First published in 1923, Bahá’u’lláh and the New Era offers readers a thorough introduction to the Bahá’í Faith written by one of its early adherents. Through studious investigation of the young religion, aided by a close relationship with ‘Abdu’l-Bahá — the son and successor of Bahá’u’lláh, its Prophet and Founder — Dr. John E. Esslemont gained rare insight into the history and teachings of a religion still in its infant stages.
Since its first publication, Dr. Esslemont’s book, now translated into sixty-seven different languages, remains one of the most enduring and widely used introductory books on the Bahá’í Faith. It is our hope that in making this edition widely available to the general public, the book will continue to provide readers with a comprehensive and inspiring overview of the newest of the world’s independent religions.
The National Spiritual Assembly of
the Bahá’ís of the United States
October 2006
With the publication of “Bahá’u’lláh and the New Era” more than ten years ago, the Bahá’í Faith was given its first well-conceived, thorough exposition by a student of the teachings. Recognizing its value as the most satisfactory introduction to the Cause, Bahá’ís in both East and West have found Dr. Esslemont’s book so helpful that it has been translated into some thirty different languages.
As Dr. Esslemont himself recognized, the Faith entered a new phase of its history after the ascension of ‘Abdu’l-Bahá. The result is that the author’s views, some of them written prior to 1921, no longer, on certain aspects of the subject, correspond to the evolutionary character of the Faith. His treatment of events and social conditions then existing, moreover, no longer appears fully relevant. Unavoidably, a few errors of fact had entered his text, while his explanation of the stations of the Báb and of ‘Abdu’l-Bahá have been replaced in the minds of Bahá’ís by the authoritative interpretations since made by the first Guardian of the Faith, Shoghi Effendi.
The present edition therefore represents a revision made by the American National Spiritual Assembly, acting under the advice and approval of Shoghi Effendi.
These revisions in no respect alter the original plan of Dr. Esslemont’s book, nor affect the major portion of his text. Their purpose has been to amplify the author’s discussion in a few passages by the addition of material representing the fuller knowledge available since his lamented death, and newer translations of his quotations from Bahá’í Sacred Writings.
Bahá’í Publishing Committee
January 1937
With this edition the American Bahá’í Publishing Committee takes over copyright and other interests in “Bahá’u’lláh and the New Era” from Messrs. George Allen & Unwin Ltd., of London, England, through whom the late Dr. J. E. Esslemont published his famous book more than twenty years ago. Under arrangement with the British publishers, the Committee has since 1928 brought out eleven printings, in addition to the first American edition imported by Brentano’s of New York.
This edition does not displace the text as it has appeared since major revision was made in the book under the direction of the Guardian of the Faith in 1937, as the time has not come for anything like a thorough recasting of the book to make its references to world conditions completely contemporaneous. Dr. Esslemont’s work endures as a trustworthy introduction to the history and teachings of the Bahá’í Faith. Its translation into some thirty different languages attests its appeal to students in the East as well as the West.
It should be added that any further revision of the text in the future is subject to approval by Shoghi Effendi. The Committee has no authority to pass upon revisions which may be desired by Bahá’ís of other countries for their particular need.
Bahá’í Publishing Committee
December 1950
Since 1937 no revision has been made to the text of Dr. Esslemont’s book, although in 1950 some minor corrections were introduced. On the other hand, the diffusion and development of the Bahá’í Faith since that time have been tremendous, and there has been added to Bahá’í bibliography a rich legacy of incomparable expositions, translations and historical accounts from the pen of Shoghi Effendi, Guardian of the Faith and the appointed interpreter of its Sacred Writings.
It has therefore been deemed necessary to bring the book up to date in order to maintain its usefulness for modern readers. This has been done with a minimum of alteration to the text, and chiefly by the use of footnotes and of an epilogue giving the current statistics and new developments in the organic unfoldment of the Bahá’í Faith.
Dr. Esslemont’s book continues to be one of the most widely used introductory books on the Bahá’í Faith, as evidenced by the fact that since 1937 the number of its translations has increased from thirty to fifty-eight.
Bahá’í Publishing Trust
In preparing this edition of Bahá’u’lláh and the New Era, some minor changes have been made in order to provide readers with the most up-to-date information and resources available. Newer authorized translations of extracts from the Bahá’í writings have been substituted where available, minor corrections have been made to the text and footnotes for clarity and consistency, and a bibliography has been added. All revisions have been made with the approval of the Universal House of Justice — the international governing body of the Bahá’í Faith — and great care has been taken to ensure that none of the revisions made in any way alter the original intent of the author.
Bahá’í Publishing
In December 1914, through a conversation with friends who had met ‘Abdu’l-Bahá, and the loan of a few pamphlets, I first became acquainted with the Bahá’í teachings. I was at once struck by their comprehensiveness, power and beauty. They impressed me as meeting the great needs of the modern world more fully and satisfactorily than any other presentation of religion which I had come across — an impression which subsequent study has only served to deepen and confirm.
In seeking for fuller knowledge about the movement I found considerable difficulty in obtaining the literature I wanted, and soon conceived the idea of putting together the gist of what I learned in the form of a book, so that it might be more easily available for others. When communication with Palestine was reopened after the war, I wrote to ‘Abdu’l-Bahá and enclosed a copy of the first nine chapters of the book, which was then almost complete in rough draft. I received a very kind and encouraging reply, and a cordial invitation to visit Him in Haifa and bring the whole of my manuscript with me. The invitation was gladly accepted, and I had the great privilege of spending two and a half months as the guest of ‘Abdu’l-Bahá during the winter of 1919–1920. During this visit ‘Abdu’l-Bahá discussed the book with me on various occasions. He gave several valuable suggestions for its improvement and proposed that, when I had revised the manuscript, He would have the whole of it translated into Persian so that He could read it through and amend or correct it where necessary. The revisal and translation were carried out as suggested, and ‘Abdu’l-Bahá found time, amid His busy life, to correct some three and a half chapters (Chapters 1, 2, 5 and part of 3) before He passed away. It is a matter of profound regret to me that ‘Abdu’l-Bahá was not able to complete the correction of the manuscript, as the value of the book would thereby have been greatly enhanced. The whole of the manuscript has been carefully revised, however, by a committee of the National Bahá’í Assembly of England, and its publication approved by that Assembly.
I am greatly indebted to Miss E. J. Rosenberg, Mrs. Claudia S. Coles, Mírzá Lutfu’lláh S. Hakím, Messrs. Roy Wilhelm and Mountfort Mills and many other kind friends for valuable help in the preparation of the work.
As regards the transliteration of Arabic and Persian names and words, the system adopted in this book is that recently recommended by Shoghi Effendi for use throughout the Bahá’í World.
J. E. ESSLEMONT
Fairford, Cults,
By Aberdeen
T
he
Promised
One
of
all
the
peoples
of
the
world
hath
appeared.
All
peoples
and
communities
have
been
expecting
a
Revelation,
and
He,
Bahá’u’lláh,
is
the
foremost
teacher
and
educator
of
all
mankind.
–‘Abdu’l-Bahá
If we study the story of the “ascent of man” as recorded in the pages of history, it becomes evident that the leading factor in human progress is the advent, from time to time, of men who pass beyond the accepted ideas of their day and become the discoverers and revealers of truths hitherto unknown among mankind. The inventor, the pioneer, the genius, the Prophet — these are the men on whom the transformation of the world primarily depends. As Carlyle says:—
The plain truth, very plain, we think is, that … one man that has a higher Wisdom, a hitherto unknown spiritual Truth in him, is stronger, not than ten men that have it not, or than ten thousand, but than all men that have it not; and stands among them with a quite ethereal, angelic power, as with a sword out of Heaven’s own armory, sky-tempered, which no buckler, and no tower of brass, will finally withstand.
— Signs of the Times.
In the history of science, of art, of music, we see abundant illustrations of this truth, but in no domain is the supreme importance of the great man and his message more clearly evident than in that of religion. All down the ages, whenever the spiritual life of men has become degenerate and their morals corrupt, that most wonderful and mysterious of men, the Prophet, makes His appearance. Alone against the world, without a single human being capable of teaching, of guiding, of fully understanding Him, or of sharing His responsibility, He arises, like a seer among blind men, to proclaim His gospel of righteousness and truth.
Amongst the Prophets some stand out with special preeminence. Every few centuries a great Divine Revealer — a Krishna, a Zoroaster, a Moses, a Jesus, a Muhammad — appears in the East, like a spiritual Sun, to illumine the darkened minds of men and awaken their dormant souls. Whatever our views as to the relative greatness of these religion-founders we must admit that They have been the most potent factors in the education of mankind. With one accord these Prophets declare that the words They utter are not from Themselves, but are a Revelation through Them, a Divine message of which They are the bearers. Their recorded utterances abound, too, in hints and promises of a great world teacher Who will appear “in the fullness of time” to carry on Their work and bring it to fruition, One Who will establish a reign of peace and justice upon earth, and bring into one family all races, religions, nations, and tribes, that “there may be one fold and one shepherd” and that all may know and love God “from the least even unto the greatest.”
Surely the advent of this “Educator of Mankind,” in the latter days, when He appears, must be the greatest event in human history. And the Bahá’í Movement is proclaiming to the world the glad tidings that this Educator has in fact appeared, that His Revelation has been delivered and recorded and may be studied by every earnest seeker, that the “Day of the Lord” has already dawned and the “Sun of Righteousness” arisen. As yet only a few on the mountaintops have caught sight of the Glorious Orb, but already its rays are illumining heaven and earth, and erelong it will rise above the mountains and shine with full strength on the plains and valleys too, giving life and guidance to all.
That the world, during the nineteenth and the early part of the twentieth centures, has been passing through the death pangs of an old era and the birth pangs of a new, is evident to all. The old principles of materialism and self-interest, the old sectarian and patriotic prejudices and animosities, are perishing, discredited, amidst the ruins they have wrought, and in all lands we see signs of a new spirit of faith, of brotherhood, of internationalism, that is bursting the old bonds and overrunning the old boundaries. Revolutionary changes of unprecedented magnitude have been occurring in every department of human life. The old era is not yet dead. It is engaged in a life and death struggle with the new. Evils there are in plenty, gigantic and formidable, but they are being exposed, investigated, challenged and attacked with new vigor and hope. Clouds there are in plenty, vast and threatening, but the light is breaking through, and is illumining the path of progress and revealing the obstacles and pitfalls that obstruct the onward way.
In the eighteenth century it was different. Then the spiritual and moral gloom that enshrouded the world was relieved by hardly a ray of light. It was like the darkest hour before the dawn, when the few lamps and candles that remain alight do little more than make the darkness visible. Carlyle in his Frederick the Great writes of the eighteenth century thus:—
A century which has no history and can have little or none. A century so opulent in accumulated falsities … as never century before was! Which had no longer the consciousness of being false, so false had it grown; and was so steeped in falsity, and impregnated with it to the very bone, that — in fact the measure of the things was full, and a French Revolution had to end it.… A very fit termination, as I thankfully feel, for such a century.… For there was need once more of a Divine Revelation to the torpid, frivolous children of men, if they were not to sink altogether into the ape condition.
— Frederick the Great, Book I, Chap. 1.
Compared with the eighteenth century the present time is as the dawn after darkness, or as the spring after winter. The world is stirring with new life, thrilling with new ideals and hopes. Things that but a few years ago seemed impossible dreams are now accomplished facts. Others that seemed centuries ahead of us have already become matters of “practical politics.” We fly in the air and make voyages under the sea. We send messages around the world with the speed of lightning. Within a few decades we have seen miracles too numerous to mention.
What is the cause of this sudden awakening throughout the world? Bahá’ís believe that it is due to a great outpouring of the Holy Spirit through the Prophet Bahá’u’lláh, Who was born in Persia in 1817 and passed away in the Holy Land in 1892.
Bahá’u’lláh taught that the Prophet, or “Manifestation of God,” is the Light-bringer of the spiritual world, as the sun is the light-bringer of the natural world. Just as the material sun shines over the earth and causes the growth and development of material organisms, so also, through the Divine Manifestation, the Sun of Truth shines upon the world of heart and soul, and educates the thoughts, morals and characters of men. And just as the rays of the natural sun have an influence which penetrates into the darkest and shadiest corners of the world, giving warmth and life even to creatures that have never seen the sun itself, so also, the outpouring of the Holy Spirit through the Manifestation of God influences the lives of all, and inspires receptive minds even in places and among peoples where the name of the Prophet is quite unknown. The advent of the Manifestation is like the coming of the Spring. It is a day of Resurrection in which the spiritually dead are raised to new life, in which the Reality of the Divine Religions is renewed and reestablished, in which appear “new heavens and a new earth.”
But, in the world of nature, the Spring brings about not only the growth and awakening of new life but also the destruction and removal of the old and effete; for the same sun, that makes the flowers to spring and the trees to bud, causes also the decay and disintegration of what is dead and useless; it loosens the ice and melts the snow of winter, and sets free the flood and the storm that cleanse and purify the earth. So it is also in the spiritual world. The spiritual sunshine causes similar commotion and change. Thus the Day of Resurrection is also the Day of Judgment, in which corruptions and imitations of the truth and outworn ideas and customs are discarded and destroyed, in which the ice and snow of prejudice and superstition, which accumulated during the season of winter, are melted and transformed, and energies long frozen and pent up are released to flood and renovate the world.
Bahá’u’lláh declared, plainly and repeatedly, that He was the long-expected educator and teacher of all peoples, the channel of a wondrous Grace that would transcend all previous outpourings, in which all previous forms of religion would become merged, as rivers merge in the ocean. He laid a foundation which affords a firm basis for Unity throughout the whole world and the inauguration of that glorious age of peace on earth, goodwill among men, of which prophets have told and poets sung.
Search after truth, the oneness of mankind, unity of religions, of races, of nations, of East and West, the reconciliation of religion and science, the eradication of prejudices and superstitions, the equality of men and women, the establishment of justice and righteousness, the setting up of a supreme international tribunal, the unification of languages, the compulsory diffusion of knowledge — these, and many other teachings like these, were revealed by the pen of Bahá’u’lláh during the latter half of the nineteenth century, in innumerable books and epistles several of which were addressed to the Kings and Rulers of the world.
His message, unique in its comprehensiveness and scope, is wonderfully in accord with the signs and needs of the times. Never were the new problems confronting men so gigantic and complex as now. Never were the proposed solutions so numerous and conflicting. Never was the need of a great world teacher so urgent or so widely felt. Never, perhaps, was the expectancy of such a teacher so confident or so general.
‘Abdu’l-Bahá writes:—
When
Christ
appeared,
twenty
centuries
ago,
although
the
Jews
were
eagerly
awaiting
His
Coming,
and
prayed
every
day,
with
tears,
saying:
“O
God,
hasten
the
Revelation
of
the
Messiah,”
yet
when
the
Sun
of
Truth
dawned,
they
denied
Him
and
rose
against
Him
with
the
greatest
enmity,
and
eventually
crucified
that
divine
Spirit,
the
Word
of
God,
and
named
Him
Beelzebub,
the
evil
one,
as
is
recorded
in
the
Gospel.
The
reason
for
this
was
that
they
said:
“The
Revelation
of
Christ,
according
to
the
clear
text
of
the
Torah,
will
be
attested
by
certain
signs,
and
so
long
as
these
signs
have
not
appeared,
whoso
layeth
claim
to
be
a
Messiah
is
an
impostor.
Among
these
signs
is
this,
that
the
Messiah
should
come
from
an
unknown
place,
yet
we
all
know
this
man’s
house
in
Nazareth,
and
can
any
good
thing
come
out
of
Nazareth?
The
second
sign
is
that
He
shall
rule
with
a
rod
of
iron,
that
is,
He
must
act
with
the
sword,
but
this
Messiah
has
not
even
a
wooden
staff.
Another
of
the
conditions
and
signs
is
this:
He
must
sit
upon
the
throne
of
David
and
establish
David’s
sovereignty.
Now,
far
from
being
enthroned,
this
man
has
not
even
a
mat
to
sit
on.
Another
of
the
conditions
is
this:
the
promulgation
of
all
the
laws
of
the
Torah;
yet
this
man
has
abrogated
these
laws,
and
has
even
broken
the
sabbath
day,
although
it
is
the
clear
text
of
the
Torah
that
whosoever
layeth
claim
to
prophethood
and
revealeth
miracles
and
breaketh
the
sabbath
day,
he
must
be
put
to
death.
Another
of
the
signs
is
this,
that
in
His
reign
justice
will
be
so
advanced
that
righteousness
and
well-doing
will
extend
from
the
human
even
to
the
animal
world
—
the
snake
and
the
mouse
will
share
one
hole,
the
eagle
and
the
partridge
one
nest,
the
lion
and
the
gazelle
shall
dwell
in
one
pasture,
and
the
wolf
and
the
kid
shall
drink
from
one
fountain.
Yet
now,
injustice
and
tyranny
have
waxed
so
great
in
his
time
that
they
have
crucified
him!
Another
of
the
conditions
is
this,
that
in
the
days
of
the
Messiah
the
Jews
will
prosper
and
triumph
over
all
the
peoples
of
the
world,
but
now
they
are
living
in
the
utmost
abasement
and
servitude
in
the
Empire
of
the
Romans.
Then
how
can
this
be
the
Messiah
promised
in
the
Torah?”
In
this
wise
did
they
object
to
that
Sun
of
Truth,
although
that
Spirit
of
God
was
indeed
the
One
promised
in
the
Torah.
But
as
they
did
not
understand
the
meaning
of
these
signs,
they
crucified
the
Word
of
God.
Now
the
Bahá’ís
hold
that
the
recorded
signs
did
come
to
pass
in
the
Manifestation
of
Christ,
although
not
in
the
sense
which
the
Jews
understood,
the
description
in
the
Torah
being
allegorical.
For
instance,
among
the
signs
is
that
of
sovereignty.
For
Bahá’ís
say
that
the
sovereignty
of
Christ
was
a
heavenly,
divine,
everlasting
sovereignty,
not
a
Napoleonic
sovereignty
that
vanisheth
in
a
short
time.
For
well-nigh
two
thousand
years
this
sovereignty
of
Christ
hath
been
established,
and
until
now
it
endureth,
and
to
all
eternity
that
Holy
Being
will
be
exalted
upon
an
everlasting
throne.
In
like
manner
all
the
other
signs
have
been
made
manifest,
but
the
Jews
did
not
understand.
Although
nearly
twenty
centuries
have
elapsed
since
Christ
appeared
with
divine
splendor,
yet
the
Jews
are
still
awaiting
the
coming
of
the
Messiah
and
regard
themselves
as
true
and
Christ
as
false.
(Written by ‘Abdu’l-Bahá for this chapter.)
Had the Jews applied to Christ He would have explained to them the true meaning of the prophecies concerning Himself. Let us profit by their example, and before deciding that the prophecies concerning the Manifestation of the Latter-day Teacher have not been fulfilled, let us turn to what Bahá’u’lláh Himself has written regarding their interpretation, for many of the prophecies are admittedly “sealed” sayings, and the True Educator Himself is the only One Who can break the seals and show the real meaning contained in the casket of words.
Bahá’u’lláh has written much in explanation of the prophecies of old, but it is not on these that He depends for proof of His Prophethood. The sun is its own proof, to all that have the power of perception. When it rises we need no ancient predictions to assure us of its shining. So with the Manifestation of God when He appears. Were all the former prophecies swept into oblivion, He would still be His own abundant and sufficient proof to all whose spiritual senses are open.
Bahá’u’lláh asked no one to accept His statements and His tokens blindly. On the contrary, He put in the very forefront of His teachings emphatic warnings against blind acceptance of authority, and urged all to open their eyes and ears, and use their own judgment, independently and fearlessly, in order to ascertain the truth. He enjoined the fullest investigation and never concealed Himself, offering, as the supreme proofs of His Prophethood, His words and works and their effects in transforming the lives and characters of men. The tests He proposed are the same as those laid down by His great Predecessors. Moses said:—
When
a
prophet
speaketh
in
the
name
of
the
Lord,
if
the
thing
follow
not,
nor
come
to
pass,
that
is
the
thing
which
the
Lord
hath
not
spoken,
but
the
prophet
hath
spoken
it
presumptuously:
thou
shalt
not
be
afraid
of
him.
— Deut. xviii, 22.
Christ put His test just as plainly, and appealed to it in proof of His own claim. He said:—
Beware
of
false
prophets,
which
come
to
you
in
sheep’s
clothing,
but
inwardly
they
are
ravening
wolves.
Ye
shall
know
them
by
their
fruits.
Do
men
gather
grapes
of
thorns,
or
figs
of
thistles?
Even
so
every
good
tree
bringeth
forth
good
fruit;
but
a
corrupt
tree
bringeth
forth
evil
fruit.…
Wherefore
by
their
fruits
ye
shall
know
them.
— Matt. vii, 15–17, 20.
In the chapters that follow, we shall endeavor to show whether Bahá’u’lláh’s claim to Prophethood stands or falls by application of these tests: whether the things that He had spoken have followed and come to pass, and whether His fruits have been good or evil; in other words, whether His prophecies are being fulfilled and His ordinances established, and whether His lifework has contributed to the education and upliftment of humanity and the betterment of morals, or the contrary.
There are, of course, difficulties in the way of the student who seeks to get at the truth about this Cause. Like all great moral and spiritual reformations, the Bahá’í Faith has been grossly misrepresented. About the terrible persecutions and sufferings of Bahá’u’lláh and His followers, both friends and enemies are in entire agreement. About the value of the Movement, however, and the character of its Founders, the statements of the believers and the accounts of the deniers are utterly at variance. It is just as in the time of Christ. Concerning the crucifixion of Jesus and the persecution and martyrdom of His followers both Christian and Jewish historians are in agreement, but whereas the believers say that Christ fulfilled and developed the teachings of Moses and the prophets, the deniers declare that He broke the laws and ordinances and was worthy of death.
In religion, as in science, truth reveals her mysteries only to the humble and reverent seeker, who is ready to lay aside every prejudice and superstition — to sell all that he has, in order that he may buy the “one pearl of great price.” To understand the Bahá’í Faith in its full significance, we must undertake its study in the spirit of sincere and selfless devotion to truth, persevering in the path of search and relying on divine guidance. In the Writings of its Founders we shall find the master key to the mysteries of this great spiritual awakening, and the ultimate criterion of its value. Unfortunately, here again there are difficulties in the way of the student who is unacquainted with the Persian and Arabic languages in which the teachings are written. Only a small proportion of the Writings has been translated into English, and many of the translations which have appeared leave much to be desired, both in accuracy and style. But despite the imperfection and inadequacy of historical narratives and translations, the greatest essential truths which form the massive and firm foundations of this Cause stand out like mountains from the mists of uncertainty.
The endeavor in the following chapters will be to set forth, as far as possible, fairly and without prejudice, the salient features of the history and more especially of the teachings of the Bahá’í Cause, so that readers may be enabled to form an intelligent judgment as to their importance, and perhaps be induced to search into the subject more deeply for themselves.
Search after truth, however, important though it be, is not the whole aim and end of life. The truth is no dead thing, to be placed in a museum when found — to be labeled, classified, cataloged, exhibited and left there, dry and sterile. It is something vital which must take root in men’s hearts and bear fruit in their lives ere they reap the full reward of their search.
The real object, therefore, in spreading the knowledge of a prophetic revelation is that those who become convinced of its truth may proceed to practice its principles, to “lead the life” and diffuse the glad tidings, thus hastening the advent of that blessed day when God’s Will shall be done on earth as it is in Heaven.
Verily
the
oppressor
hath
slain
the
Beloved
of
the
worlds
that
he
might
thereby
quench
the
Light
of
God
amidst
His
creatures
and
withhold
mankind
from
the
Stream
of
Celestial
Life
in
the
days
of
his
Lord,
the
Gracious,
the
Bountiful.
— Bahá’u’lláh, Tablet to Ra’ís.
Persia, the birthplace of the Bahá’í Revelation, has occupied a unique place in the history of the world. In the days of her early greatness she was a veritable queen among nations, unrivaled in civilization, in power and in splendor. She gave to the world great kings and statesmen, prophets and poets, philosophers and artists. Zoroaster, Cyrus and Darius, Háfiz and Firdawsí, Sa‘dí and ‘Umar Khayyám are but a few of her many famous sons. Her craftsmen were unsurpassed in skill; her carpets were matchless, her steel blades unequaled, her pottery world famous. In all parts of the Near and Middle East she has left traces of her former greatness.
Yet, in the eighteenth and nineteenth centuries she had sunk to a condition of deplorable degradation. Her ancient glory seemed irretrievably lost. Her government was corrupt and in desperate financial straits; some of her rulers were feeble, and others monsters of cruelty. Her priests were bigoted and intolerant, her people ignorant and superstitious. Most of them belonged to the Shí‘ih sect, of Muhammadans, but there were also considerable numbers of Zoroastrians, Jews and Christians, of diverse and antagonistic sects. All professed to follow sublime teachers who exhorted them to worship the one God and to live in love and unity, yet they shunned, detested and despised each other, each sect regarding the others as unclean, as dogs or heathens. Cursing and execration were indulged in to a fearful extent. It was dangerous for a Jew or a Zoroastrian to walk in the street on a rainy day, for if his wet garment should touch a Muhammadan, the Muslim was defiled, and the other might have to atone for the offense with his life. If a Muhammadan took money from a Jew, Zoroastrian or Christian he had to wash it before he could put it in his pocket. If a Jew found his child giving a glass of water to a poor Muhammadan beggar he would dash the glass from the child’s hand, for curses rather than kindness should be the portion of infidels! The Muslims themselves were divided into numerous sects, among whom strife was often bitter and fierce. The Zoroastrians did not join much in these mutual recriminations, but lived in communities apart, refusing to associate with their fellow countrymen of other faiths.
Social as well as religious affairs were in a state of hopeless decadence. Education was neglected. Western science and art were looked upon as unclean and contrary to religion. Justice was travestied. Pillage and robbery were of common occurrence. Roads were bad and unsafe for travel. Sanitary arrangements were shockingly defective.
Yet, notwithstanding all this, the light of spiritual life was not extinct in Persia. Here and there, amid the prevailing worldliness and superstition, could still be found some saintly souls, and in many a heart the longing for God was cherished, as in the hearts of Anna and Simeon before the appearance of Jesus. Many were eagerly awaiting the coming of a promised Messenger of God, and confident that the time of His advent was at hand. Such was the state of affairs in Persia when the Báb, the Herald of a new era, set all the country in commotion with His message.
Mírzá ‘Alí-Muhammad, Who afterwards assumed the title of Báb (i.e., Gate), was born at Shíráz, in the south of Persia, on the 20th of October, 1819 A.D. He was a Siyyid, that is, a descendant of the Prophet Muhammad. His father, a well-known merchant, died soon after His birth, and He was then placed under the care of a maternal uncle, a merchant of Shíráz, who brought Him up. In childhood He learned to read, and received the elementary education customary for children. At the age of fifteen He went into business, at first with His guardian, and afterwards with another uncle who lived at Búshihr, on the shore of the Gulf of Persia.
As a youth He was noted for great personal beauty and charm of manner, and also for exceptional piety, and nobility of character. He was unfailing in His observance of the prayers, fasts and other ordinances of the Muhammadan religion, and not only obeyed the letter, but lived in the spirit of the Prophet’s teachings. He married when about twenty-two years of age. Of this marriage one son was born, who died while still an infant, in the first year of the Báb’s public ministry.
On reaching His twenty-fifth year, in response to divine command, He declared that “God the Exalted had elected Him to the station of Bábhood.” In “A Traveler’s Narrative” we read that:—
“What
he
intended
by
the
term
Báb
was
this,
that
he
was
the
channel
of
grace
from
some
great
Person
still
behind
the
veil
of
glory,
who
was
the
possessor
of
countless
and
boundless
perfections,
by
whose
will
he
moved,
and
to
the
bond
of
whose
love
he
clung.”
— A Traveler’s Narrative (Episode of the Báb).
In those days belief in the imminent appearance of a Divine Messenger was especially prevalent among a sect known as the Shaykhís, and it was to a distinguished divine belonging to this sect, called Mullá Husayn Bushrú’i, that the Báb first announced His mission. The exact date of this announcement is given in the Bayán, one of the Báb’s Writings, as two hours and eleven minutes after sunset on the eve preceding the fifth day of the month of Jamádíyu’l-Avval 1260 A.H. ‘Abdu’l-Bahá was born in the course of the same night, but the exact hour of His birth has not been ascertained. After some days of anxious investigation and study, Mullá Husayn became firmly convinced that the Messenger long expected by the Shí‘ihs had indeed appeared. His eager enthusiasm over this discovery was soon shared by several of his friends. Before long the majority of the Shaykhís accepted the Báb, becoming known as Bábís; and soon the fame of the young Prophet began to spread like wildfire throughout the land.
The first eighteen disciples of the Báb (with Himself as nineteenth) became known as “Letters of the Living.” These disciples He sent to different parts of Persia and Turkistán to spread the news of His advent. Meantime He Himself set out on a pilgrimage to Mecca, where He arrived in December 1844, and there openly declared His mission. On His return to Búshihr great excitement was caused by the announcement of His Bábhood. The fire of His eloquence, the wonder of His rapid and inspired writings, His extraordinary wisdom and knowledge, His courage and zeal as a reformer, aroused the greatest enthusiasm among His followers, but excited a corresponding degree of alarm and enmity among the orthodox Muslims. The Shí‘ih doctors vehemently denounced Him, and persuaded the Governor of Fárs, namely Husayn Khán, a fanatical and tyrannical ruler, to undertake the suppression of the new heresy. Then commenced for the Báb a long series of imprisonments, deportations, examinations before tribunals, scourgings and indignities, which ended only with His martyrdom in 1850.
The hostility aroused by the claim of Bábhood was redoubled when the young reformer proceeded to declare that He was Himself the Mihdí (Mahdi) Whose coming Muhammad had foretold. The Shí‘ihs identified this Mihdí with the 12th Imám who, according to their beliefs, had mysteriously disappeared from the sight of men about a thousand years previously. They believed that he was still alive and would reappear in the same body as before, and they interpreted in a material sense the prophecies regarding his dominion, his glory, his conquests and the “signs” of his advent, just as the Jews in the time of Christ interpreted similar prophecies regarding the Messiah. They expected that he would appear with earthly sovereignty and an innumerable army and declare his revelation, that he would raise dead bodies and restore them to life, and so on. As these signs did not appear, the Shí‘ihs rejected the Báb with the same fierce scorn which the Jews displayed towards Jesus. The Bábís, on the other hand, interpreted many of the prophecies figuratively. They regarded the sovereignty of the Promised One, like that of the Galilean “Man of Sorrows,” as a mystical sovereignty; His glory as spiritual, not earthly glory; His conquests as conquests over the cities of men’s hearts; and they found abundant proof of the Báb’s claim in His wonderful life and teachings, His unshakable faith, His invincible steadfastness, and His power of raising to newness of spiritual life those who were in the graves of error and ignorance.
But the Báb did not stop even with the claim of Mihdíhood. He adopted the sacred title of “Nuqtiyiúlá” or “Primal Point.” This was a title applied to Muhammad Himself by His followers. Even the Imáms were secondary in importance to the “Point,” from Whom they derived their inspiration and authority. In assuming this title, the Báb claimed to rank, like Muhammad, in the series of great Founders of Religion, and for this reason, in the eyes of the Shí‘ihs, He was regarded as an impostor, just as Moses and Jesus before Him had been regarded as impostors. He even inaugurated a new calendar, restoring the solar year, and dating the commencement of the New Era from the year of His own Declaration.
In consequence of these declarations of the Báb and the alarming rapidity with which people of all classes, rich and poor, learned and ignorant, were eagerly responding to His teaching, attempts at suppression became more and more ruthless and determined. Houses were pillaged and destroyed. Women were seized and carried off. In Tihrán, Fárs, Mázindarán, and other places great numbers of the believers were put to death. Many were beheaded, hanged, blown from the mouths of cannon, burnt or chopped to pieces. Despite all attempts at repression, however, the movement progressed. Nay, through this very oppression the assurance of the believers increased, for thereby many of the prophecies concerning the coming of the Mihdí were literally fulfilled. Thus in a tradition recorded by Jábir, which the Shí‘ihs regard as authentic, we read:—
In
him
shall
be
the
perfection
of
Moses,
the
preciousness
of
Jesus,
and
the
patience
of
Job;
his
saints
shall
be
abased
in
his
time,
and
their
heads
shall
be
exchanged
as
presents,
even
as
the
heads
of
the
Turk
and
the
Deylamite
are
exchanged
as
presents;
they
shall
be
slain
and
burned,
and
shall
be
afraid,
fearful
and
dismayed;
the
earth
shall
be
dyed
with
their
blood,
and
lamentation
shall
prevail
amongst
their
women;
these
are
my
saints
indeed.
— New History of the Báb, translated by Prof. E. G. Browne.
On the 9th of July, 1850, the Báb Himself, Who was then in His thirty-first year, fell a victim to the fanatical fury of His persecutors. With a devoted young follower named Áqá Muhammad-‘Alí, who had passionately begged to be allowed to share His martyrdom, He was led to the scaffold in the old barrack square of Tabríz. About two hours before noon the two were suspended by ropes under their armpits in such a way that the head of Muhammad-‘Alí rested against the breast of his beloved Master. A regiment of Armenian soldiers was drawn up and received the order to fire. Promptly the volleys rang out, but when the smoke cleared, it was found that the Báb and His companion were still alive. The bullets had but severed the ropes by which they were suspended, so that they dropped to the ground unhurt. The Báb proceeded to a room nearby, where He was found talking to one of His friends. About noon they were again suspended. The Armenians, who considered the result of their volleys a miracle, were unwilling to fire again, so another regiment of soldiers had been brought on the scene, who fired when ordered. This time the volleys took effect. The bodies of both victims were riddled by bullets and horribly mutilated, although their faces were almost untouched.
By this foul deed the Barrack Square of Tabríz became a second Calvary. The enemies of the Báb enjoyed a guilty thrill of triumph, thinking that this hated tree of the Bábí faith was now severed at the root, and its complete eradication would be easy! But their triumph was short-lived! They did not realize that the Tree of Truth cannot be felled by any material ax. Had they but known, this very crime of theirs was the means of giving greater vigor to the Cause. The martyrdom of the Báb fulfilled His own cherished wish and inspired His followers with increased zeal. Such was the fire of their spiritual enthusiasm that the bitter winds of persecution but fanned it to a fiercer blaze: The greater the efforts at extinction, the higher mounted the flames.
After the Báb’s martyrdom, His remains, with those of His devoted companion, were thrown on the edge of the moat outside the city wall. On the second night they were rescued at midnight by some of the Bábís, and after being concealed for years in secret depositories in Persia, were ultimately brought, with great danger and difficulty, to the Holy Land. There they are now interred in a tomb beautifully situated on the slope of Mount Carmel, not far from the Cave of Elijah, and only a few miles from the spot where Bahá’u’lláh spent His last years and where His remains now lie. Among the thousands of pilgrims from all parts of the world who come to pay homage at the Holy Tomb of Bahá’u’lláh, none omits to offer a prayer also at the shrine of His devoted lover and forerunner, the Báb.
The Writings of the Báb were voluminous, and the rapidity with which, without study or premeditation, He composed elaborate commentaries, profound expositions or eloquent prayers was regarded as one of the proofs of His divine inspiration.
The purport of His various Writings has been summarized as follows:—
Some
of
these
[the
Báb’s
Writings]
were
commentaries
on,
and
interpretations
of
the
verses
of
the
Qur’án;
some
were
prayers,
homilies,
and
hints
of
[the
true
significance
of
certain]
passages;
others
were
exhortations,
admonitions,
dissertations
on
the
different
branches
of
the
doctrine
of
the
Divine
Unity
…
encouragements
to
amendment
of
character,
severance
from
worldly
states,
and
dependence
on
the
inspirations
of
God.
But
the
essence
and
purport
of
his
compositions
were
the
praises
and
descriptions
of
that
Reality
soon
to
appear
which
was
his
only
object
and
aim,
his
darling,
and
his
desire.
For
he
regarded
his
own
appearance
as
that
of
a
harbinger
of
good
tidings,
and
considered
his
own
real
nature
merely
as
a
means
for
the
manifestation
of
the
greater
perfections
of
that
One.
And
indeed
he
ceased
not
from
celebrating
Him
by
night
or
day
for
a
single
instant,
but
used
to
signify
to
all
his
followers
that
they
should
expect
His
arising:
in
such
wise
that
he
declares
in
his
writings,
“I
am
a
letter
out
of
that
most
mighty
book
and
a
dew-drop
from
that
limitless
ocean,
and,
when
He
shall
appear,
my
true
nature,
my
mysteries,
riddles,
and
intimations
will
become
evident,
and
the
embryo
of
this
religion
shall
develop
through
the
grades
of
its
being
and
ascent,
attain
to
the
station
of
‘the
most
comely
of
forms
,’ and
become
adorned
with
the
robe
of
‘blessed
be
God,
the
Best
of
Creators
.’” …
and
so
inflamed
was
he
with
His
flame
that
commemoration
of
Him
was
the
bright
candle
of
his
dark
nights
in
the
fortress
of
Máh-Kú,
and
remembrance
of
Him
was
the
best
of
companions
in
the
straits
of
the
prison
of
Chihríq.
Thereby
he
obtained
spiritual
enlargements;
with
His
wine
was
he
inebriated;
and
at
remembrance
of
Him
did
he
rejoice.
— A Traveler’s Narrative (Episode of the Báb).
The Báb has been compared to John the Baptist, but the station of the Báb is not merely that of the herald or forerunner. In Himself the Báb was a Manifestation of God, the Founder of an independent religion, even though that religion was limited in time to a brief period of years. The Bahá’ís believe that the Báb and Bahá’u’lláh were Co-Founders of Their Faith, the following words of Bahá’u’lláh testifying to this truth: “That
so
brief
a
span
should
have
separated
this
most
mighty
and
wondrous
Revelation
from
Mine
own
previous
Manifestation,
is
a
secret
that
no
man
can
unravel
and
a
mystery
such
as
no
mind
can
fathom.
Its
duration
had
been
foreordained,
and
no
man
shall
ever
discover
its
reason
unless
and
until
he
be
informed
of
the
contents
of
My
Hidden
Book.”
In His references to Bahá’u’lláh, however, the Báb revealed an utter selflessness, declaring that, in the day of “Him
Whom
God
shall
manifest”
:—
“If
one
should
hear
a
single
verse
from
Him
and
recite
it,
it
is
better
than
that
he
should
recite
the
Bayán
[i.e.,
the
Revelation
of
the
Báb]
a
thousand
times.”
— A Traveler’s Narrative (Episode of the Báb).
He counted Himself happy in enduring any affliction, if by so doing He could smooth the path, by ever so little, for “Him
Whom
God
shall
make
manifest,”
Who was, He declared, the sole source of His inspiration as well as the sole object of His love.
An important part of the Báb’s teaching is His explanation of the terms Resurrection, Day of Judgment, Paradise and Hell. By the Resurrection is meant, He said, the appearance of a new Manifestation of the Sun of Truth. The raising of the dead means the spiritual awakening of those who are asleep in the graves of ignorance, heedlessness and lust. The Day of Judgment is the Day of the new Manifestation, by acceptance or rejection of Whose Revelation the sheep are separated from the goats, for the sheep know the voice of the Good Shepherd and follow Him. Paradise is the joy of knowing and loving God, as revealed through His Manifestation, thereby attaining to the utmost perfection of which one is capable, and, after death, obtaining entrance to the Kingdom of God and the life everlasting. Hell is simply deprivation of that knowledge of God with consequent failure to attain divine perfection, and loss of the Eternal Favor. He definitely declared that these terms have no real meaning apart from this; and that the prevalent ideas regarding the resurrection of the material body, a material heaven and hell, and the like, are mere figments of the imagination. He taught that man has a life after death, and that in the afterlife progress towards perfection is limitless.
In His Writings the Báb tells His followers that they must be distinguished by brotherly love and courtesy. Useful arts and crafts must be cultivated. Elementary education should be general. In the new and wondrous Dispensation now commencing, women are to have fuller freedom. The poor are to be provided for out of the common treasury, but begging is strictly forbidden, as is the use of intoxicating liquors for beverage purposes.
The guiding motive of the true Bábí must be pure love, without hope of reward or fear of punishment. Thus He says in the Bayán:—
So
worship
God
that
if
the
recompense
of
thy
worship
of
Him
were
to
be
the
Fire,
no
alteration
in
thy
worship
of
Him
would
be
produced.
If
you
worship
from
fear,
that
is
unworthy
of
the
threshold
of
the
holiness
of
God.…
So
also,
if
your
gaze
is
on
Paradise,
and
if
you
worship
in
hope
of
that;
for
then
you
have
made
God’s
creation
a
Partner
with
Him.
— Bábís of Persia, II, by Prof. E. G. Browne, J.R.A.S., vol. xxi.
This last quotation reveals the spirit which animated the Báb’s whole life. To know and love God, to mirror forth His attributes and to prepare the way for His coming Manifestation — these were the sole aim and object of His being. For Him life had no terrors and death no sting, for love had cast out fear, and martyrdom itself was but the rapture of casting His all at the feet of His Beloved.
Strange! that this pure and beautiful Soul, this inspired Teacher of Divine Truth, this devoted Lover of God and of His fellowmen should be so hated, and done to death by the professedly religious of His day! Surely nothing but unthinking or willful prejudice could blind men to the fact that here was indeed a Prophet, a Holy Messenger of God. Worldly greatness and glory He had none, but how can spiritual Power and Dominion be proved except by the ability to dispense with all earthly assistance, and to triumph over all earthly opposition, even the most potent and virulent? How can Divine Love be demonstrated to an unbelieving world save by its capacity to endue to the uttermost the blows of calamity and the darts of affliction, the hatred of enemies and the treachery of seeming friends, to rise serene above all these and, undismayed and unembittered, still to forgive and bless?
The Báb has endured and the Báb has triumphed. Thousands have testified to the sincerity of their love for Him by sacrificing their lives and their all in His service. Kings might well envy His power over men’s hearts and lives. Moreover, “He Whom the Lord shall make manifest” has appeared, has confirmed the claims and accepted the devotion of His forerunner, and made Him partaker of His Glory.
O
thou
who
art
waiting,
tarry
no
longer,
for
He
is
come.
Behold
His
Tabernacle
and
His
Glory
dwelling
therein.
It
is
the
Ancient
Glory,
with
a
new
Manifestation.
— Bahá’u’lláh.
Mírzá Husayn ‘Alí, Who afterwards assumed the title of Bahá’u’lláh (i.e., Glory of God), was the eldest son of Mírzá ‘Abbás of Núr, a Vazír or Minister of State. His family was wealthy and distinguished, many of its members having occupied important positions in the Government and in the Civil and Military Services of Persia. He was born in Tihrán (Teheran), the capital city of Persia, between dawn and sunrise on the 12th of November, 1817. He never attended school or college, and what little teaching He received was given at home. Nevertheless, even as a child He showed wonderful wisdom and knowledge. While He was still a youth His father died, leaving Him responsible for the care of His younger brothers and sisters, and for the management of the extensive family estates.
On one occasion ‘Abdu’l-Bahá, the eldest son of Bahá’u’lláh, related to the writer the following particulars about His Father’s early days:—
From
childhood
He
was
extremely
kind
and
generous.
He
was
a
great
lover
of
outdoor
life,
most
of
His
time
being
spent
in
the
garden
or
the
fields.
He
had
an
extraordinary
power
of
attraction,
which
was
felt
by
all.
People
always
crowded
around
Him.
Ministers
and
people
of
the
Court
would
surround
Him,
and
the
children
also
were
devoted
to
Him.
When
He
was
only
thirteen
or
fourteen
years
old
He
became
renowned
for
His
learning.
He
would
converse
on
any
subject
and
solve
any
problem
presented
to
Him.
In
large
gatherings
He
would
discuss
matters
with
the
‘Ulamá
(leading
mullás)
and
would
explain
intricate
religious
questions.
All
of
them
used
to
listen
to
Him
with
the
greatest
interest.
When
Bahá’u’lláh
was
twenty-two
years
old,
His
father
died,
and
the
Government
wished
Him
to
succeed
to
His
father’s
position
in
the
Ministry,
as
was
customary
in
Persia,
but
Bahá’u’lláh
did
not
accept
the
offer.
Then
the
Prime
Minister
said:
“Leave
him
to
himself.
Such
a
position
is
unworthy
of
him.
He
has
some
higher
aim
in
view.
I
cannot
understand
him,
but
I
am
convinced
that
he
is
destined
for
some
lofty
career.
His
thoughts
are
not
like
ours.
Let
him
alone.”
When the Báb declared His mission in 1844, Bahá’u’lláh, Who was then in His twenty-seventh year, boldly espoused the Cause of the new Faith, of which He soon became recognized as one of the most powerful and fearless exponents.
He had already twice suffered imprisonment for the Cause, and on one occasion had undergone the torture of the bastinado, when in August 1852, an event occurred fraught with terrible consequences for the Bábís. One of the Báb’s followers, a youth named Sádiq, had been so affected by the martyrdom of his beloved Master, of which he was an eyewitness, that his mind became deranged, and, in revenge, he waylaid the Sháh and fired a pistol at him. Instead of using a bullet, however, he charged his weapon with small shot, and although a few pellets struck the Sháh, no serious harm was done. The youth dragged the Sháh from his horse, but was promptly seized by the attendants of his Majesty and put to death on the spot. The whole body of Bábís was unjustly held responsible for the deed, and frightful massacres ensued. Eighty of them were forthwith put to death in Tihrán with the most revolting tortures. Many others were seized and put into prisons, among them being Bahá’u’lláh. He afterwards wrote:—
By
the
righteousness
of
God!
We
were
in
no
wise
connected
with
that
evil
deed,
and
Our
innocence
was
indisputably
established
by
the
tribunals.
Nevertheless,
they
apprehended
Us,
and
from
Níyávarán,
which
was
then
the
residence
of
His
Majesty,
conducted
Us,
on
foot
and
in
chains,
with
bared
head
and
bare
feet,
to
the
dungeon
of
Tihrán.
