steam; if this power ceases the
ship cannot move at all. Nevertheless, the rudder of the ship turns it to either
side, and the power of the steam moves it in the desired direction. If it is
directed to the east, it goes to the east; or if it is directed to the west, it
goes to the west. This motion does not come from the ship; no it comes from the
wind or the steam.
In the same way, in
all the action or inaction of man, he receives power from the help of God; but
the choice of good or evil belongs to the man himself. So if a king should
appoint someone to be governor of a city, and should grant him the power of
authority, and should show him the paths of justice and injustice according to
the laws – if then this governor should commit injustice, although he should
act by the authority and power of the king, the latter would be absolved from
injustice. But if he should act with justice, he would do it also through the
authority of the king, who would be pleased and satisfied.
That is to say,
though the choice of good and evil belongs to man, under all circumstances he
is dependent upon the sustaining help of life, which comes from the Omnipotent.
The Kingdom of God is very great, and all are captives in the grasp of His
Power. The servant cannot do anything by his own will; God is powerful,
omnipotent, and the helper of all beings.
This question has
become clearly explained. Salutations!
(‘Abdu’l-Bahá: Some Answered Questions, pp. 248-250)
8.
Tests & Difficulties
36.. O SON OF MAN!
My calamity is My providence, outwardly it is fire and vengeance,
but inwardly it is light and mercy. Hasten thereunto that thou mayest become an
eternal light and an immortal spirit. This is My command unto thee, do thou
observe it.
(Bahá’u’lláh: The Hidden Words, Arabic #51, p. 15)
37.. O Thou Whose tests are a healing medicine to such as are nigh unto
Thee, Whose sword is the ardent desire of all them that love Thee, Whose dart
is the dearest wish of those hearts that yearn after Thee, Whose decree is the
sole hope of them that have recognized Thy truth!
-Bahá’u’lláh
(Bahá’u’lláh: Bahá’í Prayers, p. 191)
38.. Know thou that ordeals are of two kinds: One kind is to test
the soul and the other is punishment for actions. That which is for testing is
educational and developmental and that which is the punishment of deeds is
severe retribution.
(‘Abdu’l-Bahá: The Divine Art of Living, p. 89)
39.. Tests are benefits from God, for which we should thank Him.
Grief and sorrow do not come to us by chance, they are sent to us by the Divine
mercy for our own perfecting.
(‘Abdu’l-Bahá: The Divine Art of Living, p. 89)
40.. To the sincere ones, tests are as a gift from God, the
Exalted, for a heroic person hasteneth, with the utmost joy and gladness, to
the tests of a violent battlefield, but the coward is afraid and trembles and
utters moaning and lamentation.
(‘Abdu’l-Bahá: The Divine Art of Living, p. 90)
41.. The trials of man are of two kinds. (a) The consequences of
his own actions. If a man eats too much, he ruins his digestion; if he takes
poison he becomes ill or dies. If a person gambles he will lose his money; if
he drinks too much he will lose his equilibrium. A11 these sufferings are
caused by the man himself, it is quite clear therefore that certain sorrows are
the result of our own deeds.
(b)
Other sufferings there are, which come upon the Faithful of God. Consider the
great sorrows endured by Christ and by His apostles!
Those
who suffer most, attain to the greatest perfection.
While
a man is happy he may forget his God; but when grief comes and sorrows
overwhelm him, then will he remember his Father who is in Heaven, and who is
able to deliver him from his humiliations.
Men
who suffer not, attain no perfection. The plant most pruned by the gardeners is
that one which, when the summer comes, will have the most beautiful blossoms
and the most abundant fruit.
(‘Abdu’l-Bahá: Paris Talks, pp. 50-51
42.. Such is the mortal abode: a storehouse of afflictions and
suffering. It is ignorance that binds man to it, for no comfort can be secured
by any soul in this world, from monarch down to the most humble commoner. If
once this life should offer a man a sweet cup, a hundred bitter ones will
follow; such is the condition of this world. The wise man, therefore, doth not attach
himself to this mortal life and doth not depend upon it.
(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá,
p. 200)
43.. …the tests and trials of God take place in this world, not in
the world of the Kingdom.
(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá,
p. 194)
44.. O SON OF MAN!
Should prosperity befall thee, rejoice not, and should abasement
come upon thee, grieve not, for both shall pass away and be no more.
(Bahá’u’lláh: The Hidden Words, Arabic #52, p. 16)
45.. O SON OF BEING!
If poverty overtake thee, be not sad; for in time the Lord of
wealth shall visit thee. Fear not abasement, for glory shall one day rest on
thee.
(Bahá’u’lláh: The Hidden Words, Arabic #53, p. 16)
46.. O SON OF MY HANDMAID!
Be not troubled in poverty nor confident in riches, for poverty is
followed by riches and riches are followed by poverty. Yet to be poor in all
save God is a wondrous gift, belittle not the value thereof, for in the end it
will make thee rich in God, and thus thou shalt know the meaning of the
utterance, "In truth ye are the poor," and the holy words "God
is the all possessing," shall even as the true morn break forth gloriously
resplendent upon the horizon of the lover's heart, and abide secure on the
throne of wealth.
(Bahá’u’lláh: The Hidden Words, Persian #51, p. 40)
47.. I bear witness to Thy unity and Thy oneness, and that Thou
art God, and that there is none other God beside Thee. Thou hast, verily,
revealed Thy Cause, fulfilled Thy Covenant, and opened wide the door of Thy
grace to all that dwell in heaven and on earth. Blessing and peace, salutation
and glory, rest upon Thy loved ones, whom the changes and chances of the world
have not deterred from turning unto Thee, and who have given their all, in the
hope of obtaining that which is with Thee. Thou art, in truth, the
Ever-Forgiving, the A11-Bountiful.
(Bahá’u’lláh: Bahá’í Prayers, Long Obligatory Prayer, pp.
46-47)
48.. And now I give you a commandment which shall be for a
covenant between you and Me - that ye have faith; that your faith be steadfast
as a rock that no storms can move, that nothing can disturb, and that it endure
through all things even to the end; even should ye hear that your Lord has been
crucified, be not shaken in your faith; for I am with you always, whether
living or dead, I am with you to the end. As ye have faith so shall your powers
and blessings be. This is the balance - this is the balance - this is the balance.
(‘Abdu’l-Bahá: ‘Abdu’l-Bahá, p. 73)
9.
Detachment
49.. Blessed are they that have soared on the wings of detachment
and attained the station….. .
(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh,
XIV, p. 34)
50.. The essence of love is for man to turn his heart to the
Beloved One, and sever himself from all else but Him, and desire naught save
that which is the desire of his Lord.
(Bahá’u’lláh: Tablets of Bahá’u’lláh, p. 155)
51.. O FRIENDS!
Abandon not the everlasting beauty for a beauty that must die, and
set not your affections on this mortal world of dust.
(Bahá’u’lláh: The Hidden Words, Persian #14, p. 26)
52.. O CHILDREN OF NEGLIGENCE!
Set not your affections on mortal sovereignty and rejoice not
therein. Ye are even as the unwary bird that with full confidence warbleth upon
the bough; till of a sudden the fowler Death throws it upon the dust, and the
melody, the form and the color are gone, leaving not a trace. Wherefore take
heed, O bondslaves of desire!
(Bahá’u’lláh: The Hidden Words, Persian #75, p. 48)
53.. Detach yourselves from all else but Me, and turn your faces
towards My face, for better is this for you than the things ye possess.
(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh,
CXXI, p. 257)
54.. No man shall attain the shores of the ocean of true
understanding except he be detached from all that is in heaven and on earth.
(Bahá’u’lláh: Kitáb-I-Íqán, p. 3)
55.. O YE THAT PRIDE YOURSELVES ON MORTAL RICHES!
Know ye in truth that wealth is a mighty barrier between the
seeker and his desire, the lover and his beloved. The rich, but for a few,
shall in no wise attain the court of His presence nor enter the city of content
and resignation. Well is it then with him, who, being rich, is not hindered by
his riches from the eternal kingdom, nor deprived by them of imperishable
dominion. By the Most Great Name! The splendor of such a wealthy man shall
illuminate the dwellers of heaven even as the sun enlightens the people of the
earth!