A
brutal
man,
accompanying
Us
on
horseback,
snatched
off
Our
hat,
whilst
We
were
being
hurried
along
by
a
troop
of
executioners
and
officials.
We
were
consigned
for
four
months
to
a
place
foul
beyond
comparison.
As
to
the
dungeon
in
which
this
Wronged
One
and
others
similarly
wronged
were
confined,
a
dark
and
narrow
pit
were
preferable.
Upon
Our
arrival
We
were
first
conducted
along
a
pitch-black
corridor,
from
whence
We
descended
three
steep
flights
of
stairs
to
the
place
of
confinement
assigned
to
Us.
The
dungeon
was
wrapped
in
thick
darkness,
and
Our
fellow-prisoners
numbered
nearly
a
hundred
and
fifty
souls:
thieves,
assassins
and
highwaymen.
Though
crowded,
it
had
no
other
outlet
than
the
passage
by
which
We
entered.
No
pen
can
depict
that
place,
nor
any
tongue
describe
its
loathsome
smell.
Most
of
these
men
had
neither
clothes
nor
bedding
to
lie
on.
God
alone
knoweth
what
befell
Us
in
that
most
foul-smelling
and
gloomy
place!
Day
and
night,
while
confined
in
that
dungeon,
We
meditated
upon
the
deeds,
the
condition,
and
the
conduct
of
the
Bábís,
wondering
what
could
have
led
a
people
so
high-minded,
so
noble,
and
of
such
intelligence,
to
perpetrate
such
an
audacious
and
outrageous
act
against
the
person
of
His
Majesty.
This
Wronged
One,
thereupon,
decided
to
arise,
after
His
release
from
prison,
and
undertake,
with
the
utmost
vigor,
the
task
of
regenerating
this
people.
One
night,
in
a
dream,
these
exalted
words
were
heard
on
every
side:
“Verily,
We
shall
render
Thee
victorious
by
Thyself
and
by
Thy
Pen.
Grieve
Thou
not
for
that
which
hath
befallen
Thee,
neither
be
Thou
afraid,
for
Thou
art
in
safety.
Erelong
will
God
raise
up
the
treasures
of
the
earth
—
men
who
will
aid
Thee
through
Thyself
and
through
Thy
Name,
wherewith
God
hath
revived
the
hearts
of
such
as
have
recognized
Him.”
— Epistle to the Son of the Wolf.
This terrible imprisonment lasted four months, but Bahá’u’lláh and His companions remained zealous and enthusiastic, in the greatest of happiness. Almost every day one or more of them was tortured or put to death and the others reminded that their turn might come next. When the executioners came to fetch one of the friends, the one whose name was called would literally dance with joy, kiss the hands of Bahá’u’lláh, embrace the rest of his fellow believers and then hasten with glad eagerness to the place of martyrdom.
It was conclusively proved that Bahá’u’lláh had no share in the plot against the Sháh, and the Russian Minister testified to the purity of His character. He was, moreover, so ill that it was thought He would die. Instead, therefore, of sentencing Him to death, the Sháh ordered that He should be exiled to ‘Iráq-i-‘Arab, in Mesopotamia; and thither, a fortnight later, Bahá’u’lláh set out, accompanied by His family and a number of other believers. They suffered terribly from cold and other hardships on the long winter journey, and arrived in Baghdád in a state of almost utter destitution.
As soon as His health permitted, Bahá’u’lláh began to teach inquirers and to encourage and exhort the believers, and soon peace and happiness reigned among the Bábís. This, however, was short-lived. Bahá’u’lláh’s half brother, Mírzá Yahyá, also known as Subh-i-Azal, arrived in Baghdád, and soon afterwards differences, secretly instigated by him, began to grow, just as similar divisions had arisen among the disciples of Christ. These differences (which later, in Adrianople, became open and violent) were very painful to Bahá’u’lláh, Whose whole aim in life was the promotion of unity among the people of the world.
About a year after coming to Baghdád, He departed alone into the wilderness of Sulaymáníyyih, taking with Him nothing but a change of clothes. Regarding this period He writes in the Book of Íqán as follows:—
In
the
early
days
of
Our
arrival
in
this
land,
when
We
discerned
the
signs
of
impending
events,
We
decided,
ere
they
happened,
to
retire.
We
betook
Ourselves
to
the
wilderness,
and
there,
separated
and
alone,
led
for
two
years
a
life
of
complete
solitude.
From
Our
eyes
there
rained
tears
of
anguish,
and
in
Our
bleeding
heart
there
surged
an
ocean
of
agonizing
pain.
Many
a
night
We
had
no
food
for
sustenance,
and
many
a
day
Our
body
found
no
rest.
By
Him
Who
hath
My
being
between
His
hands!
notwithstanding
these
showers
of
afflictions
and
unceasing
calamities,
Our
soul
was
wrapt
in
blissful
joy,
and
Our
whole
being
evinced
an
ineffable
gladness.
For
in
Our
solitude
We
were
unaware
of
the
harm
or
benefit,
the
health
or
ailment,
of
any
soul.
Alone,
We
communed
with
Our
spirit,
oblivious
of
the
world
and
all
that
is
therein.
We
knew
not,
however,
that
the
mesh
of
divine
destiny
exceedeth
the
vastest
of
mortal
conceptions,
and
the
dart
of
His
decree
transcendeth
the
boldest
of
human
designs.
None
can
escape
the
snares
He
setteth,
and
no
soul
can
find
release
except
through
submission
to
His
will.
By
the
righteousness
of
God!
Our
withdrawal
contemplated
no
return,
and
Our
separation
hoped
for
no
reunion.
The
one
object
of
Our
retirement
was
to
avoid
becoming
a
subject
of
discord
among
the
faithful,
a
source
of
disturbance
unto
Our
companions,
the
means
of
injury
to
any
soul,
or
the
cause
of
sorrow
to
any
heart.
Beyond
these,
We
cherished
no
other
intention,
and
apart
from
them,
We
had
no
end
in
view.
And
yet,
each
person
schemed
after
his
own
desire,
and
pursued
his
own
idle
fancy,
until
the
hour
when,
from
the
Mystic
Source,
there
came
the
summons
bidding
Us
return
whence
We
came.
Surrendering
Our
will
to
His,
We
submitted
to
His
injunction.
What
pen
can
recount
the
things
We
beheld
upon
Our
return!
Two
years
have
elapsed
during
which
Our
enemies
have
ceaselessly
and
assiduously
contrived
to
exterminate
Us,
whereunto
all
witness.
— Kitáb-i-Íqán.
After His return from this retirement, His fame became greater than ever and people flocked to Baghdád from far and near to see Him and hear His teachings. Jews, Christians and Zoroastrians, as well as Muhammadans, became interested in the new message. The Mullás (Muhammadan doctors), however, took up a hostile attitude and persistently plotted to effect His overthrow. On a certain occasion they sent one of their number to interview Him and submit to Him certain questions. The envoy found the answers of Bahá’u’lláh so convincing and His wisdom so amazing, although evidently not acquired by study, that he was obliged to confess that in knowledge and understanding Bahá’u’lláh was peerless. In order, however, that the Mullás who had sent him should be satisfied as to the reality of Bahá’u’lláh’s Prophethood, he asked that some miracle should be produced as a proof. Bahá’u’lláh expressed His willingness to accept the suggestion on certain conditions, declaring that if the Mullás would agree regarding some miracle to be performed, and would sign and seal a document to the effect that on performance of this miracle they would confess the validity of His mission and cease to oppose Him, He would furnish the desired proof or else stand convicted of imposture. Had the aim of the Mullás been to get at the truth, surely here was their opportunity; but their intention was far otherwise. Rightly or wrongly, they meant to secure a decision in their own favor. They feared the truth and fled from the daring challenge. This discomfiture, however, only spurred them on to devise fresh plots for the eradication of the oppressed sect. The Consul General of Persia in Baghdád came to their assistance and sent repeated messages to the Sháh to the effect that Bahá’u’lláh was injuring the Muhammadan religion more than ever, still exerting a malign influence in Persia, and that He ought therefore to be banished to some more distant place.
It was characteristic of Bahá’u’lláh that, at this crisis, when at the instigation of the Muhammadan Mullás the Persian and Turkish Governments were combining their efforts to eradicate the Movement, He remained calm and serene, encouraging and inspiring His followers and writing imperishable words of consolation and guidance. ‘Abdu’l-Bahá related how the Hidden Words were written at this time. Bahá’u’lláh would often go for a walk along the bank of the Tigris. He would come back looking very happy and write down those lyric gems of wise counsel which have brought help and healing to thousands of aching and troubled hearts. For years, only a few manuscript copies of the Hidden Words were in existence, and these had to be carefully concealed lest they should fall into the hands of the enemies that abounded, but now this little volume is probably the best known of all Bahá’u’lláh’s works, and is read in every quarter of the globe. The Book of Íqán is another well-known work of Bahá’u’lláh’s written about the same period, towards the end of His sojourn at Baghdád (1862–1863 A.D.)
After much negotiation, at the request of the Persian Government, an order was issued by the Turkish Government summoning Bahá’u’lláh to Constantinople. On receipt of this news His followers were in consternation. They besieged the house of their beloved Leader to such an extent that the family encamped in the Garden of Najíb Páshá outside the town for twelve days, while the caravan was being prepared for the long journey. It was on the first of these twelve days (April 22 to May 3, 1863, i.e., nineteen years after the Báb’s Declaration) that Bahá’u’lláh announced to several of His followers the glad tidings that He was the One Whose coming had been foretold by the Báb — the Chosen of God, the Promised One of all the Prophets. The Garden where this memorable Declaration took place has become known to Bahá’ís as the “Garden of Ridván,” and the days Bahá’u’lláh spent there are commemorated in the “Feast of Ridván,” which is held annually on the anniversary of those twelve days. During those days Bahá’u’lláh, instead of being sad or depressed, showed the greatest joy, dignity and power. His followers became happy and enthusiastic, and great crowds came to pay their respects to Him. All the notables of Baghdád, even the Governor himself, came to honor the departing prisoner.
The journey to Constantinople lasted between three and four months, the party consisting of Bahá’u’lláh with members of His family and twenty-six disciples. Arrived in Constantinople they found themselves prisoners in a small house in which they were very much overcrowded. Later they got somewhat better quarters, but after four months they were again moved on, this time to Adrianople. The journey to Adrianople, although it lasted but a few days, was the most terrible they had yet undertaken. Snow fell heavily most of the time, and as they were destitute of proper clothing and food, their sufferings were extreme. For the first winter in Adrianople, Bahá’u’lláh and His family, numbering twelve persons, were accommodated in a small house of three rooms, comfortless and vermin infested. In the spring they were given a more comfortable abode. They remained in Adrianople for four and a half years. Here Bahá’u’lláh resumed His teaching and gathered about Him a large following. He publicly announced His mission and was enthusiastically accepted by the majority of the Bábís, who were known thereafter as Bahá’ís. A minority, however, under the leadership of Bahá’u’lláh’s half brother, Mírzá Yahyá, became violently opposed to Him and joined with their former enemies, the Shí‘ihs, in plotting for His overthrow. Great troubles ensued, and at last the Turkish Government banished both Bábís and Bahá’ís from Adrianople, exiling Bahá’u’lláh and His followers to ‘Akká, in Palestine, where they arrived (according to Nabíl) on August 31, 1868, while Mírzá Yahyá and his party were sent to Cyprus.
About this time Bahá’u’lláh wrote His famous letter to the Sultán of Turkey, many of the crowned heads of Europe, the Pope, and the Sháh of Persia. Later, in His Kitáb-i-Aqdas He addressed other sovereigns, the rulers and Presidents of America, the leaders of religion in general and the generality of mankind. To all, He announced His mission and called upon them to bend their energies to the establishment of true religion, just government and international peace. In His letter to the Sháh He powerfully pleaded the cause of the oppressed Bábís and asked to be brought face to face with those who had instigated their persecution. Needless to say, this request was not complied with; Badí‘, the young and devoted Bahá’í who delivered the letter of Bahá’u’lláh, was seized and martyred with fearful tortures, hot bricks being pressed on his flesh!
In the same letter Bahá’u’lláh gives a most moving account of His own sufferings and longings:—
O
King,
I
have
seen
in
the
way
of
God
what
no
eye
hath
seen
and
no
ear
hath
heard.
Friends
have
disclaimed
me;
ways
are
straitened
unto
me;
the
pool
of
safety
is
dried
up;
the
plain
of
ease
is
[scorched]
yellow.
How
many
calamities
have
descended,
and
how
many
will
descend!
I
walk
advancing
toward
the
Mighty,
the
Bounteous,
while
behind
me
glides
the
serpent.
My
eyes
rain
down
tears
until
my
bed
is
drenched;
but
my
sorrow
is
not
for
myself.
By
God,
my
head
longeth
for
the
spears
for
the
love
of
its
Lord,
and
I
never
pass
by
a
tree
but
my
heart
addresseth
it
[saying],
“O
would
that
thou
wert
cut
down
in
my
name
and
my
body
were
crucified
upon
thee
in
the
way
of
my
Lord;”
yea,
because
I
see
mankind
going
astray
in
their
intoxication,
and
they
know
it
not:
they
have
exalted
their
lusts,
and
put
aside
their
God,
as
though
they
took
the
command
of
God
for
a
mockery,
a
sport,
and
a
plaything;
and
they
think
that
they
do
well,
and
that
they
are
harbored
in
the
citadel
of
security.
The
matter
is
not
as
they
suppose:
tomorrow
they
shall
see
what
they
[now]
deny.
We
are
about
to
shift
from
this
most
remote
place
of
banishment
[Adrianople]
unto
the
prison
of
Acre.
And,
according
to
what
they
say,
it
is
assuredly
the
most
desolate
of
the
cities
of
the
world,
the
most
unsightly
of
them
in
appearance,
the
most
detestable
in
climate,
and
the
foulest
in
water;
it
is
as
though
it
were
the
metropolis
of
the
owl;
there
is
not
heard
from
its
regions
aught
save
the
sound
of
its
hooting.
And
in
it
they
intend
to
imprison
the
servant,
and
to
shut
in
our
faces
the
doors
of
leniency
and
take
away
from
us
the
good
things
of
the
life
of
the
world
during
what
remaineth
of
our
days.
By
God,
though
weariness
should
weaken
me,
and
hunger
should
destroy
me,
though
my
couch
should
be
made
of
the
hard
rock
and
my
associates
of
the
beasts
of
the
desert,
I
will
not
blench,
but
will
be
patient,
as
the
resolute
and
determined
are
patient,
in
the
strength
of
God,
the
King
of
Preexistence,
the
Creator
of
the
nations;
and
under
all
circumstances
I
give
thanks
unto
God.
And
we
hope
of
His
graciousness
(exalted
is
He)
…
that
He
will
render
[all
men’s]
faces
sincere
toward
Him,
the
Mighty,
the
Bounteous.
Verily
He
answereth
him
who
prayeth
unto
Him,
and
is
near
unto
him
who
calleth
on
Him.
And
we
ask
Him
to
make
this
dark
calamity
a
buckler
for
the
body
of
His
saints,
and
to
protect
them
thereby
from
sharp
swords
and
piercing
blades.
Through
affliction
hath
His
light
shone
and
His
praise
been
bright
unceasingly:
this
hath
been
His
method
through
past
ages
and
bygone
times.
— A Traveler’s Narrative (Episode of the Báb).
At that time ‘Akká (Acre) was a prison city to which the worst criminals were sent from all parts of the Turkish Empire. On arriving there, after a miserable sea journey, Bahá’u’lláh and His followers, about eighty to eighty-four in number, including men, women and children, were imprisoned in the army barracks. The place was dirty and cheerless in the extreme. There were no beds or comforts of any sort. The food supplied was wretched and inadequate, so much so that after a time the prisoners begged to be allowed to buy their food for themselves. During the first few days the children were crying continually, and sleep was almost impossible. Malaria, dysentery and other diseases soon broke out, and everyone in the company fell sick, with the exception of two. Three succumbed to their sickness, and the sufferings of the survivors were indescribable.
This rigorous imprisonment lasted for over two years, during which time none of the Bahá’ís were allowed outside the prison door, except four men, carefully guarded, who went out daily to buy food.
During the imprisonment in the barracks, visitors were rigidly excluded. Several of the Bahá’ís of Persia came all the way on foot for the purpose of seeing their beloved Leader, but were refused admittance within the city walls. They used to go to a place on the plain outside the third moat, from which they could see the windows of Bahá’u’lláh’s quarters. He would show Himself to them at one of the windows and after gazing on Him from afar, they would weep and return to their homes, fired with new zeal for sacrifice and service.
At last the imprisonment was mitigated. A mobilization of Turkish troops occurred and the barracks were required for soldiers. Bahá’u’lláh and His family were transferred to a house by themselves and the rest of the party were accommodated in a caravanserai in the town. Bahá’u’lláh was confined for seven more years in this house. In a small room near that in which He was imprisoned, thirteen of His household, including both sexes, had to accommodate themselves as best they could! In the earlier part of their stay in this house they suffered greatly from insufficiency of accommodation, inadequate food supply and a lack of the ordinary conveniences of life. After a time, however, a few additional rooms were placed at their disposal and they were able to live in comparative comfort. From the time Bahá’u’lláh and His companions left the barracks, visitors were allowed to see them, and gradually the severe restrictions imposed by the Imperial firmans were more and more left in abeyance, although now and then reimposed for a time.
Even when the imprisonment was at its worst, the Bahá’ís were not dismayed, and their serene confidence was never shaken. While in the barracks at ‘Akká, Bahá’u’lláh wrote to some friends —
“Fear
not.
These
doors
shall
be
opened.
My
tent
shall
be
pitched
on
Mount
Carmel,
and
the
utmost
joy
shall
be
realized.”
This declaration was a great source of consolation to His followers, and in due course it was literally fulfilled. The story of how the prison doors were opened had best be told in the words of ‘Abdu’l-Bahá, as translated by His grandson, Shoghi Effendi:—
Bahá’u’lláh
loved
the
beauty
and
verdure
of
the
country.
One
day
He
passed
the
remark:
“I
have
not
gazed
on
verdure
for
nine
years.
The
country
is
the
world
of
the
soul,
the
city
is
the
world
of
bodies.”
When
I
heard
indirectly
of
this
saying
I
realized
that
He
was
longing
for
the
country,
and
I
was
sure
that
whatever
I
could
do
towards
the
carrying
out
of
His
wish
would
be
successful.
There
was
in
‘Akká
at
that
time
a
man
called
Muhammad
Páshá
Safwat,
who
was
very
much
opposed
to
us.
He
had
a
palace
called
Mazra’ih,
about
four
miles
north
of
the
city,
a
lovely
place,
surrounded
by
gardens
and
with
a
stream
of
running
water.
I
went
and
called
on
this
Páshá
at
his
home.
I
said:
“Páshá,
you
have
left
the
palace
empty,
and
are
living
in
‘Akká.”
He
replied
“I
am
an
invalid
and
cannot
leave
the
city.
If
I
go
there
it
is
lonely
and
I
am
cut
off
from
my
friends.”
I
said:
“While
you
are
not
living
there
and
the
place
is
empty,
let
it
to
us.”
He
was
amazed
at
the
proposal,
but
soon
consented.
I
got
the
house
at
a
very
low
rent,
about
five
pounds
per
annum,
paid
him
for
five
years
and
made
a
contract.
I
sent
laborers
to
repair
the
place
and
put
the
garden
in
order
and
had
a
bath
built.
I
also
had
a
carriage
prepared
for
the
use
of
the
Blessed
Beauty.
One
day
I
determined
to
go
and
see
the
place
for
myself.
Notwithstanding
the
repeated
injunctions
given
in
successive
firmans
that
we
were
on
no
account
to
pass
the
limits
of
the
city
walls,
I
walked
out
through
the
City
Gate.
Gendarmes
were
on
guard,
but
they
made
no
objection,
so
I
proceeded
straight
to
the
palace.
The
next
day
I
again
went
out,
with
some
friends
and
officials,
unmolested
and
unopposed,
although
the
guards
and
sentinels
stood
on
both
sides
of
the
city
gates.
Another
day
I
arranged
a
banquet,
spread
a
table
under
the
pine
trees
of
Bahjí,
and
gathered
round
it
the
notables
and
officials
of
the
town.
In
the
evening
we
all
returned
to
the
town
together.
One
day
I
went
to
the
Holy
Presence
of
the
Blessed
Beauty
and
said:
“the
palace
at
Mazra’ih
is
ready
for
You,
and
a
carriage
to
drive
You
there.”
(At
that
time
there
were
no
carriages
in
‘Akká
or
Haifa.)
He
refused
to
go,
saying:
“I
am
a
prisoner.”
Later
I
requested
Him
again,
but
got
the
same
answer.
I
went
so
far
as
to
ask
Him
a
third
time,
but
He
still
said
“No!”
and
I
did
not
dare
to
insist
further.
There
was,
however,
in
‘Akká
a
certain
Muhammadan
Shaykh,
a
well-known
man
with
considerable
influence,
who
loved
Bahá’u’lláh
and
was
greatly
favored
by
Him.
I
called
this
Shaykh
and
explained
the
position
to
him.
I
said,
“You
are
daring.
Go
tonight
to
His
Holy
Presence,
fall
on
your
knees
before
Him,
take
hold
of
His
hands
and
do
not
let
go
until
He
promises
to
leave
the
city!”
He
was
an
‘Arab.…
He
went
directly
to
Bahá’u’lláh
and
sat
down
close
to
His
knees.
He
took
hold
of
the
hands
of
the
Blessed
Beauty
and
kissed
them
and
asked:
“Why
do
you
not
leave
the
city?”
He
said:
“I
am
a
prisoner.”
The
Shaykh
replied:
“God
forbid!
Who
has
the
power
to
make
you
a
prisoner?
You
have
kept
yourself
in
prison.
It
was
your
own
will
to
be
imprisoned,
and
now
I
beg
you
to
come
out
and
go
to
the
palace.
It
is
beautiful
and
verdant.
The
trees
are
lovely,
and
the
oranges
like
balls
of
fire!”
As
often
as
the
Blessed
Beauty
said:
“I
am
a
prisoner,
it
cannot
be,”
the
Shaykh
took
His
hands
and
kissed
them.
For
a
whole
hour
he
kept
on
pleading.
At
last
Bahá’u’lláh
said,
“Khaylí
khub
(very
good)”
and
the
Shaykh’s
patience
and
persistence
were
rewarded.
He
came
to
me
with
great
joy
to
give
the
glad
news
of
His
holiness’s
consent.
In
spite
of
the
strict
firman
of
‘Abdu’l-’Azíz
which
prohibited
my
meeting
or
having
any
intercourse
with
the
Blessed
Perfection,
I
took
the
carriage
the
next
day
and
drove
with
Him
to
the
palace.
No
one
made
any
objection.
I
left
Him
there
and
returned
myself
to
the
city.
For
two
years
He
remained
in
that
charming
and
lovely
spot.
Then
it
was
decided
to
remove
to
another
place,
at
Bahjí.
It
so
happened
that
an
epidemic
disease
had
broken
out
at
Bahjí,
and
the
proprietor
of
the
house
fled
away
in
distress,
with
all
his
family,
ready
to
offer
the
house
free
of
charge
to
any
applicant.
We
took
the
house
at
a
very
low
rent,
and
there
the
doors
of
majesty
and
true
sovereignty
were
flung
wide
open.
Bahá’u’lláh
was
nominally
a
prisoner
(for
the
drastic
firmans
of
Sultán
‘Abdu’l-‘Azíz
were
never
repealed),
yet
in
reality
He
showed
forth
such
nobility
and
dignity
in
His
life
and
bearing
that
He
was
reverenced
by
all,
and
the
Rulers
of
Palestine
envied
His
influence
and
power.
Governors
and
Mutasarrifs,
generals
and
local
officials,
would
humbly
request
the
honor
of
attaining
His
presence
—
a
request
to
which
He
seldom
acceded.
On
one
occasion
a
Governor
of
the
city
implored
this
favor
on
the
ground
of
his
being
ordered
by
higher
authorities
to
visit,
with
a
certain
general,
the
Blessed
Perfection.
The
request
being
granted,
the
general,
who
was
a
very
corpulent
individual,
a
European,
was
so
impressed
by
the
majestic
presence
of
Bahá’u’lláh
that
he
remained
kneeling
on
the
ground
near
the
door.
Such
was
the
diffidence
of
both
visitors
that
it
was
only
after
repeated
invitations
from
Bahá’u’lláh
that
they
were
induced
to
smoke
the
nargileh
(hubble-bubble
pipe)
offered
to
them.
Even
then
they
only
touched
it
with
their
lips,
and
then,
putting
it
aside,
folded
their
arms
and
sat
in
an
attitude
of
such
humility
and
respect
as
to
astonish
all
those
who
were
present.
The
loving
reverence
of
friends,
the
consideration
and
respect
that
were
shown
by
all
officials
and
notables,
the
inflow
of
pilgrims
and
seekers
after
truth,
the
spirit
of
devotion
and
service
that
was
manifest
all
around,
the
majestic
and
kingly
countenance
of
the
Blessed
Perfection,
the
effectiveness
of
His
command,
the
number
of
His
zealous
devotees
—
all
bore
witness
to
the
fact
that
Bahá’u’lláh
was
in
reality
no
prisoner,
but
a
King
of
Kings.
Two
despotic
sovereigns
were
against
Him,
two
powerful
autocratic
rulers,
yet,
even
when
confined
in
their
own
prisons,
He
addressed
them
in
very
austere
terms,
like
a
king
addressing
his
subjects.
Afterwards,
in
spite
of
severe
firmans,
He
lived
at
Bahjí
like
a
prince.
Often
He
would
say:
“Verily,
verily,
the
most
wretched
prison
has
been
converted
into
a
Paradise
of
Eden.”
Surely,
such
a
thing
has
not
been
witnessed
since
the
creation
of
the
world.
Having in His earlier years of hardship shown how to glorify God in a state of poverty and ignominy, Bahá’u’lláh in His later years at Bahjí showed how to glorify God in a state of honor and affluence. The offering of hundreds of thousands of devoted followers placed at His disposal large funds which He was called upon to administer. Although His life at Bahjí has been described as truly regal, in the highest sense of the word, yet it must not be imagined that it was characterized by material splendor or extravagance. The Blessed Perfection and His family lived in very simple and modest fashion, and expenditure on selfish luxury was a thing unknown in that household. Near His home the believers prepared a beautiful garden called Ridván, in which He often spent many consecutive days or even weeks, sleeping at night in a little cottage in the garden. Occasionally He went further afield. He made several visits to ‘Akká and Haifa, and on more than one occasion pitched His tent on Mount Carmel, as He had predicted when imprisoned in the barracks at ‘Akká. The time of Bahá’u’lláh was spent for the most part in prayer and meditation, in writing the Sacred Books, revealing Tablets, and in spiritual education of the friends. In order to give Him entire freedom for this great work, ‘Abdu’l-Bahá undertook the arrangement of all other affairs, even meeting the Mullás, poets, and members of the Government. All of these were delighted and happy through meeting ‘Abdu’l-Bahá, and entirely satisfied with His explanation and talks, and although they had not met Bahá’u’lláh Himself, they became full of friendly feeling towards Him, through their acquaintanceship with His son, for ‘Abdu’l-Bahá’s attitude caused them to understand the station of His father.
The distinguished orientalist, the late Professor Edward G. Browne, of the University of Cambridge, visited Bahá’u’lláh at Bahjí in the year 1890, and recorded his impressions as follows:—
… my conductor paused for a moment while I removed my shoes. Then, with a quick movement of the hand, he withdrew, and, as I passed, replaced the curtain; and I found myself in a large apartment, along the upper end of which ran a low divan, while on the side opposite to the door were placed two or three chairs. Though I dimly suspected whither I was going and whom I was to behold (for no distinct intimation had been given to me), a second or two elapsed ere, with a throb of wonder and awe, I became definitely conscious that the room was not untenanted. In the corner where the divan met the wall sat a wondrous and venerable figure, crowned with a felt head-dress of the kind called taj by dervishes (but of unusual height and make), round the base of which was wound a small white turban. The face of him on whom I gazed I can never forget, though I cannot describe it. Those piercing eyes seemed to read one’s very soul; power and authority sat on that ample brow; while the deep lines on the forehead and face implied an age which the jet-black hair and beard flowing down in indistinguishable luxuriance almost to the waist seemed to belie. No need to ask in whose presence I stood, as I bowed myself before one who is the object of a devotion and love which kings might envy and emperors sigh for in vain!
A mild dignified voice bade me be seated, and then continued: “Praise be to God that thou has attained! … Thou has come to see a prisoner and an exile.… We desire but the good of the world and happiness of the nations; yet they deem us a stirrer up of strife and sedition worthy of bondage and banishment.… That all nations should become one in faith and all men as brothers; that the bonds of affection and unity between the sons of men should be strengthened; that diversity of religion should cease, and differences of race be annulled — what harm is there in this? … Yet so it shall be; these fruitless strifes, these ruinous wars shall pass away, and the ‘Most Great Peace’ shall come.… Do not you in Europe need this also? Is not this that which Christ foretold? … Yet do we see your kings and rulers lavishing their treasures more freely on means for the destruction of the human race than on that which would conduce to the happiness of mankind.… These strifes and this bloodshed and discord must cease, and all men be as one kindred and one family.… Let not a man glory in this, that he loves his country; let him rather glory in this, that he loves his kind.…”
Such, so far as I can recall them, were the words which, besides many others, I heard from Behá. Let those who read them consider well with themselves whether such doctrines merit death and bonds, and whether the world is more likely gain or lose by their diffusion.
— Introduction to A Traveler’s Narrative (Episode of the Báb).
Thus simply and serenely did Bahá’u’lláh pass the evening of His life on earth until, after an attack of fever, He passed away on the 29th of May, 1892, at the age of seventy-five. Among the last Tablets He revealed was His Will and Testament, which He wrote with His own hand and duly signed and sealed. Nine days after His death the seals were broken by His eldest son, in the presence of members of the family and a few friends, and the contents of the short but remarkable document were made known. By this will ‘Abdu’l-Bahá was constituted His father’s representative and the expounder of His teachings, and the family and relatives of Bahá’u’lláh and all believers were instructed to turn to Him and obey Him. By this arrangement sectarianism and division were provided against and the unity of the Cause assured.
It is important to have clear ideas of Bahá’u’lláh’s Prophethood. His utterances, like those of other divine “Manifestations,” may be divided into two classes, in one of which He writes or speaks simply as a man who has been charged by God with a message to His fellows, while in the other class the words purport to be the direct utterance of God Himself.
He writes in the Book of Íqán:—
We
have
already
in
the
foregoing
pages
assigned
two
stations
unto
each
of
the
Luminaries
arising
from
the
Daysprings
of
eternal
holiness.
One
of
these
stations,
the
station
of
essential
unity,
We
have
already
explained.
“No
distinction
do
We
make
between
any
of
them.”
[Qur’án
2:136]
The
other
is
the
station
of
distinction,
and
pertaineth
to
the
world
of
creation
and
to
be
the
limitations
thereof.
In
this
respect,
each
Manifestation
of
God
hath
a
distinct
individuality,
a
definitely
prescribed
mission,
a
predestined
Revelation,
and
specially
designated
limitations.
Each
one
of
them
is
known
by
a
different
name,
is
characterized
by
a
special
attribute,
fulfils
a
definite
Mission,
and
is
entrusted
with
a
particular
Revelation.
Even
as
He
saith:
“Some
of
the
Apostles
We
have
caused
to
excel
the
others.
To
some
God
hath
spoken,
some
He
hath
raise
and
exalted.
And
to
Jesus,
Son
of
Mary,
We
gave
manifest
signs,
and
We
strengthen
Him
with
the
Holy
Spirit.”
[Qur’án
2:253]
…
Thus,
viewed
from
the
standpoint
of
their
oneness
and
sublime
detachment,
the
attributes
of
Godhead,
Divinity,
Supreme
Singleness,
and
Inmost
Essence,
have
been
and
are
applicable
to
those
Essences
of
being,
inasmuch
as
they
all
abide
on
the
throne
of
divine
Revelation,
and
are
established
upon
the
seat
of
divine
Concealment.
Through
their
appearance
the
Revelation
of
God
is
made
manifest,
and
by
their
countenance
the
Beauty
of
God
is
revealed.
Thus
it
is
that
the
accents
of
God
Himself
have
been
heard
uttered
by
these
Manifestations
of
the
divine
Being.
Viewed
in
the
light
of
their
second
station
—
the
station
of
distinction,
differentiation,
temporal
limitations,
characteristics
and
standards,
—
they
manifest
absolute
servitude,
utter
destitution
and
complete
self-effacement.
Even
as
He
saith:
“I
am
the
servant
of
God.
I
am
but
a
man
like
you.”
…
Were
any
of
the
all-embracing
Manifestations
of
God
to
declare:
“I
am
God!”
He
verily
speaketh
the
truth,
and
no
doubt
attacheth
thereto.
For
it
hath
been
repeatedly
demonstrated
that
through
their
Revelation,
their
attributes
and
names,
the
Revelation
of
God,
His
name
and
His
attributes,
are
made
manifest
in
the
world.
Thus,
He
hath
revealed:
“Those
shafts
were
God’s,
not
Thine!”
[Qur’án
8:17]
And
also
He
saith:
“In
truth,
they
who
plighted
fealty
unto
thee,
really
plighted
that
fealty
unto
God.”
[Qur’án
48:10]
And
were
any
of
them
to
voice
the
utterance:
“I
am
the
Messenger
of
God,”
He
also
speaketh
the
truth,
the
indubitable
truth.
Even
as
He
saith:
“Muhammad
is
not
the
father
of
any
man
among
you,
but
He
is
the
Messenger
of
God.”
Viewed
in
this
light,
they
are
all
but
Messengers
of
that
ideal
King,
that
unchangeable
Essence.
And
were
they
all
to
proclaim:
“I
am
the
Seal
of
Prophets,”
they
verily
utter
but
the
truth,
beyond
the
faintest
shadow
of
doubt.
For
they
are
all
but
one
person,
one
soul,
one
spirit,
one
being,
one
revelation.
They
are
all
the
manifestation
of
the
“Beginning”
and
the
“End,”
the
“First”
and
the
“Last,”
the
“Seen”
and
“Hidden”
—
all
of
which
pertain
to
Him
Who
is
the
innermost
Spirit
of
Spirits
and
eternal
Essence
of
Essences.
And
were
they
to
say:
“We
are
the
servants
of
God,”
[Qur’án
33:40]
this
also
is
a
manifest
and
indisputable
fact.
For
they
have
been
made
manifest
in
the
uttermost
state
of
servitude,
a
servitude
the
like
of
which
no
man
can
possibly
attain.
Thus
in
moments
in
which
these
Essences
of
being
were
deeply
immersed
beneath
the
oceans
of
ancient
and
everlasting
holiness,
or
when
they
soared
to
the
loftiest
summits
of
divine
mysteries,
they
claimed
their
utterance
to
be
the
Voice
of
divinity,
the
Call
of
God
Himself.
Were
the
eye
of
discernment
to
be
opened,
it
would
recognize
that
in
this
very
state,
they
have
considered
themselves
utterly
effaced
and
nonexistent
in
the
face
of
Him
Whom
is
the
All-Pervading,
the
incorruptible.
Methinks,
they
have
regarded
themselves
as
utter
nothingness,
and
deemed
their
mention
in
that
Court
an
act
of
blasphemy.
For
the
slightest
whisperings
of
self,
within
such
a
Court,
is
an
evidence
of
self-assertion
and
independent
existence.
In
the
eyes
of
them
that
have
attained
unto
that
Court,
such
a
suggestion
is
itself
a
grievous
transgression.
How
much
more
grievous
would
it
be,
were
aught
else
to
be
mentioned
in
that
Presence,
were
man’s
heart,
his
tongue,
his
mind,
or
his
soul,
to
be
busied
with
anyone
but
the
Well-Beloved,
were
his
eyes
to
behold
any
countenance
other
than
His
beauty,
were
his
ear
to
be
inclined
to
any
melody
but
His
voice,
and
were
his
feet
to
tread
any
way
but
His
way.
In
this
day
the
breeze
of
God
is
wafted,
and
His
Spirit
hath
pervaded
all
things.
Such
is
the
outpouring
of
His
grace
that
the
pen
is
stilled
and
the
tongue
is
speechless.
By
virtue
of
this
station,
they
have
claimed
for
themselves
the
Voice
of
Divinity
and
the
like,
whilst
by
virtue
of
their
station
of
Messengership,
they
have
declared
themselves
the
Messengers
of
God.
In
every
instance
they
have
voiced
an
utterance
that
would
conform
to
the
requirements
of
the
occasion,
and
have
ascribed
all
these
declarations
to
Themselves,
declarations
ranging
from
the
divine
Revelation
to
the
realm
of
creation,
and
from
the
domain
of
Divinity
even
unto
the
domain
of
earthly
existence.
Thus
it
is
that
whatsoever
be
their
utterance,
whether
it
pertain
to
the
realm
of
Divinity,
Lordship,
Prophethood,
Messengership,
Guardianship,
Apostleship
or
Servitude,
all
is
true,
beyond
the
shadow
of
a
doubt.
Therefore,
these
sayings
which
We
have
quoted
in
support
of
Our
argument
must
be
attentively
considered,
that
the
divergent
utterances
of
the
Manifestations
of
the
Unseen
and
Daysprings
of
Holiness
may
cease
to
agitate
the
soul
and
perplex
the
mind.
— Kitáb-i-Íqán.
When Bahá’u’lláh speaks as a man, the station He claims for Himself is that of utter humility, of “annihilation in God.” What distinguishes the Manifestation, in His human personality, from other men is the completeness of His self-abnegation as well as the perfection of His powers. Under all circumstances He is able to say, as did Jesus in the Garden of Gethsemane, “nevertheless not my will, but thine, be done.” Thus in His epistle to the Sháh, Bahá’u’lláh says:—
O
king!
I
was
but
a
man
like
others,
asleep
upon
My
couch,
when
lo,
the
breezes
of
the
All-Glorious
were
wafted
over
Me,
and
taught
Me
the
knowledge
of
all
that
hath
been.
This
thing
is
not
from
Me,
but
from
One
Who
is
Almighty
and
All-Knowing.
And
He
bade
Me
lift
up
My
voice
between
earth
and
heaven,
and
for
this
there
befell
Me
what
hath
caused
the
tears
of
every
man
of
understanding
to
flow.
The
learning
current
amongst
men
I
studied
not;
their
schools
I
entered
not.…
This
is
but
a
leaf
which
the
winds
of
the
will
of
thy
Lord,
the
Almighty,
the
All-Praised
have
stirred.
Can
it
be
still
when
the
tempestuous
winds
are
blowing?
Nay,
by
Him
Who
is
the
Lord
of
all
Names
and
Attributes!
They
move
it
as
they
list.
The
evanescent
is
as
nothing
before
Him
Who
is
the
Ever-Abiding.
His
all-compelling
summons
hath
reached
Me,
and
caused
Me
to
speak
His
praise
amidst
all
people.
I
was
indeed
as
one
dead
when
His
behest
was
uttered.
The
hand
of
the
will
of
thy
Lord,
the
Compassionate,
the
Merciful,
transformed
Me.
Can
any
one
speak
forth
of
his
own
accord
that
for
which
all
men,
both
high
and
low,
will
protest
against
him?
Nay,
by
Him
Who
taught
the
Pen
the
eternal
mysteries,
save
him
whom
the
grace
of
the
Almighty,
the
All-Powerful,
hath
strengthened.
— The Summons of the Lord of Hosts, Lawh-i-Sultán (Tablet to the King of Persia).
As Jesus washed His disciples’ feet, so Bahá’u’lláh used sometimes to cook food and perform other lowly offices for His followers. He was a servant of the servants, and gloried only in servitude, content to sleep on a bare floor if need be, to live on bread and water, or even, at times, on what He called “the divine nourishment, that is to say, hunger!” His perfect humility was seen in His profound reverence for nature, for human nature, and especially for the saints, prophets and martyrs. To Him, all things spoke of God, from the meanest to the greatest.
His human personality had been chosen by God to become the Divine Mouthpiece and Pen. It was not of His own will that He had assumed this position of unparalleled difficulty and hardship. As Jesus said: “Father,
if
it
be
possible,
let
this
cup
pass
from
me,”
so Bahá’u’lláh said: “had
there
been
any
expounder
or
speaker
discernible,
We
would
not
have
made
Ourself
the
object
of
the
censure,
ridicule
and
slander
of
the
people.”
(Tablet of Ishráqát). But the divine call was clear and imperative and He obeyed. God’s will became His will, and God’s pleasure, His pleasure; and with “radiant acquiescence” He declared:—
“Verily
I
say:
Whatever
befalleth
in
the
path
of
God
is
the
beloved
of
the
soul
and
the
desire
of
the
heart.
Deadly
poison
in
His
path
is
pure
honey,
and
every
tribulation
a
draught
of
crystal
water.”
— Epistle to the Son of the Wolf.
At other times, as we have mentioned, Bahá’u’lláh speaks “from the station of Deity.” In these utterances His human personality is so completely subservient that it is left out of account altogether. Through Him God addresses His creatures proclaiming His love for them, teaching them His attributes, making known His will, announcing His laws for their guidance and pleading for their love, their allegiance and service.
In the Writings of Bahá’u’lláh, the utterance frequently changes from one of these forms to another. Sometimes it is evidently the man who is discoursing, then without a break the writing continues as if God were speaking in the first person. Even when speaking as a man, however, Bahá’u’lláh speaks as God’s messenger, as a living example of entire devotion to God’s will. His whole life is actuated by the Holy Spirit. Hence no hard and fast line can be drawn between the human and divine elements in His life or teachings. God tells Him:—
Naught
is
seen
in
My
temple
but
the
Temple
of
God,
and
in
My
beauty
but
His
Beauty,
and
in
My
being
but
His
Being,
and
in
My
self
but
His
Self,
and
in
My
movement
but
His
Movement,
and
in
My
acquiescence
but
His
Acquiescence,
and
in
My
pen
but
His
Pen,
the
Mighty,
the
All-Praised.
There
hath
not
been
in
My
soul
but
the
Truth,
and
in
Myself
naught
could
be
seen
but
God.
— The Summons of the Lord of Hosts, Súriy-i-Haykal.
Bahá’u’lláh’s mission in the world is to bring about Unity — Unity of all mankind in and through God. He says:—
“Of
the
Tree
of
Knowledge
the
All-glorious
fruit
is
this
exalted
word:
Of
one
Tree
are
all
ye
the
fruits
and
of
one
Bough
the
leaves.
Let
not
man
glory
in
this
that
he
loves
his
country,
but
let
him
rather
glory
in
this
that
he
loves
his
kind.”
Previous Prophets have heralded an age of peace on earth, goodwill among men, and have given Their lives to hasten its advent, but each and all of Them have plainly declared that this blessed consummation would be reached only after the “Coming of the Lord” in the latter days, when the wicked would be judged and righteous rewarded.
Zoroaster foretold three thousand years of conflict before the advent of Sháh Bahrám, the world-savior, Who would overcome Ahríman the spirit of evil, and establish a reign of righteousness and peace.
Moses foretold a long period of exile, persecution and oppression for the children of Israel, before the Lord of Hosts would appear to gather them from all the nations, to destroy the oppressors and establish His Kingdom upon earth.
Christ said: “Think not that I am come to send peace on earth: I came not to send peace, but a sword” (Matt. x, 34), and He predicted a period of wars and rumors of wars, of tribulations and afflictions that would continue till the coming of the Son of Man “in the glory of the Father.”
Muhammad declared that, because of their wrongdoings, Alláh had put enmity and hatred among both Jews and Christians that would last until the Day of Resurrection, when He would appear to judge them all.
Bahá’u’lláh, on the other hand, announces that He is the Promised One of all these Prophets — the Divine Manifestation in Whose era the reign of peace will actually be established. This statement is unprecedented and unique, yet it fits in wonderfully with the signs of the times, and with the prophecies of all the great Prophets. Bahá’u’lláh revealed with incomparable clearness and comprehensiveness the means for bringing about peace and unity amongst mankind.
It is true that, since the advent of Bahá’u’lláh, there have been, until now, war and destruction on an unprecedented scale, but this is just what all the prophets have said would happen at the dawn of the “great and terrible Day of the Lord,” and is, therefore, but a confirmation of the view that the “Coming of the Lord” is not only at hand, but is already an accomplished fact. According to the parable of Christ, the Lord of the Vineyard must miserably destroy the wicked husbandmen before He gives the Vineyard to others who will render Him the fruits in their seasons. Does not this mean that at the coming of the Lord dire destruction awaits those despotic governments, avaricious and intolerant priests, mullás, or tyrannical leaders who through the centuries have, like wicked husbandmen, misruled the earth and misappropriated its fruits?
There may be terrible events, and unparalleled calamities yet awhile on the earth, but Bahá’u’lláh assures us that erelong, “these
fruitless
strifes,
these
ruinous
wars
shall
pass
away,
and
the
‘Most
Great
Peace’
shall
come.”
War and strife have become so intolerable in their destructiveness that mankind must find deliverance from them or perish.
“The fullness of time” has come and with it the Promised Deliverer!
The Writings of Bahá’u’lláh are most comprehensive in their range, dealing with every phase of human life, individual and social, with things material and things spiritual, with the interpretation of ancient and modern scriptures, and with prophetic anticipations of both the near and distant future.
The range and accuracy of His knowledge was amazing. He could quote and expound the Scriptures of the various religions with which His correspondents or questions were familiar, in convincing the authoritative manner, although apparently He had never had the ordinary means of access to many of the books referred to. He declares, in Epistle to the Son of the Wolf, that He had never read the Bayán, although in His own Writings He shows the most perfect knowledge and understanding of the Báb’s Revelation. (The Báb, as we have seen, declared that His Revelation, the Bayán, was inspired by and emanated from “Him
Whom
God
shall
make
Manifest”
!) With the single exception of a visit from Professor Edward Granville Browne, to whom in the year 1890 He accorded four interviews, each lasting twenty to thirty minutes, He had no opportunities of intercourse with enlightened Western thinkers, yet His Writings show a complete grasp of the social, political and religious problems of the Western World, and even His enemies had to admit that His wisdom and knowledge were incomparable. The well-known circumstances of His long imprisonment render it impossible to doubt that the wealth of knowledge shown in His Writings must have been acquired from some spiritual source, quite independent of the usual means of study or instruction and the help of books or teachers.
Sometimes He wrote in modern Persian, the ordinary language of His fellow countrymen, which is largely admixed with Arabic. At other times, as when addressing learned Zoroastrians, He wrote in the purest classical Persian. He also wrote with equal fluency in Arabic, sometimes in very simple language, sometimes in classical style somewhat similar to that of the Qur’án. His perfect mastery of these different languages and styles was remarkable because of His entire lack of literary education.
In some of His Writings the way of holiness is pointed out in such simple terms that “the wayfaring men, though fools, shall not err therein” (Isaiah xxxv, 8). In others there is a wealth of poetic imagery, profound philosophy and allusions to Muhammadan, Zoroastrian and other scriptures, or to Persian and Arabic literature and legends, such as only the poet, the philosopher or the scholar can adequately appreciate. Still others deal with advanced stages of the spiritual life and are to be understood only by those who have already passed through the earlier stages. His works are like a bountiful table provided with foods and delicacies suited to the needs and tastes of all who are genuine truth seekers.
It is because of this that His Cause had effect among the learned and cultured, spiritual poets and well-known writers. Even some of the leaders of the Súfís and of other sets, and some of the political ministers who were writers, were attracted by His words, for they exceeded those of all other writers in sweetness and depth of spiritual meaning.
From His place of confinement in distant ‘Akká, Bahá’u’lláh stirred His native land of Persia to its depths; and not only Persia; He stirred and is stirring the world. The spirit that animated Him and His followers was unfailingly gentle, courteous and patient, yet it was a force of astonishing vitality and transcendent power. It achieved the seemingly impossible. It changed human nature. Men who yielded to its influence became new creatures. They were filled with a love, a faith, and enthusiasm, compared with which earthly joys and sorrows were but as dust in the balance. They were ready to face lifelong suffering or violent death with perfect equanimity, nay, with radiant joy, in the strength of fearless dependence on God.
Most wonderful of all, their hearts were so brimming over with the joy of a new life as to leave no room for thoughts of bitterness or vindictiveness against their oppressors. They entirely abandoned the use of violence in self-defense, and instead of bemoaning their fate, they considered themselves the most fortunate of men in being privileged to receive this new and glorious Revelation and to spend their lives or shed their blood testifying to its truth. Well might their hearts sing with joy, for they believed that God, the Supreme, the Eternal, the Beloved, had spoken to them through human lips, had called them to be His servants and friends, had come to establish His Kingdom upon earth and to bring the priceless boon of Peace to a warworn, strife-stricken world.
Such was the faith inspired by Bahá’u’lláh. He announced His own mission, as the Báb had foretold that He would, and, thanks to the devoted labors of His great Forerunner, there were thousands ready to acclaim His Advent — thousands who had shaken off superstitions and prejudices, and were waiting with pure hearts and open minds for the Manifestation of God’s Promised Glory. Poverty and chains, sordid circumstances and outward ignominy could not hide from them the Spiritual Glory of their Lord — nay, these dark earthly surroundings only served to enhance the brilliance of His real Splendor.
When
the
ocean
of
My
presence
hath
ebbed
and
the
Book
of
My
Revelation
is
ended,
turn
your
faces
towards
Him
Whom
God
hath
purposed,
Who
hath
branched
from
this
Ancient
Root.
— Bahá’u’lláh, Kitáb-i-Aqdas.
Abbás Effendi, Who afterwards assumed the title of ‘Abdu’l-Bahá (i.e. Servant of Bahá), was the eldest son of Bahá’u’lláh. He was born in Ṭihrán before midnight on the eve of the 23rd of May, 1844, the very same night in which the Báb declared His mission.
He was nine years of age when His father, to Whom even then He was devotedly attached, was thrown into the dungeon in Tihrán. A mob sacked their house, and the family were stripped of their possessions and left in destitution. ‘Abdu’l-Bahá tells how one day He was allowed to enter the prison yard to see His beloved father when He came out for His daily exercise. Bahá’u’lláh was terribly altered, so ill He could hardly walk, His hair and beard unkempt, His neck galled and swollen from the pressure of a heavy steel collar, His body bent by the weight of His chains, and the sight made a never-to-be-forgotten impression on the mind of the sensitive boy.
During the first year of their residence in Baghdád, ten years before the open Declaration by Bahá’u’lláh of His Mission, the keen insight of ‘Abdu’l-Bahá, Who was then but nine years of age, already led Him to the momentous discovery that His father was indeed the Promised One Whose Manifestation all the Bábís were awaiting. Some sixty years afterwards He thus described the moment in which this conviction suddenly overwhelmed His whole nature:—
I
am
the
servant
of
the
Blessed
Perfection.
In
Baghdád
I
was
a
child.
Then
and
there
He
announced
to
me
the
Word,
and
I
believed
in
Him.
As
soon
as
He
proclaimed
to
me
the
Word,
I
threw
myself
at
His
Holy
Feet
and
implored
and
supplicated
Him
to
accept
my
blood
as
a
sacrifice
in
His
Pathway.
Sacrifice!
How
sweet
I
find
that
word!
There
is
no
greater
Bounty
for
me
than
this!
What
greater
glory
can
I
conceive
than
to
see
this
neck
chained
for
His
sake,
these
feet
fettered
for
His
love,
this
body
mutilated
or
thrown
into
the
depths
of
the
sea
for
His
Cause!
If
in
reality
we
are
His
sincere
lovers
—
if
in
reality
I
am
His
sincere
servant,
then
I
must
sacrifice
my
life,
my
all
at
His
Blessed
Threshold.
— Diary of Mírzá Ahmad Sohrab, January 1914.
About this time He began to be called by His friends, “The
Mystery
of
God,”
a title given to Him by Bahá’u’lláh, by which He was commonly known during the period of residence in Baghdád.
When His father went away for two years in the wilderness, ‘Abbás was heartbroken. His chief consolation consisted in copying and committing to memory the Tablets of the Báb, and much of His time was spent in solitary meditation. When at last His father returned, the boy was overwhelmed with joy.
From that time onwards, He became His father’s closest companion and, as it were, protector. Although a mere youth, He already showed astonishing sagacity and discrimination, and undertook the task of interviewing all the numerous visitors who came to see His father. If He found they were genuine truth seekers, He admitted them to His father’s presence, but otherwise He did not permit them to trouble Bahá’u’lláh. On many occasions He helped His father in answering the questions and solving the difficulties of these visitors. For example, when one of the Súfí leaders, named ‘Alí Shawkat Páshá, asked for an explanation of the phrase: “I
was
a
Hidden
Mystery,”
which occurs in a well-known Muhammadan tradition, Bahá’u’lláh turned to the “Mystery
of
God,”
‘Abbás, and asked Him to write the explanation. The boy, who was then about fifteen or sixteen years of age, at once wrote an important epistle giving an exposition so illuminating as to astonish the Páshá. This epistle is now widely spread among the Bahá’ís, and is well known to many outside the Bahá’í faith.
About this time ‘Abbás was a frequent visitor to the mosques, where He would discuss theological matters with the doctors and learned men. He never attended any school or college, His only teacher being His father. His favorite recreation was horseback riding, which He keenly enjoyed.
After Bahá’u’lláh’s Declaration in the Garden outside Baghdád, ‘Abdu’l-Bahá’s devotion to His father became greater than ever. On the long journey to Constantinople He guarded Bahá’u’lláh night and day, riding by His wagon and watching near His tent. As far as possible He relieved His father of all domestic cares and responsibilities, becoming the mainstay and comfort of the entire family.
During the years spent in Adrianople, ‘Abdu’l-Bahá endeared Himself to everyone. He taught much, and became generally known as the “Master.” At ‘Akká, when nearly all the party were ill with typhoid, malaria, and dysentery, He washed the patients, nursed them, fed them, watched with them, taking no rest, until utterly exhausted, He Himself took dysentery, and for about a month remained in a dangerous condition. In ‘Akká, as in Adrianople, all classes, from the Governor to the most wretched beggar, learned to love and respect Him.
The following particulars regarding the marriage of ‘Abdu’l-Bahá were kindly supplied to the writer by a Persian historian of the Bahá’í Faith:—
During the youth of ‘Abdu’l-Bahá the question of a suitable marriage for Him was naturally one of great interest to the believers, and many people came forward, wishing to have this crown of honor for their own family. For a long time, however, ‘Abdu’l-Bahá showed no inclination for marriage, and no one understood the wisdom of this. Afterwards it became known that there was a girl who was destined to become the wife of ‘Abdu’l-Bahá, one whose birth came about through the Blessing which the Báb gave to her parents in Isfahán. Her father was Mírzá Muhammad ‘Alí, who was the uncle of the “King of Martyrs” and the “Beloved of Martyrs,” and she belonged to one of the great and noble families of Isfahán. When the Báb was in Isfahán, Mírzá Muhammad ‘Alí had no children, but his wife was longing for a child. On hearing of this, the Báb gave him a portion of His food and told him to share it with his wife. After they had eaten of that food, it soon became apparent that their long-cherished hopes of parenthood were about to be fulfilled, and in due course a daughter was born to them, who was given the name of Munírih Khánum. Later on a son was born, to whom they gave the name of Siyyid Yahyá, and afterwards they had some other children. After a time, Munírih’s father died, her cousins were martyred by Zillu’s-Sultán and the mullás, and the family fell into great troubles and bitter persecutions because of their being Bahá’ís. Bahá’u’lláh then permitted Munírih and her brother Siyyid Yahyá to come to ‘Akká for protection. Bahá’u’lláh and His wife, Navváb, the mother of ‘Abdu’l-Bahá, showed such kindness and favor to Munírih that others understood that they wished her to become the wife of ‘Abdu’l-Bahá. The wish of His father and mother became the wish of ‘Abdu’l-Bahá, too. He had a warm feeling of love and affection for Munírih which was fully reciprocated, and erelong they became united in marriage.
The marriage proved exceedingly happy and harmonious. Of the children born to them four daughters have survived the rigors of their long imprisonment, and, through their beautiful lives of service, have endeared themselves to all who have been privileged to know them.
Bahá’u’lláh indicated in many ways the ‘Abdu’l-Bahá was to direct the Cause after His own ascension. Many years before His death He declared this in a veiled manner in His Kitáb-i-Aqdas. He referred to ‘Abdu’l-Bahá on many occasions as “The
Center
of
My
Covenant,”
“The
Most
Great
Branch,”
“The
Branch
from
the
Ancient
Root.”
He habitually spoke of Him as “The
Master”
and required all His family to treat Him with marked deference; and in His Will and Testament He left explicit instructions that all should turn to Him and obey Him.
After the death of the “Blessed Beauty” (as Bahá’u’lláh was generally called by His family and believers) ‘Abdu’l-Bahá assumed the position which His father had clearly indicated for Him as head of the Cause and authoritative Interpreter of the teachings, but this was resented by certain of His relatives and others, who became as bitterly opposed to ‘Abdu’l-Bahá as Subh-i-Azal had been to Bahá’u’lláh. They tried to stir up dissensions among the believers, and, failing in that, proceeded to make various false charges against ‘Abdu’l-Bahá to the Turkish Government.
In accordance with instructions received from His father, ‘Abdu’l-Bahá was erecting a building on the side of Mount Carmel, above Haifa, which was intended to be the permanent resting-place of the remains of the Báb, and also to contain a number of rooms for meetings and services. They represented to the authorities that this building was intended as a fort, and that ‘Abdu’l-Bahá and His followers meant to entrench themselves there, defy the Government, and endeavor to gain possession of the neighboring region of Syria.
In consequence of this and other equally unfounded charges, in 1901, ‘Abdu’l-Bahá and His family, who for more than twenty years had been allowed the freedom of the country for some miles around ‘Akká, were again, for over seven years, strictly confined within the walls of the prison city. This did not prevent Him, however, from effectively spreading the Bahá’í message through Asia, Europe and America. Mr. Horace Holley writes of this period as follows:—
To ‘Abdu’l-Bahá, as a teacher and friend, came men and women from every race, religion and nation, to sit at his table like favored guests, questioning him about the social, spiritual or moral program each had most at heart; and after a stay lasting from a few hours to many months, returning home, inspired, renewed and enlightened. The world surely never possessed such a guest-house as this.
Within its doors the rigid castes of India melted away, the racial prejudice of Jew, Christian and Muhammadan became less than a memory; and every convention save the essential law of warm hearts and aspiring minds broke down, banned and forbidden by the unifying sympathy of the master of the house. It was like a King Arthur and the Round Table … but an Arthur who knighted women as well as men, and sent them away not with the sword but with the Word.
— The Modern Social Religion, Horace Holley.
During these years ‘Abdu’l-Bahá carried on an enormous correspondence with believers and inquirers in all parts of the world. In this work He was greatly assisted by His daughters and also by several interpreters and secretaries.
Much of His time was spent in visiting the sick and the afflicted in their own homes; and in the poorest quarters of ‘Akká no visitor was more welcome than the “Master.” A pilgrim who visited ‘Akká at this time writes:—
It is the custom of ‘Abdu’l-Bahá each week, on Friday morning, to distribute alms to the poor. From his own scanty store he gives a little to each one of the needy who come to ask assistance. This morning about one hundred were ranged in line, seated and crouching upon the ground in the open street of the courts where ‘Abdu’l-Bahá’s house stands. And such a nondescript collection of humanity they were. All kinds of men, women and children — poor, wretched, hopeless in aspect, half-clothed, many of them crippled and blind, beggars indeed, poor beyond expression — waiting expectant — until from the doorway came ‘Abdu’l-Bahá.… Quickly moving from one to another, stopping sometimes to leave a word of sympathy and encouragement, dropping small coins into each eager outstretched palm, touching the face of a child, taking the hand of an old woman who held fast to the hem of his garment as he passed along, speaking words of light to old men with sightless eyes, inquiring after those too feeble and wretched to come for their pittance of help, and sending them their portion with a message of love and uplift.
— Glimpses of ‘Abdu’l-Bahá, M. J. M.
‘Abdu’l-Bahá’s personal wants were few. He worked late and early. Two simple meals a day sufficed Him. His wardrobe consisted of a very few garments of inexpensive material. He could not bear to live in luxury while others were in want.
He had a great love for children, for flowers, and for the beauties of nature. Every morning about six or seven, the family party used to gather to partake of the morning tea together, and while the Master sipped His tea, the little children of the household chanted prayers. Mr. Thornton Chase writes of these children
“Such children I have never seen, so courteous, unselfish, thoughtful for others, unobtrusive, intelligent, and swiftly self-denying in the little things that children love.…”
— In Galilee.
The “ministry of flowers” was a feature of the life at ‘Akká, of which every pilgrim brought away fragrant memories. Mrs. Lucas writes:—
“When the Master inhales the odor of flowers, it is wonderful to see him. It seems as though the perfume of the hyacinths were telling him something as he buries his face in the flowers. It is like the effort of the ear to hear a beautiful harmony, a concentrated attention!”
— A Brief Account of My Visit to ‘Akká.
He loved to present beautiful and sweet-smelling flowers to His numerous visitors.
Mr. Thornton Chase sums up his impression of the prison life at ‘Akká as follows:—
Five days we remained within those walls, prisoners with Him who dwells in that “Greatest
Prison.”
It
is
a
prison
of
peace,
of
love
and
service.
No
wish,
no
desire
is
there
save
the
good
of
mankind,
the
peace
of
the
world,
the
acknowledgement
of
the
Fatherhood
of
God
and
the
mutual
rights
of
men
as
His
creatures,
His
children.
Indeed,
the
real
prison,
the
suffocating
atmosphere,
the
separation
from
all
true
heart
desires,
the
bond
of
world
conditions,
is
outside
of
those
stone
walls,
while
within
them
is
the
freedom
and
pure
aura
of
the
Spirit
of
God.
All
troubles,
tumults,
worries
or
anxieties
for
worldly
things
are
barred
out
there.
— In Galilee.
To most people the hardships of prison life would appear as grievous calamities, but for ‘Abdu’l-Bahá they had no terrors. When in prison He wrote:—
Grieve
not
because
of
my
imprisonment
and
calamity;
for
this
prison
is
my
beautiful
garden,
my
mansioned
paradise
and
my
throne
of
dominion
among
mankind.
My
calamity
in
my
prison
is
a
crown
to
me
in
which
I
glory
among
the
righteous.
Anyone can be happy in the state of comfort, ease, health, success, pleasure and joy; but if one be happy and contented in the time of trouble, hardship and prevailing disease, that is the proof of nobility.
In 1904 and 1907 commissions were appointed by the Turkish Government to inquire into the charges against ‘Abdu’l-Bahá, and lying witnesses gave evidence against Him. ‘Abdu’l-Bahá, while refuting the charges, expressed His entire readiness to submit to any sentence the tribunal chose to impose. He declared that if they should throw Him into jail, drag Him through the streets, curse Him, spit upon Him, stone Him, heap upon Him all sort of ignominy, hang Him or shoot Him, He would still be happy.
Between the sittings of the Commissions of Investigation He pursued His ordinary life with the utmost serenity, planting fruit trees in a garden and presiding at a marriage feast with the dignity and radiance of spiritual freedom. The Spanish Consul offered to provide Him a safe passage to any foreign port He cared to select, but this offer He gratefully but firmly refused, saying that whatever the consequences, He must follow in the footsteps of the Báb and the Blessed Perfection, Who never tried to save Themselves or run away from Their enemies. He encouraged most of the Bahá’ís, however, to leave the neighborhood of ‘Akká, which had become very dangerous for them, and remained alone, with a few of the faithful, to await His destiny.
The four corrupt officials who constituted the last investigating commission arrived in ‘Akká in the early part of the winter of 1907, stayed one month, and departed for Constantinople, after finishing their so called “investigation,” prepared to report that the charges against ‘Abdu’l-Bahá had been substantiated and to recommend His exile or execution. No sooner had they got back to Turkey, however, than the Revolution broke out there and the four commissioners, who belonged to the old regime, had to flee for their lives. The Young Turks established their supremacy, and all political and religious prisoners in the Ottoman Empire were set free. In September 1908 ‘Abdu’l-Bahá was released from prison, and in the following year ‘Abdu’l-Zamíd, the Sultán, became himself a prisoner.
After His release, ‘Abdu’l-Bahá continued the same holy life of ceaseless activity in teaching, correspondence, ministering to the poor and the sick, with merely the change from ‘Akká to Haifa and from Haifa to Alexandria, until August 1911, when He started on His first visit to the Western world. During His tours in the West, ‘Abdu’l-Bahá met men of every shade of opinion and amply fulfilled the command of Bahá’u’lláh to “Consort
with
all
the
people
with
joy
and
fragrance.”
He reached London early in September 1911, and spent a month there, during which, besides daily talks with inquirers and many other activities, He addressed the congregations of the Rev. R. J. Campbell at the City Temple, and of Archdeacon Wilberforce at St. John’s, Westminster, and breakfasted with the Lord Mayor. He then proceeded to Paris, where His time was occupied in giving daily addresses and talks to eager listeners of many nationalities and types. In December He returned to Egypt, and next spring, in response to the earnest entreaty of the American friends, He proceeded to the United States, arriving in New York in April 1912. During the next nine months He traveled through America, from coast to coast, addressing all sorts and conditions of men — university students, Socialists, Mormons, Jews, Christians, Agnostics, Esperantists, Peace Societies, New Thought Clubs, Women’s Suffrage Societies, and speaking in churches of almost every denomination, in each case giving addresses suited to the audience and the occasion. On December 5 He sailed for Great Britain, where He passed six weeks, visiting Liverpool, London, Bristol and Edinburgh. In Edinburgh He gave a notable address to the Esperanto Society, in which He announced that He had encouraged the Bahá’ís of the East to study Esperanto in order to further better understanding between the East and the West. After two months in Paris, spent as before in daily interviews and conference, He proceeded to Stuttgart, where He held a series of very successful meetings with the German Bahá’ís; thence to Budapest and Vienna, founding new groups in these places, returning, in May 1913, to Egypt, and on December 5, 1913, to Haifa.
He was then in His seventieth year, and His long and arduous labors, culminating in these strenuous Western tours, had worn out His physical frame. After His return He wrote the following pathetic Tablet to the believers in East and West:—
Friends,
the
time
is
coming
when
I
shall
be
no
longer
with
you.
I
have
done
all
that
could
be
done.
I
have
served
the
Cause
of
Bahá’u’lláh
to
the
utmost
of
my
ability.
I
have
labored
night
and
day
all
the
years
of
my
life.
Oh,
how
I
long
to
see
the
believers
shouldering
the
responsibilities
of
the
Cause!
Now
is
the
time
to
proclaim
the
Kingdom
of
Abhá
(i.e.
The
Most
Glorious!).
Now
is
the
hour
of
union
and
concord!
Now
is
the
day
of
the
spiritual
harmony
of
the
friends
of
God!
…
I
am
straining
my
ears
toward
the
East
and
toward
the
West,
toward
the
North
and
toward
the
South,
that
haply
I
may
hear
the
songs
of
love
and
fellowship
raised
in
the
meetings
of
the
believers.
My
days
are
numbered,
and
save
this
there
remains
none
other
joy
for
me.
Oh,
how
I
yearn
to
see
the
friends
united,
even
as
a
shining
strand
of
pearls,
as
the
brilliant
Pleiades,
as
the
rays
of
the
sun,
the
gazelles
of
one
meadow!
The
mystic
nightingale
is
singing
for
them;
will
they
not
listen?
The
bird
of
Paradise
is
warbling;
will
they
not
hear?
The
Angel
of
the
Kingdom
of
Abhá
is
calling
to
them;
will
they
not
hearken?
The
Messenger
of
the
Covenant
is
pleading;
will
they
not
heed?
Ah!
I
am
waiting,
waiting
to
hear
the
glad
news
that
the
believers
are
the
embodiment
of
sincerity
and
loyalty,
the
incarnation
of
love
and
amity
and
the
manifestation
of
unity
and
concord!
Will
they
not
rejoice
my
heart?
Will
they
not
satisfy
my
yearnings?
Will
they
not
heed
my
pleadings?
Will
they
not
fulfill
my
hopes?
Will
they
not
answer
my
call?
I
am
waiting,
I
am
patiently
waiting!
The enemies of the Bahá’í Cause, whose hopes had risen high when the Báb fell a victim to their fury, when Bahá’u’lláh was driven from His native land and made a prisoner for life, and again at the passing of Bahá’u’lláh — these enemies once more took heart when they saw the physical weakness and weariness of ‘Abdu’l-Bahá after His return from His Western travels. But again their hopes were doomed to disappointment. In a short time ‘Abdu’l-Bahá was able to write:—
Unquestionably
this
physical
body
and
human
energy
would
have
been
unable
to
stand
the
constant
wear
and
tear
…
but
the
aid
and
help
of
the
Desired
One
were
the
Guardian
and
Protector
of
the
weak
and
humble
‘Abdu’l-Bahá.…
Some
have
asserted
that
‘Abdu’l-Bahá
is
on
the
eve
of
bidding
his
last
farewell
to
the
world,
that
his
physical
energies
are
depleted
and
drained
and
that
ere
long
these
complications
will
put
an
end
to
his
life.
This
is
far
from
the
truth.
Although
in
the
outward
estimation
of
the
Covenant-breakers
and
defective-minded
the
body
is
weak
on
account
of
ordeals
in
the
Blessed
Path,
yet,
Praise
be
to
God!
through
the
providence
of
the
Blessed
Perfection
the
spiritual
forces
are
in
the
utmost
rejuvenation
and
strength.
Thanks
be
to
God
that
now,
through
the
blessing
and
benediction
of
Bahá’u’lláh,
even
the
physical
energies
are
fully
restored,
divine
joy
is
obtained,
the
supreme
glad-tidings
are
resplendent
and
ideal
happiness
overflowing.
Both during the European War and after its close ‘Abdu’l-Bahá, amidst countless other activities, was able to pour forth a series of great and inspiring letters which, when communications were reopened, roused believers throughout the world to new enthusiasm and zeal for service. Under the inspiration of these letters the Cause progressed by leaps and bounds and everywhere the Faith showed signs of new vitality and vigor.
A remarkable instance of the foresight of ‘Abdu’l-Bahá was supplied during the months immediately preceding the war. During peacetimes there was usually a large number of pilgrims at Haifa, from Persia and other regions of the globe. About six months before the outbreak of war one of the old Bahá’ís living at Haifa presented a request from several believers of Persia for permission to visit the Master. ‘Abdu’l-Bahá did not grant the permission, and from that time onwards gradually dismissed the pilgrims who were at Haifa, so that by the end of July 1914 none remained. When, in the first days of August the sudden outbreak of the Great War startled the world, the wisdom of His precaution became apparent.
When the war broke out, ‘Abdu’l-Bahá, Who had already spent fifty-five years of His life in exile and prison, became again virtually a prisoner of the Turkish Government. Communication with friends and believers outside Syria was almost completely cut off, and He and His little band of followers were again subjected to straitened circumstances, scarcity of food and great personal danger and inconvenience.
During the war ‘Abdu’l-Bahá had a busy time in ministering to the material and spiritual wants of the people about Him. He personally organized extensive agricultural operations near Tiberias, thus securing a great supply of wheat, by means of which famine was averted, not only for the Bahá’ís but for hundreds of the poor of all religions in Haifa and ‘Akká, whose wants He liberally supplied. He took care of all, and mitigated their sufferings as far as possible. To hundreds of poor people He would give a small sum of money daily. In addition to money He gave bread. If there was no bread He would give dates or something else. He made frequent visits to ‘Akká to comfort and help the believers and poor people there. During the time of war He had daily meetings of the believers, and through His help the friends remained happy and tranquil throughout those troublous years.
Great was the rejoicing in Haifa when, on the 23rd day of September, 1918, at 3 P.M., after some twenty-four hours’ fighting, the city was taken by British and Indian cavalry, and the horrors of war conditions under the Turkish rule came to an end.
From the beginning of the British occupation, large numbers of soldiers and Government officials of all ranks, even the highest, sought interviews with ‘Abdu’l-Bahá, delighting in His illuminating talks, His breadth of view and depth of insight, His dignified courtesy and genial hospitality. So profoundly impressed were the Government representatives by His noble character and His great work in the interests of peace conciliation, and the true prosperity of the people, that a knighthood of the British Empire was conferred on ‘Abdu’l-Bahá, the ceremony taking place in the garden of the Military Governor of Haifa on the 27th day of April, 1920.
During the winter of 1919–1920 the writer had the great privilege of spending two and half months as the guest of ‘Abdu’l-Bahá at Haifa and intimately observing His daily life. At that time, although nearly seventy-six years of age, He was still remarkably vigorous, and accomplished daily an almost incredible amount of work. Although often very weary He showed wonderful powers of recuperation, and His services were always at the disposal of those who needed them most. His unfailing patience, gentleness, kindliness and tact made His presence like a benediction. It was His custom to spend a large part of each night in prayer and meditation. From early morning until evening, except for a short siesta after lunch, He was busily engaged in reading and answering letters from many lands and in attending to the multitudinous affairs of the household and of the Cause. In the afternoon He usually had a little relaxation in the form of a walk or a drive, but even then He was usually accompanied by one or two, or a party, of pilgrims with whom He would converse on spiritual matters, or He would find opportunity by the way of seeing and ministering to some of the poor. After His return He would call the friends to the usual evening meeting in His salon. Both at lunch and supper He used to entertain a number of pilgrims and friends, and charm His guests with happy and humorous stories as well as precious talks on a great variety of subjects. “My
home
is
the
home
of
laughter
and
mirth,”
He declared, and indeed it was so. He delighted in gathering together people of various races, colors, nations and religions in unity and cordial friendship around His hospitable board. He was indeed a loving father not only to the little community at Haifa, but to the Bahá’í community throughout the world.
‘Abdu’l-Bahá’s manifold activities continued with little abatement despite increasing bodily weakness and weariness up till the last day or two of His life. On Friday, November 25, 1921, He attended the noonday prayer at the Mosque in Haifa, and afterwards distributed alms to the poor with His own hands, as was His wont. After lunch He dictated some letters. When He had rested He walked in the garden and had a talk with the gardener. In the evening He gave His blessing and counsel to a loved and faithful servant of the household who had been married that day, and afterwards He attended the usual meeting of the friends in His own salon. Less than three days later, about 1:30 A.M. on Monday, November 28, He passed away so peacefully that, to the two daughters watching by His bedside, it seemed as if He had gone quietly to sleep.
The sad news soon spread throughout the town and was flashed over the wires to all parts of the world. The next morning (Tuesday, November 29) the funeral took place:
… a funeral the like of which Haifa, nay Palestine itself, had surely never seen … so deep was the feeling that brought so many thousands of mourners together, representative of so many religions, races and tongues.
The High Commissioner, Sir Herbert Samuel, the Governor of Jerusalem, the Governor of Phoenicia, the Chief Officials of the Government, the Consuls of the various countries, resident in Haifa, the heads of the various religious communities, the notables of Palestine, Jews, Christians, Moslems, Druses, Egyptians, Greeks, Turks, Kurds, and a host of his American, European and native friends, men, women and children, both of high and low degree … all, about ten thousand in number, mourning the loss of their Beloved One.…
“O God, my God!” the people wailed with one accord, “Our father has left us, our father has left us!”
… they slowly wended their way up Mount Carmel, the Vineyard of God.… After two hours’ walking, they reached the garden of the Tomb of the Báb.… As the vast concourse pressed round … representatives of the various denominations, Moslems, Christians and Jews, all hearts being ablaze with fervent love of ‘Abdu’l-Bahá, some on the impulse of the moment, others prepared, raised their voices in eulogy and regret, paying their last homage of farewell to their loved one. So united were they in their acclamation of him, as the wise educator and reconciler of the human race in this perplexed and sorrowful age, that there seemed to be nothing left for the Bahá’ís to say.
— The Passing of ‘Abdu’l-Bahá, by Lady Blomfield and Shoghi Effendi.
Nine speakers, all of them prominent representatives of the Muslim, Christian and Jewish communities, bore eloquent and moving witness to their love and admiration of the pure and noble life which had just drawn to its close. Then the casket was slowly passed to its simple and hallowed resting-place.
Surely here was a fitting tribute to the memory of One Who had labored all His life for unity of religions, of races, of tongues — a tribute, and also a proof, that His lifework had not been in vain, that the ideals of Bahá’u’lláh, which were His inspiration, nay, His very life, were already beginning to permeate the world and to break down the barriers of sect and caste that for centuries had alienated Muslim, Christian, Jew, and the other diverse factions into which the human family has been riven.
The Writings of ‘Abdu’l-Bahá are very numerous and are mostly in the form of letters to believers and inquirers. A great many of His talks and addresses have also been recorded and many have been published. Of the thousands of pilgrims who have visited Him at ‘Akká and Haifa a large number have written descriptions of their impressions, and many of these records are now available in printed form.
His teachings are thus very completely preserved, and they cover a very wide range of subjects. With many of the problems of both East and West He dealt more fully than His Father had done, giving more detailed applications of the general principles laid down by Bahá’u’lláh. A number of His Writings have not yet been translated into any Western language but enough is already available to give deep and full knowledge of the more important principles of His teaching.
He spoke Persian, Arabic and Turkish. In His Western tours His talks and addresses were always interpreted, obviously losing much of their beauty, eloquence and force in the process, yet such was the power of the Spirit which accompanied His words that all who heard Him were impressed.
The unique station assigned to ‘Abdu’l-Bahá by the Blessed Perfection is indicated in the following passage written by the latter:—
“When
the
ocean
of
My
presence
hath
ebbed
and
the
Book
of
My
Revelation
is
ended,
turn
your
faces
towards
Him
Whom
God
hath
purposed,
Who
hath
branched
from
this
Ancient
Root.”
And again:—
“
…
refer
ye
whatsoever
ye
understand
not
in
the
Book
to
Him
Who
hath
branched
from
this
mighty
Stock.”
‘Abdu’l-Bahá Himself wrote the following:—
“In
accordance
with
the
explicit
text
of
the
Kitáb-i-Aqdas
Bahá’u’lláh
hath
made
the
Center
of
the
Covenant
the
Interpreter
of
His
Word
—
a
Covenant
so
firm
and
mighty
that
from
the
beginning
of
time
until
the
present
day
no
religious
Dispensation
hath
produced
its
like.”
The very completeness of the servitude with which ‘Abdu’l-Bahá promulgated the Faith of Bahá’u’lláh in East and West resulted at times in a confusion of belief concerning His station on the part of believers. Realizing the purity of the spirit animating His word and deed, surrounded by religious influences marking the breakdown of their traditional doctrines, a number of Bahá’ís felt that they honored ‘Abdu’l-Bahá by likening Him to a Manifestation, or hailing Him as the “return of Christ.” Nothing caused Him such intense grief as this failure to perceive that His capacity to serve Bahá’u’lláh proceeded from the purity of the mirror turned to the Sun of Truth, and not from the Sun itself.
Moreover, unlike previous Dispensations, the Faith of Bahá’u’lláh had within it the potency of a universal human society. During ‘Abdu’l-Bahá’s mission covering the period 1892 to 1921, the Faith evolved through successive stages of development in the direction of a true world order. Its development required continuous direction and specific instruction from ‘Abdu’l-Bahá, Who alone knew the fullness of that new potent inspiration brought to earth in this age. Until His own Will and Testament was revealed after ‘Abdu’l-Bahá’s departure from the flesh, and its significance was expounded by Shoghi Effendi, the Guardian of the Faith, the Bahá’ís almost inevitably attributed their beloved Master’s guidance a degree of spiritual authority equaling that of the Manifestation.
The effects of such naive enthusiasm are no longer felt within the Bahá’í community, but with a sounder realization of the mystery of that incomparable devotion and servitude, the Bahá’ís can today all the more consciously appreciate the unique character of the mission which ‘Abdu’l-Bahá fulfilled. The Faith which in 1892 seemed so weak and helpless in the physical exile and imprisonment of its Exemplar and Interpreter, has since, with irresistible power, raised up communities in many countries, and challenges the weakness of a decaying civilization with a body of teachings that alone reveal the future of a despairing humanity.
The Will and Testament of ‘Abdu’l-Bahá itself set forth with complete clarity the mystery of the stations of the Báb and of Bahá’u’lláh, and His own mission:—
This
is
the
foundation
of
the
belief
of
the
people
of
Bahá
(may
my
life
be
offered
up
for
them):
“His
Holiness,
the
Exalted
One
(the
Báb),
is
the
Manifestation
of
the
Unity
and
Oneness
of
God
and
the
Forerunner
of
the
Ancient
Beauty.
His
Holiness
the
Abhá
Beauty
(may
my
life
be
a
sacrifice
for
His
steadfast
friends)
is
the
Supreme
Manifestation
of
God
and
the
Dayspring
of
His
Most
Divine
Essence.
All
others
are
servants
unto
Him
and
do
His
bidding.”
By this statement, and by numerous others in which ‘Abdu’l-Bahá emphasized the importance of basing one’s knowledge of the Faith upon His general Tablets, a foundation for unity of belief was established, with the result that the differences of understanding caused by reference to His Tablets to individuals, in which the Master answered personal questions, rapidly disappeared. Above all, the establishment of a definite administrative order, with the Guardian at its head, transferred to institutions all authority previously wielded in the form of prestige and influence by individual Bahá’ís in the various local groups.
Bahá’u’lláh was preeminently the Revealer of the Word. His forty years’ imprisonment gave Him but limited opportunities of intercourse with His fellowmen. To ‘Abdu’l-Bahá, therefore, fell the important task of becoming the exponent of the Revelation, the Doer of the Word, the Great Exemplar of the Bahá’í life in actual contact with the world of today, in the most diverse phases of its myriad activities. He showed that it is still possible, amid the whirl and rush of modern life, amid the self-love and struggle for material prosperity that everywhere prevail, to live the life of entire devotion to God and to the service of one’s fellows, which Christ and Bahá’u’lláh and all the Prophets have demanded of men. Through trial and vicissitudes, calumnies, and treachery on the one hand, and through love and praise, devotion and veneration on the other, He stood like a lighthouse founded on a rock, around which wintry tempests rage and the summer ocean plays, His poise and serenity remaining ever steadfast and unshaken. He lived the life of faith, and calls on His followers to live it here and now. He raised amid a warring world the Banner of Unity and Peace, the Standard of a New Era, and He assures those who rally to its support that they shall be inspired by the Spirit of the New Day. It is the same Holy Spirit which inspired the Prophets and Saints of old, but it is a new outpouring of that Spirit, suited to the needs of the new time.
Man
must
show
forth
fruits.
A
fruitless
man,
in
the
words
of
His
Holiness
the
Spirit
[Jesus],
is
like
a
fruitless
tree,
and
a
fruitless
tree
is
fit
for
fire.
— Bahá’u’lláh, Words of Paradise.
Herbert Spencer once remarked that by no political alchemy is it possible to get golden conduct out of leaden instincts, and it is equally true that by no political alchemy is it possible to make a golden society out of leaden individuals. Bahá’u’lláh, like all previous Prophets, proclaimed this truth and taught that in order to establish the Kingdom of God in the world, it must first be established in the hearts of men. In examining the Bahá’í teachings, therefore, we shall commence with the instructions of Bahá’u’lláh for individual conduct, and try to form a clear picture of what it means to be a Bahá’í.
When asked on one occasion: “What is a Bahá’í?” ‘Abdu’l-Bahá replied: “To
be
a
Bahá’í
simply
means
to
love
all
the
world;
to
love
humanity
and
try
to
serve
it;
to
work
for
universal
peace
and
universal
brotherhood.”
On another occasion He defined a Bahá’í as “one
endowed
with
all
the
perfections
of
man
in
activity.”
In one of His London talks He said that a man may be a Bahá’í even if He has never heard the name of Bahá’u’lláh. He added:—
The
man
who
lives
the
life
according
to
the
teachings
of
Bahá’u’lláh
is
already
a
Bahá’í.
On
the
other
hand,
a
man
may
call
himself
a
Bahá’í
for
fifty
years,
and
if
he
does
not
live
the
life
he
is
not
a
Bahá’í.
An
ugly
man
may
call
himself
handsome,
but
he
deceives
no
one,
and
a
black
man
may
call
himself
white,
yet
he
deceives
no
one,
not
even
himself.
One who does not know God’s Messengers, however, is like a plant growing in the shade. Although it knows not the sun, it is, nevertheless, absolutely dependent on it. The great Prophets are spiritual suns, and Bahá’u’lláh is the sun of this “day” in which we live. The suns of former days have warmed and vivified the world, and had those suns not shone, the earth would not be cold and dead, but it is the sunshine of today that alone can ripen the fruits which the suns of former days have kissed into life.
In order to attain to the Bahá’í life in all its fullness, conscious and direct relations with Bahá’u’lláh are as necessary as is sunshine for the unfolding of the lily or the rose. The Bahá’í worships not the human personality of Bahá’u’lláh, but the Glory of God manifest through that personality. He reverences Christ and Muhammad and all God’s former Messengers to mankind, but he recognizes Bahá’u’lláh as the bearer of God’s Message for the new age in which we live, as the Great World teacher Who has come to carry on and consummate the work of His predecessors.
Intellectual assent to a creed does not make a man a Bahá’í, nor does outward rectitude of conduct. Bahá’u’lláh requires of His followers wholehearted and complete devotion. God alone has the right to make such a demand, but Bahá’u’lláh speaks as the Manifestation of God, and the Revealer of His Will. Previous Manifestations have been equally clear on this point. Christ said: “If
any
man
come
after
me,
let
him
deny
himself,
and
take
up
his
cross
daily,
and
follow
me.
For
whosoever
will
save
his
life
shall
lose
it:
but
whosoever
will
lose
his
life
for
my
sake,
the
same
shall
save
it.”
In different words, all the Divine Manifestations have made this same demand from Their followers, and the history of religion shows clearly that as long as the demand has been frankly recognized and accepted, religion has flourished, despite all earthly opposition, despite affliction, persecution and martyrdom of the believers. On the other hand, whenever compromise has crept in, and “respectability” has taken the place of complete consecration, then religion has decayed. It has become fashionable, but it has lost its power to save and transform, its power to work miracles. True religion has never yet been fashionable. God grant that one day it may become so; but it is still true, as in the days of Christ, that “strait
is
the
gate,
and
narrow
is
the
way,
which
leadeth
unto
life,
and
few
there
be
that
find
it.”
The gateway of spiritual birth, like the gateway of natural birth, admits men only one by one, and without encumbrances. If, in the future, more people succeed in entering that way than in the past, it will not be because of any widening of the gate, but because of a greater disposition on the part of men to make the “great surrender” which God demands; because long and bitter experience has at last brought them to see the folly of choosing their own way instead of God’s way.
Bahá’u’lláh enjoins justice on all His followers and defines it as:—
“The
freedom
of
man
from
superstition
and
imitation,
so
that
he
may
discern
the
Manifestations
of
God
with
the
eyes
of
Oneness,
and
consider
all
affairs
with
keen
sight.”
— Tablets of Bahá’u’lláh, Words of Wisdom.
It is necessary that each individual should see and realize for himself the Glory of God manifest in the human temple of Bahá’u’lláh, otherwise the Bahá’í Faith would be for him but a name without meaning. The call of the Prophets to mankind has always been that men should open their eyes, not shut them, use their reason, not suppress it. It is clear seeing and free thinking, not servile credulity, that will enable them to penetrate the clouds of prejudice, to shake off the fetters of blind imitation, and attain to the realization of the truth of a new Revelation.
He who would be a Bahá’í needs to be a fearless seeker after truth, but he should not confine his search to the material plane. His spiritual perceptive powers should be awake as well as his physical. He should use all the faculties God has given him for the acquisition of truth, believing nothing without valid and sufficient reason. If his heart is pure, and his mind free from prejudice, the earnest seeker will not fail to recognize the Divine Glory in whatsoever temple it may become manifest. Bahá’u’lláh further declares:—
Man
should
know
his
own
self,
and
know
those
things
that
lead
to
loftiness
or
to
baseness,
to
shame
or
to
honor,
to
wealth
or
to
poverty.
— Tablets of Bahá’u’lláh, Tablet of Tarázát.
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.
— Tablets of Bahá’u’lláh, Words of Wisdom.
The Manifestation is the Perfect Man, the great Exemplar for Mankind, the First Fruit of the tree of humanity. Until we know Him we do not know the latent possibilities within ourselves. Christ tells us to consider the lilies how they grow, and declares that Solomon in all his glory was not arrayed like one of these. The lily grows from a very unattractive-looking bulb. If we had never seen a lily in bloom, never gazed on its matchless grace of foliage and flower, how could we know the reality contained in that bulb? We might dissect it most carefully and examine it most minutely, but we should never discover the dormant beauty which the gardener knows how to awaken. So until we have seen the Glory of God revealed in the Manifestation, we can have no idea of the spiritual beauty latent in our own nature and in that of our fellows. By knowing and loving the Manifestation of God and following His teachings we are enabled, little by little, to realize the potential perfections within ourselves; then, and not till then, does the meaning and purpose of life and of the universe become apparent to us.
To know the Manifestation of God means also to love Him. One is impossible without the other. According to Bahá’u’lláh, the purpose of man’s creation is that he may know God and adore Him. He says in one of His Tablets:—
The cause of the creation of all contingent beings has been love, as it is said in the well-known tradition, “I was a hidden treasure and I loved to be known. Therefore I created the creation in order to be known.”
And in the Hidden Words He says:—
O
Son
of
Being!
Love
Me,
that
I
may
love
thee.
If
thou
lovest
Me
not,
My
love
can
in
no
wise
reach
thee.
Know
this,
O
servant.
O
Son
of
the
Wondrous
Vision!
I
have
breathed
within
thee
a
breath
of
My
own
Spirit,
that
thou
mayest
be
My
lover.
Why
hast
thou
forsaken
Me
and
sought
a
beloved
other
than
Me?
To be God’s lover! That is the sole object of life for the Bahá’í. To have God as his closest companion and most intimate friend, his Peerless Beloved, in Whose Presence is fullness of joy! And to love God means to love everything and everybody, for all are of God. The real Bahá’í will be the perfect lover. He will love everyone with a pure heart, fervently. He will hate no one. He will despise no one, for he will have learned to see the Face of the Beloved in every face, and to find His traces everywhere. His love will know no limit of sect, nation, class or race. Bahá’u’lláh says:—
“Of
old
it
hath
been
revealed:
‘Love
of
one’s
country
is
an
element
of
the
Faith
of
God.’
The
Tongue
of
Grandeur
hath
…
in
the
day
of
His
manifestation
proclaimed:
‘It
is
not
his
to
boast
who
loveth
his
country,
but
it
is
his
who
loveth
the
world.’”
— Tablet of the World.
And again:—
“Blessed
is
he
who
prefers
his
brother
before
himself;
such
an
one
is
of
the
people
of
Bahá.”
— Tablets of Bahá’u’lláh, Words of Paradise.
‘Abdu’l-Bahá tells us we must be “as
one
soul
in
many
bodies,
for
the
more
we
love
each
other,
the
nearer
we
shall
be
to
God.”
To an American audience He said:—
Likewise
the
divine
religions
of
the
holy
Manifestations
of
God
are
in
reality
one
though
in
name
and
nomenclature
they
differ.
Man
must
be
a
lover
of
the
light
no
matter
from
what
dayspring
it
may
appear.
He
must
be
a
lover
of
the
rose
no
matter
what
soil
it
may
be
growing.
He
must
be
a
seeker
of
the
truth
no
matter
from
what
source
it
come.
Attachment
to
the
lantern
is
not
loving
the
light.
Attachment
to
the
earth
is
not
befitting
but
enjoyment
of
the
rose
which
develops
from
the
soil
is
worthy.