(Bahá’u’lláh: The Hidden Words of Bahá’u’lláh,
Persian #53, p. 41)
56.. Should a man wish to adorn himself with the ornaments of the
earth to wear its apparels or partake of the benefits it can bestow, no harm
can befall him if he alloweth nothing whatever to intervene between him and
God, for God has ordained every good thing whether created in, the heavens or
in the earth, for such of His servants as truly believe in Him. Eat ye, O
people of the good things which God hath allowed you, and deprive not
yourselves from His wondrous bounties. Render thanks and praise unto Him, and
be of them that are truly thankful."
(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh,
CXXVIII, p. 276)
57.. O MY SERVANTS!
Ye are the trees of My garden; ye must give forth goodly and
wondrous fruits, that ye yourselves and others may profit therefrom. Thus it is
incumbent on every one to engage in crafts and professions, for therein lies
the secret of wealth, O men of understanding! For results depend upon means,
and the grace of God shall be all-sufficient unto you. Trees that yield no
fruit have been and will ever be for the fire.
(Bahá’u’lláh: The Hidden Words of Bahá’u’lláh,
Persian #80, pp. 50-51)
58.. O MY SERVANT!
The best of men are they that earn a livelihood by their calling
and spend upon themselves and upon their kindred for the love of God, the Lord
of all worlds.
(Bahá’u’lláh: The Hidden Words of Bahá’u’lláh,
Persian #82, p. 51)
59.. All that has been
created is for man, who is at the apex of creation, and he must be thankful for
the divine bestowals. Al1 material things are for us, so that through our
gratitude we may learn to understand life as a divine benefit. If we are
disgusted with life we are ingrates, for our material and spiritual existence
are the outward evidences of the divine mercy. Therefore we must be happy and
spend our time in praises, appreciating al1 things.
(‘Abdu’l-Bahá: Bahá’u’lláh and the New Era, p. 103)
9.2.
From books written by general Bahá’í authors
60.. In its spiritual meaning, detachment does not refer to being
cool, aloof, or distant. It means
relatively free from having one’s feeling or thoughts controlled or determined
by someone else….Such detachment preserves one’s identity; it also protects one
from gullibility and blindness in assessing one’s own motives as well as the
motives of others. It brings
strength, independence, stability, and self-knowledge. Detachment comes from turning towards God
and cultivating an awareness of His purpose for man.
(Marriage: A Fortress for Well-Being, p. 32)
61.. Whereas riches may become a mighty barrier between man and
God, and rich people are often in great danger of attachment, yet people with
small worldly possessions can also become attached material things…The
possession of earthly goods is often misunderstood to be the only form of
attachment. But this is not
so. Man’s pride in his
accomplishments, his knowledge, his position, his popularity within society
and, above all, his love for his own self are some of the barriers which come
between him and God.
(Adib Taherzadeh, The Revelation of Bahá’u’lláh, Vol. 1,
pp. 76-77)
62.. Whereas riches may become a mighty barrier between man and
God, and rich people are often in great danger of attachment, yet people with
small worldly possessions can also become attached to material things. ……….
The
possession of earthly goods is often misunderstood to be the only form of
attachment. But this is not so: Man’s pride in his accomplishments, his
knowledge, his position, his popularity within society and, above all, his love
for his own self are some of the barriers which come between him and God. To
rid oneself of these attachments is not easy. It can be a painful process and
may indeed prove to be a spiritual battle which lasts a lifetime.
(Adib Taherzadeh, The Revelation of Bahá’u’lláh, Vol. 1, p.
75)
63.. Attachment to this world can
be described as anything which prevents the soul from drawing nearer to God.
Bahá’u’lláh has taught that this world and all that is therein is created for
the benefit of man. He is entitled to possess all the good things he can earn,
and enjoy all the legitimate pleasures that life bestows upon him. But at no
time must he become attached to them, Bahá’u’lláh further teaches that man must
take a great interest in this life, work for the betterment of this world and
assist in the building of a new world order for mankind.
In
another Tablet Bahá’u’lláh states that there are three barriers between God and
man…The first one…is attachment to this mortal world. The second is attachment to the next
world and all that is destined for man in the life hereafter. And the third is attachment to the
‘Kingdom of Names’….The soul of man needs to be adorned with the virtues of
humility and self-effacement so that it may become detached from the Kingdom of
Names…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 perfection
upon the world of humanity. This is
the loftiest station that God has destined for man.
(Adib Taherzadeh, The Revelation of Bahá’u’lláh, Vol. 2,
pp. 35-42)
64.. Devotion to God implies also severance from everything that
is not of God, severance, that is, from all selfish and worldly, and even other
worldly, desires. The path of God may lie through riches or poverty, health or
sickness, through lace or dungeon, rose garden or torture chamber. Whichever it
be, the Bahá'í will learn to accept his lot with "radiant
acquiescence." Severance does not mean stolid indifference to one's
surroundings or passive resignation to evil conditions; nor does it mean
despising the good things which God has created. The true Bahá’í will not be
callous, nor apathetic nor ascetic. He wil1 find abundant interest, abundant
work and abundant joy in the Path of God, but he will not deviate one hair's
breadth from that path in pursuit of pleasure nor hanker after anything that
God has denied him. When a man becomes a Bahá’í, God's Will becomes his wil1,
for to be at variance with God is the one thing he cannot endure.
(John Esselmont: Bahá’u’lláh and the New Era, pp. 72-73)
10.
Sacrifice & Self-Renunciation
10.1.
Sacrifice & Self-Renunciation
65.．O SON OF MAN!
If thou lovest Me, turn away from thyself and if thou seekest My
pleasure, regard not thine own; that thou mayest die in Me and I may eternally
live in thee.
(Bahá’u’lláh: The Hidden Words of Bahá’u’lláh, Arabic #7,
p. 5)
66.. O SON OF SPIRIT!
There is no peace for thee save by renouncing thyself and turning
unto Me; for it behooveth thee to glory in My name, not in thine own; to put
thy trust in Me and not in thyself, since I desire to be loved alone and above
all that is.
(Bahá’u’lláh: The Hidden Words of Bahá’u’lláh, Arabic #8,
p. 5)
67.. O SON OF DUST!
Blind thine eyes, that thou mayest behold My beauty; stop thine
cars, that thou mayest hearken unto the sweet melody of My voice; empty thyself
of all learning, that thou mayest partake of My knowledge; and sanctify thyself
from riches, that thou mayest obtain a lasting share from the ocean of My
eternal wealth. Blind thine eyes, that is, to all save My beauty; stop thine
ears to all save My word; empty thyself of all learning save the knowledge of
Me; that with a clear vision, a pure heart and an attentive ear thou mayest
enter the court of My holiness.
(Bahá’u’lláh: The Hidden Words of Bahá’u’lláh, Persian #11,
p. 25)
68.. Know thou that when the Son of Man yielded up His breath to
God, the whole creation wept with a great weeping. By sacrificing Himself
however, a fresh capacity was infused into all created things. Its evidences,
as witnessed in all the peoples of the earth, are now manifest before thee. The
deepest wisdom which the sages have uttered, the profoundest learning which any
mind hath unfolded, the arts which the ablest hands have produced, the
influence exerted by the most potent of rulers are but manifestations of the
quickening power released by His transcendent, His all-pervasive, and
resplendent Spirit.
(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh,
XXXVI, pp. 85-86)
69.. In man there are two natures: his spiritual or higher nature
and his material or lower nature.
In one he approaches God, in the other he lives for the world
alone. Signs of both these natures
are to be found in men.
(‘Abdu’l-Bahá: Paris Talks, p. 60)
70.. ... self has really two meanings, or is used in two senses,
in the Bahá’í writings; one is self, the identity of the individual created by
God. This is the self mentioned in such passages as 'he hath known God who hath
known himself etc.' The other self is the ego, the dark, animalistic heritage
each one of us has, the lower nature that can develop into a monster of
selfishness, brutality, lust and so on. It is this self we must struggle
against or this side of our natures, in order to strengthen and free the spirit
within us and help it to attain perfection."
(From letter written on behalf of Shoghi Effendi to an individual
believer, 12/10/47: Lights of Guidance, #1141, p. 421)
10.2.
The Meaning of Sacrifice and Self-Renunciation
71.. By self-surrender and perpetual union with God is meant that
men should merge their will wholly in the Will of God, and regard their idle
desires as utter nothingness beside His Purpose.