Devotion
to
the
tree
is
profitless
but
partaking
of
the
fruit
is
beneficial.
Luscious
fruits
no
matter
upon
what
tree
they
grow
or
where
they
may
be
found
must
be
enjoyed.
The
word
of
truth
no
matter
which
tongue
utters
it
must
be
sanctioned.
Absolute
verities
no
matter
in
what
book
they
be
recorded
must
be
accepted.
If
we
harbor
prejudice
it
will
be
the
cause
of
deprivation
and
ignorance.
The
strife
between
religions,
nations
and
races
arises
from
misunderstanding.
If
we
investigate
the
religions
to
discover
the
principles
underlying
their
foundations
we
will
find
they
agree,
for
the
fundamental
reality
of
them
is
one
and
not
multiple.
By
this
means
the
religionists
of
the
world
will
reach
their
point
of
unity
and
reconciliation.
Again He says:—
Every soul of the beloved ones must love the others and withhold not his possessions and life from them, and by all means he must endeavor to make the other joyous and happy. But these others must also be disinterested and self-sacrificing. Thus may this Sunrise flood the horizons, this Melody gladden and make happy all the people, this divine Remedy become the panacea for every disease, this Spirit of Truth become the cause of life for every soul.
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 palace 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 will 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 will, for to be at variance with God is the one thing he cannot endure. In the path of God no errors can appall, no troubles dismay him. The light of love irradiates his darkest days, transmutes suffering into joy, and martyrdom itself into an ecstasy of bliss. Life is lifted to the heroic plane and death becomes a glad adventure. Bahá’u’lláh says:—
Whoso
cherisheth
in
his
heart
the
love
of
anyone
beside
Me,
be
it
to
the
extent
of
a
grain
of
mustard
seed,
shall
be
unable
to
gain
admittance
into
My
Kingdom.
— The Summons of the Lord of Hosts, Súriy-i-Haykal
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.
— The Hidden Words.
O
My
Servant!
Free
thyself
from
the
fetters
of
this
world,
and
loose
thy
soul
from
the
prison
of
self.
Seize
thy
chance,
for
it
will
come
to
thee
no
more.
— The Hidden Words.
Devotion to God involves implicit obedience to His revealed Commands even when the reason for these Commands is not understood. The sailor implicitly obeys his captain’s orders, even when he does not know the reason for them, but his acceptance of authority is not blind. He knows full well that the captain has served a thorough probation, and given ample proofs of competence as a navigator. Were it not so, he would be foolish indeed to serve under him. So the Bahá’í must implicitly obey the Captain of his Salvation, but he will be foolish indeed if he has not first ascertained that this Captain has given ample proofs of trustworthiness. Having received such proofs, however, to refuse obedience would be even greater folly, for only by intelligent and open-eyed obedience to the wise master can we reap the benefits of his wisdom, and acquire this wisdom for ourselves. Be the captain never so wise, if none of the crew obey him how shall the ship reach its port or the sailors learn the art of navigation? Christ clearly pointed out that obedience is the path of knowledge. He said:—
“My
doctrine
is
not
mine,
but
his
that
sent
me.
If
any
man
will
do
his
will,
he
shall
know
of
the
doctrine,
whether
it
be
of
God,
or
whether
I
speak
of
myself.”
— St. John vii, 16–17.
So Bahá’u’lláh says:
“True
belief
in
God
and
recognition
of
Him
cannot
be
complete
save
by
acceptance
of
that
which
He
hath
revealed
and
by
observance
of
whatsoever
hath
been
decreed
by
Him
and
set
down
in
the
Book
by
the
Pen
of
Glory.”
— Tablets of Bahá’u’lláh, Tablet of Tajallíyát.
Implicit obedience is not a popular virtue in these democratic days, and indeed entire submission to the will of any mere man would be disastrous. But the Unity of Humanity can be attained only by complete harmony of each and all with the Divine will. Unless that Will be clearly revealed, and men abandon all other leaders and obey the Divine Messenger, then conflict and strife will go on, and men will continue to oppose each other, to devote a large part of their energy to frustrating the efforts of their brother men, instead of working harmoniously together for the Glory of God and the common good.
Devotion to God implies a life of service to our fellow-creatures. We can be of service to God in no other way. If we turn our backs on our fellowmen, we are turning our backs upon God. Christ said, “Inasmuch
as
ye
did
it
not
to
one
of
the
least
of
these,
ye
did
it
not
to
Me.”
So Bahá’u’lláh says:—
“O
son
of
man!
If
thine
eyes
be
turned
towards
mercy,
forsake
the
things
that
profit
thee,
and
cleave
unto
that
which
will
profit
mankind.
And
if
thine
eyes
be
turned
towards
justice,
choose
thou
for
thy
neighbor
that
which
thou
choosest
for
thyself.”
— Tablets of Bahá’u’lláh, Words of Paradise.
‘Abdu’l-Bahá says:—
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.
The real Bahá’í will not only believe in the teachings of Bahá’u’lláh, but find in them the guide and inspiration of his whole life and joyfully impart to others the knowledge that is the wellspring of his own being. Only thus will he receive in full measure “the power and confirmation of the Spirit.” All cannot be eloquent speakers or ready writers, but all can teach by “living the life.” Bahá’u’lláh says:—
It
behoveth
the
people
of
Bahá
to
render
the
Lord
victorious
through
the
power
of
their
utterance
and
to
admonish
the
people
by
their
goodly
deeds
and
character,
inasmuch
as
deeds
exert
greater
influence
than
words.
— Tablets of Bahá’u’lláh, Words of Paradise.
The Bahá’í will, however, on no account force his ideas on those who do not wish to hear them. He will attract people to the Kingdom of God, not try to drive them into it. He will be like the good shepherd who leads his flock, and charms the sheep by his music, rather than like the one who, from behind, urges them on with dog and stick.
Bahá’u’lláh says in the Hidden Words:—
O
Son
of
Dust!
The
wise
are
they
that
speak
not
unless
they
obtain
a
hearing,
even
as
the
cup-bearer,
who
proffereth
not
his
cup
till
he
findeth
a
seeker,
and
the
lover
who
crieth
not
out
from
the
depths
of
his
heart
until
he
gazeth
upon
the
beauty
of
his
beloved.
Wherefore
sow
the
seeds
of
wisdom
and
knowledge
in
the
pure
soil
of
the
heart,
and
keep
them
hidden,
till
the
hyacinths
of
divine
wisdom
spring
from
the
heart
and
not
from
mire
and
clay.
Again He says, in the Tablet of Bishárát:—
O
people
of
Bahá!
Ye
are
the
dawning-places
of
the
love
of
God
and
the
daysprings
of
His
loving-kindness.
Defile
not
your
tongues
with
the
cursing
and
reviling
of
any
soul,
and
guard
your
eyes
against
that
which
is
not
seemly.
Set
forth
that
which
ye
possess.
If
it
be
favorably
received,
your
end
is
attained;
if
not,
to
protest
is
vain.
Leave
that
soul
to
himself
and
turn
unto
the
Lord,
the
Protector,
the
Self-Subsisting.
Be
not
the
cause
of
grief,
much
less
of
discord
and
strife.
The
hope
is
cherished
that
ye
may
obtain
true
education
in
the
shelter
of
the
tree
of
His
tender
mercies
and
act
in
accordance
with
that
which
God
desireth.
Ye
are
all
the
leaves
of
one
tree
and
the
drops
of
one
ocean.
Bahá’u’lláh says:—
O
people
of
God!
I
admonish
you
to
observe
courtesy,
for
above
all
else
it
is
the
prince
of
virtues.
Well
is
it
with
him
who
is
illumined
with
the
light
of
courtesy
and
is
attired
with
the
vesture
of
uprightness.
Whoso
is
endued
with
courtesy
hath
indeed
attained
a
sublime
station.
It
is
hoped
that
this
Wronged
One
and
everyone
else
may
be
enabled
to
acquire
it,
hold
fast
unto
it,
observe
it,
and
fix
our
gaze
upon
it.
This
is
a
binding
command
which
hath
streamed
forth
from
the
Pen
of
the
Most
Great
Name.
— Tablets of Bahá’u’lláh, Tablet of the World.
Again and again He repeats:—
“Let
all
the
nations
of
the
world
consort
with
each
other
with
joy
and
fragrance.
Consort
ye,
O
people,
with
the
people
of
all
religions
with
joy
and
fragrance.”
‘Abdu’l-Bahá says in a letter to the Bahá’ís of America:—
Beware!
Beware!
Lest
ye
offend
any
heart!
Beware!
Beware!
Lest
ye
hurt
any
soul!
Beware!
Beware!
Lest
ye
deal
unkindly
toward
any
person!
Beware!
Beware!
Lest
ye
be
the
cause
of
hopelessness
to
any
creature!
Should
one
become
the
cause
of
grief
to
any
one
heart,
or
of
despondency
to
any
one
soul,
it
were
better
to
hide
oneself
in
the
lowest
depths
of
the
earth
than
to
walk
upon
the
earth.
He teaches that as the flower is hidden in the bud, so a spirit from God dwells in the heart of every man, no matter how hard and unlovely his exterior. The true Bahá’í will treat every man, therefore, as the gardener tends a rare and beautiful plant. He knows that no impatient interference on his part can open the bud into a blossom; only God’s sunshine can do that, therefore his aim is to bring that life-giving sunshine into all darkened hearts and homes.
Again, ‘Abdu’l-Bahá says:—
Among
the
teachings
of
Bahá’u’lláh
is
one
requiring
man,
under
all
conditions
and
circumstances,
to
be
forgiving,
to
love
his
enemy
and
to
consider
an
ill-wisher
as
a
well-wisher.
Not
that
one
should
consider
another
as
an
enemy
and
then
put
up
with
him
…
and
be
forbearing
toward
him.
This
is
hypocrisy
and
not
real
love.
Nay,
rather,
you
must
see
your
enemies
as
friends,
your
ill-wishers
as
well-wishers
and
treat
them
accordingly.
Your
love
and
kindness
must
be
real
…
not
merely
forbearance,
for
forbearance,
if
not
of
the
heart,
is
hypocrisy.
Such counsel appears unintelligible and self-contradictory until we realize that while the outer carnal man may be a hater and ill-wisher, there is in everyone an inner, spiritual nature which is the real man, from whom only love and goodwill can proceed. It is to this real, inner man in each of our neighbors that we must direct our thought and love. When he awakens into activity, the outer man will be transformed and renewed.
On no subject are the Bahá’í teachings more imperative and uncompromising than on the requirement to abstain from faultfinding. Christ spoke very strongly on the same subject, but it has now become usual to regard the Sermon on the Mount as embodying “Counsels of Perfection” which the ordinary Christian cannot be expected to live up to. Both Bahá’u’lláh and ‘Abdu’l-Bahá are at great pains to make it clear that on this subject They mean all They say. We read in the Hidden Words:—
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,
and
to
this
I
bear
witness.
O
Son
of
Being!
Ascribe
not
to
any
soul
that
which
thou
wouldst
not
have
ascribed
to
thee,
and
say
not
that
which
thou
doest
not.
This
is
My
command
unto
thee,
do
thou
observe
it.
‘Abdu’l-Bahá tells us:—
To
be
silent
concerning
the
faults
of
others,
to
pray
for
them,
and
to
help
them,
through
kindness,
to
correct
their
faults.
To
look
always
at
the
good
and
not
at
the
bad.
If
a
man
has
ten
good
qualities
and
one
bad
one,
to
look
at
the
ten
and
forget
the
one;
and
if
a
man
has
ten
bad
qualities
and
one
good
one,
to
look
at
the
one
and
forget
the
ten.
Never
to
allow
ourselves
to
speak
one
unkind
word
about
another,
even
though
that
other
be
our
enemy.
To an American friend He writes:—
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
lips
in
praise
of
others,
then
the
teachings
of
His
Holiness
Bahá’u’lláh
would
be
spread,
the
hearts
illumined,
the
spirits
glorified,
and
the
human
world
would
attain
to
everlasting
felicity.
While we are commanded to overlook the faults of others, and see their virtues, we are commanded, on the other hand, to find out our own faults and take no account of our virtues. Bahá’u’lláh says in the Hidden Words:—
O
Son
of
Being!
How
couldst
thou
forget
thine
own
faults
and
busy
thyself
with
the
faults
of
others?
Whoso
doeth
this
is
accursed
of
Me.
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
than
he
knoweth
others.
‘Abdu’l-Bahá says:—
Let
your
life
be
an
emanation
of
the
Kingdom
of
Christ.
He
came
not
to
be
ministered
unto,
but
to
minister.…
In
the
religion
of
Bahá’u’lláh
all
are
servants
and
maidservants,
brothers
and
sisters.
As
soon
as
one
feels
a
little
better
than,
a
little
superior
to,
the
rest,
he
is
in
a
dangerous
position,
and
unless
he
casts
away
the
seed
of
such
an
evil
thought,
he
is
not
a
fit
instrument
for
the
service
of
the
Kingdom.
Dissatisfaction
with
oneself
is
a
sign
of
progress.
The
soul
who
is
satisfied
with
himself
is
the
manifestation
of
Satan,
and
the
one
who
is
not
contented
with
himself
is
the
manifestation
of
the
Merciful.
If
a
person
has
a
thousand
good
qualities
he
must
not
look
at
them;
nay,
rather
he
must
strive
to
find
out
his
own
defects
and
imperfections.…
However
much
a
man
may
progress,
yet
he
is
imperfect,
because
there
is
always
a
point
ahead
of
him.
No
sooner
does
he
look
up
towards
that
point
than
he
become
dissatisfied
with
his
own
condition,
and
aspires
to
attain
to
that.
Praising
one’s
own
self
is
the
sign
of
selfishness.
— Diary of Mírzá Ahmad Sohrab, 1914.
Although we are commanded to recognize and sincerely repent of our sins, the practice of confession to priests and others is definitely forbidden. Bahá’u’lláh says in the Glad Tidings:—
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.
Verily
He
is
the
Compassionate,
the
Merciful.
The
sinner
should,
between
himself
and
God,
implore
mercy
from
the
Ocean
of
mercy,
beg
forgiveness
from
the
Heaven
of
generosity…
Bahá’u’lláh says in the Tablet of Tarázát:—
Verily
it
[trustworthiness]
is
the
door
of
security
for
all
that
dwell
on
earth
and
a
token
of
glory
on
the
part
of
the
All-Merciful.
He
who
partaketh
thereof
hath
indeed
partaken
of
the
treasures
of
wealth
and
prosperity.
Trustworthiness
is
the
greatest
portal
leading
unto
the
tranquillity
and
security
of
the
people.
In
truth
the
stability
of
every
affair
hath
depended
and
doth
depend
upon
it.
All
the
domains
of
power,
of
grandeur
and
of
wealth
are
illumined
by
its
light.…
O
people
of
Bahá!
Trustworthiness
is
in
truth
the
best
of
vestures
for
your
temples
and
the
most
glorious
crown
for
your
heads.
Take
ye
fast
hold
of
it
at
the
behest
of
Him
Who
is
the
Ordainer,
the
All-Informed.
Again He says:—
“The
principle
of
faith
is
to
lessen
words
and
to
increase
deeds.
He
whose
words
exceed
his
acts,
know
verily,
that
his
nonbeing
is
better
than
his
being,
his
death
better
than
his
life.”
‘Abdu’l-Bahá says:—
Truthfulness
is
the
foundation
of
all
the
virtues
of
mankind.
Without
truthfulness,
progress
and
success
in
all
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.
Let
the
light
of
truth
and
honesty
shine
from
your
faces
so
that
all
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.
(Message to the London Bahá’ís, October 1911.)
Bahá’u’lláh constantly urges men to realize and give full expression to the perfections latent within the — the true inner self as distinguished from the limited outer self, which at best is but the temple, and too often is the prison of the real man. In the Hidden Words He says:—
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
doubt
thereof.
O
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.
O
My
Servant!
Thou
art
even
as
a
finely
tempered
sword
concealed
in
the
darkness
of
its
sheath
and
its
value
hidden
from
the
artificer’s
knowledge.
Wherefore
come
forth
from
the
sheath
of
self
and
desire
that
thy
worth
may
be
made
resplendent
and
manifest
unto
all
the
world.
O
My
Friend!
Thou
art
the
daystar
of
the
heavens
of
My
holiness,
let
not
the
defilement
of
the
world
eclipse
thy
splendor.
Rend
asunder
the
veil
of
heedlessness,
that
from
behind
the
clouds
thou
mayest
emerge
resplendent
and
array
all
things
with
the
apparel
of
life.
The life to which Bahá’u’lláh calls His followers is surely one of such nobility that in all the vast range of human possibility there is nothing more lofty or beautiful to which man could aspire. Realization of the spiritual self in ourselves means realization of the sublime truth that we are from God and to Him shall we return. This return to God is the glorious goal of the Bahá’í; but to attain this goal the only path is that of obedience to His chosen Messengers, and especially to His Messenger for the time in which we live, Bahá’u’lláh, the prophet of the New Era.
Prayer
is
a
ladder
by
which
everyone
may
ascend
to
Heaven.
— Muhammad.
“Prayer,”
says ‘Abdu’l-Bahá, “is
conversation
with
God.”
In order that God may make known His Mind and Will to men, He must speak to them in a language which they can understand, and this He does by the mouths of His Holy Prophets. While these Prophets are alive in the body They speak with men face to face and convey to them the Message of God, and after Their death Their message continues to reach men’s minds through Their recorded sayings and writings. But this is not the only way in which God can commune with and inspire those whose hearts are seeking after truth, wherever they are, and whatever their native race or tongue. By this language the Manifestation continues to hold converse with the faithful after His departure from the material world. Christ continued to converse with and inspire His disciples after His crucifixion. In fact He influenced them more powerfully than before; and with other Prophets it has been the same. ‘Abdu’l-Bahá speaks much of this spiritual language. He says, for instance:—
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.
(From a talk reported by Miss Ethel J. Rosenberg).
Bahá’u’lláh declares that the higher spiritual truths can be communicated only by means of this spiritual language. The spoken or written word is quite inadequate. In a little book called The Seven Valleys, in which He describes the journey of travelers from the earthly dwelling to the Divine Home, He says, in speaking of the more advanced stages of the journey:—
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.
In order that we may attain the spiritual condition in which conversation with God becomes possible, ‘Abdu’l-Bahá says:—
We
must
strive
to
attain
to
that
condition
by
being
separated
from
all
things
and
from
the
people
of
the
world
and
by
turning
to
God
alone.
It
will
take
some
effort
on
the
part
of
man
to
attain
to
that
condition,
but
he
must
work
for
it,
strive
for
it.
We
can
attain
to
it
by
thinking
and
caring
less
for
material
things
and
more
for
the
spiritual.
The
further
we
go
from
the
one,
the
nearer
we
are
to
the
other.
The
choice
is
ours.
Our
spiritual
perception,
our
inward
sight
must
be
opened,
so
that
we
can
see
the
signs
and
traces
of
God’s
spirit
in
everything.
Everything
can
reflect
to
us
the
light
of
the
Spirit.
(From a talk reported by Miss Ethel J. Rosenberg).
Bahá’u’lláh has written:—
“That
seeker
…
at
the
dawn
of
every
day
…
should
commune
with
God,
and,
with
all
his
soul,
persevere
in
the
quest
of
his
Beloved.
He
should
consume
every
wayward
thought
from
the
flame
of
His
loving
mention.…”
— Gleaning from the Writings of Bahá’u’lláh.
In the same way, ‘Abdu’l-Bahá declares:—
When
man
allows
the
spirit,
through
his
soul,
to
enlighten
his
understanding,
then
does
he
contain
all
creation.…
But
on
the
other
hand,
when
man
does
not
open
his
mind
and
heart
to
the
blessing
of
the
spirit,
but
turns
his
soul
towards
the
material
side,
towards
the
bodily
part
of
his
nature,
then
is
he
fallen
from
his
high
place
and
he
becomes
inferior
to
the
inhabitants
of
the
lower
animal
kingdom.
Again, Bahá’u’lláh writes:—
Deliver
your
souls,
O
people,
from
the
bondage
of
self,
and
purify
them
from
all
attachment
to
anything
besides
Me.
Remembrance
of
Me
cleanseth
all
things
from
defilement,
could
ye
but
perceive
it.…
Intone,
O
My
servant,
the
verses
of
God
that
have
been
received
by
thee,
…
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.…
— Gleaning from the Writings of Bahá’u’lláh.
According to ‘Abdu’l-Bahá:—
A
mediator
is
necessary
between
man
and
the
Creator
—
one
who
receives
the
full
light
of
the
Divine
Splendor
and
radiates
it
over
the
human
world,
as
the
earth’s
atmosphere
receives
and
diffuses
the
warmth
of
the
sun’s
rays.
If
we
wish
to
pray,
we
must
have
some
object
on
which
to
concentrate.
If
we
turn
to
God,
we
must
direct
our
hearts
to
a
certain
center.
If
man
worships
God
otherwise
than
through
His
Manifestation,
he
must
first
form
a
conception
of
God,
and
that
conception
is
created
by
his
own
mind.
As
the
finite
cannot
comprehend
the
infinite,
so
God
is
not
to
be
comprehended
in
this
fashion.
That
which
man
conceives
with
his
own
mind
he
comprehends.
That
which
he
can
comprehend
is
not
God.
That
conception
of
God
which
a
man
forms
for
himself
is
but
a
phantasm,
an
image,
an
imagination,
an
illusion.
There
is
no
connection
between
such
a
conception
and
the
Supreme
Being.
If
a
man
wishes
to
know
God,
he
must
find
Him
in
the
perfect
mirror,
Christ
or
Bahá’u’lláh.
In
either
of
these
mirrors
he
will
see
reflected
the
Sun
of
Divinity.
As
we
know
the
physical
sun
by
its
splendor,
by
its
light
and
heat,
so
we
know
God,
the
Spiritual
Sun,
when
He
shines
forth
from
the
temple
of
Manifestation,
by
His
attributes
of
perfection,
by
the
beauty
of
His
qualities
and
by
the
splendor
of
His
light.
(From a talk to Mr. Percy Woodcock, at ‘Akká, 1909.)
Again He says:
Unless
the
Holy
Spirit
become
intermediary,
one
cannot
attain
directly
to
the
bounties
of
God.
Do
not
overlook
the
obvious
truth,
for
it
is
self-evident
that
a
child
cannot
be
instructed
without
a
teacher,
and
knowledge
is
one
of
the
bounties
of
God.
The
soil
is
not
covered
with
grass
and
vegetation
without
the
rain
of
the
cloud;
therefore
the
cloud
is
the
intermediary
between
the
divine
bounties
and
the
soil.…
The
light
hath
a
center
and
if
one
desire
to
seek
it
otherwise
than
from
the
center,
one
can
never
attain
to
it.…
Turn
thine
attention
to
the
days
of
Christ;
some
people
imagine
that
without
the
Messianic
outpourings
it
was
possible
to
attain
to
truth,
but
this
very
imagination
became
the
cause
of
the
deprivation.
A
man
who
tries
to
worship
God
without
turning
to
His
Manifestation
is
like
a
man
in
a
dungeon
trying
through
his
imagination
to
revel
in
the
glories
of
the
sunshine.
The use of prayer is enjoined upon Bahá’ís in no uncertain terms. Bahá’u’lláh says in the Kitáb-i-Aqdas:—
Recite
ye
the
verses
of
God
every
morn
and
eventide.
Whoso
faileth
to
recite
them
hath
not
been
faithful
to
the
Covenant
of
God
and
His
Testament,
and
whoso
turneth
away
from
these
holy
verses
in
this
Day
is
of
those
who
throughout
eternity
have
turned
away
from
God.
Fear
ye
God,
O
My
servants,
one
and
all.
Pride
not
yourselves
on
much
reading
of
the
verses
or
on
a
multitude
of
pious
acts
by
night
and
day;
for
were
a
man
to
read
a
single
verse
with
joy
and
radiance
it
would
be
better
for
him
than
to
read
with
lassitude
all
the
Holy
Books
of
God,
the
Help
in
Peril,
the
Self-Subsisting.
Read
ye
the
sacred
verses
in
such
measure
that
ye
be
not
overcome
by
languor
and
despondency.
Lay
not
upon
your
souls
that
which
will
weary
them
and
weigh
them
down,
but
rather
what
will
lighten
and
uplift
them,
so
that
they
may
soar
on
the
wings
of
the
Divine
verses
towards
the
Dawning-place
of
His
manifest
signs;
this
will
draw
you
nearer
to
God,
did
ye
but
comprehend.
‘Abdu’l-Bahá says to a correspondent:—
“O
thou
spiritual
friend!
Know
thou
that
prayer
is
indispensable
and
obligatory,
and
man
under
no
pretext
whatever
is
excused
therefrom
unless
he
be
mentally
unsound
or
an
insurmountable
obstacle
prevent
him.”
Another correspondent asked: “Why pray? What is the wisdom thereof, for God has established everything and executes all affairs after the best order — therefore, what is the wisdom in beseeching and supplicating and in stating one’s wants and seeking help?”
‘Abdu’l-Bahá replied:—
Know
thou,
verily,
it
is
becoming
in
a
weak
one
to
supplicate
to
the
Strong
One,
and
it
behooveth
a
seeker
of
bounty
to
beseech
the
Glorious
Bountiful
One.
When
one
supplicates
to
his
Lord,
turns
to
Him
and
seeks
bounty
from
His
Ocean,
this
supplication
brings
light
to
his
heart,
illumination
to
his
sight,
life
to
his
soul
and
exaltation
to
his
being.
During
thy
supplications
to
God
and
thy
reciting,
“Thy
Name
is
my
healing,”
consider
how
thine
heart
is
cheered,
thy
soul
delighted
by
the
spirit
of
the
love
of
God,
and
thy
mind
attracted
to
the
Kingdom
of
God!
By
these
attractions
one’s
ability
and
capacity
increase.
When
the
vessel
is
enlarged
the
water
increases,
and
when
the
thirst
grows
the
bounty
of
the
cloud
becomes
agreeable
to
the
taste
of
man.
This
is
the
mystery
of
supplication
and
the
wisdom
of
stating
one’s
wants.
(From a tablet to an American believer, translated by ‘Alí Kulí Khán, October 1908).
Bahá’u’lláh has revealed three daily obligatory prayers. The believer is free to choose any one of these three prayers, but is under the obligation of reciting one of them, and in the manner Bahá’u’lláh has prescribed.
The prayers which Bahá’u’lláh has ordained as a daily obligation for Bahá’ís are to be said privately. Only in the case of the Prayer for the Dead has Bahá’u’lláh commanded congregational prayer, and the only requirement is that the believer who reads it aloud, and all others present, should stand. This differs from the Islamic practice of congregational prayer in which the believers stand in rows behind an imám, who leads the prayer, which is prohibited in the Bahá’í Faith.
These ordinances, which are in accordance with Bahá’u’lláh’s abolition of professional clergy, do not mean that He attached no value to meetings for worship. Regarding the value of gathering for prayer, ‘Abdu’l-Bahá spoke as follows:—
Man
may
say:
“I
can
pray
to
God
whenever
I
wish,
when
the
feelings
of
my
heart
are
drawn
to
God;
when
I
am
in
the
wilderness,
when
I
am
in
the
city,
or
wherever
I
may
be.
Why
should
I
go
where
others
are
gathered
upon
a
special
day,
at
a
certain
hour,
to
unite
my
prayers
with
theirs,
when
I
may
not
be
in
a
frame
of
mind
for
praying?”
To
think
in
this
way
is
useless
imagination,
for
where
many
are
gathered
together
their
force
is
greater.
Separate
soldiers
fighting
alone
and
individually
have
not
the
force
of
a
united
army.
If
all
the
soldiers
in
this
spiritual
war
gather
together,
then
their
united
spiritual
feelings
help
each
other,
and
their
prayers
become
acceptable.
(From notes taken by Miss Ethel J. Rosenberg.)
To someone who asked whether prayer was necessary, since presumably God knows the wishes of all hearts, ‘Abdu’l-Bahá replied:—
If
one
friend
loves
another,
is
it
not
natural
that
he
should
wish
to
say
so?
Though
he
knows
that
the
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.
If
a
person
talks
to
you
as
an
unpleasant
duty,
finding
neither
love
nor
enjoyment
in
the
meeting,
do
you
wish
to
converse
with
him?
(Article in Fortnightly Review, Jan.–June 1911, by Miss E. S. Stevens.)
In another talk He said:—
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
no
delight
in
anything
save
in
commemoration
of
God.
(From notes of Miss Alma Robertson and other pilgrims, November and December 1900.)
According to the teaching of the Prophets, disease and all other forms of calamity are due to disobedience to the Divine Commands. Even disasters due to floods, hurricanes, and earthquakes are attributed by ‘Abdu’l-Bahá indirectly to this cause.
The suffering that follows error is not vindictive, however, but educative and remedial. It is God’s Voice proclaiming to man that he has strayed from the right path. If the suffering is terrible, it is only because the danger of wrongdoing is more terrible, for “the wages of sin is death.”
Just as calamity is due to disobedience, so deliverance from calamity can be obtained only by obedience. There is no chance or uncertainty about the matter. Turning from God inevitably brings disaster, and turning to God as inevitably brings blessing.
As the whole of humanity is one organism, however, the welfare of each individual depends not only on his own behavior, but on that of his neighbors. If one does wrong, all suffer in greater or less degree; while if one does well, all benefit. Each has to bear his neighbor’s burdens, to some extent, and the best of mankind are those who bear the biggest burdens. The saints have always suffered abundantly; the Prophets have suffered superlatively. Bahá’u’lláh says in the Book of Íqán:—
“You
must
undoubtedly
have
been
informed
of
the
tribulations,
the
poverty,
the
ills,
and
the
degradation
that
have
befallen
every
Prophet
of
God
and
His
companions.
You
must
have
heard
how
the
heads
of
their
followers
were
sent
as
presents
unto
different
cities.…”
— Kitáb-i-Íqán.
This is not because the saints and Prophets have merited punishment above other men. Nay, they often suffer for the sins of others, and choose to suffer, for the sake of others. Their concern is for the world’s welfare, not for their own. The prayer of the true lover of humanity is not that he, as an individual, may escape poverty, ill-health or disaster, but that mankind may be saved from ignorance and error and the ills that inevitably flow from them. If he wishes health or wealth for himself, it is in order that he may serve the Kingdom, and if physical health and wealth are denied him, he accepts his lot with “radiant
acquiescence,”
well knowing that there is a right wisdom in whatever befalls him in the Path of God.
‘Abdu’l-Bahá says:—
Grief
and
sorrow
do
not
come
to
us
by
chance;
they
are
sent
by
the
Divine
Mercy
for
our
perfecting.
When
grief
and
sorrow
come,
then
will
a
man
remember
his
Father
Who
is
in
Heaven,
Who
is
able
to
deliver
him
from
his
humiliations.
The
more
a
man
is
chastened,
the
greater
is
the
harvest
of
spiritual
virtues
shown
forth
by
him.
At first sight it may seem very unjust that the innocent should suffer for the guilty, but ‘Abdu’l-Bahá assures us that the injustice is only apparent and that, in the long run, perfect justice prevails. He writes:—
As
to
the
subject
of
babes
and
children
and
weak
ones
who
are
afflicted
by
the
hands
of
the
oppressors
…
for
those
souls
there
is
a
recompense
in
another
world
…
that
suffering
is
the
greatest
mercy
of
God.
Verily
that
mercy
of
the
Lord
is
far
better
than
all
the
comfort
of
this
world
and
the
growth
and
development
appertaining
to
this
place
of
mortality.
Many find a difficulty in believing in the efficacy of prayer because they think that answers to prayer would involve arbitrary interference with the laws of nature. An analogy may help to remove this difficulty. If a magnet be held over some iron filings the latter will fly upwards and cling to it, but this involves no interference with the law of gravitation. The force of gravity continues to act on the filings just as before. What has happened is that a superior force has been brought into play — another force whose action is just as regular and calculable as that of gravity. The Bahá’í view is that prayer brings into action higher forces, as yet comparatively little known; but there seems no reason to believe that these forces are more arbitrary in their action than the physical forces. The difference is that they have not yet been fully studied and experimentally investigated, and their action appears mysterious and incalculable because of our ignorance.
Another difficulty which some find perplexing is that prayer seems too feeble a force to produce the great results often claimed to it. Analogy may serve to clear up this difficulty also. A small force, when applied to the sluice gate of a reservoir, may release and regulate an enormous flow of water-power, or, when applied to the steering gear of an ocean liner, may control the course of the huge vessel. In the Bahá’í view, the power that brings about answers to prayer is the inexhaustible Power of God. The part of the suppliant is only to exert the feeble force necessary to release the flow or determine the course of the Divine Bounty, which is ever ready to serve those who have learned how to draw upon it.
Bahá’u’lláh and ‘Abdu’l-Bahá have revealed innumerable prayers for the use of Their followers at various times and for various purposes. The greatness of conception and depth of spirituality revealed in these utterances must impress every thoughtful student, but only by making their use a regular and important part of one’s daily life can their significance be fully appreciated and their power for good realized. Unfortunately, considerations of space prevent our giving more than a very few short specimens of these prayers. For further examples the reader must be referred to other works.
O
my
Lord!
Make
Thy
beauty
to
be
my
food,
and
Thy
presence
my
drink,
and
Thy
pleasure
my
hope,
and
praise
of
Thee
my
action,
and
remembrance
of
Thee
my
companion,
and
the
power
of
Thy
sovereignty
my
succorer,
and
Thy
habitation
my
home,
and
my
dwelling-place
the
seat
Thou
hast
sanctified
from
the
limitations
imposed
upon
them
who
are
shut
out
as
by
a
veil
from
Thee.
Thou
art,
verily,
the
Almighty,
the
All-Glorious,
the
Most
Powerful.
— Bahá’u’lláh.
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.
O
my
God!
O
my
God!
Unite
the
hearts
of
Thy
servants
and
reveal
to
them
Thy
great
purpose.
May
they
follow
Thy
commandments
and
abide
in
Thy
law.
Help
them,
O
God,
in
their
endeavor,
and
grant
them
strength
to
serve
Thee.
O
God!
Leave
them
not
to
themselves,
but
guide
their
steps
by
the
light
of
Thy
knowledge,
and
cheer
their
hearts
by
Thy
love.
Verily,
Thou
art
their
Helper
and
their
Lord.
— Bahá’u’lláh.
O
Thou
kind
Lord!
Thou
has
created
all
humanity
from
the
same
stock.
Thou
hast
decreed
that
all
shall
belong
to
the
same
household.
In
Thy
Holy
Presence
they
are
all
Thy
servants,
and
all
mankind
are
sheltered
beneath
Thy
Tabernacle;
all
have
gathered
together
at
Thy
Table
of
Bounty;
all
are
illumined
through
the
light
of
Thy
Providence.
O
God!
Thou
art
kind
to
all,
Thou
hast
provided
for
all,
dost
shelter
all,
conferrest
life
upon
all,
Thou
hast
endowed
each
and
all
with
talents
and
faculties,
and
all
are
submerged
in
the
Ocean
of
Thy
Mercy.
O
Thou
kind
Lord!
Unite
all.
Let
the
religions
agree
and
make
the
nations
one,
so
that
they
may
see
each
other
as
one
family
and
the
whole
earth
as
one
home.
May
they
all
live
together
in
perfect
harmony.
O
God!
Raise
aloft
the
banner
of
the
oneness
of
mankind.
O
God!
Establish
the
Most
Great
Peace.
Cement
Thou,
O
God,
the
hearts
together.
O
Thou
kind
Father,
God!
Gladden
our
hearts
through
the
fragrance
of
Thy
love.
Brighten
our
eyes
through
the
Light
of
Thy
Guidance.
Delight
our
ears
with
the
melody
of
Thy
Word,
and
shelter
us
all
in
the
Stronghold
of
Thy
Providence.
Thou
art
the
Mighty
and
Powerful.
Thou
art
the
Forgiving
and
Thou
art
the
One
Who
overlookest
the
shortcomings
of
all
mankind!
—
‘Abdu’l-Bahá.
O
Thou
Almighty!
I
am
a
sinner,
but
Thou
art
the
Forgiver!
I
am
full
of
shortcomings,
but
Thou
art
the
Compassionate!
I
am
in
darkness
of
error,
but
Thou
art
the
Light
of
Pardon!
Therefore,
O
Thou
Benevolent
God,
forgive
my
sins,
grant
Thy
Bestowals,
overlook
my
faults,
provide
for
me
a
shelter,
immerse
me
in
the
Fountain
of
Thy
Patience
and
heal
me
of
all
sickness
and
disease.
Purify
and
sanctify
me.
Give
me
a
portion
from
the
outpouring
of
holiness,
so
that
sorrow
and
sadness
may
vanish,
joy
and
happiness
descend,
despondency
and
hopelessness
be
changed
into
cheerfulness
and
trustfulness,
and
courage
take
the
place
of
fear.
Verily
Thou
art
the
Forgiver,
the
Compassionate,
and
Thou
art
the
Generous,
the
Beloved!
—
‘Abdu’l-Bahá.
O
compassionate
God!
Thanks
be
to
Thee
for
Thou
hast
awakened
and
made
me
conscious.
Thou
hast
given
me
a
seeing
eye
and
favored
me
with
a
hearing
ear;
hast
led
me
to
Thy
Kingdom
and
guided
me
to
Thy
Path.
Thou
hast
shown
me
the
right
way
and
caused
me
to
enter
the
Ark
of
Deliverance.
O
God!
Keep
me
steadfast
and
make
me
firm
and
staunch.
Protect
me
from
violent
tests
and
preserve
and
shelter
me
in
the
strongly
fortified
fortress
of
Thy
Covenant
and
Testament.
Thou
art
the
Powerful!
Thou
art
the
Seeing!
Thou
art
the
Hearing!
O
Thou
the
Compassionate
God!
Bestow
upon
me
a
heart
which,
like
unto
glass,
may
be
illumined
with
the
light
of
Thy
love,
and
confer
upon
me
a
thought
which
may
change
this
world
into
a
rose-garden
through
the
spiritual
bounty.
Thou
art
the
Compassionate,
the
Merciful!
Thou
art
the
Great
Beneficent
God!
—
‘Abdu’l-Bahá.
Bahá’í prayer is not, however, confined to the use of prescribed forms, important as those are. Bahá’u’lláh teaches that one’s whole life should be a prayer, that work done in the right spirit is worship, that every thought, word and deed devoted to the Glory of God and the good of one’s fellows is prayer, in the truest sense of the word.
Turning
the
face
towards
God
brings
healing
to
the
body,
the
mind
and
the
soul.
— ‘Abdu’l-Bahá.
According to the Bahá’í teaching the human body serves a temporary purpose in the development of the soul, and, when that purpose has been served, is laid aside; just as the eggshell serves a temporary purpose in the development of the chick, and, when that purpose has been served, is broken and discarded. ‘Abdu’l-Bahá says that the physical body is incapable of immortality, for it is a composite thing, built up of atoms and molecules, and, like all things that are composed, must, in time, become decomposed.
The body should be the servant of the soul, never its master, but it should be a willing, obedient and efficient servant, and should be treated with the consideration which a good servant deserves. If it is not properly treated, disease and disaster result, with injurious consequences to master as well as servant.
The essential oneness of all the myriad forms and grades of life is one of the fundamental teachings of Bahá’u’lláh. Our physical health is so linked up with our mental, moral and spiritual health, and also with the individual and social health of our fellowmen, nay, even with the life of the animals and plants, that each of these is affected by the others to a far greater extent than is usually realized.
There is no command of the Prophet, therefore, to whatever department of life it may primarily refer, which does not concern bodily health. Certain of the teachings, however, have a more direct bearing on physical health than others, and these we may now proceed to examine.
‘Abdu’l-Bahá says:—
Economy
is
the
foundation
of
human
prosperity.
The
spendthrift
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.
— Bahá’í Scriptures.
Animal food is not forbidden, but ‘Abdu’l-Bahá says:—
“Fruits
and
grains
[will
be
the
foods
of
the
future].
The
time
will
come
when
meat
will
no
longer
be
eaten.
Medical
science
is
only
in
its
infancy,
yet
it
has
shown
that
our
natural
diet
is
that
which
grows
out
of
the
ground.”
— Ten Days in the Light of ‘Akká, by Julia M. Grundy.
The use of narcotics and intoxicants of any kind, except as remedies in case of illness, is strictly forbidden by Bahá’u’lláh.
The Bahá’í teaching is based on moderation, not on asceticism. Enjoyment of the good and beautiful things of life, both material and spiritual, is not only encouraged but enjoined. Bahá’u’lláh says: “Deprive
not
yourselves
of
that
which
has
been
created
for
you.”
Again He says: “It
is
incumbent
upon
you
that
exultation
and
glad
tidings
be
manifest
in
your
faces.”
‘Abdu’l-Bahá says:—
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.
Asked whether the Bahá’í prohibition of gambling applies to game of every description, ‘Abdu’l-Bahá replied:—
No,
some
games
are
innocent,
and
if
pursued
for
pastime
there
is
no
harm.
But
there
is
danger
that
pastime
may
degenerate
into
waste
of
time.
Waste
of
time
is
not
acceptable
in
the
Cause
of
God.
But
recreation
which
may
improve
the
bodily
powers,
as
exercise,
is
desirable.
— A Heavenly Vista.
Bahá’u’lláh says, in the Book of Aqdas:—
Be
ye
the
very
essence
of
cleanliness
amongst
mankind.…
Hold
ye
fast
unto
refinement
under
all
conditions
…
allow
no
trace
of
dirt
to
be
seen
upon
your
garments.…
Immerse
yourselves
in
clean
water;
it
is
not
permissible
to
bathe
in
water
that
hath
already
been
used.…
Truly,
We
desire
to
behold
you
as
manifestations
of
paradise
on
earth,
that
there
may
be
diffused
from
you
such
fragrance
as
shall
rejoice
the
hearts
of
the
favored
of
God.
— Kitáb-i-Aqdas.
Mírzá Abu’l-Fadl, in his book, Bahá’í Proofs, points out the extreme importance of these commands, more especially in some parts of the East, where water of the foulest description is often used for household purposes, for bathing and even for drinking, and horribly insanitary conditions abound, causing a vast amount of preventable disease and misery. These conditions, often supposed to be sanctioned by the prevailing religion, can be changed, among Orientals, only by the commandment of one who is believed to have Divine authority. In many parts of the Western Hemisphere, too, a wonderful transformation would result were cleanliness accepted not only as next to godliness, but as an essential part of godliness.
The bearing on health of these commands relating to the simple life, hygiene, abstinence from alcohol and opium, etcetera, is too obvious to call for much comment, although their vital importance is apt to be greatly underestimated. Were they to be generally observed, most of the infectious diseases and a good many others would soon vanish from among men. The amount of illness caused by neglect of simple hygienic precautions and by indulgence in alcohol and opium is prodigious. Moreover, obedience to these commands would not only affect health, but would have an enormous effect for good on character and conduct. Alcohol and opium affect a man’s conscience long before they affect his gait or cause obvious bodily disease, so that the moral spiritual gain from abstinence would be even greater than the physical. With regard to cleanliness, ‘Abdu’l-Bahá says:—
“External
cleanliness,
although
it
is
but
a
physical
thing,
has
great
influence
upon
spirituality.…
The
fact
of
having
a
pure
and
spotless
body
exercises
an
influence
upon
the
spirit
of
man.”
Were the commands of the Prophets concerning chastity in sexual relations generally observed, another fertile cause of disease would be eliminated. The loathsome venereal diseases, which wreck the health of so many thousands today, innocent as well as guilty, babes as well as parents, would very soon be entirely a thing of the past.
Were the commands of the Prophets concerning justice, mutual aid, loving one’s neighbor as oneself, carried out, how could overcrowding, sweated labor and sordid poverty on the one hand, together with self-indulgence, idleness and sordid luxury on the other, continue to work mental, moral and physical ruin?
Simple obedience to the hygienic and moral commands of Moses, Buddha, Christ, Muhammad or Bahá’u’lláh would do more in the way of preventing disease than all the doctors and all the public health regulations in the world have been able to accomplish. In fact, it seems certain that were such obedience general, good health would also become general. Instead of lives being blighted by disease or cut off in infancy, youth or prime, as so frequently happens now, men would live to a ripe old age, like sound fruits that mature and mellow ere they drop from the bough.
We live in a world, however, where from time immemorial obedience to the commands of the Prophets has been the exception rather than the rule; where love of self has been a more prevalent motive than love of God; where limited and party interests have taken precedence of the interests of humanity as a whole; where material possessions and sensual pleasures have been preferred to the social and spiritual welfare of mankind. Hence have arisen fierce competition and conflict, oppression and tyranny, extremes of wealth and poverty — all those conditions which breed disease, mental and physical. As a consequence, the whole tree of humanity is sick, and every leaf on the tree shares in the general sickness. Even the purest and holiest have to suffer for the sins of others. Healing is needed — healing of humanity as a whole, of nations and of individuals. So Bahá’u’lláh, like His inspired predecessors, not only shows how health is to be maintained, but also how it may be recovered when lost. He comes as the Great Physician, the Healer of the world’s sicknesses, both of body and of mind.
In the Western world of today there is evident a remarkable revival of belief in the efficacy of healing by mental and spiritual means. Indeed many, in their revolt against the materialistic ideals about disease and its treatment which prevailed in the nineteenth century, have gone to the opposite extreme of denying that material remedies or hygienic methods have any value whatsoever. Bahá’u’lláh recognizes the value of both material and spiritual remedies. He teaches that the science and art of healing must be developed, encouraged and perfected, so that all means of healing may be used to the best advantage, each in its appropriate sphere. When members of Bahá’u’lláh’s own family were sick, a professional physician was called in, and this practice is recommended to His followers. He says: “Resort
ye,
in
times
of
sickness,
to
competent
physicians.”
— Kitáb-i-Aqdas.
This is quite in accordance with the Bahá’í attitude towards science and art generally. All sciences and arts which are for the benefit of mankind, even in a material way, are to be esteemed and promoted. Through science man becomes the master of material things; through ignorance he remains their slave.
Bahá’u’lláh writes:—
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
compound
medicament.…
Abstain
from
drugs
when
the
health
is
good,
but
administer
them
when
necessary.
— Tablet to a Physician
In one of His Tablets ‘Abdu’l-Bahá says:—
O
seeker
after
truth!
There
are
two
ways
of
healing
sickness,
material
means
and
spiritual
means.
The
first
way
is
through
the
use
of
material
remedies.
The
second
consists
in
praying
to
God
and
in
turning
to
Him.
Both
means
should
be
used
and
practiced.…
Moreover,
they
are
not
incompatible,
and
you
should
accept
the
physical
remedies
as
coming
from
the
mercy
and
favor
of
God
Who
has
revealed
and
made
manifest
medical
knowledge,
so
that
His
servants
may
profit
by
this
kind
of
treatment
also.
He teaches that, were our natural tastes and instincts not vitiated by foolish and unnatural modes of living, they would become reliable guides in the choice both of appropriate diet and of medicinal fruits, herbs and other remedies, as is the case with wild animals. In an interesting talk on healing, recorded in Some Answered Questions, He says in conclusion:—
It
is
therefore
evident
that
it
is
possible
to
cure
by
foods,
aliments,
and
fruits;
but
as
today
the
science
of
medicine
is
imperfect,
this
fact
is
not
yet
fully
grasped.
When
the
science
of
medicine
reaches
perfection,
treatment
will
be
given
by
foods,
aliments,
fragrant
fruits,
and
vegetables,
and
by
various
waters,
hot
and
cold
in
temperature.
Even when the means of healing are material, the power that heals is really Divine, for the attributes of the herb of mineral are from the Divine Bestowals. “All
depends
upon
God.
Medicine
is
merely
an
outward
form
or
means
by
which
we
obtain
heavenly
healing.”
He teaches that there are also many methods of healing without material means. There is a “contagion
of
health,”
as well as a contagion of disease, although the former is very slow and has a small effect, while the latter is often violent and rapid in its action.
Much more powerful effects result from the patient’s own mental states, and “suggestion” may play an important part in determining these states. Fear, anger, worry, et cetera, are very prejudicial to health, while hope, love, joy, et cetera, are correspondingly beneficial.
Thus Bahá’u’lláh says:—
Verily
the
most
necessary
thing
is
contentment
under
all
circumstances;
by
this
one
is
preserved
from
morbid
conditions
and
lassitude.
Yield
not
to
grief
and
sorrow:
they
cause
the
greatest
misery.
Jealousy
consumeth
the
body
and
anger
doth
burn
the
liver:
avoid
these
two
as
you
would
a
lion.
— Tablet to a Physician.
And ‘Abdu’l-Bahá says:—
“Joy
gives
us
wings.
In
times
of
joy
our
strength
is
more
vital,
our
intellect
keener.…
But
when
sadness
visits
us
our
strength
leaves
us.”
Of another form of mental healing ‘Abdu’l-Bahá writes that it results:—
from
the
entire
concentration
of
the
mind
of
a
strong
person
upon
a
sick
person,
when
the
latter
expects
with
all
his
concentrated
faith
that
a
cure
will
be
effected
from
the
spiritual
power
of
the
strong
person,
to
such
an
extent
that
there
will
be
a
cordial
connection
between
the
strong
person
and
the
invalid.
The
strong
person
makes
every
effort
to
cure
the
sick
patient,
and
the
sick
patient
is
then
sure
of
receiving
a
cure.
From
the
effect
of
these
mental
impressions
an
excitement
of
the
nerves
is
produced,
and
this
impression
and
this
excitement
of
the
nerves
will
become
the
cause
of
the
recovery
of
the
sick
person.
— Some Answered Questions.
All these methods of healing, however, are limited in their effects, and may fail to effect a cure in severe maladies.
The most potent means of healing is the Power of the Holy Spirit.
…
This
does
not
depend
on
contact,
nor
on
sight,
nor
upon
presence.…
Whether
the
disease
be
light
or
severe,
whether
there
be
a
contact
of
bodies
or
not,
whether
a
personal
connection
be
established
between
the
sick
person
and
the
healer
or
not,
this
healing
takes
place
through
the
power
of
the
Holy
Spirit.
— Some Answered Questions.
In a talk with Miss Ethel Rosenberg, in October 1904, ‘Abdu’l-Bahá said:—
The
healing
that
is
by
the
power
of
the
Holy
Spirit
needs
no
special
concentration
or
contact.
It
is
through
the
wish
or
desire
and
the
prayer
of
the
holy
person.
The
one
who
is
sick
may
be
in
the
East
and
the
healer
in
the
West,
and
they
may
not
have
been
acquainted
with
each
other,
but
as
soon
as
that
holy
person
turns
his
heart
to
God
and
begins
to
pray,
the
sick
one
is
healed.
This
is
a
gift
belonging
to
the
Holy
Manifestations
and
those
who
are
in
the
highest
station.
Of this nature, apparently, were the works of healing performed by Christ and His apostles, and similar works of healing have been attributed to holy men in all ages. Both Bahá’u’lláh and ‘Abdu’l-Bahá were gifted with this power, and similar powers are promised to Their faithful followers.
In order that the power of spiritual healing may be brought fully into operation certain requirements are necessary on the part of the patient, of the healer, of the patient’s friends and of the community at large.
On the part of the patient the prime requisite is, turning with all the heart to God, with implicit trust both in His Power and in His Will to do whatever is best. To an American lady, in August 1912, ‘Abdu’l-Bahá said:—
All
of
these
ailments
will
pass
away
and
you
will
receive
perfect
physical
and
spiritual
health.…
Let
your
heart
be
confident
and
assured
that
through
the
Bounty
of
Bahá’u’lláh,
through
the
Favor
of
Bahá’u’lláh,
everything
will
become
pleasant
for
you.…
But
you
must
turn
your
face
wholly
towards
the
Abhá
(All-Glorious)
Kingdom,
giving
perfect
attention
—
the
same
attention
that
Mary
Magdalene
gave
to
His
Holiness
Christ
—
and
I
assure
you
that
you
will
get
physical
and
spiritual
health.
You
are
worthy.
I
give
you
the
glad
tidings
that
you
are
worthy
because
your
heart
is
pure.…
Be
confident!
Be
happy!
Be
rejoiced!
Be
hopeful!
Although in this particular case ‘Abdu’l-Bahá guaranteed the attainment of sound physical health, He does not do so in every case, even where there is strong faith on the part of the individual. He wrote:—
The
prayers
which
were
revealed
to
ask
for
healing
apply
both
to
physical
and
spiritual
healing.
Recite
them,
then,
to
heal
both
the
soul
and
the
body.
If
healing
is
right
for
the
patient,
it
will
certainly
be
granted;
but
for
some
ailing
persons,
healing
would
only
be
the
cause
of
other
ills,
and
therefore
wisdom
doth
not
permit
an
affirmative
answer
to
the
prayer.
O
handmaid
of
God!
The
power
of
the
Holy
Spirit
healeth
both
physical
and
spiritual
ailments.
— Selections from the Writings of ‘Abdu’l-Bahá.
Again He writes to one who is ill:—
Verily
the
Will
of
God
acts
sometimes
in
a
way
for
which
mankind
is
unable
to
find
out
the
reason.
The
causes
and
reasons
shall
appear.
Trust
in
God
and
confide
in
Him,
and
resign
thyself
to
the
Will
of
God.
Verily
thy
God
is
affectionate,
compassionate
and
merciful
…
and
will
cause
His
Mercy
to
descend
upon
Thee.
He teaches that spiritual health is conducive to physical health, but physical health depends upon many factors, some of which are outside the control of the individual. Even the most exemplary spiritual attitude on the part of the individual, therefore, may not ensure physical health in every case. The holiest men and women sometimes suffer illness.
Nevertheless, the beneficent influence on bodily health which results from a right spiritual attitude is far more potent than is generally imagined, and is sufficient to banish ill-health in a large proportion of cases. ‘Abdu’l-Bahá wrote to an English lady:—
“You
have
written
about
the
weakness
of
your
body.
I
ask
from
the
Bounties
of
Bahá’u’lláh
that
your
spirit
may
become
strong,
that
through
the
strength
of
your
spirit
your
body
also
may
be
healed.”
Again He says:—
God
hath
bestowed
upon
man
such
wonderful
powers,
that
he
might
ever
look
upward,
and
receive,
among
other
gifts,
healing
from
His
divine
Bounty.
But
alas!
man
is
not
grateful
for
this
supreme
good,
but
sleeps
the
sleep
of
negligence,
being
careless
of
the
great
mercy
which
God
has
shown
towards
him,
turning
his
face
away
from
the
Light
and
going
on
his
way
in
darkness.
The power of spiritual healing is doubtless common to all mankind in greater or less degree, but, just as some men are endowed with exceptional talent for mathematics or music, so others appear to be endowed with exceptional aptitude for healing. These are the people who ought to make the healing art their lifework. Unfortunately, so materialistic has the world become in recent centuries that the very possibility of spiritual healing has to a large extent been lost sight of. Like all other talents the gift of healing has to be recognized, trained and educated in order that it may attain its highest development and power, and there are probably thousands in the world today, richly dowered with natural aptitude for healing, in whom this precious gift is lying dormant and inactive. When the potentialities of mental and spiritual treatment are more fully realized, the healing art will be transformed and ennobled and its efficacy immeasurably increased. And when this new knowledge and power in the healer are combined with lively faith and hope on the part of the patient, wonderful results may be looked for.
In
God
must
be
our
trust.
There
is
no
God
but
Him,
the
Healer,
the
Knower,
the
Helper.…
Nothing
in
earth
or
heaven
is
outside
the
grasp
of
God.
O
physician!
In
treating
the
sick,
first
mention
the
name
of
Thy
God,
the
Possessor
of
the
Day
of
Judgment,
and
then
use
what
God
hath
destined
for
the
healing
of
His
creatures.
By
My
Life!
The
physician
who
has
drunk
from
the
Wine
of
My
Love,
his
visit
is
healing,
and
his
breath
is
mercy
and
hope.
Cling
to
him
for
the
welfare
of
the
constitution.
He
is
confirmed
by
God
in
his
treatment.
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.
Thy
Name
is
my
healing,
O
my
God,
and
remembrance
of
Thee
is
my
remedy.
Nearness
to
Thee
is
my
hope,
and
love
for
Thee
is
my
companion.
Thy
mercy
to
me
is
my
healing
and
my
succor
in
both
this
world
and
the
world
to
come.
Thou,
verily,
art
the
All-Bountiful,
the
All-Knowing,
the
All-Wise.
— Bahá’u’lláh, Tablet to a Physician.
‘Abdu’l-Bahá writes:—
He
who
is
filled
with
love
of
Bahá,
and
forgets
all
things,
the
Holy
Spirit
will
be
heard
from
his
lips
and
the
spirit
of
life
will
fill
his
heart.…
Words
will
issue
from
his
lips
in
strands
of
pearls,
and
all
sickness
and
disease
will
be
healed
by
the
laying
on
of
the
hands.
— Star of the West, vol. viii.
O
thou
pure
and
spiritual
one!
Turn
thou
toward
God
with
thy
heart
beating
with
His
love,
devoted
to
His
praise,
gazing
towards
His
Kingdom
and
seeking
help
from
His
Holy
Spirit
in
a
state
of
ecstasy,
rapture,
love,
yearning,
joy
and
fragrance.
God
will
assist
thee,
through
a
spirit
from
His
Presence,
to
heal
sickness
and
disease.
— Tablets of ‘Abdu’l-Bahá, vol. iii.
Continue
in
healing
hearts
and
bodies
and
seek
healing
for
sick
persons
by
turning
unto
the
Supreme
Kingdom
and
by
setting
the
heart
upon
obtaining
healing
through
the
power
of
the
Greatest
Name
and
by
the
spirit
of
the
Love
of
God.
— Tablets of ‘Abdu’l-Bahá, vol. iii.
The work of healing the sick, however, is a matter that concerns not the patient and the practitioner only, but everyone. All must help, by sympathy and service, by right living and right thinking, and especially by prayer, for of all remedies prayer is the most potent. “Supplication
and
prayer
on
behalf
of
others,”
says ‘Abdu’l-Bahá, “will
surely
be
effective.”
The friends of the patient have a special responsibility, for their influence, either for good or ill, is most direct and powerful. In how many cases of sickness the issue depends mainly on the ministrations of parents, friends or neighbors of the helpless sufferer!
Even the members of the community at large have an influence in every case of sickness. In individual cases that influence may not appear great, yet in the mass the effect is potent. Everyone is affected by the social “atmosphere” in which he lives, by the general prevalence of faith or materialism, of virtue or vice, of cheerfulness of depression; and each individual has his share in determining the state of that social “atmosphere.” It may not be possible for everyone, in the present state of the world, to attain to perfect health, but it is possible for everyone to become a “willing channel” for the health-giving power of the Holy Spirit and thus to exert a healing, helpful influence both on his own body and on all with whom he comes in contact.
Few duties are impressed on Bahá’ís more repeatedly and emphatically than that of healing the sick, and many beautiful prayers for healing have been revealed by both Bahá’u’lláh and ‘Abdu’l-Bahá.
Bahá’u’lláh gives the assurance that, through harmonious cooperation of patients, healers and the community in general, and by appropriate use of the various means to health, material, mental and spiritual, the Golden Age may be realized, when, by the Power of God, “all
sorrow
will
be
turned
into
joy,
and
all
disease
into
health.”
‘Abdu’l-Bahá says that “when
the
Divine
Message
is
understood,
all
troubles
will
vanish.”
Again He says:—
When
the
material
world
and
the
divine
world
are
well
correlated,
when
the
hearts
become
heavenly
and
the
aspirations
pure,
perfect
connection
shall
take
place.
Then
shall
this
power
produce
a
perfect
manifestation.
Physical
and
spiritual
diseases
will
then
receive
absolute
healing.
In concluding this chapter it will be well to recall ‘Abdu’l-Bahá’s teaching as to the right use of physical health. In one of His Tablets to the Bahá’ís of Washington He says:—
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
be
expended
to
the
benefit
of
the
human
world
in
general
—
even
though
it
be
to
their
material
(or
bodily)
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
were
better
than
such
health;
nay,
death
itself
were
preferable
to
such
a
life.
If
thou
art
desirous
of
health,
wish
thou
health
for
serving
the
Kingdom.
I
hope
that
thou
mayest
attain
perfect
insight,
inflexible
resolution,
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.
O
ye
that
dwell
on
earth!
The
distinguishing
feature
that
marketh
the
preeminent
character
of
this
Supreme
Revelation
consisteth
in
that
We
have,
on
the
one
hand,
blotted
out
from
the
pages
of
God’s
book
whatsoever
hath
been
the
cause
of
strife,
of
malice
and
mischief
amongst
the
children
of
men,
and
have,
on
the
other,
laid
down
the
essential
prerequisites
of
concord,
of
understanding,
of
complete
and
enduring
unity.
Well
is
it
with
them
that
keep
My
statutes.
— Bahá’u’lláh, Tablet of the World.
Never, perhaps, did the world seem farther away from religious unity than in the nineteenth century. For many centuries had the great religious communities — the Zoroastrian, Mosaic, Buddhist, Christian, Muhammadan and others — been existing side by side, but instead of blending together into a harmonious whole they had been at constant enmity and strife, each against the others. Not only so, but each had become split up, by division after division, into an increasing number of sects which were often bitterly opposed to each other. Yet Christ had said: “By
this
shall
all
men
know
that
ye
are
my
disciples,
if
ye
have
love
one
to
another,”
and Muhammad had said: “This
your
religion
is
the
one
religion.…
To
you
hath
God
prescribed
the
faith
which
He
commanded
unto
Noah,
and
which
We
have
revealed
unto
thee,
and
which
We
commanded
unto
Abraham
and
Moses
and
Jesus
saying:
‘Observe
this
faith,
and
be
not
divided
into
sects
therein!’”
The Founder of every one of the great religions had called His followers to love and unity, but in every case the aim of the Founder was to a large extent lost sight of in a welter of intolerance and bigotry, formalism and hypocrisy, corruption and misrepresentation, schism and contention. The aggregate number of more or less hostile sects in the world was probably greater at the commencement of the Bahá’í era than at any previous period in human history. It seemed as if humanity at that time were experimenting with every possible kind of religious belief, with every possible sort of ritual and ceremonial observance, with every possible variety of moral code.
At the same time an increasing number of men were devoting their energies to fearless investigation and critical examination of the laws of nature and the foundations of belief. New scientific knowledge was being rapidly acquired and new solutions were being found for many of the problems of life. The development of inventions such as steamship and railway, postal system and press, greatly aided the diffusion of ideas and the fertilizing contact of widely different types of thought and life.
The so called “conflict between religion and science” became a fierce battle. In the Christian world Biblical criticism combined with physical science to dispute, and to some extent to refute, the authority of the Bible, an authority that for centuries had been the generally accepted basis of belief. A rapidly increasing proportion of the population became skeptical about the teachings of the churches. A large number even of religious priests secretly or openly entertained doubts or reservations regarding the creeds adhered to by their respective denominations.
This ferment and flux of opinion, with increasing recognition of the inadequacy of the old orthodoxies and dogmas, and groping and striving after fuller knowledge and understanding, were not confined to Christian countries, but were manifest, more or less, and in different forms, among the people of all countries and religions.
It was when this state of conflict and confusion was at its height, that Bahá’u’lláh sounded His great trumpet call to humanity:—
That
all
nations
should
become
one
in
faith
and
all
men
as
brothers;
that
the
bonds
of
affection
and
unity
between
the
sons
of
men
should
be
strengthened;
that
diversity
of
religion
should
cease,
and
differences
of
race
be
annulled.…
These
strifes
and
this
bloodshed
and
discord
must
cease,
and
all
men
be
as
one
kindred
and
one
family.…
(words spoken to Professor Browne).
It is a glorious message, but how are its proposals to be carried into effect? Prophets have preached, poets have sung and saints have prayed about these things for thousands of years, but diversities of religion have not ceased nor have strife and bloodshed and discord been annulled. What is there to show that now the miracle is to be accomplished? Are there any new factors in the situation? Is not human nature the same as it ever was, and will it not continue to be the same while the world lasts? If two people want the same thing, or two nations, will they not fight for it in the future as they have done in the past? If Moses, Buddha, Christ and Muhammad failed to achieve world unity will Bahá’u’lláh succeed? If all previous faiths become corrupted and rent asunder into sects will not the Bahá’í Faith share the same fate? Let us see what answer the Bahá’í teachings give to these and similar questions.
Education and religion are alike based on the assumption that it is possible to change human nature. In fact, it requires but little investigation to show that the one thing we can say with certainty about any living thing is that it cannot keep from changing. Without change there can be no life. Even the mineral cannot resist change, and the higher we go in the scale of being, the more varied, complex, and wonderful do the changes become. Moreover, in progress and development among creatures of all grades we find two kinds of change — one slow, gradual, often almost imperceptible; and the other rapid, sudden and dramatic. The latter occur at what are called “critical stages” of development. In the case of minerals we find such critical stages at the melting and boiling points, for example, when the solid suddenly becomes a liquid or the liquid becomes a gas. In the case of plants we see such critical stages when the seed begins to germinate, or the bud bursts into leaf. In the animal world we see the same on every hand, as when the grub suddenly changes into a butterfly, the chick emerges from its shell, or the babe is born from its mother’s womb. In the higher life of the soul we often see a similar transformation, when a man is “born again” and his whole being becomes radically changed in its aims, its character and activities. Such critical stages often affect a whole species or multitude of species simultaneously, as when vegetation of all kinds suddenly bursts into new life in springtime.
Bahá’u’lláh declares that just as lesser living things have times of sudden emergence into new and fuller life, so for mankind also a “critical stage,” a time of “rebirth,” is at hand. Then modes of life which have persisted from the dawn of history up till now will be quickly, irrevocably, altered, and humanity enter on a new phase of life as different from the old as the butterfly is different from the caterpillar, or the bird from the egg. Mankind as a whole, in the light of new Revelation, will attain to a new vision of truth; as a whole country is illumined when the sun rises, so that all men see clearly, where but an hour before everything was dark and dim. “This
is
a
new
cycle
of
human
power,”
says ‘Abdu’l-Bahá. “All
the
horizons
of
the
world
are
luminous,
and
the
world
will
become
indeed
as
a
rose
garden
and
a
paradise.”
The analogies of nature are all in favor of such a view; the Prophets of old have with one accord foretold the advent of such a glorious day; the signs of the times show clearly that profound and revolutionary changes in human ideas and institutions are even now in progress. What could be more futile and baseless therefore, than the pessimistic argument that, although all things else change, human nature cannot change?
As a means of promoting religious unity Bahá’u’lláh advocates the utmost charity and tolerance, and calls on His followers to “consort
with
the
people
of
all
religions
with
joy
and
gladness.”
In His last Will and Testament He says:—
Conflict
and
contention
are
categorically
forbidden
in
His
Book.
This
is
a
decree
of
God
in
this
Most
Great
Revelation.
It
is
divinely
preserved
from
annulment
and
is
invested
by
Him
with
the
splendor
of
His
confirmation.
O
ye
that
dwell
on
earth!
The
religion
of
God
is
for
love
and
unity;
make
it
not
the
cause
of
enmity
or
dissension.…
We
fain
would
hope
that
the
people
of
Bahá
may
be
guided
by
the
blessed
words:
“Say:
all
things
are
of
God.”
This
exalted
utterance
is
like
unto
water
for
quenching
the
fire
of
hate
and
enmity
which
smoldereth
within
the
hearts
and
breasts
of
men.
By
this
single
utterance
contending
peoples
and
kindreds
will
attain
the
light
of
true
unity.
Verily
He
speaketh
the
truth
and
leadeth
the
way.
He
is
the
All-Powerful,
the
Exalted,
the
Gracious.
‘Abdu’l-Bahá says:—
All
must
abandon
prejudices
and
must
even
go
to
each
other’s
churches
and
mosques,
for,
in
all
of
these
worshipping
places,
the
Name
of
God
is
mentioned.
Since
all
gather
to
worship
God,
what
difference
is
there?
None
of
them
worship
Satan.
The
Muhammadans
must
go
to
the
churches
of
the
Christians
and
the
Synagogues
of
the
Jews,
and
vice
versa,
the
others
must
go
to
the
Muhammadan
Mosques.
They
hold
aloof
from
one
another
merely
because
of
unfounded
prejudices
and
dogmas.
In
America
I
went
to
the
Jewish
Synagogues,
which
are
similar
to
the
Christian
Churches,
and
I
saw
them
worshipping
God
everywhere.
In
many
of
these
places
I
spoke
about
the
original
foundations
of
the
divine
religions,
and
I
explained
to
them
the
proofs
of
the
validity
of
the
divine
prophets
and
of
the
Holy
Manifestations.
I
encouraged
them
to
do
away
with
blind
imitations.
All
of
the
leaders
must,
likewise,
go
to
each
other’s
Churches
and
speak
of
the
foundation
and
of
the
fundamental
principles
of
the
divine
religions.
In
the
utmost
unity
and
harmony
they
must
worship
God,
in
the
worshipping
places
of
one
another,
and
must
abandon
fanaticism.
Were
even
these
first
steps
accomplished
and
a
state
of
friendly
mutual
tolerance
established
between
the
various
religious
sects,
what
a
wonderful
change
would
be
brought
about
in
the
world!
In
order
that
real
unity
may
be
achieved,
however,
something
more
than
this
is
required.
For
the
disease
of
sectarianism,
tolerance
is
a
valuable
palliative,
but
it
is
not
a
radical
cure.
It
does
not
remove
the
cause
of
the
trouble.
The different religious communities have failed to unite in the past, because the adherents of each have regarded the Founder of their own community as the one supreme authority, and His law as the divine law. Any Prophet Who proclaimed a different message was, therefore, regarded as an enemy of the truth. The different sects of each community have separated for similar reasons. The adherents of each have accepted some subordinate authority and regarded some particular version or interpretation of the Founder’s Message as the One True Faith, and all others as wrong. It is obvious that while this state of matters exists no true unity is possible. Bahá’u’lláh, on the other hand, teaches that all the Prophets were bearers of authentic messages from God; that each in His day gave the highest teachings that the people could then receive, and educated men so that they were able to receive further teachings from His successors. He calls on the adherents of each religion, not to deny the Divine Inspiration of their own Prophets, but to acknowledge the Divine Inspiration of all other Prophets, to see that the teachings of all are essentially in harmony, and are parts of a great plan for the education and the unification of humanity. He calls on the people of all denominations to show their reverence for their Prophets by devoting their lives to the accomplishment of that unity for which all the Prophets labored and suffered. In His letter to Queen Victoria He likens the world to a sick man whose malady is aggravated because he has fallen into the hands of unskilled physicians; and He tells how the remedy may be effected:—
That
which
the
Lord
hath
ordained
as
the
sovereign
remedy
and
mightiest
instrument
for
the
healing
of
all
the
world
is
the
union
of
all
its
peoples
in
one
universal
Cause,
one
common
Faith.
This
can
in
no
wise
be
achieved
except
through
the
power
of
a
skilled,
an
all
powerful
and
inspired
Physician.
This,
verily,
is
the
truth,
and
all
else
naught
but
error.
— Gleanings from the Writings of Bahá’u’lláh.
A great stumbling block to many, in the way of religious unity, is the difference between the Revelations given by the different Prophets. What is commanded by one is forbidden by another; how then can both be right, how can both be proclaiming the Will of God? Surely the truth is One, and cannot change. Yes, the Absolute Truth is One and cannot change, but the Absolute Truth is infinitely beyond the present range of human understanding, and our conceptions of it must constantly change. Our earlier, imperfect ideas will be by the Grace of God replaced, as time goes on, by more and more adequate conceptions. Bahá’u’lláh says, in a Tablet to some Bahá’ís of Persia:—
O
people!
Words
are
revealed
according
to
capacity
so
that
the
beginners
may
make
progress.
The
milk
must
be
given
according
to
measure
so
that
the
babe
of
the
world
may
enter
into
the
Realm
of
Grandeur
and
be
established
in
the
Court
of
Unity.
It is milk that strengthens the babe so that it can digest more solid food later on. To say that because one Prophet is right in giving a certain teaching at a certain time, therefore another Prophet must be wrong Who gives a different teaching at a different time, is like saying that because milk is the best food for the newborn babe, therefore, milk and nothing but milk should be the food of the grown man also, and to give any other diet would be wrong! ‘Abdu’l-Bahá says:—
Each
divine
revelation
is
divided
into
two
parts.
The
first
part
is
essential
and
belongs
to
the
eternal
world.
It
is
the
exposition
of
Divine
truths
and
essential
principles.
It
is
the
expression
of
the
Love
of
God.
This
is
one
in
all
the
religions,
unchangeable
and
immutable.
The
second
part
is
not
eternal;
it
deals
with
practical
life,
transactions
and
business,
and
changes
according
to
the
evolution
of
man
and
the
requirements
of
the
time
of
each
Prophet.
For
example.…
During
the
Mosaic
period
the
hand
of
a
person
was
cut
off
in
punishment
of
a
small
theft;
there
was
a
law
of
an
eye
for
an
eye
and
a
tooth
for
a
tooth,
but
as
these
laws
were
not
expedient
in
the
time
of
Christ,
they
were
abrogated.
Likewise
divorce
had
become
so
universal
that
there
remained
no
fixed
laws
of
marriage,
therefore
His
Holiness
Christ
forbade
divorce.
According
to
the
exigencies
of
the
time,
His
Holiness
Moses
revealed
ten
laws
for
capital
punishment.
It
was
impossible
at
that
time
to
protect
the
community
and
to
preserve
social
security
without
these
severe
measures,
for
the
children
of
Israel
lived
in
the
wilderness
of
Tah,
where
there
were
no
established
courts
of
justice
and
no
penitentiaries.
But
this
code
of
conduct
was
not
needed
in
the
time
of
Christ.
The
history
of
the
second
part
of
religion
is
unimportant,
because
it
relates
to
the
customs
of
this
life
only;
but
the
foundation
of
the
religion
of
God
is
one,
and
His
Holiness
Bahá’u’lláh
has
renewed
that
foundation.
The religion of God is the One Religion, and all the Prophets have taught it, but it is a living and a growing thing, not lifeless and unchanging. In the teaching of Moses we see the Bud; in that of Christ the Flower; in that of Bahá’u’lláh the Fruit. The flower does not destroy the bud, nor does the fruit destroy the flower. It destroys not, but fulfills. The bud scales must fall in order that the flower may bloom, and the petals must fall that the fruit may grow and ripen. Were the bud scales and the petals wrong or useless, then, that they had to be discarded? Nay, both in their time were right and necessary; without them there could have been no fruit. So it is with the various prophetic teachings; their externals change from age to age, but each revelation is the fulfillment of its predecessors; they are not separate or incongruous, but different stages in the life history of the One Religion, which has in turn been revealed as seed, as bud and as flower, and now enters on the stage of fruition.
Bahá’u’lláh teaches that everyone endowed with the Station of Prophethood is given sufficient proofs of His Mission, is entitled to claim obedience from all men and has authority to abrogate, alter or add to the teachings of His predecessors. In the Book of Íqán we read:—
How
far
from
the
grace
of
the
All
Bountiful
and
from
His
loving
providence
and
tender
mercies
it
is
to
single
out
a
soul
from
amongst
all
men
for
the
guidance
of
His
creatures,
and,
on
one
hand,
to
withhold
from
Him
the
full
measure
of
His
divine
testimony,
and,
on
the
other,
inflict
severe
retribution
on
His
people
for
having
turned
away
from
His
chosen
One!
Nay,
the
manifold
bounties
of
the
Lord
of
all
beings
have,
at
all
times,
through
the
Manifestations
of
His
divine
Essence,
encompassed
the
earth
and
all
that
dwell
therein.…
And
yet,
is
not
the
object
of
every
Revelation
to
effect
a
transformation
in
the
whole
character
of
mankind,
a
transformation
that
shall
manifest
itself
both
outwardly
and
inwardly,
that
shall
affect
both
its
inner
life
and
external
conditions?
For
if
the
character
of
mankind
be
not
changed,
the
futility
of
God’s
universal
Manifestations
would
be
apparent.
— Kitáb-i-Íqán.
God is the One infallible Authority, and the Prophets are infallible because Their Message is the Message of God given to the world through Them. That Message remains valid until it is superseded by a later Message given by the same or another Prophet.
God is the great Physician Who alone can rightly diagnose the world’s sickness and prescribe the appropriate remedy. The remedy prescribed in one age is no longer suitable in a later age, when the condition of the patient is different. To cling to the old remedy when the physician has ordered new treatment is not to show faith in the physician, but infidelity. It may be a shock to the Jew to be told that some of the remedies for the world’s sickness which Moses ordered over three thousand years ago are now out of date and unsuitable; the Christian may be equally shocked when told that Muhammad had anything necessary or valuable to add to what Jesus prescribed; and so also the Muslim, when asked to admit that the Báb or Bahá’u’lláh had authority to alter the commands of Muhammad; but according to the Bahá’í view, true devotion to God implies reverence to all His Prophets, and implicit obedience to His latest Commands, as given by the Prophet for our own age. Only by such devotion can true Unity be attained.
Like all the other Prophets, Bahá’u’lláh states His own Mission in the most unmistakable terms.
In the Lawh-i-Aqdas, a Tablet addressed especially to Christians, He says:—
…
Lo!
The
Father
is
come,
and
that
which
ye
were
promised
in
the
Kingdom
is
fulfilled!
This
is
the
Word
which
the
Son
concealed,
when
to
those
around
Him
He
said:
“Ye
cannot
bear
it
now.”
And
when
the
appointed
time
was
fulfilled
and
the
Hour
had
struck,
the
Word
shone
forth
above
the
horizon
of
the
Will
of
God.
Beware,
O
followers
of
the
Son,
that
ye
cast
it
not
behind
your
backs.
Take
ye
fast
hold
of
it.
Better
is
this
for
you
than
all
that
ye
possess.…
Verily,
He
Who
is
the
Spirit
of
Truth
is
come
to
guide
you
unto
all
truth.
He
speaketh
not
as
prompted
by
His
own
self,
but
as
bidden
by
Him
Who
is
the
All-Knowing,
the
All-Wise.…
Cast
away,
O
peoples
of
the
earth,
that
which
ye
have
and
take
fast
hold
of
that
which
ye
are
bidden
by
the
All-Powerful,
He
Who
is
the
Bearer
of
the
Trust
of
God.
And in a letter to the Pope, written from Adrianople in 1867, He says:—
Beware
lest
celebration
hinder
you
from
the
Celebrated
and
worship
hinder
you
from
the
Worshipped
One!
Behold
the
Lord,
the
Mighty,
the
All-Knowing!
He
hath
come
to
minister
to
the
life
of
the
world,
and
for
the
uniting
of
whatever
dwelleth
therein.
Come,
O
ye
people,
to
the
Dawning-place
of
Revelation!
Tarry
not,
even
for
an
hour!
Are
ye
learned
of
the
Gospel,
and
yet
are
unable
to
see
the
Lord
of
Glory?
This
beseemeth
you
not,
O
learned
concourse!
Say
then,
if
ye
deny
this
matter,
by
what
proof
do
you
believe
in
God?
Produce
your
proof.…
Just as in these letters to Christians He announces the fulfillment of the Gospel promises, so He proclaims also to Muhammadan, Jews, Zoroastrians and the people of other faiths the fulfillment of the promises of their Holy Books. He addresses all men as the sheep of God, who have hitherto been divided into different flocks and sheltered in different folds. His message, He says, is the Voice of God, the Good Shepherd, Who has come in the fullness of time to gather His scattered sheep into one flock, removing the barriers between them, that “there may be one fold and one shepherd.”
The position of Bahá’u’lláh among the Prophets is unprecedented and unique, because the condition of the world at the time of His advent was unprecedented and unique. By a long and checkered process of development in religion, science, art and civilization the world had become ripe for a teaching of Unity. The barriers which in previous centuries had made a world unity impossible were ready to crumble when Bahá’u’lláh appeared, and since His birth, in 1817, and more especially since the promulgation of His teachings began, these barriers have been breaking down in most astonishing fashion. Be the explanation what it may, about the fact there can be no doubt.
In the days of previous Prophets geographical barriers alone were amply sufficient to prevent world unity. Now that obstacle has been overcome. For the first time in human history men on opposite sides of the globe are able to communicate with each other quickly and easily. Things done in Europe yesterday are known in every continent of the world today, and a speech made in America today may be read in Europe, Asia and Africa tomorrow.
Another great obstacle was the language difficulty. Thanks to the study and teaching of foreign languages, that difficulty has already been to a large extent overcome; and there is every reason to suppose that ere many years an international auxiliary language will be adopted and taught in all the schools of the world. Then this difficulty also will be completely removed.
The third great obstacle was religious prejudice and intolerance. That, too, is disappearing. Men’s minds are becoming more open. The education of the people is passing more and more out of the hands of sectarian priests; and new and more liberal ideas can no longer be prevented from penetrating into even the most exclusive and conservative circles.
Bahá’u’lláh is thus the first of the great Prophets Whose message has become known within a period of comparatively few years in every quarter of the globe. Within a short time the essential teachings of Bahá’u’lláh, translated from His own authentic Writings, will be directly accessible to every man, woman and child in the world who is able to read.
The Bahá’í Revelation is unprecedented and unique among the faiths of the world by reason of the fullness and completeness of its authentic records. The recorded words that can with certainty be attributed to Christ, to Moses, to Zoroaster, to Buddha, to Krishna, are very few, and leave many modern questions of great practical importance unanswered. Many of the teachings commonly attributed to these religious Founders are of doubtful authenticity, and some are evidently accretions of later date. The Muhammadans possess in the Qur’án, and in a large store of traditions, a much fuller record of the life and teachings of their Prophet, but Muhammad Himself, though inspired, was illiterate, as were most of His early followers. The methods employed for recording and spreading His teachings were in many respects unsatisfactory, and the authenticity of many of the traditions is very doubtful. As a result, differences of interpretation and conflicting opinions have caused divisions and dissensions in Islam, as in all previous religious communities.
On the other hand, both the Báb and Bahá’u’lláh wrote copiously and with great eloquence and power. As both were debarred from public speaking and spent most of Their lives (after the declaration of Their mission) in prison, They devoted a large proportion of Their time to writing, with the result that in richness of authentic scriptures the Bahá’í Revelation is unapproached by any of its predecessors. Clear and full expositions are given of many truths which were but dimly foreshadowed in previous revelations, and the eternal principles of truth, which all the Prophets have taught, have been applied to the problems which are facing the world today — problems of the utmost complexity and difficulty, many of which had not arisen in the days of former Prophets. It is evident that this full record of authentic revelation must have a powerful effect in preventing misunderstandings in the future and in clearing up those misunderstandings of the past which have kept the various sects asunder.
The Bahá’í Revelation is unprecedented and unique in still another way. Before the death of Bahá’u’lláh He repeatedly put in writing a Covenant appointing his eldest son ‘Abdu’l-Bahá, Whom He often refers to as “The
Branch,”
or “The
Most
Great
Branch,”
as the authorized interpreter of the teachings, and declaring that any explanations or interpretations given by Him are to be accepted as of equal validity with the words of Bahá’u’lláh Himself. In His Will and Testament He says:—
Consider
that
which
We
revealed
in
Our
Most
Holy
Book:
“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
from
this
Ancient
Root.”
The
object
of
this
sacred
verse
is
none
other
except
the
Most
Mighty
Branch
(‘Abdu’l-Bahá).
And in the Tablet of the Branch, in which He explains the station of ‘Abdu’l-Bahá, He says:—
Render
thanks
unto
God,
O
people,
for
His
appearance;
for
verily
He
is
the
most
great
Favor
unto
you,
the
most
perfect
bounty
upon
you;
and
through
Him
every
moldering
bone
is
quickened.
Whoso
turneth
towards
Him
hath
turned
towards
God,
and
whoso
turneth
away
from
Him
hath
turned
away
from
My
Beauty,
hath
repudiated
My
Proof,
and
transgressed
against
Me.
After the death of Bahá’u’lláh, ‘Abdu’l-Bahá had abundant opportunities, both in His own home and on His extensive travels, of meeting people from all parts of the world and of all shades of opinion. He heard all their questions, their difficulties and objections, and gave full explanations which were carefully recorded in writing. During a long series of years ‘Abdu’l-Bahá continued this work of elucidating the teachings and showing their applications to the most varied problems of modern life. Differences of opinion which have arisen among believers have been referred to Him and authoritatively settled, and thus the risks of future misunderstandings have been further reduced.
Bahá’u’lláh further arranged that an International House of Justice, representative of all Bahá’ís throughout the world, should be elected to take charge of the affairs of the Cause, control and coordinate all its activities, prevent divisions and schisms, elucidate obscure matters, and preserve the teachings from corruption and misrepresentation. The fact that this supreme administrative body can not only initiate legislation on all matters not defined in the Teachings, but also annul its own enactments when new conditions require different measures, enables the Faith to expand and adapt itself, like a living organism, to the needs and requirements of a changing society.
Moreover, Bahá’u’lláh expressly forbade interpretation of the teachings by anyone but the authorized interpreter. In His Will and Testament ‘Abdu’l-Bahá appointed Shoghi Effendi to be the Guardian of the Faith after Him and to be empowered to interpret the Writings.
In a thousand or more years another Manifestation will appear, under the shadow of Bahá’u’lláh, with clear proofs of His mission, but until then the words of Bahá’u’lláh, ‘Abdu’l-Bahá and the Guardian and the decisions of the International House of Justice constitute the authorities to which all believers must turn for guidance. No Bahá’í may found a school or sect based on any particular interpretation of the teachings or any supposed divine revelation. Anyone contravening these injunctions is considered a “Covenant-breaker.”
‘Abdu’l-Bahá says:—
One
of
the
enemies
of
the
Cause
is
he
who
endeavors
to
interpret
the
words
of
Bahá’u’lláh
and
thereby
colors
the
meaning
according
to
his
capacity,
and
collects
around
him
a
following,
forming
a
different
sect,
promoting
his
own
station,
and
making
a
division
in
the
Cause.
In another Tablet He writes:—
These
people
(promoters
of
schism)
are
like
the
froth
that
gathers
on
the
surface
of
the
sea;
a
wave
will
surge
from
the
ocean
of
the
Covenant
and
through
the
power
of
the
Abhá
Kingdom
will
cast
this
foam
ashore.…
These
corrupt
thoughts
that
emanate
from
personal
and
evil
intentions
will
all
vanish,
whereas
the
Covenant
of
God
shall
remain
stable
and
secure.
There is nothing to keep men from forsaking religion if they wish to do so. ‘Abdu’l-Bahá says: “God
Himself
does
not
compel
the
soul
to
become
spiritual.
The
exercise
of
the
free
human
will
is
necessary.”
The spiritual Covenant, however, clearly makes sectarianism within the Bahá’í community quite impossible.
One other feature of the Bahá’í organization must be specially mentioned, and that is the absence of a professional priesthood. Voluntary contributions toward the expenses of teachers are permitted and many devote their whole time to work for the Cause, but all Bahá’ís are expected to share in the work of teaching, et cetera, according to their opportunity and ability, and there is no special class distinguished from their fellow believers by the exclusive exercise of priestly functions and prerogatives.
In former ages priesthoods were necessary, because people were illiterate and uneducated and were dependent on priests for their religious instruction, for the conduct of religious rites and ceremonies, for the administration of justice, et cetera. Now, however, times have changed. Education is fast becoming universal, and if the commands of Bahá’u’lláh are carried out, every boy and girl in the world will receive a sound education. Each individual will then be able to study the Scriptures for himself, to draw the Water of Life for himself, direct from the Fountainhead. Elaborate rites and ceremonies, requiring the services of a special profession or caste, have no place in the Bahá’í system; and the administration of justice is entrusted to the authorities instituted for that purpose.
For a child a teacher is necessary, but the aim of the true teacher is to fit his pupil to do without a teacher; to see things with his own eyes, hear with his own ears, and understand with his own mind. Just so, in the childhood of the race, the priest is necessary, but his real work is to enable men to do without him: to see things divine with their own eyes, hear them with their own ears and understand them with their own minds. Now the priest’s work is all but accomplished, and the aim of the Bahá’í teaching is to complete that work, to make men independent of all save God, so that they can turn directly to Him, that is, to His Manifestation. When all turn to one Center, then there can be no cross-purposes or confusion and the nearer all draw to the Center, the nearer they will draw to each other.
O
people
of
God!
Be
not
occupied
with
yourselves.
Be
intent
on
the
betterment
of
the
world
and
the
training
of
nations.
– Bahá’u’lláh.
According to the Bahá’í view, the problems of human life, individual and social, are so inconceivably complex that the ordinary human intellect is incapable of itself of solving them aright. Only the Omniscient fully knows the purpose of creation and how that purpose may be achieved. Through the Prophets He shows to mankind the true goal of human life and the right path of progress; and the building up of a true civilization depends upon faithful adherence to the guidance of prophetic Revelation. Bahá’u’lláh says:—
Religion
is
verily
the
chief
instrument
for
the
establishment
of
order
in
the
world
and
of
tranquillity
amongst
its
peoples.
The
weakening
of
the
pillars
of
religion
hath
strengthened
the
foolish
and
emboldened
them
and
made
them
more
arrogant.
Verily
I
say:
The
greater
the
decline
of
religion,
the
more
grievous
the
waywardness
of
the
ungodly.
This
cannot
but
lead
in
the
end
to
chaos
and
confusion.…
Consider
the
civilization
of
the
West,
how
it
hath
agitated
and
alarmed
the
peoples
of
the
world.
An
infernal
engine
hath
been
devised,
and
hath
proved
so
cruel
a
weapon
of
destruction
that
its
like
none
hath
ever
witnessed
or
heard.
The
purging
of
such
deeply-rooted
and
overwhelming
corruptions
cannot
be
effected
unless
the
peoples
of
the
world
unite
in
pursuit
of
one
common
aim
and
embrace
one
universal
faith.…
O
people
of
Bahá!
Each
one
of
the
ordinances
We
have
revealed
is
a
mighty
stronghold
for
the
preservation
of
the
world
of
being.
— Tablets of Bahá’u’lláh, Words of Paradise.
The present state of Europe and of the world in general eloquently confirms the truth of these words written so many years ago. Neglect of the prophetic commands and the prevalence of irreligion have been accompanied by disorder and destruction on the most terrible scale, and, without the change of heart and aim which is the essential characteristic of true religion, the reform of society seems an utter impossibility.
In the little book of Hidden Words, in which Bahá’u’lláh gives in brief the essence of the prophetic teachings, His first counsel refers to the individual life: “Possess
a
pure,
kindly
and
radiant
heart.”
The next indicates the fundamental principle of true social life:—
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
neighbor.
Ponder
this
in
thy
heart;
how
it
behooveth
thee
to
be.
Verily
justice
is
My
gift
to
thee
and
the
sign
of
My
loving-kindness.
Set
it
then
before
thine
eyes.
The first essential of social life is that individuals should become capable of discerning the true from the false and right from wrong, and of seeing things in their true proportions. The greatest cause of spiritual and social blindness, and the greatest foe of social progress, is selfishness. Bahá’u’lláh says:—
O
ye
sons
of
intelligence!
The
thin
eyelid
prevents
the
eye
from
seeing
the
world
and
what
is
contained
therein.
Then
think
of
the
result
when
the
curtain
of
greed
covers
the
sight
of
the
heart!
O
people!
The
darkness
of
greed
and
envy
obscures
the
light
of
the
soul
as
the
cloud
prevents
the
penetration
of
the
sun’s
rays.
(Tablet to a Zoroastrian.)
Long experience is at last convincing men of the truth of the prophetic teaching that selfish views and selfish actions inevitably bring social disaster, and that if humanity is not to perish ingloriously, each must look on the things of his neighbor as of equal importance with his own, and subordinate his own interests to those of humanity as a whole. In this way the interests of each and all will ultimately be best served. Bahá’u’lláh says:—
“O
son
of
man!