(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh,
CLX, p. 337)
72.. As to the fact that man must entirely forget himself, by this
is meant that he should arise in the mystery of sacrifice and that is the
disappearance of mortal sentiments and extinction of blamable morals which
constitute the temporal gloom, and not that the physical health should be
changed into weakness and debility.
(‘Abdu’l-Bahá: The Divine Art of Living, p. 72)
73.. With reference to what is meant by an individual becoming
entirely forgetful of self: the intent is that he should rise up and sacrifice
himself in the true sense, that is, he should obliterate the promptings of the
human condition, and rid himself of such characteristics as are worthy of blame
and constitute the gloomy darkness of this life on earth not that he should
allow his physical health to deteriorate and his body to become infirm.
(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá,
p. 180)
74.. There are two kinds of sacrifice: the physical and the
spiritual. The explanation made by the churches concerning this subject is, in
reality, superstition. For instance, it is recorded in the Gospel that Christ
said, “I am the living bread which came down from heaven: if any man eat of
this bread, he shall live forever.” He also said, “This {wine} is my blood. . .
which is shed for many for the remission of sins.” These verses have been
interpreted by the churches in such a superstitious way that it is impossible
for human reason to understand or accept the explanation.
They
say that Adam disobeyed the command of God and partook of the fruit of the
forbidden tree, thereby committing a sin which was transmitted as a heritage to
His posterity. They teach that because of Adam's sin all His descendants have,
likewise, committed transgression and have become responsible through
inheritance; that, consequently, all mankind deserves punishment and must make
retribution; and that God sent forth His Son as a sacrifice in order that man
might be forgiven and the human race delivered from the consequences of Adam's
transgression.
We
wish to consider these statements from the standpoint of reason. Could we
conceive of the Divinity, Who is Justice itself inflicting punishment upon the
posterity of Adam for Adam's own sin and disobedience? Even if we should see a
governor, an earthly ruler punishing a son for the wrongdoing of his father, we
would look upon that ruler as an unjust man. Granted the father committed a
wrong, what was the wrong committed by the son? There is no connection between
the two. Adam's sin was not the sin of His posterity, especially as Adam is a
thousand generations back of the man today. If the father of a thousand
generations committed a sin, is it just to demand that the present generation
should suffer the consequences thereof?
There
are other questions and evidences to be considered. Abraham was a Manifestation
of God and a descendant of Adam. Likewise, Ishmael, Isaac, Jeremiah and the
whole line of prophets including David, Solomon and Aaron were among His
posterity. Were all these holy men condemned to a realm of punishment because
of a deed committed by the first father, because of a mistake said to have been
made by their mutual and remotest ancestor Adam? The explanation is made that
when Christ came and sacrificed Himself, all the line of holy Prophets who
preceded Him became free from sin and punishment. Even a child could not justly
make such an assertion. These interpretations and statements are due to a
misunderstanding of the meanings of the Bible.
In
order to understand the reality of sacrifice let us consider the crucifixion
and death of Jesus Christ. It is true that He sacrificed Himself for our sake.
What is the meaning of this? When Christ appeared, He knew that He must
proclaim Himself in opposition to all the nations and peoples of the earth. He
knew that mankind would arise against Him and inflict upon Him all manner of
tribulations. There is no doubt that one who put forth such a claim as Christ
announced would arouse the hostility of the world and be subjected to personal
abuse. He realized that His blood would be shed and His body rent by violence.
Not withstanding His knowledge of what would befall Him, He arose to proclaim
His message, suffered all tribulation and hardships from the people and finally
offered His life as a sacrifice in order to illumine humanity- gave His blood in order to guide the
world of mankind. He accepted every calamity and suffering in order to guide
men to the truth. Had He desired to save His own life, and were He without wish
to offer Himself in sacrifice, He would not have been able to guide a single
soul. There was no doubt that His blessed blood would be shed and His body
broken. Nevertheless, that Holy Soul accepted calamity and death in His love
for mankind. This is one of the meanings of sacrifice.
As
to the second meaning: He said. "I am the living bread which came down
from heaven." It was not the body of Christ which came from heaven. His
body came from the womb of Mary, but the Christly perfections descended from
heaven; the reality of Christ came down from heaven. The Spirit of Christ and
not the body descended from heaven. The body of Christ was but human. There
could be no question that the physical body was born from the womb of Mary. But
the reality of Christ, the Spirit of Christ, the perfections of Christ all came
from heaven. Consequently, by saying He was the bread which came from heaven He
meant that the perfections which He showed forth were divine perfections, that
the blessings within Him were heavenly gifts and bestowals, that His light was
the light of Reality. He said, "If any man eat of this bread, he shall
live for ever." That is to say, whosoever assimilates these divine perfections
which are within me will never die; whosoever has a share and partakes of these
heavenly bounties I embody will find eternal life; he who takes unto himself
these divine lights shall find everlasting life. How manifest the meaning is!
How evident! For the soul which acquires divine perfections and seeks heavenly
illumination from the teachings of Christ will undoubtedly live eternally. This
is also one of the mysteries of sacrifice.
In reality, Abraham sacrificed Himself, for He brought heavenly
teachings to the world and conferred heavenly food upon mankind.
As
to the third meaning of sacrifice, it is this: If you plant a seed in the
ground, a tree will become manifest from that seed. The seed sacrifices itself
to the tree that will come from it. The seed is outwardly lost, destroyed; but
the same seed which is sacrificed will be absorbed and embodied in the tree,
its blossoms, fruit and branches. If the identity of that seed had not been
sacrificed to the tree which became manifest from it, no branches, blossoms or
fruits would have been forthcoming. Christ outwardly disappeared. His personal
identity became hidden from the eyes, even as the identity of the seed
disappeared; but the bounties, divine qualities and perfections of Christ
became manifest In the Christian community which Christ founded through
sacrificing Himself. When you look at the tree, you will realize that the
perfections, blessings, properties and beauty of the seed have become manifest
in the branches, twigs, blossoms and fruit; consequently, the seed has
sacrificed itself to the tree. Had it not done so, the tree would not have come
into existence, Christ, like unto the seed, sacrificed Himself for the tree of
Christianity. Therefore, His perfections, bounties, favors, lights and graces
became manifest in the Christian community, for the coming of which He
sacrificed Himself.
As
to the fourth significance of sacrifice: It is the principle that a reality
sacrifices its own characteristics. Man must sever himself from the influences
of the world of matter, from the world of nature and its laws; for the material
world is the world of corruption and death. It is the world of evil and
darkness, of animalism and ferocity, bloodthirstiness, ambition and avarice, of
self- worship, egotism and passion; it is the world of nature. Man must strip
himself of all these imperfections, must sacrifice these tendencies which are
peculiar to the outer and material world of existence. On the other hand, man
must acquire heavenly qualities and attain divine attributes. He must become
the image and likeness of God. He must seek the bounty of the eternal, become
the manifestor of the love of God, the light of guidance, the tree of life and
the depository of the bounties of God. That is to say, man must sacrifice the qualities
and attributes of the world of nature for the qualities and attributes of the
world of God. For instance, consider the substance we call iron. Observe its
qualities; it is solid, black, cold. These are the characteristics of iron.
When the same iron absorbs heat from the fire, it sacrifices its attribute of
solidity for the attribute of fluidity. It sacrifices its attribute of darkness
for the attribute of light, which is a quality of the fire. It sacrifices its
attribute of coldness to the quality of heat which the fire possesses so that
in the iron there remains no solidity, darkness or cold. It becomes illumined
and transformed, having sacrificed its qualities to the qualities and
attributes of the fire.
Likewise,
man, when separated and severed from the attributes of the world of nature,
sacrifices the qualities and exigencies of that mortal realm and manifests the
perfections of the Kingdom, just as the qualities of the iron disappeared and
the qualities of the fire appeared in their place.
Every
man trained through the teachings of God and illumined by the light of His
guidance, who becomes a believer in God and His signs and is enkindled with the
fire of the love of God, sacrifices the imperfections of nature for the sake of
divine perfections. Consequently, every perfect person, every illumined,
heavenly individual stands in the station of sacrifice. It is my hope that
through the assistance and providence of God and through the bounties of the
Kingdom of Abha you may be entirely severed from the imperfections of the world
of nature, purified from selfish, human desires, receiving life from the
Kingdom of Abha and attaining heavenly graces. May the divine light become
manifest upon your faces, the fragrances of holiness refresh your nostrils and
the breath of the Holy Spirit quicken you with eternal life.