If
thine
eyes
be
turned
towards
mercy,
forsake
the
things
that
profit
thee,
and
cleave
unto
that
which
will
profit
mankind.
And
if
thine
eyes
be
turned
towards
justice,
choose
thou
for
thy
neighbor
that
which
thou
choosest
for
thyself.”
— Tablets of Bahá’u’lláh, Words of Paradise.
The teachings of Bahá’u’lláh contain two different types of reference to the question of true social order. One type is exemplified in the tablets revealed to the Kings, which deal with the problem of government as existing in the world during Bahá’u’lláh’s life on earth; the other references are to the new order to be developed within the Bahá’í community itself.
Hence arises the sharp contrast between such passages as: “The
one
true
God,
exalted
be
His
glory,
hath
ever
regarded,
and
will
continue
to
regard,
the
hearts
of
men
as
His
own,
His
exclusive
possession.
All
else,
whether
pertaining
to
land
or
sea,
whether
riches
or
glory,
He
hath
bequeathed
unto
the
Kings
and
rulers
of
the
earth”
and “It
beseemeth
all
men,
in
this
Day,
to
take
firm
hold
on
the
Most
Great
Name,
and
to
establish
the
unity
of
all
mankind.
There
is
no
place
to
flee
to,
no
refuge
that
any
one
can
seek,
except
— Gleanings from the Writings of Bahá’u’lláh. Him.”
The apparent incompatibility of these two views is removed when we observe the distinction which Bahá’u’lláh makes between the “Lesser
Peace”
and the “Most
Great
Peace.”
In His tablets to the Kings Bahá’u’lláh called upon them to assemble and take measures for the maintenance of political peace, the reduction of armaments and the removal of the burdens and insecurity of the poor. But His words make it perfectly clear that their failure to respond to the needs of the time would result in wars and revolutions leading to the overthrow of the old order. Therefore, on the one hand He said: “What
mankind
needeth
in
this
day
is
obedience
unto
them
that
are
in
authority,”
and on the other, “Those
men
who,
having
amassed
the
vanities
and
ornaments
of
the
earth,
have
turned
away
disdainfully
from
God—these
have
lost
both
this
world
and
the
world
to
come.
Erelong,
will
God,
with
the
Hand
of
Power,
strip
them
of
their
possessions,
and
divest
them
of
the
robe
of
His
bounty.”
“We
have
a
fixed
time
for
you,
O
peoples.
If
ye
fail,
at
the
appointed
hour,
to
turn
towards
God,
He,
verily,
will
lay
violent
hold
on
you,
and
will
cause
grievous
afflictions
to
assail
you
from
every
direction.”
“The
signs
of
impending
convulsions
and
chaos
can
now
be
discerned,
inasmuch
as
the
prevailing
order
appeareth
to
be
lamentably
defective.”
“We
have
pledged
Ourselves
to
secure
Thy
triumph
upon
earth
and
to
exalt
Our
Cause
above
all
men,
though
no
king
be
found
who
would
turn
his
face
towards
Thee.”
— Gleanings from the Writings of Bahá’u’lláh.
The
Great
Being,
wishing
to
reveal
the
prerequisites
of
the
peace
and
tranquillity
of
the
world
and
the
advancement
of
its
peoples,
hath
written:
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
tranquillity
of
the
peoples
of
the
earth,
to
be
fully
reconciled
among
themselves.
Should
any
kind
take
up
arms
against
another,
all
should
unitedly
arise
and
prevent
him.
— Gleanings from the Writings of Bahá’u’lláh.
By such counsel, Bahá’u’lláh revealed the conditions under which public responsibility must be discharged in this Day of God. Appealing for international solidarity on the one hand, He no less clearly warned the rulers that continuance of strife would destroy their power. Now modern history confirms this warning, in the rise of those coercive movements which in all civilized nations have attained such destructive energy, and in the development of warfare to the degree that victory is no longer attainable by any party. “Now
that
ye
have
refused
the
Most
Great
Peace,
hold
ye
fast
unto
this,
the
Lesser
Peace,
that
haply
ye
may
in
some
degree
better
your
own
condition
and
that
of
your
dependents.”
“That
which
the
Lord
hath
ordained
as
the
sovereign
remedy
and
mightiest
instrument
for
the
healing
of
all
the
world
is
the
union
of
all
its
peoples
in
one
universal
Cause,
one
common
Faith.
This
can
in
no
wise
be
achieved
except
through
the
power
of
a
skilled,
an
all-powerful
and
inspired
Physician.”
— Gleanings from the Writings of Bahá’u’lláh.
By the Lesser Peace is meant a political unity of states, while the Most Great Peace is a unity embracing spiritual as well as political and economic factors. “Soon
will
the
present-day
order
be
rolled
up,
and
a
new
one
spread
out
in
its
stead.”
— Gleanings from the Writings of Bahá’u’lláh.
In former ages, a government could concern itself with external matters and material affairs, but today the function of government demands a quality of leadership, of consecration and of spiritual knowledge impossible save to those who have turned to God.
Although advocating as the ideal condition a representative form of government, local, national and international, Bahá’u’lláh teaches that this is possible only when men have attained a sufficiently high degree of individual and social development. Suddenly to grant full self-government to people without education, who are dominated by selfish desires and are inexperienced in the conduct of public affairs, would be disastrous. There is nothing more dangerous than freedom for those who are not fit to use it wisely. Bahá’u’lláh writes in the Book of Aqdas:—
Consider
the
pettiness
of
men’s
minds.
They
ask
for
that
which
injureth
them,
and
cast
away
the
thing
that
profiteth
them.
They
are,
indeed,
of
those
that
are
far
astray.
We
find
some
men
desiring
liberty,
and
priding
themselves
therein.
Such
men
are
in
the
depths
of
ignorance.
Liberty
must,
in
the
end,
lead
to
sedition,
whose
flames
none
can
quench.
Thus
warneth
you
He
Who
is
the
Reckoner,
the
All-Knowing.
Know
ye
that
the
embodiment
of
liberty
and
its
symbol
is
the
animal.
That
which
beseemeth
man
is
submission
unto
such
restraints
as
will
protect
him
from
his
own
ignorance,
and
guard
him
against
the
harm
of
the
mischief-maker.
Liberty
causeth
man
to
overstep
the
bounds
of
propriety,
and
to
infringe
on
the
dignity
of
his
station.
It
debaseth
him
to
the
level
of
extreme
depravity
and
wickedness.
Regard
men
as
a
flock
of
sheep
that
need
a
shepherd
for
their
protection.
This,
verily,
is
the
truth,
the
certain
truth.
We
approve
of
liberty
in
certain
circumstances,
and
refuse
to
sanction
it
in
others.
We,
verily,
are
the
All-Knowing.
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.
Say:
The
liberty
that
profiteth
you
is
to
be
found
nowhere
except
in
complete
servitude
unto
God,
the
Eternal
Truth.
Whoso
hath
tasted
of
its
sweetness
will
refuse
to
barter
it
for
all
the
dominion
of
earth
and
heaven.
— Kitáb-i-Aqdas.
For improving the condition of backward races and nations, the Divine teachings are the sovereign remedy. When both people and statesmen learn and adopt these teachings the nations will be freed from all their bonds.
Bahá’u’lláh forbids tyranny and oppression in the most emphatic terms. In Hidden Words He writes:—
O
Oppressors
of
Earth!
Withdraw
your
hands
from
tyranny,
for
I
have
pledged
Myself
not
to
forgive
any
man’s
injustice.
This
is
My
covenant
which
I
have
irrevocably
decreed
in
the
preserved
tablet
and
sealed
it
with
My
seal
of
glory.
Those entrusted with the framing and administration of laws and regulations must
“hold
fast
to
the
cord
of
consultation
and
adopt
and
enforce
that
which
is
conducive
to
the
security,
prosperity,
wealth
and
tranquillity
of
the
people.
For
were
any
measure
other
than
this
to
be
adopted,
it
could
not
but
result
in
chaos
and
commotion.”
— Tablets of Bahá’u’lláh, Tablet of the World.
On the other hand, the people must be law-abiding and loyal to the just government. They must rely on educational methods and on the force of good example, not on violence, for bringing about a better state of affairs in the nation. Bahá’u’lláh says:—
In
every
country
where
any
of
this
people
reside,
they
must
behave
towards
the
government
of
that
country
with
loyalty,
honesty
and
truthfulness.
— Tablets of Bahá’u’lláh, Glad Tidings.
…O
people
of
God!
Adorn
your
temples
with
the
adornment
of
trustworthiness
and
piety.
Help,
then,
your
Lord
with
the
hosts
of
goodly
deeds
and
a
praiseworthy
character.
We
have
forbidden
you
dissension
and
conflict
in
My
Books,
and
My
Scriptures,
and
My
Scrolls,
and
My
Tablets,
and
have
wished
thereby
naught
else
save
your
exaltation
and
advancement.
— Tablets of Bahá’u’lláh, Tablet of Ishráqát.
In making appointments, the only criterion must be fitness for the position. Before this paramount consideration, all others, such as seniority, social or financial status, family connection or personal friendship, must give way. Bahá’u’lláh says in the Tablet of Ishráqát:—
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.
It needs but little consideration to show that when this principle becomes generally accepted and acted upon, the transformation in our social life will be astounding. When each individual is given the position for which his talents and capabilities specially fit him he will be able to put his heart into his work and become an artist in his profession, with incalculable benefit to himself and the rest of the world.
The Bahá’í teachings insist in the strongest terms on the need for reform in the economic relations of rich and poor. ‘Abdu’l-Bahá says:—
The
arrangements
of
the
circumstances
of
the
people
must
be
such
that
poverty
shall
disappear,
that
everyone,
as
far
as
possible,
according
to
his
rank
and
position,
shall
share
in
comfort
and
well-being.
We
see
among
us
men
who
are
overburdened
with
riches
on
the
one
hand,
and
on
the
other
those
unfortunate
ones
who
starve
with
nothing;
those
who
possess
several
stately
palaces,
and
those
who
have
not
where
to
lay
their
head.…
This
condition
of
affairs
is
wrong,
and
must
be
remedied.
Now
the
remedy
must
be
carefully
undertaken.
It
cannot
be
done
by
bringing
to
pass
absolute
equality
between
men.
Equality
is
a
chimera!
It
is
entirely
impracticable.
Even
if
equality
could
be
achieved
it
could
not
continue;
and
if
its
existence
were
possible,
the
whole
order
of
the
world
would
be
destroyed.
The
Law
of
Order
must
always
obtain
in
the
world
of
humanity.
Heaven
has
so
decreed
in
the
creation
of
man.…
Humanity,
like
a
great
army,
requires
a
general,
captains,
underofficers
in
their
degree,
and
soldiers,
each
with
their
appointed
duties.
Degrees
are
absolutely
necessary
to
ensure
an
orderly
organization.
An
army
could
not
be
composed
of
generals
alone,
or
of
captains
only,
or
of
nothing
but
soldiers
without
anyone
in
authority.
Certainly,
some
being
enormously
rich
and
other
lamentably
poor,
an
organization
is
necessary
to
control
and
improve
this
state
of
affairs.
It
is
important
to
limit
riches,
as
it
is
also
of
importance
to
limit
poverty.
Either
extreme
is
not
good.…
When
we
see
poverty
allowed
to
reach
a
condition
of
starvation,
it
is
a
sure
sign
that
somewhere
we
shall
find
tyranny.
Men
must
bestir
themselves
in
this
matter,
and
no
longer
delay
in
altering
conditions
which
bring
the
misery
of
grinding
poverty
to
a
very
large
number
of
people.
The
rich
must
give
of
their
abundance;
they
must
soften
their
hearts
and
cultivate
a
compassionate
intelligence,
taking
thought
for
those
sad
ones
who
are
suffering
from
lack
of
the
very
necessaries
of
life.
There
must
be
special
laws
made,
dealing
with
these
extremes
of
rich
and
want.…
The
government
of
the
countries
should
conform
to
the
Divine
Law
which
gives
equal
justice
to
all.…
Not
until
this
is
done
will
the
Law
of
God
be
obeyed.
‘Abdu’l-Bahá suggests that each town and village or district should be entrusted as far as possible with the administration of fiscal matters within its own area and should contribute its due proportion for the expenses of the general government. One of the principal sources of revenue should be a graduated income tax. If a man’s income does not exceed his necessary expenditure he should not be required to pay any tax, but in all cases where income exceeds the necessary expenditure a tax should be levied, the percentage of tax increasing as the surplus of income over necessary expenditure increases.
On the other hand, if a person, through illness, poor crops, or other cause for which he is not responsible, is unable to earn an income sufficient to meet his necessary expenses for the year, then what he lacks for the maintenance of himself and his family should be supplied out of public funds.
There will also be other sources of public revenue, e.g. from intestate estates, mines, treasure trove and voluntary contributions; while among the expenditures will be grants for the support of the infirm, of orphans, of schools, of the deaf and blind, and for the maintenance of public health. Thus the welfare and comfort of all will be provided for.
In a letter to the Central Organization for a Durable Peace, written in 1919, ‘Abdu’l-Bahá says:—
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
rather
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.
One of the most important instructions of Bahá’u’lláh in regard to the economic question is that all must engage in useful work. There must be no drones in the social hive, no able-bodied parasites on society. He says:—
It
is
enjoined
upon
every
one
of
you
to
engage
in
some
form
of
occupation,
such
as
crafts,
trades
and
the
like.
We
have
graciously
exalted
your
engagement
in
such
work
to
the
rank
of
worship
unto
God,
the
True
One.
Ponder
ye
in
your
hearts
the
grace
and
the
blessings
of
God
and
render
thanks
unto
Him
at
eventide
and
at
dawn.
Waste
not
your
time
in
idleness
and
sloth.
Occupy
yourselves
with
that
which
profiteth
yourselves
and
others.
Thus
hath
it
been
decreed
in
this
Tablet
from
whose
horizon
the
daystar
of
wisdom
and
utterance
shineth
resplendent.
The
most
despised
of
men
in
the
sight
of
God
are
those
who
sit
idly
and
beg.
Hold
ye
fast
unto
the
cord
of
material
means,
placing
your
whole
trust
in
God,
the
Provider
of
all
means.
— Tablets of Bahá’u’lláh, Glad Tidings.
How much of the energy employed in the business world of today is expended simply in canceling and neutralizing the efforts of other people — in useless strife and competition! And how much in ways that are still more injurious! Were all to work, and were all work, whether of brain or hand, of a nature profitable to mankind, as Bahá’u’lláh commands, then the supplies of everything necessary for a healthy, comfortable and noble life would amply suffice for all. There need be no slums, no starvation, no destitution, no industrial slavery, no health-destroying drudgery.
According to the Bahá’í teachings, riches rightly acquired and rightly used are honorable and praiseworthy. Services rendered should be adequately rewarded. Bahá’u’lláh says in the Tablet of Tarázát:—
“The
people
of
Bahá
should
not
deny
to
any
soul
the
reward
due
to
him,
…
One
must
speak
with
fairness
and
appreciate
such
bounty.”
With regard to interest on money, Bahá’u’lláh writes in the Tablet of Ishráqát as follows:—
…
Many
people
stand
in
need
of
this.
Because
if
there
were
no
prospect
for
gaining
interest,
the
affairs
of
men
would
suffer
collapse
or
dislocation.
One
can
seldom
find
a
person
who
would
manifest
such
consideration
towards
his
fellowman,
his
countryman
or
towards
his
own
brother
and
would
show
such
tender
solicitude
for
him
as
to
be
well-disposed
to
grant
him
a
loan
on
benevolent
terms.
Therefore
as
a
token
of
favor
towards
men
We
have
prescribed
that
interest
on
money
should
be
treated
like
other
business
transactions
that
are
current
amongst
men.…
However,
this
is
a
matter
that
should
be
practised
with
moderation
and
fairness.
Our
Pen
of
Glory
hath,
as
a
token
of
wisdom
and
for
the
convenience
of
the
people,
desisted
from
laying
down
its
limit.
Nevertheless
We
exhort
the
loved
ones
of
God
to
observe
justice
and
fairness,
and
to
do
that
which
would
prompt
the
friends
of
God
to
evince
tender
mercy
and
compassion
towards
each
other.
[T]he
conduct
of
these
affairs
hath
been
entrusted
to
the
men
of
the
House
of
Justice
that
they
may
enforce
them
according
to
the
exigencies
of
the
time
and
the
dictates
of
wisdom.
In the Book of Aqdas Bahá’u’lláh forbids slavery, and ‘Abdu’l-Bahá has explained that not only chattel slavery, but also industrial slavery, is contrary to the law of God. When in the United States in 1912, He said to the American people:—
Between
1860
and
1865
you
did
a
wonderful
thing;
you
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.
It is by friendly consultation and cooperation, by just copartnership and profit-sharing, that the interests of both capital and labor will be best served. The harsh weapons of the strike and lockout are injurious, not only to the trades immediately affected, but to the community as a whole. It is, therefore, the business of the governments to devise means for preventing recourse to such barbarous methods of settling disputes. ‘Abdu’l-Bahá said at Dublin, New Hampshire, in 1912:—
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
law,
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.
Bahá’u’lláh states that a person should be free to dispose of his possessions during his lifetime in any way he chooses, and it is incumbent on everyone to write a will stating how his property is to be disposed of after his death. When a person dies without leaving a will, the value of the property should be estimated and divided in certain state proportions among seven classes of inheritors, namely, children, wife or husband, father, mother, brothers, sisters and teachers, the share of each diminishing from the first to the last. In the absence of one or more of these classes, the share which would belong to them goes to the public treasury, to be expended on the poor, the fatherless and the widows, or on useful public works. If the deceased has no heirs, then all his property goes to the public treasury.
There is nothing in the law of Bahá’u’lláh to prevent a man from leaving all his property to one individual if he pleases, but Bahá’ís will naturally be influenced, in making their wills, by the model Bahá’u’lláh has laid down for the case of intestate estates, which ensures distribution of property among a considerable number of heirs.
One of the social principles to which Bahá’u’lláh attaches great importance is that women should be regarded as the equals of men and should enjoy equal rights and privileges, equal education and equal opportunities.
The great means on which He relies for bringing about the emancipation of women is universal education. Girls are to receive as good an education as boys. In fact, the education of girls is even more important than that of boys, for in time these girls will become mothers, and, as mothers, they will be the first teachers of the next generation. Children are like green and tender branches; if the early training is right they grow straight, and if it is wrong they grow crooked; and to the end of their lives they are affected by the training of their earliest years. How important, then, that girls should be well and wisely educated!
During His Western tours, ‘Abdu’l-Bahá had frequent occasion to explain the Bahá’í teachings on this subject. At a meeting of the Women’s Freedom League in London in January 1913, He said:—
Humanity
is
like
a
bird
with
its
two
wings
—
the
one
is
male,
the
other
female.
Unless
both
wings
are
strong
and
impelled
by
some
common
force,
the
bird
cannot
fly
heavenwards.
According
to
the
spirit
of
this
age,
women
must
advance
and
fulfill
their
mission
in
all
departments
of
life,
becoming
equal
to
men.
They
must
be
on
the
same
level
as
men
and
enjoy
equal
rights.
This
is
my
earnest
prayer
and
it
is
one
of
the
fundamental
principles
of
Bahá’u’lláh.
Some
scientists
have
declared
that
the
brains
of
men
weigh
more
than
those
of
women,
and
claim
this
as
a
proof
of
man’s
superiority.
Yet
when
we
look
around
us
we
see
people
with
small
heads,
whose
brains
must
weigh
little,
who
show
the
greatest
intelligence
and
great
powers
of
understanding;
and
others
with
big
heads,
whose
brains
must
be
heavy,
and
yet
they
are
witless.
Therefore
the
avoirdupois
of
the
brain
is
no
true
measure
of
intelligence
or
superiority.
When
men
bring
forward
as
a
second
proof
of
their
superiority
the
assertion
that
women
have
not
achieved
as
much
as
men,
they
use
poor
arguments
which
leave
history
out
of
consideration.
If
they
kept
themselves
more
fully
informed
historically,
they
would
know
that
great
women
have
lived
and
achieved
great
things
in
the
past,
and
that
there
are
many
living
and
achieving
great
things
today.
Here ‘Abdu’l-Bahá described the achievements of Zenobia and other great women of the past, concluding with an eloquent tribute to the fearless Mary Magdalene, whose faith remained firm while that of the apostles was shaken. He continued:—
Amongst
the
women
of
our
own
time
is
Qurratu’l-’Ayn,
the
daughter
of
a
Muhammadan
priest.
At
the
time
of
the
appearance
of
the
Báb
she
showed
such
tremendous
courage
and
power
that
all
who
heard
her
were
astonished.
She
threw
aside
her
veil
despite
the
immemorial
custom
of
the
women
of
Persia,
and
although
it
was
considered
impolite
to
speak
with
men,
this
heroic
woman
carried
on
controversies
with
the
most
learned
men,
and
in
every
meeting
she
vanquished
them.
The
Persian
Government
took
her
prisoner;
she
was
stoned
in
the
streets,
anathematized,
exiled
from
town
to
town,
threatened
with
death,
but
she
never
failed
in
her
determination
to
work
for
the
freedom
of
her
sisters.
She
bore
persecution
and
suffering
with
the
greatest
heroism;
even
in
prison
she
gained
converts.
To
a
Minister
in
Persia,
in
whose
house
she
was
imprisoned,
she
said:
“You
can
kill
me
as
soon
as
you
like
but
you
cannot
stop
the
emancipation
of
women.”
At
last
the
end
of
her
tragic
life
came;
she
was
carried
into
a
garden
and
strangled.
She
put
on,
however,
her
choicest
robes
as
if
she
were
going
to
join
a
bridal
party.
With
such
magnanimity
and
courage
she
gave
her
life,
startling
and
thrilling
all
who
saw
her.
She
was
truly
a
great
heroine.
Today
in
Persia,
among
the
Bahá’ís,
there
are
women
who
also
show
unflinching
courage,
and
who
are
endowed
with
great
poetic
insight.
They
are
most
eloquent,
and
speak
before
large
gatherings
of
people.
Women
must
go
on
advancing;
they
must
extend
their
knowledge
of
science,
literature,
history,
for
the
perfection
of
humanity.
Erelong
they
will
receive
their
rights.
Men
will
see
women
in
earnest,
bearing
themselves
with
dignity,
improving
the
civil
and
political
life,
opposed
to
warfare,
demanding
suffrage
and
equal
opportunities.
I
expect
to
see
you
advance
in
all
phases
of
life;
then
will
your
brows
be
crowned
with
the
diadem
of
eternal
glory.
When woman’s point of view receives due consideration and woman’s will is allowed adequate expression in the arrangement of social affairs, we may expect great advancement in matters which have often been grievously neglected under the old regime of male dominance — such matters as health, temperance, peace, and regard for the value of the individual life. Improvements in these respects will have very far-reaching and beneficent effects. ‘Abdu’l-Bahá says:—
The
world
in
the
past
has
been
ruled
by
force,
and
man
has
dominated
over
woman
by
reason
of
his
more
forceful
and
aggressive
qualities
both
of
body
and
mind.
But
the
balance
is
already
shifting;
force
is
losing
its
dominance,
and
mental
alertness,
intuition,
and
the
spiritual
qualities
of
love
and
service,
in
which
woman
is
strong,
are
gaining
ascendancy.
Hence
the
new
age
will
be
an
age
less
masculine
and
more
permeated
with
the
feminine
ideals,
or,
to
speak
more
exactly,
will
be
an
age
in
which
the
masculine
and
feminine
elements
of
civilization
will
be
more
evenly
balanced
— Star of the West, vol. iii. [from report of remarks made aboard the S.S. Cedric on arrival in New York].
In bringing about the emancipation of women as in other matters, Bahá’u’lláh counsels His followers to avoid methods of violence. An excellent illustration of the Bahá’í method of social reform has been given by the Bahá’í women in Persia, Egypt and Syria. In these countries it is customary for Muhammadan women outside their homes to wear a veil covering the face. The Báb indicated that in the New Dispensation women would be relieved from this irksome restraint, but Bahá’u’lláh counsels His followers, where no important question of morality is involved, to defer to established customs until people become enlightened, rather than scandalize those amongst whom they live, and arouse needless antagonism. The Bahá’í women, therefore, although well aware that the antiquated custom of wearing the veil is, for enlightened people, unnecessary and inconvenient, yet quietly put up with the inconvenience, rather than rouse a storm of fanatical hatred and rancorous opposition by uncovering their faces in public. This conformity to custom is in no way due to fear, but to an assured confidence in the power of education and in the transforming and life-giving effect of true religion. Bahá’ís in these regions are devoting their energies to the education of their children, especially their girls, and to the diffusion and promotion of the Bahá’í ideals, well knowing that as the new spiritual life grows and spreads among the people, antiquated customs and prejudices will by and by be shed, as naturally and inevitably as bud scales are shed in spring when the leaves and flowers expand in the sunshine.
Education — the instruction and guidance of men and the development and training of their innate faculties — has been the supreme aim of all the Holy Prophets since the world began, and in the Bahá’í teachings the fundamental importance and limitless possibilities of education are proclaimed in the clearest terms. The teacher is the most potent factor in civilization and his work is the highest to which men can aspire. Education begins in the mother’s womb and is as unending as the life of the individual. It is a perennial necessity of right living and the foundation of both individual and social welfare. When education on right lines becomes general, humanity will be transformed and the world will become a paradise.
At present a really well educated man is the rarest of phenomena, for nearly everyone has false prejudices, wrong ideals, erroneous conceptions and bad habits drilled into him from babyhood. How few are taught from their earliest childhood to love God with all their hearts and dedicate their lives to Him; to regard service to humanity as the highest aim in life; to develop their powers to the best advantage for the general good of all! Yet surely these are the essential elements of a good education. Mere cramming of the memory with facts about arithmetic, grammar, geography, languages, etc., has comparatively little effect in producing noble and useful lives.
Bahá’u’lláh says that education must be universal:—
Unto
every
father
hath
been
enjoined
the
instruction
of
his
son
and
daughter
in
the
art
of
reading
and
writing
and
in
all
that
hath
been
laid
down
in
the
Holy
Tablet.
He
that
putteth
away
that
which
is
commanded
unto
him,
the
Trustees
are
then
to
take
from
him
that
which
is
required
for
their
instruction,
if
he
be
wealthy
and,
if
not,
the
matter
devolveth
upon
the
House
of
Justice.
Verily,
have
We
made
it
a
shelter
for
the
poor
and
needy.
He
that
bringeth
up
his
son
or
the
son
of
another,
it
is
as
though
he
hath
brought
up
a
son
of
Mine;
upon
him
rest
My
Glory,
My
loving-kindness,
My
Mercy,
that
have
compassed
the
world.
— Kitáb-i-Aqdas.
Everyone,
whether
man
or
woman,
should
hand
over
to
a
trusted
person
a
portion
of
what
he
or
she
earneth
through
trade,
agriculture
or
other
occupation,
for
the
training
and
education
of
children,
to
be
spent
for
this
purpose
with
the
knowledge
of
the
Trustees
of
the
House
of
Justice.
— Tablets of Bahá’u’lláh, Tablet of the World.
In the Bahá’í view the child’s nature is not like so much wax that can be molded indifferently to any shape according to the will of the teacher. Nay, each from the first has his own God-given character and individuality which can develop to the best advantage only in a particular way; and that way in each case is unique. No two people have exactly the same capabilities and talents, and the true educator will never attempt to force two natures into the same mold. In fact, he will never attempt to force any nature into any mold. Rather he will reverently tend the developing powers of the young nature, encourage and protect them, and supply the nourishment and assistance which they need. His work is like that of a gardener tending different plants. One plant likes the bright sunshine, another the cool shade; one loves the water’s edge and another the dry knoll; one thrives best on sandy soil and another on rich loam. Each must have its needs appropriately supplied, else its perfections can never be fully revealed. ‘Abdu’l-Bahá says:—
The
Prophets
acknowledge
that
education
hath
a
great
effect
upon
the
human
race,
but
They
declare
that
minds
and
comprehensions
are
originally
different.
We
see
that
certain
children
of
the
same
age,
nativity
and
race,
nay,
from
the
same
household,
under
the
tutorship
of
the
same
teacher,
differ
in
minds
and
comprehensions.
No
matter
how
the
shell
is
educated
(or
polished)
it
can
never
become
the
radiant
pearl.
The
black
stone
will
not
become
the
world-illuminating
gem.
The
thorny
cactus
can
never
by
training
and
development
become
the
blessed
tree.
That
is
to
say,
training
doth
not
change
the
essential
nature
of
the
human
gem,
but
it
produceth
a
marvelous
effect.
By
this
effective
power
all
that
is
latent,
of
virtues
and
capacities
in
the
human
reality,
will
be
revealed.
The thing of paramount importance in education is character training. With regard to this, example is more effective than precept, and the lives and characters of the child’s parents, teachers and habitual associates are factors of the utmost importance.
The Prophets of God are the great educators of mankind, and Their counsels and the story of Their lives should be instilled into the child’s mind as soon as it is able to grasp them. Especially important are the words of the Supreme Teacher, Bahá’u’lláh, Who reveals the root principles on which the civilization of the future must be built up. He says:—
Teach
your
children
the
verses
revealed
from
the
heaven
of
majesty
and
power,
so
that,
in
most
melodious
tones,
they
may
recite
the
Tablets
of
the
All-Merciful
in
the
alcoves
within
the
Mashriqu’l-Adhkár.
Training in arts, sciences, crafts and useful professions is regarded as important and necessary. Bahá’u’lláh says:—
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.
Great
indeed
is
the
claim
of
scientists
and
craftsmen
on
the
peoples
of
the
world.
Unto
this
beareth
witness
the
Mother
Book
on
the
day
of
His
return.
Happy
are
those
possessed
of
a
hearing
ear.
In
truth,
knowledge
is
a
veritable
treasure
for
man,
and
a
source
of
glory,
of
bounty,
of
joy,
of
exaltation,
of
cheer
and
gladness
unto
him.
— Tablets of Bahá’u’lláh, Tablet of Tajallíyát.
In a talk on the right method of treating criminals, ‘Abdu’l-Bahá spoke as follows:—
…
the
most
essential
thing
is
that
the
people
must
be
educated
in
such
a
way
…
that
they
will
avoid
and
shrink
from
perpetrating
crimes,
so
that
the
crime
itself
will
appear
to
them
as
the
greatest
chastisement,
the
utmost
condemnation
and
torment.
Therefore
no
crimes
which
require
punishment
will
be
committed.…
…
if
someone
oppresses,
injures,
and
wrongs
another,
and
the
wronged
man
retaliates,
this
is
vengeance,
and
is
censurable.…
If
‘Amru
dishonours
Zaid,
the
latter
has
not
the
right
to
dishonour
‘Amru;
if
he
does
so,
this
is
vengeance,
and
is
very
reprehensible.
No,
rather
he
must
return
good
for
evil,
and
not
only
forgive,
but
also,
if
possible,
be
of
service
to
his
oppressor.
This
conduct
is
worthy
of
man;
for
what
advantage
does
he
gain
by
vengeance?
The
two
actions
are
equivalent;
if
one
action
is
reprehensible,
both
are
reprehensible.
The
only
difference
is
that
one
was
committed
first,
the
other
later.
But
the
community
has
the
right
of
defense
and
of
self-protection;
moreover,
the
community
has
no
hatred
nor
animosity
for
the
murderer:
it
imprisons
or
punishes
him
merely
for
the
protection
and
security
of
others.…
Thus
when
Christ
said:
“Whosoever
shall
smite
thee
on
the
right
cheek,
turn
to
him
the
left
one
also,”
it
was
for
the
purpose
of
teaching
men
not
to
take
personal
revenge.
He
did
not
mean
that
if
a
wolf
should
fall
upon
a
flock
of
sheep
and
wish
to
destroy
it,
that
the
wolf
should
be
encouraged
to
do
so.
No,
if
Christ
had
known
that
a
wolf
had
entered
the
fold
and
was
about
to
destroy
the
sheep,
most
certainly
he
would
have
prevented
it.…
…
the
constitution
of
the
communities
depends
upon
justice.…
Then
what
Christ
meant
by
forgiveness
and
pardon
is
not
that,
when
nations
attack
you,
burn
your
homes,
plunder
your
goods,
assault
your
wives,
children,
and
relatives,
and
violate
your
honor,
you
should
be
submissive
in
the
presence
of
these
tyrannical
foes,
and
allow
them
to
perform
all
their
cruelties
and
oppressions.
No,
the
words
of
Christ
refer
to
the
conduct
of
two
individuals
towards
each
other:
if
one
person
assaults
another,
the
injured
one
should
forgive
him.
But
the
communities
must
protect
the
rights
of
man.…
One
thing
remains
to
be
said:
it
is
that
the
communities
are
day
and
night
occupied
in
making
penal
laws,
and
in
preparing
and
organizing
instruments
and
means
of
punishment.
They
build
prisons,
make
chains
and
fetters,
arrange
places
of
exile
and
banishment,
and
different
kinds
of
hardships
and
tortures,
and
think
by
these
means
to
discipline
criminals;
whereas,
in
reality,
they
are
causing
destruction
of
morals
and
perversion
of
characters.
The
community,
on
the
contrary,
ought
day
and
night
to
strive
and
endeavor
with
the
utmost
zeal
and
effort
to
accomplish
the
education
of
men,
to
cause
them
day
by
day
to
progress
and
to
increase
in
science
and
knowledge,
to
acquire
virtues,
to
gain
good
morals
and
to
avoid
vices,
so
that
crimes
may
not
occur.
— Some Answered Questions.
The importance of the press as a means of diffusing knowledge and educating the people, and its power as a civilizing force, when rightly directed, are fully recognized by Bahá’u’lláh. He writes:—
In
this
Day
the
secrets
of
the
earth
are
laid
bare
before
the
eyes
of
men.
The
pages
of
swiftly-appearing
newspapers
are
indeed
the
mirror
of
the
world.
They
reflect
the
deeds
and
the
pursuits
of
divers
peoples
and
kindreds.
They
both
reflect
them
and
make
them
known.
They
are
a
mirror
endowed
with
hearing,
sight
and
speech.
This
is
an
amazing
and
potent
phenomenon.
However,
it
behoveth
the
writers
thereof
to
be
purged
from
the
promptings
of
evil
passions
and
desires
and
to
be
attired
with
the
raiment
of
justice
and
equity.
They
should
enquire
into
situations
as
much
as
possible
and
ascertain
the
facts,
then
set
them
down
in
writing.
Concerning
this
Wronged
One,
most
of
the
things
reported
in
the
newspapers
are
devoid
of
truth.
Fair
speech
and
truthfulness,
by
reason
of
their
lofty
rank
and
position,
are
regarded
as
a
sun
shining
above
the
horizon
of
knowledge.
— Tablets of Bahá’u’lláh, Tablet of Ṭarázát.
Today,
this
Servant
has
assuredly
come
to
vivify
the
world
and
to
bring
into
unity
all
who
are
on
the
face
of
the
earth.
That
which
God
willeth
shall
come
to
pass
and
thou
shalt
see
the
earth
even
as
the
Abhá
(Most
Glorious)
Paradise.
— Bahá’u’lláh, Tablet to Ra’ís.
During the past century scientists have devoted an immense amount of study to the struggle for existence in the plant and animal world, and, amid the perplexities of social life, many have turned for guidance to the principles which have been found to hold good in the lower world of nature. In this way they have come to regard rivalry and conflict as necessities of life, and the ruthless killing out of the weaker members of society as a legitimate or even necessary means of improving the race. Bahá’u’lláh tells us, on the other hand, that, if we wish to ascend the scale of progress, instead of looking backward to the animal world, we must direct our gaze forward and upward, and must take not the beasts, but the Prophets as our guides. The principles of unity, concord and compassion taught by the Prophets are the very antithesis of those dominating the animal struggle for self-preservation, and we must choose between them, for they cannot be reconciled. ‘Abdu’l-Bahá says:—
In
the
world
of
nature
the
dominant
note
is
the
struggle
for
existence
—
the
result
of
which
is
the
survival
of
the
fittest.
The
law
of
the
survival
of
the
fittest
is
the
origin
of
all
difficulties.
It
is
the
cause
of
war
and
strife,
hatred
and
animosity,
between
human
beings.
In
the
world
of
nature
there
is
tyranny,
egoism,
aggression,
overbearance,
usurpation
of
the
rights
of
others
and
other
blameworthy
attributes
which
are
defects
of
the
animal
world.
Therefore,
so
long
as
the
requirements
of
the
natural
world
play
paramount
part
among
the
children
of
men,
success
and
prosperity
are
impossible.
Nature
is
warlike,
nature
is
bloodthirsty,
nature
is
tyrannical,
for
nature
is
unaware
of
God
the
Almighty
. That
is
why
these
cruel
qualities
are
natural
to
the
animal
world.
Therefore
the
Lord
of
mankind,
having
great
love
and
mercy,
has
caused
the
appearance
of
the
prophets
and
the
revelation
of
the
Holy
Books,
so
that
through
divine
education
humanity
may
be
released
from
the
corruption
of
nature
and
the
darkness
of
ignorance,
be
confirmed
with
ideal
virtues
and
spiritual
attributes,
and
become
the
dawning-place
of
merciful
emotions.…
A
hundred
thousand
times,
alas!
that
ignorant
prejudice,
unnatural
differences
and
antagonistic
principles
are
yet
displayed
by
the
nations
of
the
world
toward
one
another,
thus
causing
the
retardation
of
general
progress.
This
retrogression
comes
from
the
fact
that
the
principles
of
divine
civilization
are
completely
abandoned,
and
the
teachings
of
the
prophets
are
forgotten.
In all ages the Prophets of God have foretold the coming of an era of “peace
on
earth,
goodwill
among
men.”
As we have already seen Bahá’u’lláh, in the most glowing and confident terms, confirms these prophecies and declares that their fulfillment is at hand. ‘Abdu’l-Bahá says:—
…
in
this
marvelous
cycle,
the
earth
will
be
transformed,
and
the
world
of
humanity
arrayed
in
tranquillity
and
beauty.
Disputes,
quarrels,
and
murders
will
be
replaced
by
peace,
truth,
and
concord;
among
the
nations,
peoples,
races,
and
countries,
love
and
amity
will
appear.
Cooperation
and
union
will
be
established,
and
finally
war
will
be
entirely
suppressed.…
Universal
peace
will
raise
its
tent
in
the
centre
of
the
earth,
and
the
Blessed
Tree
of
Life
will
grow
and
spread
to
such
an
extent
that
it
will
overshadow
the
East
and
the
West.
Strong
and
weak,
rich
and
poor,
antagonistic
sects
and
hostile
nations
—
which
are
like
the
wolf
and
the
lamb,
the
leopard
and
kid,
the
lion
and
calf
—
will
act
towards
each
other
with
the
most
complete
love,
friendship,
justice,
and
equity.
The
world
will
be
filled
with
science,
with
the
knowledge
of
the
reality
of
the
mysteries
of
beings,
and
with
the
knowledge
of
God.
— Some Answered Questions.
In order to see clearly how the Most Great Peace may be established, let us first examine the principle causes that have led to war in the past and see how Bahá’u’lláh proposes to deal with each.
One of the most fertile causes of war has been religious prejudice. With regard to this the Bahá’í teachings show clearly that animosity and conflict between people of different religions and sects have always been due, not to true religion, but to the want of it, and to its replacement by false prejudices, imitations and misrepresentations.
In one of His talks in Paris, ‘Abdu’l-Bahá said:—
Religion
should
unite
all
hearts
and
cause
wars
and
disputes
to
vanish
from
the
face
of
the
earth;
it
should
give
birth
to
spirituality,
and
bring
light
and
life
to
every
soul.
If
religion
becomes
a
cause
of
dislike,
hatred
and
division
it
would
be
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
only
aggravates
the
complaint,
it
had
better
be
left
alone.
Any
religion
which
is
not
a
cause
of
love
and
unity
is
no
religion.
Later He says:—
From
the
beginning
of
human
history
down
to
the
present
time
the
various
religions
of
the
world
have
anathematized
and
accused
each
other
of
falsity.…
They
have
shunned
each
other
most
rigidly,
exercising
mutual
animosity
and
rancor.
Consider
the
record
of
religious
warfare.…
One
of
the
greatest
religious
wars,
the
Crusades,
extended
over
a
period
of
two
hundred
years.…
Sometimes
the
crusaders
were
successful,
killing,
pillaging
and
taking
captive
the
Muslim
people;
sometimes
the
Muslims
were
victorious,
inflicting
bloodshed,
death
and
ruin
in
turn
upon
the
invaders.
So
they
continued
for
two
centuries,
alternately
fighting
with
fury
and
relaxing
from
weakness,
until
the
European
religionists
withdrew
from
the
East,
leaving
ashes
of
desolation
behind
them
and
finding
their
own
nations
in
a
condition
of
turbulence
and
upheaval.…
Yet
this
was
only
one
of
the
“Holy
wars.”
Consider
and
reflect.
Religious
wars
have
been
many.
Nine
hundred
thousand
martyrs
to
the
Protestant
cause
was
the
record
of
conflict
and
difference
between
that
sect
of
Christians
and
the
Catholics.…
How
many
languished
in
prisons!
How
merciless
the
treatment
of
captives!
All
in
the
name
of
religion!
…
[T]he
Christians
and
Muslims
considered
the
Jews
satanic
and
the
enemies
of
God.
Therefore,
they
cursed
and
persecuted
them.
Great
numbers
of
Jews
were
killed,
their
houses
burned
and
pillaged,
their
children
carried
into
captivity.
The
Jews
in
turn
regarded
the
Christians
as
infidels
and
the
Muslims
as
enemies
and
destroyers
of
the
law
of
Moses.
Therefore,
they
call
down
vengeance
upon
them
and
curse
them
even
to
this
day.…
When
the
light
of
Bahá’u’lláh
dawned
from
the
East,
He
proclaimed
the
promise
of
the
oneness
of
humanity.
He
addressed
all
mankind,
saying,
“Ye
are
all
the
fruits
of
one
tree.
There
are
not
two
trees:
one
a
tree
of
divine
mercy,
the
other
the
tree
of
Satan.”…
it
is
not
meet
that
one
human
being
should
consider
another
human
being
as
bad;
nay,
rather,
all
mankind
are
the
servants
of
one
God;
God
is
the
Father
of
all;
there
is
not
a
single
exception
to
that
law.
There
are
no
people
of
Satan;
all
belong
to
the
Merciful.
There
is
no
darkness;
all
is
light.
All
are
the
servants
of
God,
and
man
must
love
humanity
from
his
heart.
He
must,
verily,
behold
humanity
as
submerged
in
the
divine
mercy.”
Bahá’u’lláh
has
made
no
exception
to
this
rule.
He
said
that
among
mankind
there
may
be
those
who
are
ignorant;
they
must
be
trained.…
Some
are
sick;
they
must
be
treated.
Some
are
immature;
they
must
be
helped
to
attain
maturity.
In
other
respects
humanity
is
submerged
in
the
ocean
of
divine
mercy.
The Bahá’í doctrine of the unity of mankind strikes at the root of another cause of war, namely, racial prejudice. Certain races have assumed themselves to be superior to others and have taken for granted, on the principle of “survival of the fittest,” that this superiority gives them the right to exploit for their own advantage, or even to exterminate, weaker races. Many of the blackest pages in the world’s history are examples of the pitiless application of this principle. According to the Bahá’í view people of every race are of equal value in the sight of God. All have wonderful innate capacities which only require suitable education for their development, and each can play a part, which, instead of impoverishing, will enrich and complete the life of all the other members of the body of humanity. ‘Abdu’l-Bahá says:—
Concerning
the
prejudice
of
race;
it
is
an
illusion,
a
superstition
pure
and
simple,
for
God
created
us
all
of
one
race.…
In
the
beginning
also
there
were
no
limits
and
boundaries
between
the
different
lands;
no
part
of
the
earth
belonged
more
to
one
people
than
to
another.
In
the
sight
of
God
there
is
no
difference
between
the
various
races.
Why
should
man
invent
such
a
prejudice?
How
can
we
uphold
war
caused
by
such
an
illusion?
God
has
not
created
men
that
they
should
destroy
one
another.
All
races,
tribes,
sects
and
classes
share
equally
in
the
bounty
of
their
Heavenly
Father.
The
only
real
difference
lies
in
the
degree
of
faithfulness,
of
obedience
to
the
laws
of
God.
There
are
some
who
are
as
lighted
torches;
there
are
others
who
shine
as
stars
in
the
sky
of
humanity.
The
lovers
of
mankind,
these
are
the
superior
men,
of
whatever
nation,
creed
or
color
they
may
be.
Equally mischievous with racial prejudice is political or patriotic prejudice. The time has now come when narrow national patriotisms should be merged in the wider patriotism whose country is the world. Bahá’u’lláh says:—
Of
old
it
hath
been
revealed:
“Love
of
one’s
country
is
an
element
of
the
Faith
of
God.”
The
Tongue
of
Grandeur
hath
…
in
the
day
of
His
manifestation
proclaimed:
“It
is
not
his
to
boast
who
loveth
his
country,
but
it
is
his
who
loveth
the
world.”
Through
the
power
released
by
these
exalted
words
He
hath
lent
a
fresh
impulse,
and
set
a
new
direction,
to
the
birds
of
men’s
hearts,
and
hath
obliterated
every
trace
of
restriction
and
limitation
from
God’s
Holy
Book.
— Tablets of Bahá’u’lláh, Tablet of the World.
Many are the wars which have been fought over pieces of territory whose possession has been coveted by two or more rival nations. The greed of possession has been as fertile a cause of strife among nations as among individuals. According to the Bahá’í view, land rightly belongs not to individual men or individual nations but to humanity as a whole; nay, rather, it belongs to God alone, and all men are but tenants.
On the occasion of the Battle of Benghazi, ‘Abdu’l-Bahá said:—
The
news
of
the
Battle
of
Benghazi
grieves
my
heart.
I
wonder
at
the
human
savagery
that
still
exists
in
the
world:
How
is
it
possible
for
men
to
fight
from
morning
till
night,
killing
each
other,
shedding
the
blood
of
their
fellowmen?
And
for
what
object?
To
gain
possession
of
a
part
of
the
earth!
Even
the
animals
when
they
fight
have
an
immediate
and
more
reasonable
cause
for
their
attacks.
How
terrible
is
it
that
men
who
are
of
the
higher
kingdom
can
descend
to
slaying
and
bringing
misery
to
their
fellow
beings
for
the
possession
of
a
tract
of
land
—
the
highest
of
created
beings
fighting
to
obtain
the
lowest
form
of
matter,
earth.
Land
belongs
not
to
one
people
but
to
all
people.
The
earth
is
not
man’s
home
but
his
tomb.
However
great
the
conqueror,
however
many
countries
he
may
reduce
to
slavery,
he
is
unable
to
retain
any
part
of
these
devastated
lands
but
one
tiny
portion
—
his
tomb.
If
more
land
is
required
for
the
improvement
of
the
condition
of
the
people,
for
the
spread
of
civilization
…
surely
it
would
be
possible
to
acquire
peaceably
the
necessary
extension
of
territory.
But
war
is
made
for
the
satisfaction
of
men’s
ambition.
For
the
sake
of
worldly
gain
to
the
few
terrible
misery
is
brought
to
numberless
homes,
breaking
the
hearts
of
hundred
of
men
and
women.…
I
charge
you
all
that
each
one
of
you
concentrate
all
the
thoughts
of
his
heart
on
love
and
unity.
When
a
thought
of
war
comes,
oppose
it
by
a
stronger
thought
of
peace.
A
thought
of
hatred
must
be
destroyed
by
a
more
powerful
thought
of
love.
When
soldiers
of
the
world
draw
their
swords
to
kill,
soldiers
of
God
clasp
each
other’s
hands.
So
may
all
the
savagery
of
men
disappear
by
the
mercy
of
God,
working
through
the
pure
in
heart
and
the
sincere
of
soul.
Do
not
think
the
peace
of
the
world
an
ideal
impossible
to
attain.
Nothing
is
impossible
to
the
divine
benevolence
of
God.
If
you
desire
with
all
your
heart
friendship
with
every
race
on
earth,
your
thought,
spiritual
and
positive
will
spread;
it
will
become
the
desire
of
others,
growing
stronger
until
it
reaches
the
minds
of
all
men.
Having glanced at the principal causes of war and how they may be avoided, we may now proceed to examine certain constructive proposals made by Bahá’u’lláh with a view to achieving the Most Great Peace.
The first deals with the establishment of a universal auxiliary language. Bahá’u’lláh refers to this matter in the Book of Aqdas and in many of His Tablets. Thus in the Tablet of Ishráqát He says:—
The
sixth
Ishráq
is
union
and
concord
amongst
the
children
of
men.
From
the
beginning
of
time
the
light
of
unity
hath
shed
its
divine
radiance
upon
the
world,
and
the
greatest
means
for
the
promotion
of
that
unity
is
for
the
peoples
of
the
world
to
understand
one
another’s
writing
and
speech.
In
former
Epistles
We
have
enjoined
upon
the
Trustees
of
the
House
of
Justice
either
to
choose
one
language
from
among
those
now
existing
or
to
adopt
a
new
one,
and
in
like
manner
to
select
a
common
script,
both
of
which
should
be
taught
in
all
the
schools
of
the
world.
Thus
will
the
earth
be
regarded
as
one
country
and
one
home.
About the time when this proposal of Bahá’u’lláh was first given to the world, there was born in Poland a boy named Ludovic Zamenhof, who was destined to play a leading part in carrying it into effect. Almost from his infancy, the ideal of a universal language became a dominant motive in Zamenhof’s life, and the result of his devoted labors was the invention and widespread adoption of the language known as Esperanto, which has now stood the test of many years and has proved to be a very satisfactory medium of international intercourse. It has the great advantage that it can be mastered in about a twentieth part of the time required to master such languages as English, French or German. At an Esperanto banquet given in Paris in February 1913, ‘Abdu’l-Bahá said:—
Today
one
of
the
chief
causes
of
the
differences
in
Europe
is
the
diversity
of
languages.
We
say
this
man
is
a
German,
the
other
is
an
Italian,
then
we
meet
an
Englishman
and
then
again
a
Frenchman.
Although
they
belong
to
the
same
race,
yet
language
is
the
greatest
barrier
between
them.
Were
a
universal
auxiliary
language
in
operation
they
would
all
be
considered
as
one.
His
Holiness
Bahá’u’lláh
wrote
about
this
international
language
more
than
forty
years
ago.
He
says
that
as
long
as
an
international
language
is
not
adopted,
complete
union
between
the
various
sections
of
the
world
will
be
unrealized,
for
we
observe
that
misunderstandings
keep
people
from
mutual
association,
and
these
misunderstandings
will
not
be
dispelled
except
through
an
international
auxiliary
language.
Generally
speaking,
the
whole
people
of
the
Orient
are
not
fully
informed
of
events
in
the
West,
neither
can
the
Westerners
put
themselves
in
sympathetic
touch
with
the
Easterners;
their
thoughts
are
enclosed
in
a
casket
—
the
international
language
will
be
the
master
key
to
open
it.
Were
we
in
possession
of
a
universal
language,
the
Western
books
could
easily
be
translated
into
that
language,
and
the
Eastern
peoples
be
informed
of
their
contents.
In
the
same
way
the
books
of
the
East
could
be
translated
into
that
language
for
the
benefit
of
the
people
in
the
West.
The
greatest
means
of
progress
towards
the
union
of
East
and
West
will
be
a
common
language.
It
will
make
the
whole
world
one
home
and
become
the
strongest
impulse
for
human
advancement.
It
will
upraise
the
standard
of
the
oneness
of
humanity.
It
will
make
the
earth
one
universal
commonwealth.
It
will
be
the
cause
of
love
between
the
children
of
men.
It
will
cause
good
fellowship
between
the
various
races.
Now,
praise
be
to
God
that
Dr.
Zamenhof
has
invented
the
Esperanto
language.
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
only
two
languages
—
one
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.
While these allusions to Esperanto are specific and encouraging, it remains true that until the House of Justice has acted on the matter in accordance with Bahá’u’lláh’s instruction the Bahá’í Faith is not committed to Esperanto nor to any other living or artificial tongue. ‘Abdu’l-Bahá Himself said: “The
love
and
effort
put
into
Esperanto
will
not
be
lost,
but
no
one
person
can
construct
a
Universal
Language.”
— ‘Abdu’l-Bahá in London.
Which language to adopt, and whether it is to be a natural or constructed one, is a decision which the nations of the world will have to make.
Another proposal frequently and powerfully advocated by Bahá’u’lláh was that a Universal League of Nations should be formed for the maintenance of international peace. In a letter to Queen Victoria, written while He was still a prisoner in the barracks of ‘Akká, He said:—
O
Rulers
of
the
earth!
Be
reconciled
among
yourselves,
that
ye
may
need
no
more
armaments
save
in
a
measure
to
safeguard
your
territories
and
dominions.…
Be
united,
O
Kings
of
the
earth,
for
thereby
will
the
tempest
of
discord
be
stilled
amongst
you,
and
your
people
find
rest.…
Should
any
one
among
you
take
up
arms
against
another,
rise
ye
all
against
him,
for
this
is
naught
but
manifest
justice.
In 1875, ‘Abdu’l-Bahá gave a forecast of the establishment of a Universal League of Nations, which is especially interesting at the present time in view of the strenuous attempts now being made to establish such a league. He wrote:—
True
civilization
will
unfurl
its
banner
in
the
midmost
heart
of
the
world
whenever
a
certain
number
of
its
distinguished
and
high-minded
sovereigns
—
the
shining
exemplars
of
devotion
and
determination
—
shall,
for
the
good
and
happiness
of
all
mankind,
arise,
with
firm
resolve
and
clear
vision,
to
establish
the
Cause
of
Universal
Peace.
They
must
make
the
Cause
of
Peace
the
object
of
general
consultation,
and
seek
by
every
means
in
their
power
to
establish
a
Union
of
the
nations
of
the
world.
They
must
conclude
a
binding
treaty
and
establish
a
covenant,
the
provisions
of
which
shall
be
sound,
inviolable
and
definite.
They
must
proclaim
it
to
all
the
world
and
obtain
for
it
the
sanction
of
all
the
human
race.
This
supreme
and
noble
undertaking
—
the
real
source
of
the
peace
and
well-being
of
all
the
world
—
should
be
regarded
as
sacred
by
all
that
dwell
on
earth.
All
the
forces
of
humanity
must
be
mobilized
to
ensure
the
stability
and
permanence
of
this
Most
Great
Covenant.
In
this
all-embracing
Pact
the
limits
and
frontiers
of
each
and
every
nation
should
be
clearly
fixed,
the
principles
underlying
the
relations
of
governments
towards
one
another
definitely
laid
down,
and
all
international
agreements
and
obligations
ascertained.
In
like
manner,
the
size
of
the
armaments
of
every
government
should
be
strictly
limited,
for
if
the
preparations
for
war
and
the
military
forces
of
any
nation
should
be
allowed
to
increase,
they
will
arouse
the
suspicion
of
others.
The
fundamental
principle
underlying
this
solemn
Pact
should
be
so
fixed
that
if
any
government
later
violate
any
one
of
its
provisions,
all
the
governments
on
earth
should
arise
to
reduce
it
to
utter
submission,
nay
the
human
race
as
a
whole
should
resolve,
with
every
power
at
its
disposal,
to
destroy
that
government.
Should
this
greatest
of
all
remedies
be
applied
to
the
sick
body
of
the
world,
it
will
assuredly
recover
from
its
ills
and
will
remain
eternally
safe
and
secure.
— The Secret of Divine Civilization.
Bahá’ís see grave deficiencies in the structure of the League of Nations which falls short of the type of institution which Bahá’u’lláh described as essential to the establishment of world peace. On December 17, 1919, ‘Abdu’l-Bahá declared:—
At
present
Universal
Peace
is
a
matter
of
great
importance,
but
unity
of
conscience
is
essential,
so
that
the
foundation
of
this
matter
may
become
secure,
its
establishment
firm
and
its
edifice
strong.…
Although
the
League
of
Nations
has
been
brought
into
existence,
yet
it
is
incapable
of
establishing
Universal
Peace.
But
the
Supreme
Tribunal
which
His
Holiness
Bahá’u’lláh
has
described
will
fulfill
this
sacred
task
with
the
utmost
might
and
power.
Bahá’u’lláh also advocated the establishment of an international court of arbitration, so that differences arising between nations might be settled in accordance with justice and reason, instead of by appeal to the ordeal of battle.
In a letter to the Secretary of the Mohonk Conference on International Arbitration, in August 1911, ‘Abdu’l-Bahá said:—
About
fifty
years
ago
in
the
Book
of
Aqdas,
Bahá’u’lláh
commanded
people
to
establish
universal
peace
and
summoned
all
the
nations
to
the
divine
banquet
of
international
arbitration,
so
that
the
questions
of
boundaries,
of
national
honor
and
property,
and
of
vital
interests
between
nations
might
be
settled
by
an
arbitral
court
of
justice,
and
that
no
nation
would
dare
to
refuse
to
abide
by
the
decisions
thus
arrived
at.
If
any
quarrel
arise
between
two
nations
it
must
be
adjudicated
by
this
international
court
and
be
arbitrated
and
decided
upon
like
the
judgment
rendered
by
the
Judge
between
two
individuals.
If
at
any
time
any
nation
dares
to
break
such
a
decision,
all
the
other
nations
must
arise
to
put
down
this
rebellion.
Again, in one of His Paris talks in 1911, He said:—
A
supreme
tribunal
shall
be
established
by
the
peoples
and
governments
of
every
nation,
composed
of
members
elected
from
each
country
and
government.
The
members
of
this
great
council
shall
assemble
in
unity.
All
disputes
of
an
international
character
shall
be
submitted
to
this
court,
its
work
being
to
arrange
by
arbitration
everything
which
otherwise
would
be
a
cause
of
war.
This
mission
of
this
tribunal
would
be
to
prevent
war.
During the quarter of a century preceding the establishment of the League of Nations a permanent Court of Arbitration was established at The Hague (1900), and many arbitration treaties were signed, but most of these fell far short of the comprehensive proposals of Bahá’u’lláh. No arbitration treaty was made between two great Powers in which all matters of dispute were included. Differences affecting “vital interests,” “honor” and “independence” were specifically excepted. Not only so, but effective guarantees that nations would abide by the terms of the treaties into which they had entered were lacking. In the Bahá’í proposals, on the other hand, questions of boundaries, of national honor and of vital interest are expressly included, and agreements will have the supreme guarantee of the World League of Nations behind them. Only when these proposals are completely carried out will international arbitration attain the full scope of its beneficent possibilities and the curse of war be finally banished from the world.
‘Abdu’l-Bahá says:—
By
a
general
agreement
all
the
governments
of
the
world
must
disarm
simultaneously.
It
will
not
do
if
one
lays
down
its
arms
and
the
others
refuse
to
do
so.
The
nations
of
the
world
must
concur
with
each
other
concerning
this
supremely
important
subject,
so
that
they
may
abandon
together
the
deadly
weapons
of
human
slaughter.
As
long
as
one
nation
increases
her
military
and
naval
budget
other
nations
will
be
forced
into
this
crazed
competition
through
their
natural
and
supposed
interests.
— Diary of Mírzá Ahmad Sohrab, May 11–14, 1914.
As a religious body, Bahá’ís have, at the express command of Bahá’u’lláh, entirely abandoned the use of armed force in their own interests, even for strictly defensive purposes. In Persia many, many thousands of the Bábís and Bahá’ís have suffered cruel deaths because of their faith. In the early days of the Cause the Bábís on various occasions defended themselves and their families by the sword, with great courage and bravery. Bahá’u’lláh, however, forbade this. ‘Abdu’l-Bahá writes:—
When
Bahá’u’lláh
appeared,
He
declared
that
the
promulgation
of
the
truth
by
such
means
must
on
no
account
be
allowed,
even
for
purposes
of
self-defense.
He
abrogated
the
rule
of
the
sword
and
annulled
the
ordinance
of
“Holy
War.”
“If
ye
be
slain,”
said
He,
“it
is
better
for
you
than
to
slay.”
It
is
through
the
firmness
and
assurance
of
the
faithful
that
the
Cause
of
the
Lord
must
be
diffused.
As
the
faithful,
fearless
and
undaunted,
arise
with
absolute
detachment
to
exalt
the
Word
of
God,
and,
with
eyes
averted
from
the
things
of
this
world,
engaged
in
service
for
the
Lord’s
sake
and
by
His
power,
thereby
will
they
cause
the
Word
of
Truth
to
triumph.
These
blessed
souls
bear
witness
by
their
lifeblood
to
the
truth
of
the
Cause
and
attest
it
by
the
sincerity
of
their
faith,
their
devotion
and
their
constancy.
The
Lord
can
avail
to
diffuse
His
Cause
and
to
defeat
the
froward.
We
desire
no
defender
but
Him,
and
with
our
lives
in
our
hands
face
the
foe
and
welcome
martyrdom.”
— (Written by ‘Abdu’l-Bahá for this book.)
Bahá’u’lláh wrote to one of the persecutors of His cause:—
Gracious
God!
This
people
need
no
weapons
of
destruction,
inasmuch
as
they
have
girded
themselves
to
reconstruct
the
world.
Their
hosts
are
the
hosts
of
goodly
deeds,
and
their
arms
the
arms
of
upright
conduct,
and
their
commander
the
fear
of
God.
Blessed
that
one
that
judgeth
with
fairness.
By
the
righteousness
of
God!
Such
hath
been
the
patience,
the
calm,
the
resignation
and
contentment
of
this
people
that
they
have
become
the
exponents
of
justice,
and
so
great
hath
been
their
forbearance,
that
they
have
suffered
themselves
to
be
killed
rather
than
kill,
and
this
notwithstanding
that
these
whom
the
world
hath
wronged
have
endured
tribulations
the
like
of
which
the
history
of
the
world
hath
never
recorded,
nor
the
eyes
of
any
nation
witnessed.
What
is
it
that
could
have
induced
them
to
reconcile
themselves
to
these
grievous
trials,
and
to
refuse
to
put
forth
a
hand
to
repel
them?
What
could
have
caused
such
resignation
and
serenity?
The
true
cause
is
to
be
found
in
the
band
which
the
Pen
of
Glory
hath,
day
and
night,
chosen
to
impose,
and
in
Our
assumption
of
the
reins
of
authority,
through
the
power
and
might
of
Him
Who
is
the
Lord
of
all
mankind.
— Epistle to the Son of the Wolf.
The soundness of Bahá’u’lláh’s nonresistance policy has already been proved by results. For every believer martyred in Persia, the Bahá’í Faith has received a hundred new believers into its fold, and the glad and dauntless way in which these martyrs cast the crowns of their lives at the feet of their Lord has furnished to the world the clearest proof that they had found a new life for which death has no terrors, a life of ineffable fullness and joy, compared with which the pleasures of earth are but as dust in the balance, and the most fiendish physical tortures but trifles light as air.
Although Bahá’u’lláh, like Christ, counsels His follows as individuals and as a religious body to adopt an attitude of nonresistance and forgiveness toward their enemies, He teaches that it is the duty of the community to prevent injustice and oppression. If individuals are persecuted and injured it is wrong for a community to allow pillage and murder to continue unchecked within its borders. It is the duty of a good government to prevent wrongdoing and to punish offenders. So also with the community of nations. If one nation oppresses or injures another, it is the duty of all other nations to unite to prevent such oppression. ‘Abdu’l-Bahá writes:—
“It
may
happen
that
at
a
given
time
warlike
and
savage
tribes
may
furiously
attack
the
body
politic
with
the
intention
of
carrying
on
a
wholesale
slaughter
of
its
members;
under
such
a
circumstance
defense
is
necessary.”
Hitherto the usual practice of mankind has been that if one nation attacked another, the rest of the nations of the world remained neutral, and accepted no responsibility in the matter unless their own interests were directly affected or threatened. The whole burden of defense was left to the nation attacked, however weak and helpless it might be. The teaching of Bahá’u’lláh reverses this position and throws the responsibility of defense not specially on the nation attacked, but on all the others, individually and collectively. As the whole of mankind is one community, an attack on any one nation is an attack on the community, and ought to be dealt with by the community. Were this doctrine generally recognized and acted on, any nation contemplating an aggression on another would know in advance that it would have to reckon with the opposition not of that other nation only, but of the whole of the rest of the world. This knowledge alone would be sufficient to deter even the boldest and most bellicose of nations. When a sufficiently strong league of peace-loving nations is established war will, therefore, become a thing of the past. During the period of transition from the old state of international anarchy to the new state of international solidarity aggressive wars will still be possible, and in these circumstances, military or other coercive action in the cause of international justice, unity and peace may be a positive duty. ‘Abdu’l-Bahá writes that in such case:—
A
conquest
can
be
a
praiseworthy
thing,
and
there
are
times
when
war
becomes
the
powerful
basis
of
peace,
and
ruin
the
very
means
of
reconstruction.
If,
for
example,
a
high-minded
sovereign
marshals
his
troops
to
block
the
onset
of
the
insurgent
and
the
aggressor,
or
again,
if
he
takes
the
field
and
distinguishes
himself
in
a
struggle
to
unify
a
divided
state
and
people,
if,
in
brief,
he
is
waging
war
for
a
righteous
purpose,
then
this
seeming
wrath
is
mercy
itself,
and
this
apparent
tyranny
the
very
substance
of
justice
and
this
warfare
the
cornerstone
of
peace.
Today,
the
task
befitting
great
rulers
is
to
establish
universal
peace,
for
in
this
lies
the
freedom
of
all
peoples.
— The Secret of Divine Civilization.
Another factor which will help in bringing about universal peace is the linking together of the East and the West. The Most Great Peace is no mere cessation of hostilities, but a fertilizing union and cordial cooperation of the hitherto sundered peoples of the earth which will bear much precious fruit. In one of His talks in Paris, ‘Abdu’l-Bahá said:—
In
the
past,
as
in
the
present,
the
Spiritual
Sun
of
Truth
has
always
shone
from
the
horizon
of
the
East.
In
the
East
Moses
arose
to
lead
and
teach
the
people.
On
the
Eastern
horizon
rose
the
Lord
Christ.
Muhammad
was
sent
to
an
Eastern
nation.
The
Báb
arose
in
the
Eastern
land
of
Persia.
Bahá’u’lláh
lived
and
taught
in
the
East.
All
the
great
spiritual
teachers
arose
in
the
Eastern
world.
But
although
the
Sun
of
Christ
dawned
in
the
East,
the
radiance
thereof
was
apparent
in
the
West,
where
the
effulgence
of
its
glory
was
more
clearly
seen.
The
divine
light
of
His
teaching
shone
with
a
greater
force
in
the
Western
world,
where
it
has
made
more
rapid
headway
than
in
the
land
of
its
birth.
In
these
days
the
East
is
in
need
of
material
progress
and
the
West
is
in
need
of
a
spiritual
ideal.
It
would
be
well
for
the
West
to
turn
to
the
East
for
illumination,
and
to
give
in
exchange
its
scientific
knowledge.
There
must
be
this
interchange
of
gifts.
The
East
and
the
West
must
unite
to
give
to
each
other
what
is
lacking.
This
union
will
bring
about
true
civilization
where
the
spiritual
is
expressed
and
carried
out
in
the
material.
Receiving
thus,
the
one
from
the
other,
the
greatest
harmony
will
prevail,
all
people
will
be
united,
a
state
of
great
perfection
will
be
attained,
there
will
be
a
firm
cementing,
and
this
world
will
become
a
shining
mirror
for
the
reflection
of
the
attributes
of
God.
We
all,
the
Eastern
and
the
Western
nations,
must
strive
day
and
night,
with
heart
and
soul,
to
achieve
this
high
ideal,
to
cement
the
unity
between
all
the
nations
of
the
earth.
Every
heart
will
then
be
refreshed,
all
eyes
will
be
opened,
the
most
wonderful
power
will
be
given,
the
happiness
of
humanity
will
be
assured.…
This
will
be
the
Paradise
which
is
to
come
on
earth,
when
all
mankind
will
be
gathered
together
under
the
Tent
of
Unity
in
the
Kingdom
of
Glory.
Know
thou
that
in
every
age
and
dispensation
all
divine
ordinances
are
changed
and
transformed
according
to
the
requirement
of
the
time,
except
the
law
of
love,
which,
like
a
fountain,
always
flows
and
is
never
overtaken
by
change.
– Bahá’u’lláh.
Bahá’u’lláh, like Muhammad, forbids His followers to lead lives of monastic seclusion.
In the Tablet to Napoleon III we read:—
Say:
O
concourse
of
monks!
Seclude
not
yourselves
in
your
churches
and
cloisters.
Come
ye
out
of
them
by
My
leave,
and
busy,
then,
yourselves
with
what
will
profit
you
and
others.…
Enter
ye
into
wedlock,
that
after
you
another
may
arise
in
your
stead.
We,
verily,
have
forbidden
you
lechery,
and
not
that
which
is
conducive
to
fidelity.
Have
ye
clung
unto
the
promptings
of
your
nature,
and
cast
behind
your
backs
the
statutes
of
God?
Fear
ye
God,
and
be
not
of
the
foolish.
But
for
man,
who,
on
My
earth,
would
remember
Me,
and
how
could
My
attributes
and
My
names
be
revealed?
Reflect,
and
be
not
of
them
that
have
shut
themselves
out
as
by
a
veil
from
Him,
and
were
of
those
that
are
fast
asleep.
He
that
married
not
could
find
no
place
wherein
to
abide,
nor
where
to
lay
His
head,
by
reason
of
what
the
hands
of
the
treacherous
had
wrought.
His
holiness
consisted
not
in
the
things
ye
have
believed
and
imagined,
but
rather
in
the
things
which
belong
unto
Us.
Ask,
that
ye
may
be
made
aware
of
His
station
which
hath
been
exalted
above
the
vain
imaginings
of
all
the
peoples
of
the
earth.
Blessed
are
they
that
understand.
Does it not seem strange that Christian sects should have instituted the monastic life and celibacy for the clergy, in view of the facts that Christ chose married men for His disciples, and both He Himself and His apostles lived lives of active beneficence, in close association and familiar intercourse with the people?
In the Muhammadan Qur’án we read:—
To
Jesus
the
son
of
Mary
We
gave
the
Gospel,
and
We
put
into
the
hearts
of
those
who
followed
Him
kindness
and
compassion:
but
as
to
the
monastic
life,
they
invented
it
themselves.
The
desire
only
of
pleasing
God
did
We
prescribe
to
them,
and
this
they
observed
not
as
it
ought
to
have
been
observed.
— Qur’án, Súrih lvii. 27.
Whatever justification there may have been for the monastic life in ancient times and bygone circumstances, Bahá’u’lláh declares that such justification no longer exists; and, indeed, it seems obvious that the withdrawal of a large number of the most pious and God-fearing of the population from association with their fellows, and from the duties and responsibilities of parenthood, must result in the spiritual impoverishment of the race.
The Bahá’í teachings enjoin monogamy, and Bahá’u’lláh makes marriage conditional on the consent of both parties and of their parents. He says in the Book of Aqdas:—
It
hath
been
laid
down
in
the
Bayán
[the
Báb’s
Revelation]
that
marriage
is
dependent
upon
the
consent
of
both
parties
[bride
and
bridegroom].
Desiring
to
establish
love,
unity
and
harmony
amidst
Our
servants,
We
have
conditioned
it,
once
the
couple’s
wish
is
known,
upon
the
permission
of
their
parents,
lest
enmity
and
rancor
should
arise
amongst
them.
— Kitáb-i-Aqdas.
On this point ‘Abdu’l-Bahá wrote to an inquirer:—
“As
to
the
question
of
marriage,
according
to
the
law
of
God:
First
you
must
select
one,
and
then
it
depends
on
the
consent
of
the
father
and
mother.
Before
your
selection
they
have
no
right
of
interference.”
Tablets of ‘Abdu’l-Bahá vol iii, p 563.
‘Abdu’l-Bahá says that as a result of this precaution of Bahá’u’lláh’s the strained relations between relatives-in-law which have become proverbial in Christian and Muhammadan countries are almost unknown among the Bahá’ís, and divorce is also of very rare occurrence. He writes on the subject of matrimony:—
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.…
In
a
true
Bahá’í
marriage
the
two
parties
must
become
fully
united
both
spiritually
and
physically,
so
that
they
may
attain
eternal
union
throughout
all
the
worlds
of
God,
and
improve
the
spiritual
life
of
each
other.
This
is
Bahá’í
matrimony.
The Bahá’í marriage ceremony is very simple, the only requirement being that the groom and the bride, in the presence of at least two witnesses, each say: “We
will
all,
verily,
abide
by
the
Will
of
God.”
In the matter of divorce, as in that of marriage, the instructions of the Prophets have varied in accordance with the circumstances of the times. ‘Abdu’l-Bahá states the Bahá’í teaching, with regard to divorce, thus:—
The
friends
(Bahá’ís)
must
strictly
refrain
from
divorce
unless
something
arises
which
compels
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
reestablished
between
them,
then
their
divorce
may
be
realized.…
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.
(Tablet to the Bahá’ís of America.)
In the matter of divorce, as in other matters, Bahá’ís will, of course, be bound not only by the Bahá’í teaching, but also by the laws of the country in which they live.
Among different peoples and at different times many different methods have been adopted for the measurement of time and fixing of dates, and several different calendars are still in daily use, e.g., the Gregorian in Western Europe, the Julian in many countries of Eastern Europe, the Hebrew among the Jews, and the Muhammadan in Muslim communities.
The Báb signalized the importance of the dispensation which He came to herald, by inaugurating a new calendar. In this, as in the Gregorian Calendar, the lunar month is abandoned and the solar year is adopted.
The Bahá’í year consists of 19 months of 19 days each (i.e. 361 days), with the addition of certain “Intercalary Days” (four in ordinary and five in leap years) between the eighteenth and nineteenth months in order to adjust the calendar to the solar year. The Báb named the months after the attributes of God. The Bahá’í New Year, like the ancient Persian New Year, is astronomically fixed, commencing at the March equinox (usually March 21), and the Bahá’í era commences with the year of the Báb’s declaration (i.e. 1844 A.D., 1260 A.H.).
In the not far distant future it will be necessary that all peoples in the world agree on a common calendar.
It seems, therefore, fitting that the new age of unity should have a new calendar free from the objections and associations which make each of the older calendar unacceptable to large sections of the world’s population, and it is difficult to see how any other arrangement could exceed in simplicity and convenience that proposed by the Báb.
The months in the Bahá’í Calendar are as follows:
Before ‘Abdu’l-Bahá completed His earthly mission, He had laid a basis for the development of the administrative order established in Bahá’u’lláh’s Writings. To show the high importance to be attributed to the institution of the Spiritual Assembly, ‘Abdu’l-Bahá in a tablet declared that a certain translation must be approved by the Spiritual Assembly of Cairo before publication, even though He Himself had reviewed and corrected the text.
By Spiritual Assembly is meant the administrative body of nine persons, elected annually by each local Bahá’í community, in which is vested the authority of decision on all matters of mutual action on the part of the community. This designation is temporary, since in future the Spiritual Assemblies will be termed Houses of Justice.
Unlike the organization of churches, these Bahá’í bodies are social rather than ecclesiastical institutions. That is, they apply the law of consultation to all questions and difficulties arising between Bahá’ís, who are called upon not to carry them to the civil court, and seek to promote unity as well as justice throughout the community. The Spiritual Assembly is in no wise equivalent to the priest or clergy, but is responsible for upholding the teachings, stimulating active service, conducting meetings, maintaining unity, holding Bahá’í property in trust for the community, and representing it in its relations to the public and to other Bahá’í communities.
The nature of the Spiritual Assembly, local and national, is described more fully in the section devoted to the Will and Testament of ‘Abdu’l-Bahá in the final chapter, but its general functions have been defined by Shoghi Effendi as follows:—
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 cooperation 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 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.
The possibilities inherent in Bahá’í institutions can only be estimated when one realizes how rapidly modern civilization is disintegrating for lack of that spiritual power which can alone supply the necessary attitude of responsibility and humility to the leaders and the requisite loyalty to the individual members of society.
Feast of Naw-Rúz (Bahá’í New Year), March 21.
Feast of Ridván (Declaration of Bahá’u’lláh), April 21–May 2.
Declaration of the Báb, May 23.
Ascension of Bahá’u’lláh, May 29.
Martyrdom of the Báb, July 9.
Birth of the Báb, October 20.
Birth of Bahá’u’lláh, November 12.
Day of the Covenant, November 26.
Ascension of ‘Abdu’l-Bahá, November 28.
Period of the Fast, nineteen days beginning March 2.
The essential joyousness of the Bahá’í religion finds expression in numerous feasts and holidays throughout the year.
In a talk on the Feast of Naw-Rúz, in Alexandria, Egypt, in 1912, ‘Abdu’l-Bahá said:—
In
the
sacred
laws
of
God,
in
every
cycle
and
dispensation
there
are
blessed
feasts,
holidays
and
workless
days.
On
such
days
all
kinds
of
occupations,
commerce,
industry,
agriculture,
etc.,
should
be
suspended.
All
should
rejoice
together,
hold
general
meetings,
become
as
one
assembly,
so
that
the
national
oneness,
unity
and
harmony
may
be
demonstrated
in
the
eyes
of
all.
As
it
is
a
blessed
day
it
should
not
be
neglected,
nor
deprived
of
results
by
making
it
a
day
devoted
to
the
pursuit
of
mere
pleasure.
During
such
days
institutions
should
be
founded
that
may
be
of
permanent
benefit
and
value
to
the
people.…
Today
there
is
no
result
or
fruit
greater
than
guiding
the
people.
Undoubtedly
the
friends
of
God,
upon
such
a
day,
must
leave
tangible
philanthropic
or
ideal
traces
that
should
reach
all
mankind
and
not
pertain
only
to
the
Bahá’ís.
In
this
wonderful
dispensation,
philanthropic
affairs
are
for
all
humanity
without
exception,
because
it
is
the
manifestation
of
the
mercifulness
of
God.
Therefore,
my
hope
is
that
the
friends
of
God,
every
one
of
them,
may
become
as
the
mercy
of
God
to
all
mankind.
The Feasts of Naw-Rúz (New Year) and Ridván, the Anniversaries of the Birth of the Báb and Bahá’u’lláh, and of the Báb’s Declaration (which is also the birthday of ‘Abdu’l-Bahá) are the great joy-days of the year for Bahá’ís. In Persia they are celebrated by picnics or festal gatherings at which music, the chanting of verses and tablets, and short addresses suitable to the occasion are contributed by those present. The intercalary days between the eighteenth and nineteenth months (that is, February 26 to March 1 inclusive) are specially devoted to hospitality to friends, the giving of presents, ministering to the poor and sick, et cetera.
The anniversaries of the martyrdom of the Báb and the departure of Bahá’u’lláh and ‘Abdu’l-Bahá are celebrated with solemnity by appropriate meetings and discourses, the chanting of prayers and Tablets.
The nineteenth month, following immediately on the hospitality of the intercalary days, is the month of the fast. During nineteen days the fast is observed by abstaining from both food and drink from sunrise to sunset. As the month of the fast ends at the March equinox, the fast always falls in the same season, namely, spring in the Northern, and autumn in the Southern, Hemisphere; never in the extreme heat of summer nor in the extreme cold of winter, when hardship would be likely to result. At that season, moreover, the interval between sunrise and sunset is approximately the same all over the habitable portion of the globe, namely, from about 6 A.M. to 6 P.M. The fast is not binding on children and invalids, on travelers, or on those who are too old or too weak (including women who are with child or have babes at the breast).
There is much evidence to show that a periodical fast such as is enjoined by the Bahá’í teachings is beneficial as a measure of physical hygiene, but just as the reality of the Bahá’í fast does not lie in the consumption of physical food, but in the commemoration of God, which is our spiritual food, so the reality of the Bahá’í fast does not consist in abstention from physical food, although that may help in the purification of the body, but in the abstention from the desires and lusts of the flesh, and in severance from all save God. ‘Abdu’l-Bahá says:—
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 attaches the greatest important to regular meetings of the believers for united worship, for the exposition and study of the teachings and for consultation regarding the progress of the Movement. In one of His Tablets He says:—
It
is
God’s
purpose
that
in
the
West
union
and
harmony
may
day
by
day
increase
among
the
friends
of
God
and
the
handmaids
of
the
Merciful.
Not
until
this
is
realized
can
any
advance
be
achieved.
And
the
greatest
means
for
the
union
and
harmony
of
all
is
the
gathering
of
the
friends
in
spiritual
meetings.
This
matter
is
very
important
and
is
a
magnet
to
attract
divine
confirmations.
In the spiritual meetings of Bahá’ís contentious argument and the discussion of political or worldly affairs must be avoided; the sole aim of the believers should be to teach and learn Divine Truth, to have their hearts filled with Divine Love, to attain more perfect obedience to the Divine Will, and to promote the coming of the Kingdom of God. In an address given at New York in 1912, ‘Abdu’l-Bahá said:—
It
is
my
hope
that
the
meetings
of
the
Bahá’í
Assembly
in
New
York
shall
become
like
meetings
of
the
Supreme
Concourse.
When
you
assemble,
you
must
reflect
the
lights
of
the
heavenly
Kingdom.
Let
your
hearts
be
as
mirrors
in
which
the
radiance
of
the
Sun
of
Reality
is
visible.
Each
bosom
must
be
a
telegraph
station
—
one
terminus
of
the
wire
attached
to
the
soul,
the
other
fixed
in
the
Supreme
Concourse
—
so
that
inspiration
may
descend
from
the
Kingdom
of
Abhá
and
questions
of
reality
be
discussed.
Then
opinions
will
coincide
with
truth;
day
by
day
there
will
be
progression,
and
the
meetings
will
become
more
radiant
and
spiritual.
This
attainment
is
conditioned
upon
unity
and
agreement.
The
more
perfect
the
love
and
agreement,
the
more
the
divine
confirmations
and
assistance
of
the
Blessed
Perfection
will
descend.
In one of His Tablets He said:—
At
these
meetings,
there
should
be
no
extraneous
conversation
whatever.
Rather,
the
assemblage
should
confine
itself
to
reading
and
reciting
the
Holy
Words,
and
to
the
discussion
of
matters
relating
to
the
Cause
of
God,
expounding,
for
example,
conclusive
proofs
and
arguments,
and
the
Writings
of
the
Best
Beloved
of
mankind.
Those
who
present
themselves
at
these
gatherings
must
first
array
themselves
in
spotless
clothing,
turn
their
faces
toward
the
Kingdom
of
Abhá,
and
then
with
lowliness
and
submissiveness
enter
in.
During
the
readings
they
must
maintain
complete
silence.
Should
anyone
wish
to
speak,
he
should
say
his
say
in
all
humility,
with
exactitude
and
eloquence.
With the development of the Bahá’í administrative order since the ascension of ‘Abdu’l-Bahá, the Nineteen Day Feast, observed on the first day of each Bahá’í month, has assumed a very special importance, providing as it does not only for community prayer and reading from the Holy Books, but also for general consultation on all current Bahá’í affairs and for the association of the friends together. This Feast is the occasion when the Spiritual Assembly makes its reports to the community and invites both discussion of plans and suggestions for new and better methods of service.
Bahá’u’lláh left instructions that temples of worship should be built by His followers in every country and city. To these temples He gave the name of “Mashriqu’l-Adhkár,” which means “Dawning Place of God’s Praise.” The Mashriqu’l-Adhkár is to be a nine-sided building surmounted by a dome, and as beautiful as possible in design and workmanship. It is to stand in a large garden adorned with fountains, trees and flowers, surrounded by a number of accessory buildings devoted to educational, charitable and social purposes, so that the worship of God in the temple may always be closely associated with reverent delight in the beauties of nature and of art, and with practical work for the amelioration of social conditions.
In Persia, up till the present, Bahá’ís have been debarred from building temples for public worship, and so the first great Mashriqu’l-Adhkár was built in Ishqábád, Russia. ‘Abdu’l-Bahá dedicated the site of the second Bahá’í House of Worship, to stand on the shore of Lake Michigan a few miles north of Chicago, during His visit to America in 1912.
In tablets referring to this “Mother
Temple”
of the West, ‘Abdu’l-Bahá writes as follows:—
Praise
be
to
God,
that,
at
this
moment,
from
every
country
in
the
world,
according
to
their
various
means,
contributions
are
continually
being
sent
toward
the
fund
of
the
Mashriqu’l-Adhkár
in
America.…
From
the
day
of
Adam
until
now,
such
a
thing
has
never
been
witnessed
by
man,
that
from
the
furthermost
country
of
Asia
contributions
were
forwarded
to
America.
This
is
through
the
power
of
the
Covenant
of
God.
Verily
this
is
a
cause
of
astonishment
for
the
people
of
perception.
It
is
hoped
that
the
believers
of
God
may
show
magnanimity
and
raise
a
great
sum
for
the
building.…
I
want
everyone
left
free
to
act
as
he
wills.
If
anyone
wishes
to
put
money
into
other
things,
let
him
do
so.
Do
not
interfere
with
him
in
any
way,
but
be
assured
that
the
most
important
thing
at
this
time
is
the
building
of
the
Mashriqu’l-Adhkár.
…
The
mystery
of
the
edifice
is
great,
and
cannot
be
unveiled
yet,
but
its
erection
is
the
most
important
undertaking
of
this
day.
The
Mashriqu’l-Adhkár
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-Adhkár
must
be
founded
after
this
order.
In
the
Mashriqu’l-Adhkár
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.
Bahá’u’lláh tells us that the life in the flesh is but the embryonic stage of our existence, and that escape from the body is like a new birth through which the human spirit enters on a fuller, freer life. He writes:—
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.
The
Prophets
and
Messengers
of
God
have
been
sent
down
for
the
sole
purpose
underlying
their
revelation
hath
been
to
educate
all
men,
that
they
may,
at
the
hour
of
death,
ascend,
in
the
utmost
purity
and
sanctity
and
with
absolute
detachment,
to
the
throne
of
the
Most
High.
The
light
which
these
souls
radiate
is
responsible
for
the
progress
of
the
world
and
the
advancement
of
its
peoples.
They
are
like
unto
leaven
which
leaveneth
the
world
of
being,
and
constitute
the
animating
force
through
which
the
arts
and
wonders
of
the
world
are
made
manifest.
Through
them
the
clouds
rain
their
bounty
upon
men,
and
the
earth
bringeth
forth
its
fruits.
All
things
must
needs
have
a
cause,
a
motive
power,
an
animating
principle.
These
souls
and
symbols
of
detachment
have
provided,
and
will
continue
to
provide,
the
supreme
moving
impulse
in
the
world
of
being.
The
world
beyond
is
as
different
from
this
world
as
this
world
is
different
from
that
of
the
child
while
still
in
the
womb
of
its
mother.
— Gleanings from the Writings of Bahá’u’lláh.
Similarly, ‘Abdu’l-Bahá writes:—
The
mysteries
of
which
man
is
heedless
in
the
earthly
world,
those
will
he
discover
in
the
heavenly
world,
and
there
will
he
be
informed
of
the
secrets
of
the
truth;
how
much
more
will
he
recognize
or
discover
persons
with
whom
he
has
been
associated.
Undoubtedly
the
holy
souls
who
find
a
pure
eye
and
are
favored
with
insight
will,
in
the
kingdom
of
lights,
be
acquainted
with
all
mysteries,
and
will
seek
the
bounty
of
witnessing
the
reality
of
every
great
soul.
They
will
even
manifestly
behold
the
Beauty
of
God
in
that
world.
Likewise
will
they
find
all
the
friends
of
God,
both
those
of
the
former
and
recent
times,
present
in
the
heavenly
assemblage.
The
difference
and
distinction
between
men
will
naturally
become
realized
after
their
departure
from
this
mortal
world.
But
this
distinction
is
not
in
respect
to
place,
but
in
respect
to
the
soul
and
the
conscience.
For
the
Kingdom
of
God
is
sanctified
(or
free)
from
time
and
place;
it
is
another
world
and
another
universe.
And
know
thou
for
a
certainty
that
in
the
divine
worlds
the
spiritual
beloved
ones
will
recognize
one
another,
and
will
seek
union
with
each
other,
but
a
spiritual
union.
Likewise
a
love
that
one
may
have
entertained
for
anyone
will
not
be
forgotten
in
the
world
of
the
Kingdom,
nor
wilt
thou
forget
there
the
life
that
thou
hadst
in
the
material
world.
Bahá’u’lláh and ‘Abdu’l-Bahá regard the descriptions of Heaven and Hell given in some of the older religious writings as symbolic, like the Biblical story of the Creation, and not as literally true. According to Them, Heaven is the state of perfection, and Hell that of imperfection; Heaven is harmony with God’s will and with our fellows, and Hell is the want of such harmony; Heaven is the condition of spiritual life, and Hell that of spiritual death. A man may be either in Heaven or in Hell while still in the body. The joys of Heaven are spiritual joys; and the pains of Hell consist in the deprivation of these joys. ‘Abdu’l-Bahá says: —
When
they
[men]
are
delivered
through
the
light
of
faith
from
the
darkness
of
these
vices,
and
become
illuminated
with
the
radiance
of
the
sun
of
reality,
and
ennobled
with
all
the
virtues,
they
esteem
this
the
greatest
reward,
and
they
know
it
to
be
the
true
paradise.
In
the
same
way
they
consider
that
the
spiritual
punishment
…
is
to
be
subjected
to
the
world
of
nature,
to
be
veiled
from
God,
to
be
brutal
and
ignorant,
to
fall
into
carnal
lusts,
to
be
absorbed
in
animal
frailties,
to
be
characterized
with
dark
qualities
…
these
are
the
greatest
punishments
and
tortures.…
…
The
rewards
of
the
other
world
are
the
perfections
and
the
peace
obtained
in
the
spiritual
worlds
after
leaving
this
world
…
the
spiritual
graces,
the
various
spiritual
gifts
in
the
Kingdom
of
God,
the
gaining
of
the
desires
of
the
heart
and
the
soul,
and
the
meeting
of
God
in
the
world
of
eternity.
In
the
same
way
the
punishments
of
the
other
world
…
consist
in
being
deprived
of
the
special
divine
blessings
and
the
absolute
bounties,
and
falling
into
the
lowest
degrees
of
existence.
He
who
is
deprived
of
these
divine
favors,
although
he
continues
after
death,
is
considered
as
dead
by
the
people
of
truth.
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.…
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
the
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.…
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.
Both
before
and
after
putting
off
this
material
form,
there
is
progress
in
perfection,
but
not
in
state.…
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.
— Some Answered Questions.
The unity of humanity as taught by Bahá’u’lláh refers not only to men still in the flesh, but to all human beings, whether embodied or disembodied. Not only all men now living on the earth, but all in the spiritual world as well, are parts of one and the same organism and these two parts are intimately dependent, one on the other. Spiritual communion one with the other, far from being impossible or unnatural, is constant and inevitable. Those whose spiritual faculties are as yet undeveloped are unconscious of this vital connection, but as one’s faculties develop, communications with those beyond the veil gradually become more conscious and definite. To the Prophets and saints this spiritual communion is as familiar and real as are ordinary vision and conversation to the rest of mankind.
‘Abdu’l-Bahá says:—
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.…
…
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.…
…
[Communications
such
as]
these
are
real,
and
produce
wonderful
effects
in
the
minds
and
thoughts
of
men,
and
cause
their
hearts
to
be
attracted.
— Some Answered Questions.
While admitting the reality of “supernormal” psychic faculties He deprecates attempts to force their development prematurely. These faculties will unfold naturally when the right time comes, if we only follow the path of spiritual progress which the Prophets have traced for us. He says:—
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.
(From
Miss
Buckton’s
notes,
revised
by
‘Abdu’l-Bahá.)