(‘Abdu’l-Bahá: The Promulgation of Peace, pp. 449-452)
Chapter
9．Social
Issues
1. Economic Problems
1.1.
Elimination of Extreme Wealth and Poverty
1. "O Son of Man!
"Bestow My wealth upon My poor, that in heaven thou mayest
draw from stores of unfading splendor and treasures of imperishable glory. But
by My life! To offer up thy soul is a more glorious thing couldst thou but see
with Mine eye."
(Bahá'u'lláh: The Hidden
Words of Bahá’u’lláh, Arabic #57, p. 17)
2. "Among the teachings of Bahá’u’lláh is voluntary sharing
of one's property with others among mankind. This voluntary sharing is greater
than (legally imposed) equality, and consists in this, that one should not
prefer oneself to others, but should sacrifice one's life and property for
others. But this should not be introduced by coercion so that it becomes a law
which man is compelled to follow. Nay, rather, man should voluntarily and of
his own choice sacrifice his property and life for others, and spend willingly
for the poor just as is done in Persia among the Bahá’ís.
(‘Abdu’l-Bahá: Bahá'u'lláh and the New Era, p. 142)
3. "Now I want to tell you about the law of God. According to
the divine law, employees should not be paid merely by wages. Nay, rather they
should be partners in every work. The question of socialization is very
difficult. It will not be solved by strikes for wages. All the governments of
the world must be united and organize an assembly, the members of which shall
be elected from the parliaments and the noble ones of the nations. These must
plan with wisdom and power, so that neither the capitalists suffer enormous
losses, nor the laborers become needy. In the utmost moderation they should
make the 1aw, then announce to the public that the rights of the working people
are to be effectively preserved; also the rights of the capitalists are to be
protected. When such a general law is adopted, by the will of both sides,
should a strike occur, all the governments of the world should collectively
resist it. Otherwise the work will
lead to much destruction, especially in Europe. Terrible things will take
place.
"One
of the several causes of a universal European war will be this question. The
owners of properties, mines and factories, should share their incomes with
their employees, and give a fairly certain percentage of their profits to their
workingmen, in order that the employees should receive, besides their wages,
some of the general income of the factory, so that the employee may strive with
his soul in the work."
(‘Abdu’l-Bahá: Bahá’u’lláh
and the New Era, pp. 145-146)
4. "Then rules and laws should be established to regulate the
excessive fortunes of certain private individuals and meet the needs of
millions of the poor masses; thus a certain moderation would be obtained.
However, absolute equality is just as impossible, for absolute equality in
fortunes, honors, commerce, agriculture, industry would end in disorderliness,
in chaos, in disorganization of the means of existence, and in universal
disappointment: the order of the community would be quite destroyed. Thus
difficulties will also arise when unjustified equality is imposed. It is,
therefore, preferable far moderation to be established by the means of laws and
regulations to hinder the constitution of the excessive fortunes of certain
individuals, and to protect the essential needs of the masses."
(‘Abdu’l-Bahá: Some Answered
Questions, p. 274)
5. "Difference of capacity in human individuals is
fundamental. It is impossible for all to be alike, all to be equal, all to be
wise. Bahá’u’lláh has revealed principles and laws which will accomplish the
adjustment of varying human capacities. He has said that whatsoever is possible
of accomplishment in human government will be effected through these
principles. When the laws He has instituted are carried out, there will be no
millionaires possible in the community and likewise no extremely poor. This
will be effected and regulated by adjusting the different degrees of human
capacity. The fundamental basis of the community is agriculture, tillage of the
soil. All must be producers. Each person in the community whose need is equal
to his individual producing capacity shall be exempt from taxation. But if his
income is greater than his needs, he must pay a tax until an adjustment is
effected. That is to say, a man's capacity for production and his needs will be
reconciled through taxation. If his production exceeds, he will pay a tax; if
his necessities exceed his production, he shall receive an amount sufficient to
equalize or adjust. Therefore, taxation will be proportionate to capacity and
production, and there will be no poor in the community."
(‘Abdu'l-Bahá: The
Promulgation of Universal Peace, p. 217)
6. "His Holiness Bahá’u’lláh has given instructions regarding
every one of the questions confronting humanity. He has given teachings and
instructions with regard to every one of the problems with which man struggles.
Among them are (the teachings) concerning the question of economics that all
the members of the body politic may enjoy through the working out of this
solution the greatest happiness, welfare and comfort without any harm or injury
attacking the general order of things. Thereby no difference or dissension will
occur. No sedition or contention will take place. This solution is this:
"First
and foremost is the principle that to all the members of the body politic shall
be given the greatest achievements of the world of humanity. Each one shall
have the utmost welfare and well-being. To solve this problem we must begin
with the farmer; there we will lay a foundation for system and order because
the peasant class and the agricultural class exceed other classes in the
importance of their service. In every village there must be established a
general storehouse which will have a number of revenues.
"The
first revenue will be that of tenths or tithes.
"The
second revenue (will be derived) from the animals.
"The
third revenue, from the minerals, that is to say, every mine prospected or
discovered a third thereof will go to this vast storehouse.
"The
fourth is this: whosoever dies without leaving any heirs, all his heritage will
go to the general store-house.
"Fifth,
if any treasures shall be found on the land they should be devoted to this
storehouse.
"All
these revenues will be assembled in this storehouse.
"As to the first, the tenths or tithes: we will consider a
farmer, one of the peasants. We will look into his income. We will find out,
for instance, what is his annual revenue and also what are his expenditures.
Now, if his income be equal to his expenditures, from such a farmer nothing
whatever will be taken. That is, he will not be subjected to taxation of any
sort, needing as he does all his income. Another farmer may have expenses
running up to one thousand dollars we will say, and his income is two thousand
dollars. From such an one a tenth will be required, because he has a surplus.
But if his income be ten thousand dollars and his expenses one thousand dollars
or his income twenty thousand, he will have to pay as taxes, one fourth. If his
income be one hundred thousand dollars and his expenses five thousand,
one-third will he have to pay because he has still a surplus since his expenses
are five thousand and his income one hundred thousand. If he pays, say,
thirty-five thousand dollars, in addition to the expenditure of the five
thousand, he still has sixty thousand left. But if his expenses be ten thousand
and his income two hundred thousand then he must give an even half because
ninety thousand will be in that case the sum remaining. Such a scale as this
will determine allotment of taxes. All the income from such revenues will go to
this general storehouse.
"Then
there must be considered such emergencies as follows: a certain farmer whose
expenses run up to ten thousand dollars and whose income is only five thousand,
he will receive necessary expenses from the storehouse. Five thou-sand dollars
will be allotted to him so he will not be in need.
"Then
the orphans will be looked after, all of whose expenses will be taken care of.
The cripples in the village---all their expenses will be looked after. The poor
in the village---their necessary expenses will be defrayed. And other members
who for valid reasons are incapacitated---the blind, the old, the deaf---their
comfort must be looked after. In the village no one will remain in need or in
want. All will live in the utmost comfort and welfare. Yet no schism will
assail the general order of the body politic.
"Hence
the expenses or expenditures of the general storehouse are now made clear and
its activities made manifest. The income of this general storehouse has been
shown. Certain trustees will be elected by the people in a given village to
look after these transactions. The farmers will be taken care of and if after
all these expenses are defrayed any surplus is found in the storehouse it must
be transferred to the national treasury.
"This
system is thus ordered so that in the village the very poor will be
comfortable, the orphans will live happily and well; in a word, no one will be
left destitute. All the individual members of the body politic will thus live
comfortably and well.
"For
larger cities, naturally, there will be a system on a larger scale. . .
"The
result of this (system) will be that each individual member of the body politic
will live most comfortably and happily under obligation to no one.
Nevertheless, there will be preservation of degree because in the world of
humanity there must be degrees. The body politic may well be likened to an
army. In this army there must be a general, there must be a sergeant, there
must be a marshal, there must be the infantry; but all must enjoy the greatest
comfort and welfare."
(‘Abdu’l-Bahá: Foundation of
World Unity, pp. 39-41)
7. "The fundamentals of the whole economic condition are
divine in nature and are associated with the world of the heart and
spirit...Strive therefore to create love in the hearts in order that they may
become glowing and radiant. When that love is shining, it will permeate other
hearts even as this electric light illumines its surroundings. When the love of
God is established, everything else will be realized.
This is the true foundation of all economics. Reflect upon it. Endeavor to
become the cause of the attraction of souls rather than to enforce minds."
(‘Abdu’l-Bahá: ‘Abdu’l-Bahá,
p. 232)
8. "The inordinate disparity between rich and poor, a source
of acute suffering, keeps the world in a state of instability, virtually on the
brink of war. Few societies have dealt effectively with this situation. The
solution calls for the combined application of spiritual, moral and practical
approaches. A fresh look at the problem is required, entailing, consultation
with experts from a wide spectrum of disciplines, devoid of economic and
ideological polemics, and involving the people directly affected in the
decisions that must urgently be made. It is an issue that is bound up not only
with the necessity for eliminating extremes of wealth and poverty but also with
those spiritual verities the understanding of which can produce a new universal
attitude. Fostering such an attitude is itself a major part of the
solution."
(The Universal House of Justice: The Promise of World Peace,
pp. l0-11)
9. "It is made incumbent upon every one of you to engage in
some occupation, such as arts, trades, and the like. We have made this---your
occupation---identical with the worship of God, the True One. Reflect, O people,
upon the mercy of God and upon His favors, then thank Him in mornings and
evenings.
"
. . .The most despised of men before God is he who sits and begs. Cling unto
the rope of means, relying upon God, the Causer of Causes. . ."
(Bahá’u’lláh: Lights of Guidance,
p. 503)
10. "All humanity must obtain a livelihood by sweat of the
brow and bodily exertion; at the same time seeking to lift the burden of others
striving to be the source of comfort to souls and facilitating the means of
living. This in itself is devotion to God. Bahá’u’lláh has thereby encouraged
action and stimulated service. . ."
(‘Abdu’l-Bahá: Lights of
Guidance, p. 504)
11. "In the Bahá’í Cause arts, sciences and all crafts are
(counted as) worship. . .Briefly, all effort and exertion put forth by man from
the fullness of his heart is worship, if it is prompted by the highest motives
and the will to do service to humanity. This is worship: to serve mankind and
to minister to the needs of the people. Service is prayer..."
(‘Abdu’l-Bahá: Lights of
Guidance, p. 505)
12. "Economy is the foundation of human prosperity. The
spend-thrift is always in trouble. Prodigality on the part of any person is an
unpardonable sin. We must never live on others like a parasitic plant. Every
person must have a profession, whether it be literary or manual, and must live
a clean, manly, honest life, an example of purity to be imitated by others. It
is more kingly to be satisfied with a crust of stale bread than to enjoy a
sumptuous dinner of many courses, the money for which comes out of the pockets
of others. The mind of a contented person is always peaceful and his heart at
rest,"
(‘Abdu’l-Bahá: Bahá’u’lláh
and the New Era, p. 102)
To Become the Most Efficient and
Most Effective Worker for Society According to One's Talents and Interests
13. "The Bahá’í community will need men and women of many
skills and qualifications; for, as it grows in size the sphere of its
activities in the life of society will increase and diversify. Let Bahá’í youth,
therefore, consider the best ways in which they can use and develop their
native abilities for the service of mankind and the Cause of God, whether this
be as farmers, teachers, doctors, artisans,
musicians, or any one of the multitude of livelihoods that are open to
them."
(From a letter written by the Universal House of Justice to Bahá’í
Youth in Every Land, 6/l0/66: Wellspring
of Guidance, p. 95)
14. "Special regard must be paid to agriculture. Although it
has been mentioned in the fifth place, unquestionably it precedeth others.
Agriculture is highly developed in foreign lands, however in Persia it hath so
far been grievously neglected. It is hoped that His Majesty the Shah---may God
assist him by His grace---will turn his attention to this vital and important
matter."
(Bahá’u’lláh: Tablets of
Bahá’u’lláh, p. 90)
15. "Thy letter was received. Praise be to God it imparted
the good news of thy health and safety and indicated that thou art ready to
enter an agricultural school. This is highly suitable. Strive as much as
possible to become proficient in the science of agriculture for in accordance
with the divine teachings the acquisition of sciences and the perfection of
arts are considered acts of worship. If a man engageth with all his power in
the acquisition of a science or in the perfection of an art it is as if he has
been worshipping God in churches and temples. Thus as thou enterest a school of
agriculture and strivest in the acquisition of that science thou art day and
night engaged in acts of worship---acts that are accepted at the threshold of
the Almighty. What bounty greater than this that science should be considered
as an act of worship and art as service to the Kingdom of God."
(‘Abdu’l-Bahá: Selections
from the Writings of ‘Abdu’l-Bahá, pp. 144-146)
16. "The solution of the economic problem should begin with
the farmer and then all other classes. For the number of farmers compared with
other classes is more than double Therefore, it is only proper to begin with
the farmer who is the first real worker in society.
"A
group of efficient people or a committee should be elected and the whole
village be under its management. Also, a general Storehouse should be
established, and a secretary appointed. At the time of harvest, a certain
percentage of all crops must be given to the general storehouse, under the
supervision of the committee. This storehouse should have seven revenues or
incomes: (1)Income taxes. (2) Taxes on animals. (3) Property or anything left
without an heir. (4) Lost and found, that is, things found and unclaimed. (5)
One third of all treasures or things dug out and excavated from the earth, must
go to this Storehouse. (6) One third of all the mines go to the Storehouse. (7)
Voluntary contributions . . . "
(From a Tablet by ‘Abdu’l-Bahá to Hrs. A.S. Parsons: Lights of Guidance, p. 84)
17. "In ancient times and medieval ages woman was completely
subordinated to man. The cause of this estimate of her inferiority was her lack
of education. A woman's life and intellect was limited to the household.
Glimpses of this may be found even in the Epistles of Saint Paul. In later
centuries the scope and opportunities of a woman's life broadened and
increased. Her mind unfolded and developed; her perceptions awakened and
deepened. The question concerning her was: Why should a woman be left mentally
undeveloped? Science is praiseworthy---whether investigated by the intellect of
man or woman. So, little by little, woman advanced, giving increasingly
evidence of equal capabilities with man---whether in scientific research political
ability or any other sphere of human activity. The conclusion is evident that
woman has been outdistanced through lack of education and intellectual
facilities. If given the same educational opportunities or course of study, she
would develop the same capacity and abilities."
(‘Abdu’l-Bahá: Peace: The Promulgation of Universal Peace,
p.281)
18. "The world of humanity is possessed of two wings: the
male and the female. So long as these two wings are not equivalent
in strength, the bird will not fly. Until womankind reaches the same degree as
man until she enjoys the same arena of activity, extraordinary attainment for
humanity will not be realized; humanity cannot wing its way to heights of real
attainment. When the two wings or parts become equivalent in strength, enjoying
the same prerogatives, the flight of man will be exceedingly lofty and
extraordinary. Therefore, woman must receive the same education as man and all
inequality be adjusted."
(‘Abdu’l-Bahá: The
Promulgation of Universal Peace, p. 375)
19. "You have asked me about strikes. This question is and
will be for a long time the subject of great difficulties. Strikes are due to
two causes. One is the extreme greed and rapacity of the manufacturers and
industrialists the other the excesses, the avidity and intransigence of the
workmen and artisans. It is, therefore necessary to remedy these two causes.
"But
the primal cause of these difficulties lies in the laws of the present
civilization; for they lead to a small number of individuals accumulating
incomparable fortunes, beyond their needs, while the greater number remain
destitute, stripped and in the greatest misery. This is contrary to justice, to
humanity, to equity; it is the height of iniquity, the opposite to what causes
divine satisfaction.
"This
contrast is peculiar to the world of man: with other creatures---that is to
say, with nearly all animals---there is a kind of Justice and equality. Thus
equality exists in a shepherd's flock and in a herd of deer in the country.
Likewise, among the birds of the prairie, of the plain, of the hills or of the
orchard, and among every kind of animal some kind of equality prevails. With
them such a difference in the means of existence is not to be found so they
live in the most complete peace and joy.
"It
is quite otherwise with the human species, which persists in the greatest
error, and in absolute iniquity. Consider an individual who has amassed
treasures by colonizing a country for his profit: he has obtained an
incomparable fortune and has secured profits and incomes which flow like a
river, while a hundred thousand unfortunate people, weak and powerless, are in
need of a mouthful of bread. There is neither equality nor benevolence. So you
see that general peace and joy are destroyed and the welfare of humanity is
negated to such an extent as to make fruitless the lives of many. For fortune,
honors, commerce, industry are in the hands of some industrialists, while other
people are submitted to quite a series of difficulties and to limitless
troubles: they have neither advantages nor profits, not comforts, nor peace.
"…..For
instance, the manufacturers and the industrialists heap up a treasure each day,
and the poor artisans do not gain their daily sustenance: that is the height of
iniquity, and no just man can accept it. Therefore, laws and regulations should
be established which would permit the workmen to receive from the factory owner
their wages and a share in the fourth or the fifth part of the profits,
according to the capacity of the factory; or in some other way the body of
workmen and the manufacturers should share equitably the profits and
advantages. Indeed, the capital and management come from the owner of the factory,
and the work and labor, from the body of the workmen. Either the workmen should
receive wages which assure them an adequate support and, when they cease work,
becoming feeble or helpless, they should have sufficient benefits from the
income of the industry; or the wages should be high enough to satisfy the
workmen with the amount they receive so that they may themselves be able to put
a little aside for days of want and helplessness.
"...It
is, then, clear and evident that the repartition of excessive fortunes among a
small number of individuals, while the masses are in need, is an iniquity and
an injustice. In the same way, absolute equality would be an obstacle to life,
to welfare, to order and to the peace of humanity. In such a question
moderation is preferable. It lies in the capitalists' being moderate in the
acquisition of their profits, and in their having a consideration for the
welfare of the poor and needy---that is to say, that the workmen and artisans
receive a fixed and established daily wage---and have a share in the general
profits of the factory.
"It
would be well, with regard to the common rights of manufacturers, workmen and
artisans, that laws be established, giving moderate profits to manufacturers,
and to workmen the necessary means of existence and security for the future.
Thus when they become feeble and cease working, get old and helpless, or leave
behind children under age, they and their children will not be annihilated by
excess of poverty. And it is from the income of the factory itself, to which
they have a right, that they will derive a share, however small, toward their
livelihood.
"In
the same way, the workmen should no longer make excessive claims and revolt,
not demand beyond their rights; they should be obedient and submissive and not
ask for exorbitant wages. But the mutual and reasonable rights of both
associated parties will be legally fixed and established according to custom by
just and impartial laws. In case one of the two parties should transgress, the
court of justice should condemn the transgressor, and the executive branch
should enforce the verdict; thus order will be reestablished, and the
difficulties, settled. The interference of courts of justice and of the
government in difficulties pending between manufacturers and workmen is legal,
for the reason that current affairs between workmen and manufacturers cannot be
compared with ordinary affairs between private persons, which do not concern
the public, and with which the government should not occupy itself. In reality,
although they appear to be private matters, these difficulties between the two
parties introduce a detriment to the public; for commerce, industry,
agriculture and the general affairs of the country are all intimately linked
together if one of these suffers an abuse, the detriment affects the mass. Thus
the difficulties between workmen and manufacturers become a cause of general
detriment.
"The
court of justice and the government have, therefore, the right of interference.
When a difficulty occurs between two individuals with reference to private
rights, it is necessary for a third to settle the question. This is the part of
the government. Then the problem of strikes---which cause troubles in the
country and are often connected with the excessive vexations of the workmen, as
well as the rapacity of manufacturers---how could it remain neglected?
"Good
God! Is it possible that, seeing one of his fellow-creatures starving,
destitute of everything, a man can rest and live comfortably in his luxurious mansion?
He who meets another in the greatest misery, can he enjoy his fortune? This is
why, in the Religion if God, it is prescribed and established that wealthy men
each year give over a certain percentage of their fortune for the maintenance
of the poor and unfortunate. That is the foundation of the Religion of God and
is binding upon all.
"And
as man in this way is not forced nor obliged by the government, but is by the
natural tendency of his good heart voluntarily and radiantly showing
benevolence toward the poor, such a deed is much praised approved and
pleasing.
"Such
is the meaning of the good works in the Divine Books and Tablets."
(‘Abdu’l-Bahá: Some Answered Questions, pp. 273-277)
20.
"Most of the people are found to be in need of this matter; for if no
interest be allowed, affairs (business) will be trammeled and obstructed...A
person is rarely found who would lend money to anyone upon the principle of
'Qard-i-hasan' (literally 'good loan,' i.e. money advanced without interest and
repaid at the pleasure of the borrower). Consequently, out of favor to the
servants, We have appointed 'profit on money' to be current, among other
business transactions which are in force among people. That is...it is allowable,
lawful, and pure to charge interest on money...but this matter must be
conducted with moderation and justice. The Pen of Glory has withheld itself
from laying down its limits, as a Wisdom from His Presence and as a convenience
for His servants. We exhort the friends of God to act with fairness and
justice, and in such a way that the mercy of His loved ones, and their
compassion, may be manifested toward each other. . .
"The
execution of these matters has been placed in charge of the men of the House of
Justice, in order that they may act in accordance with the exigencies of the
time and with wisdom."
(Bahá’u’lláh: Bahá’u’lláh
and the New Era, p. 144)
21. "Between 1860 and 1865
you did a wonderful thing; abolished chattel slavery; but today you must do a
much more wonderful thing: you must abolish industrial slavery...
"The solution of
economic questions will not be brought about by array of capital against labor,
and labor against capital, in strife and conflict, but by the voluntary
attitude of goodwill on both sides. Then a real and lasting justness of
conditions will be secured. . .
"Among
the Bahá’ís there are no extortionate, mercenary and unjust practices, no
rebellious demands, no revolutionary uprisings against existing governments. .
.
"It
will not be possible in the future for men to amass great fortunes by the
labors of others. The rich will willingly divide. They will come to this
gradually, naturally by their own volition. It will never be accomplished by
war and bloodshed."
(‘Abdu’l-Bahá: Bahá’u’lláh
and the New Era, pp. 144-145)
22.
"Wealth is praiseworthy in the highest degree, if it is acquired by an
individual's efforts and the grace of God, in commerce, agriculture, arts and
industry, and if it be expended for philanthropic purposes. Above all, if a
judicious and resourceful individual should initiate measures which would
universally enrich the masses of the people, there could be no undertaking
greater than this, and it would rank in the sight of God as the supreme
achievement, for such a benefactor would supply the needs and ensure the
comfort and well-being of a great multitude. Wealth is most commendable,
provided the entire population is wealthy. If, however, a few have inordinate
riches while the rest are impoverished, and no fruit or benefit accrues from
that wealth, then it is only a liability to its possessor. If, on the other
hand it is expended for the promotion of knowledge, the founding of elementary
and other schools the encouragement of art and industry, the training of
orphans and the poor---in brief, if it is dedicated to the welfare of
society---its possessor will stand out before God and man as the most excellent
of all who live on earth and will be accounted as one of the people of
paradise."
(‘Abdu’l-Bahá: The Secret of Divine Civilization, pp.24-25)
23. "The enormous energy dissipated and wasted on war,
whether economic or political, will be consecrated to such ends as will extend
the range of human inventions and technical development, to the increase of the
productivity of mankind, to the extermination of disease, to the extension of
scientific research to the raising of the standard of physical health, to the
sharpening and refinement of the human brain, to the exploitation of the unused
and unsuspected resources of the planet, to the prolongation of human life, and
to the furtherance of any other agency that can stimulate the intellectual, the
moral, and spiritual life of the entire human race.
"A
world federal system, ruling the whole earth and exercising unchallengeable
authority over its unimaginably vast resources, blending and embodying the
ideals of both the East and the West, liberated from the curse of war and its
miseries, and bent on the exploitation of all the available sources of energy
on the surface of the earth, a system in which Force is made the servant of
Justice, whose life is sustained by its universal recognition of one God and by
its allegiance to one common Revelation---such is the goal towards which
humanity, impelled by the unifying forces of life, is moving."
(Shoghi Effendi: The World Order of Bahá’u’lláh, p. 204)
24. "O ye the beloved of the one true God! Pass beyond the
narrow retreats of your evil and corrupt desires, and advance into the vast
immensity of the realm of God, and abide ye in the meads of sanctity and of
detachment, that the fragrance of your deeds may lead the whole of mankind to
the ocean of God's unfading glory. Forbear ye from concerning yourselves with
the affairs of this world and all that pertaineth unto it, or from meddling
with the activities of those who are its outward leaders."
(Bahá’u’lláh: Gleanings from
the Writings of Bahá’u’lláh, CXV, p. 241)
25. "In every country where any of this people reside, they
must behave towards the government of that country with loyalty, honesty and
truthfulness. This is that which hath been revealed at the behest of Him Who is
the Ordainer, the Ancient of Days."
(Bahá’u’lláh: Tablets of
Bahá’u’lláh, pp. 22-23)
26. "Verily, ‘Abdu’l-Bahá inhaleth the fragrance of the love
of God from every meeting-place where the Word of God is uttered and proofs and
arguments set forth that shed their rays across the world, and where they
recount the tribulations of ‘Abdu’l-Bahá at the evil hands of those who have
violated the Covenant of God.
"O
handmaid of the Lord! Speak thou no word of politics; thy task concernth the
life of the soul for this verily leadeth to man's joy in the world of G6d.
Except to speak well of them make thou no mention of the earth's kings, and the
worldly governments thereof. Rather confine thine utterance to spreading the
blissful tidings of the Kingdom of God, and demonstrating the influence of the
Word of God, and the holiness of the Cause of God. Tell thou of abiding joy and
spiritual delights, and godlike qualities, and of how the Sun of Truth hath
risen above the earth's horizons: tell of the blowing of the spirit of life
into the body of the world."
(‘Abdu’l-Bahá: Selections
from the Writings of ‘Abdu’l-Bahá, pp. 92-93)
27. " . . .the attitude of the Bahá’ís must be two-fold,
complete obedience to the government of the country they reside in, and no
interference whatsoever in political matters or questions. What the Master's
statement really means is obedience to a duly constituted government, whatever
the government may be in form. We are not the ones, as individual Bahá’ís, to
judge our government as just or unjust---for each believer would be sure to
hold a different view-point, and within our own Bahá’í fold a hotbed of
dissension would spring up and destroy our unity. We must build up our Bahá’í
system, and leave the faulty systems of the world to go their way. We cannot
change them through becoming involved in them; on the contrary, they will
destroy us."
(Letter written by Shoghi Effendi, 713/48 to NTC for Central
America, Unrestrained as the Wind, p.
153)
28. "The cardinal principle which we must follow...is
obedience to the Government prevailing in any land in which we reside . . .
"We
see, therefore, that we must do two things shun politics like the plague, and
be obedient to the Government in power in the place where we reside...We must
obey in all cases except where a spiritual principle is involved, such as
denying our Faith. For these spiritual principles we must be willing to die.
What we Bahá’ís must face is the fact that society is disintegrating so rapidly
that the moral issues which were clear a half a century ago are now hopelessly
confused and what is more, thoroughly mixed up with battling political
interests. That is why the Bahá’ís must turn all their forces into the channel
of building up the Bahá’í Cause and its administration. They can neither change
nor help the world in any other way at present. If they become involved in the
issues the Government's of the world are struggling over, they will be lost.
But if they build up the Bahá’í pattern they can offer it as a remedy when all
else has failed."
(From a letter written on behalf of Shoghi Effendi to an
individual believer: Lights of Guidance,
pp. 331-332)
29 “We should every one of us remain aloof, in heart and in mind,
in words and in deeds, from the political affairs and disputes of the Nations
and of Governments. We should keep ourselves away from such thoughts. We should
have no political connection with any of the parties and should join no faction
of these different and warring sects.
"Absolute impartiality in the matter of
political parties should be shown by words and by deeds, and the love of the
whole of humanity, whether a Government or a nation, which is the basic
teaching of Bahá’u’lláh, should also be shown by words and by deeds. . ."
(Shoghi Effendi: Unrestrained as the Wind, pp. 154-155)
2.2.
Non-Participation in Partisan Politics, not Indifference
30. "Bahá’ís are often accused of holding aloof from the
'real problems' of their fellow-men. But when we hear this accusation let us
not forget that those who make it are usually idealistic materialists to whom
material good is the only 'real' good, whereas we know that the working of the
material world is merely a reflection of spiritual conditions and until the spiritual
conditions can be changed there can be no lasting change for the better in
material affairs.
"We
should also remember that most people have no clear concept of the sort of
world they wish to build, nor how to go about building it. Even those who are
concerned to improve conditions are therefore reduced to combating every
apparent evil that takes their attention. Willingness to fight against evils,
whether in the form of conditions or embodied in evil men, has thus become for
most people the touch-stone by which they can judge a person's moral worth.
Bahá’ís, on the other hand, know the goal they are working towards and know
what they must do, step by step, to attain it. Their whole energy is directed
towards the building of the good, a good which has such a positive strength
that in the face of it the multitude of evils which are in essence
negative---will fade away and be no more. To enter the quixotic tournament of
demolishing one by one the evils in the world is, to a Bahá’í, a vain waste of
time and effort. His whole life is directed towards proclaiming the Message of
Bahá’u’lláh reviving the spiritual life of his fellowmen, uniting them in a
divinely-created World Order, and then, as that Order grows in strength and
influence, he will see the power of the Message transforming the whole of human
society and progressively solving the problems and removing the injustices
which have so long bedeviled the world."
(From a letter written on behalf of the Universal House of Justice
to an individual believer, 7/7/76: Lights
of Guidance, p. 333)
31. "You ask if the silence on the part of Bahá’ís will not
allow chaos and human humiliation to be a permanent feature on earth, and state
that shunning of politics by the Bahá’ís can but weaken the freedom fighters of
the world. When viewing the conditions of our society we see a world beset by
ills and groaning under the burden of suffering. This suffering, Bahá’u’lláh
has Himself testified, is because the 'body' of the world, 'though created
whole and perfect has been afflicted, through diverse causes, with grave ills
and maladies,' and 'its sickness waxed more severe, as it fell under treatment
of unskilled physicians who have spurred on the steed of their worldly desires
and have erred grievously.' Bahá’u’lláh's statement in this passage concludes
with the assertion that the 'sovereign remedy' lies in turning and submitting
to the 'skilled,' the 'all powerful' and 'inspired Physician. This verily is
the truth and all else naught but error.'
"…..it
becomes clear that the Hand of providence is at work, and is engaged, in
fulfilling God's purpose for mankind in this Age. 'God's purpose' Shoghi
Effendi assures us, 'is none other than to usher in, in ways He alone can bring
about, and the full significance of which He alone can fathom, the Great, the
Golden Age of a long-divided, a long afflicted humanity. Its present state,
indeed even its immediate future, is dark, distressingly dark. Its distant
future, however, is radiant, gloriously radiant---so radiant that no eye can
visualize it.
'Against
the background of these afflictive disturbances---the turmoil and tribulations
of a travailing age---we may well ponder the portentous prophecies uttered
well-nigh fourscore years ago, by the Author of our Faith, as well as the dire
predictions made by Him Who is the unerring Interpreter of His teachings, all
foreshadowing a universal commotion, of a scope and intensity unparalleled in
the annals of mankind.' (Shoghi Effendi: Ridvan, 1957)
'The
working out of God's Major Plan proceeds mysteriously in ways directed by Him
alone, but the Minor Plan that He has given us to execute, as our part in His
grand design for the redemption of mankind, is clearly delineated. It is to
this work that we must devote all our energies, for there is no one else to do
it." (Extracted from a letter of The Universal House of Justice)
(From letter written on behalf of The Universal House of Justice
to an individual believer, 7/7/76: Lights
of Guidance, p. 332)
32. "It should be made unmistakably clear that such an
attitude [of non- participation in politics] implies neither the slightest
indifference to the cause and interests of their own country, nor involves any
subordination on their part to the authority of recognized and established governments.
Nor does it constitute a repudiation of their sacred obligation to promote, in
the most effective manner, the best interests of their government and people.
It indicates the desire cherished by every true and loyal follower of
Bahá’u’lláh to serve, in an unselfish, unostentatious and patriotic fashion,
the highest interests of the country to which he belongs, and in a way that
would entail no departure from the high standards of integrity and truthfulness
associated with the teachings of his Faith."
(Letter from Shoghi Effendi to the Bahá’ís of the United States
and Canada, 3/21/32: The World Order of Bahá’u’lláh, p. 65)
33. "He feels that, although your desire to partake actively
of the dangers and miseries afflicting so many millions of people today, is
natural, and a noble impulse, there can be no comparison between the value of
Bahá’í work and any other form of service to humanity.
"If
the Bahá’ís could evaluate their work properly they would see that whereas
other forms of relief work are superficial in character, alleviating the
sufferings and ills of men for a short time at best, the work they are doing is
to lay the foundation of a new spiritual Order in the world founded on the Word
of God, operating according to the laws He has laid down for this age. No one
else can do this work except those who have fully realized the meaning of the
Message of Bahá’u’lláh, whereas almost any courageous, sincere person can
engage in relief work, etc.
"The
believers are building a refuge for mankind. This is their supreme sacred task
and they should devote every moment they can to this task."
(Letter written on behalf of Shoghi Effendi to an individual
believer: Principles of Bahá’í Administration, p. 24)
34 "We cherish the hope that through the earnest endeavors of
such as are the exponents of the power of God---exalted be His glory---the
weapons of war throughout the world may be converted into instruments of
reconstruction and that strife and conflict may be removed from the midst of men."
(Bahá’u’lláh: Tablets of
Bahá’u’lláh, p. 23)
35. "The time must come when the imperative necessity for the
holding of a vast, an all-embracing assemblage of men will be universally
realized. The rulers and kings of the earth must needs attend it, and,
participating in its deliberations, must consider such ways and means as will
lay the foundations of the world's Great Peace amongst men. Such a peace
demandeth that the Great Powers should resolve, for the sake of the tranquility
of the peoples of the earth, to be fully reconciled among themselves. Should
any king take up arms against another, all should unitedly arise and prevent
him. If this be done the nations of the world will no longer require any
armaments, except for the purpose of preserving the security of their realms
and of maintaining internal order within their territories. This will ensure
the peace and composure of every people, government and nation. We fain would
hope that the kings and rulers of the earth, the mirrors of the gracious and
almighty name of God, may attain unto this station, and shield mankind from the
onslaught of tyranny. . ."
(Bahá’u’lláh: The Proclamation of Bahá’u’lláh, p. 115)
36. "Once...the governments of the world. . . [have] entered
into a covenant of eternal friendship [they] will have no need of keeping large
standing armies and navies. A few battalions to preserve internal order, and an
International Police to keep the highways of the seas clear, are all that will
be necessary. Then these huge sums will be diverted to other more useful
channels, pauperism will disappear, knowledge will increase, the victories of
Peace will be sung by poets and bards, knowledge will improve the conditions
and mankind will be rocked in the cradle of felicity and bliss. Then, whether a
government is constitutional or republican, hereditary monarchy or democratic,
the rulers will devote their time to prosperity of their nations, the
legislation of just and sane laws and the fostering of closer and more amicable
relations with their neighbors---thus will the world of humanity become a
mirror reflecting the virtues and attributes of the Kingdom of God. . .
"By
a general agreement all the governments of the world must disarm
simultaneously...It will not do if one lays down the arms and the other refuses
to do so. The nations of the world must concur with each other concerning this
supremely important subject, thus they may abandon together the deadly weapons
of human slaughter. As long as one nation increases her military and naval budget,
another nation will be forced into this crazed competition through her natural
and supposed interests...
"Now
the question of disarmament must be put into practice by all the nations and
not only by one or two. Consequently the advocates of Peace must strive day and
night, so that the individuals of every country may become peace loving, public
opinion may gain a strong and permanent footing, and day by day the army of
International Peace be increased, complete disarmament be realized and the Flag
of Universal Conciliation be waving on the summit of the mountains of the
earth...
"The
ideals of Peace must be nurtured and spread among the inhabitants of the world;
they must be instructed in the school of Peace and the evils of war. First: The
financiers and bankers must desist from lending money to any government
contemplating to wage an unjust war upon an innocent nation. Second: The
presidents and managers of the railroads and steamship companies must refrain
from transporting war ammunition, infernal engines, guns, and cannons and
powder from one country into another. Third: The soldiers must petition,
through their representatives, the Ministers of War, the politicians, the
Congressmen and the generals to put forth in a clear, intelligible language the
reasons and the causes which have brought them to the brink of such a national
calamity. The soldiers must demand this as one of their prerogatives. . .
"In
short, every means that produces war must be checked and the causes that
prevent the occurrence of war be advanced---so that physical conflict may
become an impossibility. On the other hand, every country must be properly
delimited, its exact frontiers marked, its national integrity secured, its
permanent independence protected, and its vital interests honored by the family
of nations. These services ought to be rendered by an impartial, international
Commission. In this manner all causes of friction and differences will be
removed. And in the case there should arise some disputes between them, they
could arbitrate before the Parliament of Man, the representatives of which
should be chosen from among the wisest and most judicious men of all the
nations of the world."
(‘Abdu’l-Bahá: Peace: More than an End to War, pp. 177-178)
37.
"As to the question of disarmament, all nations must disarm at the same
time. It will not do at all, and it is not proposed, that some nations shall
lay down their arms while others, their neighbors, remain armed. The peace of
the world must be brought about by international agreement. All nations must
agree to disarm simultaneously. . .NO nation can follow a peace policy while
its neighbor remains warlike. . . There is no justice in that. Nobody would
dream of suggesting that the peace of the world could be brought about by any
such line of action. It is to be brought about by a general and comprehensive
international agreement, and in no other way...
"Simultaneous
action," he [‘Abdu’l-Bahá] went on, "is necessary in any scheme of
disarmament. All the governments of the world must transform their battleships
and warcraft into merchant vessels. But no one nation can by itself start in
upon such a policy and it would be folly should one power attempt to do so. . .
it would simply invite destruction". . . .
"Are
there any signs that the permanent peace of the world will be established in
anything like a reasonable period?" ‘Abdu’l-Bahá was asked.
"It will be
established in this century," he answered. "It will be universal in
the twentieth century. All nations will be forced into it."
"Economic
pressure will tell?"
"Yes:
the nations will be forced to come to peace and to agree to the abolition of
war. The awful burdens of taxation for war purposes will get beyond human
endurance...
"No,"
said ‘Abdu’l-Bahá in conclusion, "I repeat, no nation can disarm under
these circumstances. Disarmament is surely coming, but it must come, and it
will come, by the universal consent of the civilized nations of the earth. By
international agreement the will lay down their arms and the great era of peace
will be ushered in.
"In
this and no other way can peace be established upon the earth."
(‘Abdu’l-Bahá: Abdu’l-Baha in Canada, pp. 50-51 or Peace:
More than an End to War, pp. 177-178)
[1]
This quotation may apply in parts to the National Assembly’s functions.
(Compiler)
[2]
The Báb is here designated by His title Hadrat-i-A’la, His Supreme Highness;
but for the convenience of the reader we shall continue to designate Him by the
name under which He is known throughout Europe-i.e., the Báb.
[3]
Doctors of the religion of Islám.
[4]
Jamal-i-Mubarak, the Blessed Beauty, the title which is here given to Bahá’u’lláh.
He is also called Jamil-i-Qidam, the Preexistent, or Ancient Beauty. But we
shall designate Him as Bahá’u’lláh, the title by which He is known in the West.
[5]
Exiled first to Baghdad, then to Constantinople, then to Adrianop]e, He was
imprisoned in 'Akka (Acre), "the Greatest Prison," in 1868.
[6]
The penetrating judgment of Bahá’u’lláh upon this occasion overcame the
malignity of His enemies, who, it was certain, would never agree in choosing
what miracle to ask for.
[7]
‘lraq; as opposed to that district of lran known then as 'Iraq-i-A'zam and now
called Arak.
[8]
Adrianople
[9]
Napoleon III.
[10]
One of Bahá’u’lláh's works written after His declaration
[11]
Son of a French Consul in Syria with whom Bahá’u’lláh had friendly relations.
[12]
Name given to the epistles of Bahá’u’lláh.
[13]
Vali.
[14]
In giving such importance to this example of the good sense of Bahá’u’lláh, ‘Abdu'l-Baha
means to emphasize the uselessness of miracles as a proof of the truth of the
Manifestations of God.
[15] A cry used as a declaration of faith by the Bahá’ís,
literally, "Oh Thou the Glory of Glories!"
[16] Cf. Exod. 20:4-5; Deut. 5:8-9.