Intercourse with spirits of the departed ought not to be sought for its own sake, nor in order to gratify idle curiosity. It is both a privilege and duty, however, for those on one side of the veil to love and help and pray for those on the other. Prayers for the dead are enjoined on Bahá’ís. ‘Abdu’l-Bahá said to Miss E. J. Rosenberg in 1904: —
“The
grace
of
effective
intercession
is
one
of
the
perfections
belonging
to
advanced
souls,
as
well
as
to
the
Manifestation
of
God.
Jesus
Christ
had
the
power
of
interceding
for
the
forgiveness
of
His
enemies
when
on
earth,
and
He
certainly
has
this
power
now.
‘Abdu’l-Bahá
never
mentions
the
name
of
a
dead
person
without
saying
‘May
God
forgive
him!’
or
words
to
that
effect.
Followers
of
the
prophets
have
also
this
power
of
praying
for
the
forgiveness
of
souls.
Therefore
we
may
not
think
that
any
souls
are
condemned
to
a
stationary
condition
of
suffering
or
loss
arising
from
absolute
ignorance
of
God.
The
power
of
effective
intercession
for
them
always
exists.…
”
“The
rich
in
the
other
world
can
help
the
poor,
as
the
rich
can
help
the
poor
here.
In
every
world
all
are
the
creatures
of
God.
They
are
always
dependent
on
Him.
They
are
not
independent
and
can
never
be
so.
While
they
are
needful
of
God,
the
more
they
supplicate,
the
richer
they
become.
What
is
their
merchandise,
their
wealth?
In
the
other
world
what
is
help
and
assistance?
It
is
intercession.
Undeveloped
souls
must
gain
progress
at
first
through
the
supplications
of
the
spiritually
rich;
afterwards
they
can
progress
through
their
own
supplications.”
Again He says:—
“Those
who
have
ascended
have
different
attributes
from
those
who
are
still
on
earth,
yet
there
is
no
real
separation.
In
prayer
there
is
a
mingling
of
station,
a
mingling
of
condition.
Pray
for
them
as
they
pray
for
you!”
— ‘Abdu’l-Bahá in London.
Asked whether it was possible through faith and love to bring the New Revelation to the knowledge of those who have departed from this life without hearing of it, ‘Abdu’l-Bahá replied:—
“Yes,
surely!
since
sincere
prayer
always
has
its
effect,
and
it
has
a
great
influence
in
the
other
world.
We
are
never
cut
off
from
those
who
are
there.
The
real
and
genuine
influence
is
not
in
this
world
but
in
that
other.”
(Notes of Mary Hanford Ford: Paris, 1911.)
On the other hand, Bahá’u’lláh writes:—
He
who
lives
according
to
what
is
ordained
for
him
—
the
Celestial
Concourse,
and
the
people
of
the
Supreme
Paradise,
and
those
who
are
dwelling
in
the
Dome
of
Greatness
will
pray
for
him,
by
a
Command
from
God,
the
Dearest
and
the
praiseworthy.
(Tablet translated by ‘Alí Kulí Khán).
When ‘Abdu’l-Bahá was asked how it was that the heart often turns with instinctive appeal to some friend who has passed into the next life, He answered:—
“It
is
a
law
of
God’s
creation
that
the
weak
should
lean
upon
the
strong.
Those
to
whom
you
turn
may
be
mediators
of
God’s
power
to
you,
even
as
when
on
earth.
But
it
is
the
One
Holy
Spirit
that
strengthens
all
men.”
— ‘Abdu’l-Bahá in London.
According to Bahá’í philosophy it follows from the doctrine of the unity of God that there can be no such thing as positive evil. There can only be one Infinite. If there were any other power in the universe outside of or opposed to the One, then the One would not be infinite. Just as darkness is but the absence or lesser degree of light, so evil is but the absence or lesser degree of good — the undeveloped state. A bad man is a man with the higher side of his nature still undeveloped. If he is selfish, the evil is not in his love of self — all love, even self-love, is good, is divine. The evil is that he has such a poor, inadequate, misguided love of self and such a lack of love for others and for God. He looks upon himself as only a superior sort of animal, and foolishly pampers his lower nature as he might pamper a pet dog — with worse results in his own case than in that of the dog.
In one of His letters ‘Abdu’l-Bahá says:—
As
to
thy
remark,
that
‘Abdu’l-Bahá
hath
said
to
some
of
the
believers
that
evil
never
exists,
nay
rather,
it
is
a
nonexistent
thing,
this
is
but
truth,
inasmuch
as
the
greatest
evil
is
man’s
going
astray
and
being
veiled
from
truth.
Error
is
lack
of
guidance;
darkness
is
absence
of
light;
ignorance
is
lack
of
knowledge;
falsehood
is
lack
of
truthfulness;
blindness
is
lack
of
sight;
and
deafness
is
lack
of
hearing.
Therefore,
error,
blindness,
deafness
and
ignorance
are
nonexistent
things.
Again He says:—
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
desire,
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
desire,
which
is
to
ask
for
something
more,
is
a
praiseworthy
quality
provided
that
it
is
used
suitably.
So,
if
a
man
has
the
desire
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.…
…
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.
— Some Answered Questions.
Evil is always lack of life. If the lower side of man’s nature is disproportionately developed, the remedy is not less life for that side, but more life for the higher side, so that the balance may be restored. “I
am
come,”
said Christ, “that
ye
may
have
life
and
that
ye
may
have
it
more
abundantly.”
That is what we all need — life, more life, the life that is life indeed! Bahá’u’lláh’s message is the same as Christ’s. “Today,”
He says, “this
servant
has
assuredly
come
to
vivify
the
world”
(Tablet to Ra’ís), and to His followers He says: “Come
ye
after
Me,
that
We
may
make
you
to
become
quickeners
of
mankind.”
(Tablet to the Pope.)
‘Alí,
the
son-in-law
of
Muhammad,
said:
“That
which
is
in
conformity
with
science
is
also
in
conformity
with
religion.”
Whatever
the
intelligence
of
man
cannot
understand,
religion
ought
not
to
accept.
Religion
and
science
walk
hand
in
hand,
and
any
religion
contrary
to
science
is
not
the
truth.
– ‘Abdu’l-Bahá
One of the fundamental teachings of Bahá’u’lláh is that true science and true religion must always be in harmony. Truth is one, and whenever conflict appears it is due, not to truth, but to error. Between so-called science and so-called religion there have been fierce conflicts all down the ages, but looking back on these conflicts in the light of fuller truth we can trace them every time to ignorance, prejudice, vanity, greed, narrow-mindedness, intolerance, obstinacy or something of the kind — something foreign to the true spirit of both science and religion, for the spirit of both is one. As Huxley tells us, “The great deeds of philosophers have been less the fruit of their intellect than the direction of that intellect by an eminently religious tone of mind. Truth has yielded herself rather to their patience, their love, their single-heartedness and self-denial than to their logical acumen.” Boole, the mathematician, assures us that “geometric induction is essentially a process of prayer — an appeal from the finite mind to the Infinite for light on finite concerns.” The great Prophets of religion and science have never denounced each other. It is the unworthy followers of these great world teachers — worshipers of the letter but not of the spirit of their teaching — who have always been the persecutors of the later prophets and the bitterest opponents of progress. They have studied the light of the particular revelation which they hold sacred, and have defined its properties and peculiarities as seen by their limited vision, with the utmost care and precision. That is for them the one true light. If God in His infinite bounty sends fuller light from another quarter, and the torch of inspiration burns brighter than before from a new torchholder, instead of welcoming the new lights they are angry and alarmed. This new light does not correspond with their definitions. It has not the orthodox color, and does not shine from the orthodox place, therefore it must at all costs be extinguished lest it lead men astray into the paths of heresy! Many enemies of the Prophets are of this type — blind leaders of the blind, who oppose new and fuller truth in the supposed interests of what they believe to be the truth. Others are of baser sort and are moved by selfish interests to fight against truth, or else block the path of progress by reason of spiritual deadness and inertia.
The great Prophets of religion have always been, at Their coming, despised and rejected of men. Both They and Their early followers have given their backs to the smiters and sacrificed their possessions and their lives in the path of God. Even in our own times this has been so. Since 1844 A.D., many thousands of Bábís and Bahá’ís in Persia have suffered cruel deaths for their faith, and many more have borne imprisonment, exile, poverty and degradation. The latest of the great religions has been “baptized in blood” more than its predecessors, and martyrdoms have continued down to the present day. With the prophets of science the same thing has happened. Giordano Bruno was burned as a heretic in 1600 A.D. for teaching, amongst other things, that the earth moved around the sun. A few years later the veteran philosopher Galileo had to abjure the same doctrine on his knees in order to escape a similar fate. In later times, Darwin and the pioneers of modern geology were vehemently denounced for daring to dispute the teaching of Holy Write that the world was made in six days, and less than six thousand years ago! The opposition to new scientific truth has not all come from the Church, however. The orthodox in science have been just as hostile to progress as the orthodox in religion. Columbus was laughed to scorn by the so called scientists of his day, who proved to their own satisfaction that if ships did succeed in getting down to the Antipodes over the side of the globe, it would be absolutely impossible for them to get up again! Galvani, the pioneer of electrical science, was scoffed at by his learned colleagues, and called the “frogs’ dancing master.” Harvey, who discovered the circulation of the blood, was ridiculed and persecuted by his professional brethren on account of his heresy and driven from his lecture chair. When Stephenson invented his locomotive engine, European mathematicians of the time, instead of opening their eyes and studying the facts, continued for years to prove to their own satisfaction that an engine on smooth rails could never pull a load, as the wheels would simply slip round and round and the train make no progress. To examples like these one might add indefinitely, both from ancient and modern history, and even from our own times. Dr. Zamenhof, the inventor of Esperanto, had to battle for his wonderful international language against the same sort of ridicule, contempt, and stupid opposition which greeted Columbus, Galvani, and Stephenson. Even Esperanto, which was given to the world so recently as 1887, has had its martyrs.
In the last half century or so, however, a change has come over the spirit of the times, a New Light of Truth has arisen which has already made the controversies of last century seem strangely out of date. Where are now the boastful materialists and dogmatic atheists who, only a few short years ago, were threatening to drive religion out of the world? And where are the preachers who so confidently consigned those who did not accept their dogmas to the fires of hell and the tortures of the damned? Echoes of their clamor we may still hear, but their day is fast declining and their doctrines are being discredited. We can see now that the doctrines around which their controversies waxed most bitter were neither true science nor true religion. What scientist in the light of modern psychical research could still maintain that “brain secretes thought as the liver secretes bile”? Or that decay of the body is necessarily accompanied by decay of the soul? We now see that thought to be really free must soar to the realms of psychical and spiritual phenomena and not be confined to the material only. We realize that what we now know about nature is but as a drop in the ocean compared with what remains to be discovered. We therefore freely admit the possibility of miracles, not indeed in the sense of the breaking of nature’s laws, but as manifestations of the operation of subtle forces which are still unknown to us, as electricity and X rays were to our ancestors. On the other hand, who amongst our leading religious teachers would still declare it is necessary to salvation to believe that the world was made in six days, or that the description of the plagues in Egypt as given in the Book of Exodus is literally true, or that the sun stood still in the heavens (that is, that the earth stopped its rotation) to let Joshua pursue his enemies, or that if a man accept not the creed of St. Athanasius, “without doubt he shall perish everlastingly”? Such beliefs may still be repeated in form, but who accepts them in their literal sense and without reservation? Their hold on people’s hearts and minds has gone or is fast going. The religious world owes a debt of gratitude to the men of science who helped to tear such worn-out creeds and dogmas to tatters and allowed the truth to step forth free. But the scientific world owes an even heavier debt to the real saints and mystics who, through good report and ill, held to the vital truths of spiritual existence and demonstrated to an incredulous world that the life is more than meat and the unseen greater than the seen. These scientists and saints were like the mountain peaks which caught the first rays of the rising sun and reflected them to the lower world, but now the sun has risen and its rays are illuminating the world. In the teachings of Bahá’u’lláh we have a glorious revelation of truth which satisfies both heart and mind, in which religion and science are at one.
Complete harmony with science is evident in the Bahá’í teachings regarding the way in which we must seek the truth. Man must cut himself free from all prejudice so that he may search after truth unhindered.
‘Abdu’l-Bahá says:—
In
order
to
find
truth
we
must
give
up
our
prejudices,
our
own
small
trivial
notions;
an
open
receptive
mind
is
essential.
If
our
chalice
is
full
of
self,
there
is
no
room
in
it
for
the
water
of
life.
The
fact
that
we
imagine
ourselves
to
be
right
and
everybody
else
wrong
is
the
greatest
of
all
obstacles
in
the
path
towards
unity,
and
unity
is
essential
if
we
would
reach
Truth,
for
Truth
is
one.…
No one truth can contradict another truth. Light is good in whatsoever lamp it is burning! A rose is beautiful in whatsoever garden it may bloom! A star has the same radiance if it shines from the East or from the West! Be free from prejudice; so will you love the Sun of Truth from whatever point in the horizon it may arise. You will realize that if the Divine Light of Truth shone in Jesus Christ, it also shone in Moses and Buddha. This is what is meant by the search after truth.
It also means that we must be willing to clear away all that we have previously learned, all that would clog our steps on the way to Truth; we must not shrink, if necessary, from beginning our education all over again. We must not allow our love for any one religion or any one personality so to blind our eyes that we become fettered by superstition. When we are freed from all these bonds, seeking with liberated minds, then shall we be able to arrive at our goal.
The Bahá’í teaching is at one with science and philosophy in declaring the essential nature of God to be entirely beyond human comprehension. As emphatically as Thomas Huxley and Herbert Spencer teach that the nature of the Great First Cause is unknowable, does Bahá’u’lláh teach that “God
comprehends
all;
He
cannot
be
comprehended.”
To knowledge of the Divine essence “the
way
is
barred
and
road
is
impassable,”
for how can the finite comprehend the Infinite; how can a drop contain the ocean or a mote dancing in the sunbeam embrace the universe? Yet the whole universe is eloquent of God. In each drop of water are hidden oceans of meaning, and in each mote is concealed a whole universe of significances, reaching far beyond the ken of the most learned scientist. The chemist and physicist pursuing their researches into the nature of matter have passed from masses to molecules, from molecules to atoms, from atoms to electrons and ether, but at every step the difficulties of the research increase till the most profound intellect can penetrate no farther, and can but bow in silent awe before the unknown Infinite which remains ever shrouded in inscrutable mystery.
Flower in the crannied wall,
I pluck you out of the crannies.
I hold you here, root and all, in my hand,
Little flower — but if I could understand
What you are, root and all, and all in all,
I should know what God and man is.
— TENNYSON.
If the flower in the crannied wall, if even a single atom of matter, present mysteries which the most profound intellect cannot solve, how is it possible for man to comprehend the universe? How dare he pretend to define or describe the Infinite cause of all things? All theological speculations about the nature of God’s essence are thus swept aside as foolish and futile.
But if the essence is unknowable, the manifestations of its bounty are everywhere apparent. If the first cause cannot be conceived, its effects appeal to our every faculty. Just as knowledge of a painter’s pictures gives to the connoisseur a true knowledge of the artist, so knowledge of the universe in any of its aspects — knowledge of nature or of human nature, of things visible or of things invisible — is knowledge of God’s handiwork, and gives to the seeker for Divine truth a real knowledge of His Glory. “The
Heavens
declare
the
glory
of
God;
and
the
firmament
sheweth
his
handiwork.
Day
unto
day
uttereth
speech,
and
night
unto
night
sheweth
knowledge.
— Ps. xix, 1–2.
All things manifest the bounty of God with greater or less clearness, as all material objects exposed to the sun reflect its light in greater or less degree. A heap of soot reflects a little, a stone reflects more, a piece of chalk more still, but in none of these reflections can we trace the form and color of the glorious orb. A perfect mirror, however, reflects the sun’s very form and color, so that looking into it is like looking at the sun itself. So it is with the way in which things speak to us of God. The stone can tell us something of the Divine attributes, the flower can tell us more, the animal with its marvelous senses, instincts and power of movement, more still. In the lowest of our fellowmen we can trace wonderful faculties which tell of a wonderful Creator. In the poet, the saint, the genius, we find a higher revelation still, but the great Prophets and Founders of religions are the perfect mirrors by which the love and wisdom of God are reflected to the rest of mankind. Other men’s mirrors are dulled by the stains and the dust of selfishness and prejudice, but these are pure and without blemish — wholly devoted to the Will of God. Thus They become the greatest educators of mankind. The Divine teachings and the Power of the Holy Spirit proceeding through Them have been and are the cause of the progress of humanity, for God helps men through other men. Each man who is higher in the ascent of life is the means of helping those who are lower, and those who are the highest of all are the helpers of all mankind. It is as if all men were connected together by elastic cords. If a man rises a little above the general level of his fellows, the cords tighten. His former companions tend to draw him back, but with an equal force he draws them upwards. The higher he gets, the more he feels the weight of the whole world pulling him back, and the more dependent he is on the divine support, which reaches him through the few who are still above him. Highest of all are the great Prophets and Saviors, the Divine “Manifestations ”— those perfect men Who were each, in Their day, without peer or companion, and bore the burden of the whole world, supported by God alone. “The
burden
of
our
sins
was
upon
Him”
was true of each of Them. Each was the “Way,
the
Truth
and
the
Life”
to His followers. Each was the channel of God’s bounty to every heart that would receive it. Each had His part to play in the great divine plan for the upliftment of humanity.
Bahá’u’lláh teaches that the universe is without beginning in time. It is a perpetual emanation from the Great First Cause. The Creator always had His creation and always will have. Worlds and systems may come and go, but the universe remains. All things that undergo composition, in time undergo decomposition, but the component elements remain. The creation of a world, a daisy or a human body is not “making something out of nothing”; it is rather a bringing together of elements which before were scattered, a making visible of something which before was hidden. By and by the elements will again be scattered, the form will disappear, but nothing is really lost or annihilated; ever new combinations and forms arise from the ruins of the old. Bahá’u’lláh confirms the scientists who claim, not six thousand, but millions and billions of years for the history of the earth’s creation. The evolution theory does not deny creative power. It only tries to describe the method of its manifestation; and the wonderful story of the material universe which the astronomer, the geologist, the physicist and the biologist are gradually unfolding to our gaze is, rightly appreciated, far more capable of evoking the deepest reverence and worship than the crude and bald account of creation given in the Hebrew Scriptures. The old account in the Book of Genesis had, however, the advantage of indicating by a few bold strokes of symbolism the essential spiritual meanings of the story, as a master painter may, by a few strokes of the brush, convey expressions which the mere plodder with the most laborious attention to details may utterly fail to portray. If the material details blind us to the spiritual meaning, then we should be better without them; but if we have once firmly grasped the essential meaning of the whole scheme, then knowledge of the details will give our conception a wonderful added richness and splendor and make it a magnificent picture instead of a mere sketch plan.
‘Abdu’l-Bahá says:—
Know
that
it
is
one
of
the
most
abstruse
spiritual
truths
that
the
world
of
existence,
that
is
to
say
this
endless
universe,
has
no
beginning.…
…
Know
that
…
a
creator
without
a
creature
is
impossible,
a
provider
without
those
provided
for
cannot
be
conceived;
for
all
the
divine
names
and
attributes
demand
the
existence
of
beings.
If
we
could
imagine
a
time
when
no
beings
existed,
this
imagination
would
be
the
denial
of
the
Divinity
of
God.
Moreover,
absolute
nonexistence
cannot
become
existence.
If
the
beings
were
absolutely
nonexistent,
existence
would
not
have
come
into
being.
Therefore,
as
the
Essence
of
Unity,
that
is
the
existence
of
God,
is
everlasting
and
eternal
—
that
is
to
say,
it
has
neither
beginning
nor
end
—
it
is
certain
that
this
world
of
existence
…
has
neither
beginning
nor
end.…
it
may
be
that
one
of
the
parts
of
the
universe,
one
of
the
globes,
for
example,
may
come
into
existence,
or
may
be
disintegrated,
but
the
other
endless
globes
are
still
existing.…
As
each
globe
has
a
beginning,
necessarily
it
has
an
end,
because
every
composition,
collective
or
particular,
must
of
necessity
be
decomposed;
the
only
difference
is
that
some
are
quickly
decomposed,
and
others
more
slowly,
but
it
is
impossible
that
a
composed
thing
should
not
eventually
be
decomposed.
— Some Answered Questions.
Bahá’u’lláh also confirms the biologist who finds for the body of man a history reaching back in the development of the species through millions of years. Starting from a very simple, apparently insignificant form, the human body is pictured as developing stage by stage, in the course of untold generations, becoming more and more complex, and better and better organized until the man of the present day is reached. Each individual human body develops through such a series of stages, from a tiny round speck of jelly-like matter to the fully developed man. If this is true of the individual, as nobody denies, why should we consider it derogatory to human dignity to admit a similar development for the species? This is a very different thing from claiming that man is descended from a monkey. The human embryo may at one time resemble a fish with gill-slits and tail, but it is not a fish. It is a human embryo. So the human species may at various stages of its long development have resembled to the outward eye various species of lower animals, but it was still the human species, possessing the mysterious latent power of developing into man as we know him today, nay more, of developing in the future, we trust, into something far higher still.
‘Abdu’l-Bahá says:—
…
it
is
clear
that
this
terrestrial
globe
in
its
present
form
did
not
come
into
existence
all
at
once;
but
…
gradually
passed
through
different
phases
until
it
became
adorned
with
its
present
perfection.…
…
man,
in
the
beginning
of
his
existence
and
in
the
womb
of
the
earth,
like
the
embryo
in
the
womb
of
the
mother,
gradually
grew
and
developed,
and
passed
from
one
form
to
another
…
until
he
appeared
with
this
beauty
and
perfection,
this
force
and
this
power.
It
is
certain
that
in
the
beginning
he
had
not
this
loveliness
and
grace
and
elegance,
and
that
he
only
by
degrees
attained
this
shape,
this
form,
this
beauty,
and
this
grace.…
…
man’s
existence
on
this
earth,
from
the
beginning
until
it
reaches
this
state,
form,
and
condition,
necessarily
lasts
a
long
time.…
But
from
the
beginning
of
man’s
existence
he
is
a
distinct
species.…
admitting
that
the
traces
of
organs
which
have
disappeared
actually
exist
[in
the
human
body],
this
is
not
a
proof
of
the
impermanence
and
the
non-originality
of
the
species.
At
the
most
it
proves
that
the
form,
and
fashion,
and
the
organs
of
man
have
progressed.
Man
was
always
a
distinct
species,
a
man,
not
an
animal.
— Some Answered Questions.
Of the story of Adam and Eve He says:—
If
we
take
this
story
in
its
apparent
meaning,
according
to
the
interpretation
of
the
masses,
it
is
indeed
extraordinary.
The
intelligence
cannot
accept
it,
affirm
it,
or
imagine
it;
for
such
arrangements,
such
details,
such
speeches
and
reproaches
are
far
from
being
those
of
an
intelligent
man,
how
must
less
of
the
Divinity
—
that
Divinity
who
has
organised
this
infinite
universe
in
the
most
perfect
form,
and
its
innumerable
inhabitants
with
absolute
system,
strength,
and
perfection.…
Therefore
this
story
of
Adam
and
Eve
who
ate
from
the
tree,
and
their
expulsion
from
Paradise,
must
be
thought
of
simply
as
a
symbol.
It
contains
divine
mysteries
and
universal
meanings,
and
it
is
capable
of
marvelous
explanations.
— Some Answered Questions.
The Bahá’í teachings with regard to body and soul, and the life after death, are quite in harmony with the results of psychical research. They teach, as we have seen, that death is but a new birth — the escape from the prison of the body into a larger life, and that progress in the afterlife is limitless.
A large body of scientific evidence has gradually been accumulating which in the opinion of impartial but highly critical investigators is amply sufficient to establish beyond all question the fact of a life after death — of the continued life and activity of the conscious “soul” after the dissolution of the material body. As F. W. H. Myers says in his Human Personality, a work which summarizes many of the investigations of the Psychical Research Society:—
Observation, experiment, inference, have led many inquirers, of whom I am one, to a belief in direct or telepathic intercommunication, not between the minds of men still on earth only, but between minds or spirits still on earth and spirits departed. Such a discovery opens the doors also to revelation.…
We have shown that amid much deception and self-deception, fraud and illusion, veritable manifestations do reach us from beyond the grave.…
By discovery and by revelation certain theses have been provisionally established with regard to such departed souls as we have been able to encounter. First and chiefly, I, at least, see ground to believe that their state is one of endless evolution in wisdom and in love. Their loves of earth persist, and most of all, those highest loves which find their outlet in adoration and worship.… Evil to them seems less a terrible than a slavish thing. It is embodied in no mighty Potentate; rather it forms as isolating madness from which higher spirits strive to free the distorted soul. There needs no chastisement of fire; self-knowledge is man’s punishment and his reward; self-knowledge and the nearness or the aloofness of companion souls. For in that world love is actually self-preservation; the Communion of Saints not only adorns but constitutes the Life Everlasting. Nay, from the laws of telepathy it follows that that communion is valid to us here and now. Even now the love of souls departed makes answer to our invocations. Even now our loving memory — love is itself a prayer — supports and strengthens those delivered spirits upon their upward way.
The measure of agreement between this view, which is founded on careful scientific research, and that of the Bahá’í teachings, is truly remarkable.
“Ye
are
all
fruits
of
one
tree,
the
leaves
of
one
branch,
the
flowers
of
one
garden.”
That is one of the most characteristic sayings of Bahá’u’lláh, and another is like it:
“Glory
is
not
his
who
loves
his
own
country,
but
glory
is
his
who
loves
his
kind.”
Unity — unity of mankind, and of all created beings in God — is the main theme of His teaching. Here again the harmony between true religion and science is evident. With every advance in science the oneness of the universe and the interdependence of its parts has become more clearly evident. The astronomer’s domain is inseparably bound up with the physicist’s, and the physicist’s with the chemist’s, the chemist’s with the biologist’s, the biologist’s with the psychologist’s, and so on. Every new discovery in one field of research throws new light on other fields. Just as physical science has shown that every particle of matter in the universe attracts and influences every other particle, no matter how minute or how distant, so psychical science is finding that every soul in the universe affects and influences every other soul. Prince Kropotkin, in his book on Mutual Aid, shows most clearly that even among the lower animals, mutual aid is absolutely necessary to continued life, while in the case of man, the progress of civilization depends on the increasing substitution of mutual aid for mutual enmity. “Each for all and all for each” is the only principle on which a community can prosper.
All the signs of the times indicate that we are at the dawn of a new era in the history of mankind. Hitherto the young eagle of humanity has clung to the old aerie in the solid rock of selfishness and materialism. Its attempts to use its wings have been timid and tentative. It has had restless longings for something still unattained. More and more it has been chafing in the confinement of the old dogmas and orthodoxies. But now the era of confinement is at an end, and it can launch on the wings of faith and reason into the higher realms of spiritual love and truth. It will no longer be earthbound as it was before its wings had grown, but will soar at will to the regions of wide outlook and glorious freedom. One thing is necessary, however, if its flight is to be sure and steady. Its wings must not only be strong, but they must act in perfect harmony and coordination. As ‘Abdu’l-Bahá says: —
“It
cannot
fly
with
one
wing
alone.
If
it
tries
to
fly
with
the
wing
of
religion
alone
it
will
land
in
the
slough
of
superstition,
and
if
it
tries
to
fly
with
the
wing
of
science
alone
it
will
end
in
the
dreary
bog
of
materialism.”
Perfect harmony between religion and science is the sine qua non of the higher life for humanity. When that is achieved, and every child is trained not only in the study of the sciences, and arts, but equally in love to all mankind and in radiant acquiescence to the Will of God as revealed in the progress of evolution and the teachings of the Prophets, then and not till then, shall the Kingdom of God come and His Will be done on earth as it is in Heaven; then and not till then shall the Most Great Peace shed its blessings on the world.
“When
religion,
shorn
of
its
superstitions,
traditions
and
unintelligent
dogmas,
shows
its
conformity
with
science,
then
there
will
be
a
great
unifying,
cleansing
force
in
the
world,
which
will
sweep
before
it
all
wars,
disagreements,
discords
and
struggles,
and
then
will
mankind
be
united
in
the
power
of
the
love
of
God.”
Paris Talks, p. 146.
As
to
the
Manifestation
of
the
Greatest
Name
(Bahá’u’lláh):
this
is
He
Whom
God
promised
in
all
His
Books
and
Scriptures,
such
as
the
Bible,
the
Gospels
and
the
Qur’án.
– ‘Abdu’l-Bahá.
The interpretation of prophecy is notoriously difficult, and on no subject do the opinions of the learned differ more widely. This is not to be wondered at, for, according to the revealed writings themselves, many of the prophecies were given in such a form that they could not be fully understood until the fulfillment came, and even then, only by those who were pure in heart and free from prejudice. Thus at the end of Daniel’s visions the seer was told:—
But
thou,
O
Daniel,
shut
up
the
words,
and
seal
the
book,
even
to
the
time
of
the
end:
many
shall
run
to
and
fro,
and
knowledge
shall
be
increased.…
And
I
heard,
but
I
understood
not:
then
said
I,
O
my
Lord,
what
shall
be
the
end
of
these
things?
And
he
said,
Go
thy
way,
Daniel:
for
the
words
are
closed
up
and
sealed
till
the
time
of
the
end.
— Daniel xii, 4–9.
If God sealed up the prophecies until the appointed time, and did not fully reveal the interpretation even to the prophets who uttered them, we may expect that none but the appointed Messenger of God will be able to break the seal and disclose the meanings concealed in the casket of the prophetic parables. Reflection on the history of prophecies and their misinterpretation in previous ages and dispensations, combined with the solemn warnings of the prophets themselves, should render us very chary of accepting the speculations of theologians as to the real meaning of these utterances and the manner of their fulfillment. On the other hand, when someone appears who claims to fulfill the prophecies, it is important that we examine his claim with open, unprejudiced minds. Should he be an impostor, the fraud will soon be discovered and no harm will be done, but woe to all who carelessly turn God’s Messenger from the door because He comes in an unexpected form or time.
The life and utterances of Bahá’u’lláh testify that He is the Promised One of all the Holy Books, Who has the power to break the seals of the prophecies and to pour forth the “Sealed
choice
wine”
of the divine mysteries. Let us hasten, then, to hear His explanations and to reexamine in their light the familiar but often mysterious words spoken by the prophets of old.
The “Coming
of
the
Lord”
in the “last
days”
is the one “far-off divine event” to which all the Prophets look forward, about which Their most glorious songs are sung. Now what is meant by the “Coming of the Lord”? Surely God is at all times with His creatures, in all, through all, and over all; “Closer is He than breathing, nearer than hands and feet.” Yes, but men cannot see or hear God immanent and transcendent, cannot realize His Presence, until He reveals Himself through a visible form and talks to them in human language. For the revelation of His higher attributes, God has always made use of a human instrument. Each of the Prophets was a mediator through whom God visited and spoke to His people. Jesus was such a mediator, and the Christians have rightly regarded His appearance as a coming of God. In Him they saw the Face of God and through His lips they heard the Voice of God. Bahá’u’lláh tells us that the “Coming” of the Lord of Hosts, the Everlasting Father, the Maker and Redeemer of the World, which, according to all the Prophets, is to take place at “the time of the end,” means no other than His manifestation in a human temple, as he manifested through the temple of Jesus of Nazareth, only this time with a fuller and more glorious revelation, for which Jesus and all the former Prophets came to prepare men’s hearts and minds.
Through failing to understand the meaning of the prophecies about the dominion of the Messiah, the Jews rejected Christ. ‘Abdu’l-Bahá says:—
The
Jews
still
await
the
coming
of
the
Messiah,
and
pray
to
God
day
and
night
to
hasten
His
advent.
When
Jesus
came
they
denounced
and
slew
Him,
saying:
“This
is
not
the
One
for
Whom
we
wait.
Behold,
when
the
Messiah
shall
come,
signs
and
wonders
shall
testify
that
He
is
in
truth
the
Christ.
The
Messiah
will
arise
out
of
an
unknown
city.
He
shall
sit
upon
the
throne
of
David,
and
behold,
He
shall
come
with
a
sword
of
steel,
and
with
a
scepter
of
iron
shall
He
rule.
He
shall
fulfill
the
Law
of
the
Prophets.
He
shall
conquer
the
East
and
the
West,
and
shall
glorify
His
chosen
people
the
Jews.
He
shall
bring
with
Him
a
reign
of
Peace
during
which
even
the
animals
shall
cease
to
be
at
enmity
with
man.
For
behold,
the
wolf
and
the
lamb
shall
drink
from
the
same
spring
…
and
all
God’s
creatures
shall
be
at
rest.…”
Thus the Jews thought and spoke, for they did not understand the Scriptures nor the glorious truths that were contained in them. The letter they knew by heart, but of the life-giving Spirit they understood not a word.
Hearken, and I will show you the meaning thereof: Although Christ came from Nazareth, which was a known place, He came also from heaven. His body was born of Mary, but His Spirit came from heaven. The sword He carried was the sword of His tongue, with which He divided the good from the evil, the true from the false, the faithful from the unfaithful, and the light from the darkness. His Word was indeed a sharp sword! The throne upon which He sat is the Eternal Throne from which Christ reigns forever, a heavenly throne, not an earthly one, for the things of earth pass away but heavenly things pass not away. He reinterpreted and completed the Laws of Moses and fulfilled the Law of the Prophets. His Word conquered the East and the West. His kingdom is everlasting. He exalted those Jews who recognized Him. They were men and women of humble birth, but contact with Him made them great and gave them everlasting dignity. The animals who were to live with one another signified the different sects and races, who, once having been at war, were now to dwell in love and charity, drinking together the Water of Life from Christ the Eternal Spring.
Most Christians accept these interpretations of Messianic prophecies as applied to Christ; but with regard to similar prophecies about the latter-day Messiah, many of them take up the same attitude as the Jews, expecting a miraculous display on the material plane which will fulfill the very letter of the prophecies.
According to the Bahá’í interpretations, the prophecies which speak of “the
time
of
the
end,”
the “last
days,”
the coming of the “Lord
of
hosts,”
of the “everlasting
Father,”
refer especially, not to the advent of Jesus Christ, but to that of Bahá’u’lláh. Take, for instance, the well-known prophecy in Isaiah:—
The
people
that
walked
in
darkness
have
seen
a
great
light;
they
that
dwell
in
the
land
of
the
shadow
of
death,
upon
them
hath
the
light
shined.…
For
thou
hast
broken
the
yoke
of
his
burden,
and
the
staff
of
his
shoulder,
the
rod
of
his
oppressor,
as
in
the
day
of
Midian.
For
every
battle
of
the
warrior
is
with
confused
noise,
and
garments
rolled
in
blood;
but
this
shall
be
with
burning
and
fuel
of
fire.
For
unto
us
a
child
is
born,
unto
us
a
son
is
given:
and
the
government
shall
be
upon
his
shoulder:
and
his
name
shall
be
called
Wonderful,
Counsellor,
The
Mighty
God,
The
everlasting
Father,
The
Prince
of
Peace.
Of
the
increase
of
his
government
and
peace
there
shall
be
no
end,
upon
the
throne
of
David,
and
upon
his
kingdom,
to
order
it,
and
to
establish
it
with
judgment
and
with
justice
from
henceforth
even
for
ever.
The
zeal
of
the
Lord
of
hosts
will
perform
this.
— Isa. ix, 2–7.
This is one of the prophecies that has often been regarded as referring to Christ, and much of it may quite fairly be thus applied, but a little examination will show how much more fully and aptly it applies to Bahá’u’lláh. Christ has, indeed, been a light-bringer and Savior, but for nearly two thousand years since His advent the great majority of the people of the earth have continued to walk in darkness, and the children of Israel and many other of God’s children have continued to groan under the rod of the oppressor. On the other hand, during the first few decades of the Bahá’í era, the light of truth has illumined the East and the West, the gospel of the fatherhood of God and the brotherhood of man has been carried into all countries of the world, the great military autocracies have been overthrown, and a consciousness of world unity has been born which brings hope of eventual relief to all the downtrodden and oppressed nationalities of the world. The great war which from 1914 to 1918 convulsed the world, with its unprecedented use of firearms, liquid fire, incendiary bombs and fuel for engines, has indeed been “with burning and fuel of fire.” Bahá’u’lláh, by dealing at great length in His Writings with questions of government and administration, and showing how they may best be solved, has “taken
the
government
upon
His
shoulders”
in a way that Christ never did. With regard to the titles “everlasting
Father,”
“Prince
of
Peace,”
Bahá’u’lláh repeatedly refers to Himself as the manifestation of the Father, of whom Christ and Isaiah spoke, whereas Christ always referred to Himself as the Son; and Bahá’u’lláh declares that His mission is to establish peace on earth, while Christ said: “I
came
not
to
send
peace
but
a
sword,”
and as a matter of fact during the whole of the Christian era wars and sectarian strifes have abounded.
The title “Bahá’u’lláh” is the Arabic for “Glory of God,” and this very title is frequently used by the Hebrew prophets for the Promised One Who is to appear in the last days. Thus in the 40th chapter of Isaiah we read:—
Comfort
ye,
comfort
ye
my
people,
saith
your
God.
Speak
ye
comfortably
to
Jerusalem,
and
cry
unto
her,
that
her
warfare
is
accomplished,
that
her
iniquity
is
pardoned:
for
she
hath
received
of
the
Lord’s
hand
double
for
all
her
sins.
The
voice
of
him
that
crieth
in
the
wilderness,
Prepare
ye
the
way
of
the
Lord,
make
straight
in
the
desert
a
highway
for
our
God.
Every
valley
shall
be
exalted,
and
every
mountain
and
hill
shall
be
made
low;
and
the
crooked
shall
be
made
straight,
and
the
rough
places
plain:
And
the
glory
of
the
Lord
shall
be
revealed,
and
all
flesh
shall
see
it
together.
Isa. xl, 1–5.
Like the former prophecy, this has also been partly fulfilled in the advent of Christ and His forerunner, John the Baptist; but only partly, for in the days of Christ the warfare of Jerusalem was not accomplished; many centuries of bitter trial and humiliation were yet in store for her. With the advent of the Báb and Bahá’u’lláh, however, the more complete fulfillment dawned for Jerusalem, and her prospects of a peaceful and glorious future seem now to be reasonably assured.
Other prophecies speak of the Redeemer of Israel, the Glory of the Lord, as coming to the Holy Land from the East, from the rising of the sun. Now Bahá’u’lláh appeared in Persia, which is eastward from Palestine, towards the rising of the sun, and He came to the Holy Land, where He spent the last twenty-four years of His life. Had He come there as a free man, people might have said that it was the trick of an impostor in order to conform to the prophecies; but He came as an exile and prisoner. He was sent there by the Sháh of Persia and the Sultán of Turkey, who can hardly be suspected of any design to furnish arguments in favor of Bahá’u’lláh’s claim to be the “Glory of God” Whose coming the Prophets foretold.
In the prophecies of Isaiah, Jeremiah, Ezekiel and Zechariah are several references to a man called the Branch. These have often been taken by Christians as applying to Christ, but are regarded by Bahá’ís as referring especially to Bahá’u’lláh.
The longest Bible prophecy about the Branch is in the 11th chapter of Isaiah:—
And
there
shall
come
forth
a
rod
out
of
the
stem
of
Jesse,
and
a
Branch
shall
grow
out
of
his
roots:
And
the
spirit
of
the
Lord
shall
rest
upon
him,
the
spirit
of
wisdom
and
understanding,
the
spirit
of
counsel
and
might,
the
spirit
of
knowledge
and
of
the
fear
of
the
Lord…
righteousness
shall
be
the
girdle
of
his
loins,
and
faithfulness
the
girdle
of
his
reins.
The
wolf
also
shall
dwell
with
the
lamb,
and
the
leopard
…
with
the
kid;
and
the
calf
and
the
young
lion
and
the
fatling
together;
and
a
little
child
shall
lead
them.…
They
shall
not
hurt
nor
destroy
in
all
my
holy
mountain:
for
the
earth
shall
be
full
of
the
knowledge
of
the
Lord,
as
the
waters
cover
the
sea.…
And
it
shall
come
to
pass
in
that
day,
that
the
Lord
shall
set
his
hand
again
the
second
time
to
recover
the
remnant
of
his
people,
which
shall
be
left,
from
Assyria,
and
from
Egypt,
and
from
Pathros,
and
from
Cush,
and
from
Elam,
and
from
Shinar,
and
from
Hamath,
and
from
the
islands
of
the
sea.
And
he
shall
set
up
an
ensign
for
the
nations,
and
shall
assemble
the
outcasts
of
Israel,
and
gather
together
the
dispersed
of
Judah
from
the
four
corners
of
the
earth.
— Isa. xi, 1–12.
‘Abdu’l-Bahá remarks about this and other prophecies of the Branch:—
One
of
the
great
events
which
is
to
occur
in
the
day
of
the
manifestation
of
that
incomparable
Branch,
is
the
hoisting
of
the
Standard
of
God
among
all
nations;
meaning
that
all
the
nations
and
tribes
will
come
under
the
shadow
of
this
Divine
Banner,
which
is
no
other
than
the
Lordly
Branch
itself,
and
will
become
a
single
nation.
The
antagonism
of
faiths
and
religions,
the
hostility
of
races
and
peoples,
and
the
national
differences,
will
be
eradicated
from
amongst
them.
All
will
become
one
religion,
one
faith,
one
race,
and
one
single
people,
and
will
dwell
in
one
native
land,
which
is
the
terrestrial
globe.
Universal
peace
and
concord
will
be
realized
between
all
the
nations,
and
that
incomparable
Branch
will
gather
together
all
Israel:
signifying
that
in
this
cycle
Israel
will
be
gathered
in
the
Holy
Land,
and
that
the
Jewish
people
who
are
scattered
to
the
East
and
West,
South
and
North,
will
be
assembled
together.
Now
see:
these
events
did
not
take
place
in
the
Christian
cycle,
for
the
nations
did
not
come
under
the
One
Standard
which
is
the
Divine
Branch.
But
in
this
cycle
of
the
Lord
of
Hosts
all
the
nations
and
people
will
enter
under
the
shadow
of
this
Flag.
In
the
same
way,
Israel,
scattered
all
over
the
world,
was
not
reassembled
in
the
Holy
Land
in
the
Christian
cycle;
but
in
the
beginning
of
the
cycle
of
Bahá’u’lláh
this
divine
promise,
as
is
clearly
stated
in
all
the
Books
of
the
Prophets,
has
begun
to
be
manifest.
You
can
see
that
form
all
the
parts
of
the
world
tribes
of
Jews
are
coming
to
the
Holy
Land;
they
live
in
villages
and
lands
which
they
make
their
own,
and
day
by
day
they
are
increasing
to
such
an
extent,
that
all
Palestine
will
become
their
home.
— Some Answered Questions.
The word “Day” in such phrases as “Day of God” and “Last Day” is interpreted as meaning “Dispensation.” Each of the great religion-founders has His “Day.” Each is like a sun. His teachings have their dawn, their truth gradually illumines more and more the minds and hearts of the people until they attain the zenith of their influence. Then they gradually become obscured, misrepresented and corrupted, and darkness overshadows the earth until the sun of a new day arises. The day of the Supreme Manifestation of God is the Last Day, because it is a day that shall never end, and shall not be overtaken by night. His sun shall never set, but shall illumine the souls of men both in this world and in the world to come. In reality none of the spiritual suns ever set. The suns of Moses, of Christ, of Muhammad, and all the other Prophets are still shining in heaven with undiminished luster. But earthborn clouds have concealed their radiance from the people of earth. The Supreme Sun of Bahá’u’lláh will finally disperse these dark clouds, so that the people of all religions will rejoice in the light of all the Prophets, and with one accord worship the one God Whose light all the Prophets have mirrored forth.
Christ spoke much in parables about a great Day of Judgment when “the
Son
of
man
shall
come
in
the
glory
of
his
Father
…
and
…
shall
reward
every
man
according
to
his
works”
(Matt. xvi, 27). He compares this Day to the time of harvest, when the tares are burned and the wheat gathered into barns:—
So
shall
it
be
in
the
end
of
this
world
[consummation
of
the
age].
The
Son
of
man
shall
send
forth
his
angels,
and
they
shall
gather
out
of
his
kingdom
all
things
that
offend,
and
them
which
do
iniquity;
And
shall
cast
them
into
a
furnace
of
fire:
there
shall
be
wailing
and
gnashing
of
teeth.
Then
shall
the
righteous
shine
forth
as
the
sun
in
the
kingdom
of
their
Father.
— Matt. xiii, 40–43.
The phrase “end of the world” used in the Authorized Version of the Bible in this and similar passages has led many to suppose that when the Day of Judgment comes, the earth will suddenly be destroyed, but this is evidently a mistake. The true translation of the phrase appears to be “the consummation or end of the age.” Christ teaches that the Kingdom of the Father is to be established on earth, as well as in heaven. He teaches us to pray: “Thy Kingdom come, Thy will be done on earth as it is in heaven.” In the parable of the Vineyard, when the Father, the Lord of the Vineyard, comes to destroy the wicked husbandmen, He does not destroy the vineyard (the world) also, but lets it out to other husbandmen, who will render Him the fruits in their season. The earth is not to be destroyed, but to be renewed and regenerated. Christ speaks of that day on another occasion as “the regeneration when the Son of man shall sit in the throne of his glory.” St. Peter speaks of it as “the times of refreshing,” “the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.” The Day of Judgment of which Christ speaks is evidently identical with the coming of the Lord of Hosts, the Father, which was prophesied by Isaiah and the other Old Testament prophets; a time of terrible punishment for the wicked, but a time in which justice shall be established and righteousness rule, on earth as in heaven.
In the Bahá’í interpretation, the coming of each Manifestation of God is a Day of Judgment, but the coming of the supreme Manifestation of Bahá’u’lláh is the great Day of Judgment for the world cycle in which we are living. The trumpet blast of which Christ and Muhammad and many other prophets speak is the call of the Manifestation, which is sounded for all who are in heaven and on earth — the embodied and the disembodied. The meeting with God, through His Manifestation, is, for those who desire to meet Him, the gateway to the Paradise of knowing and loving Him, and living in love with all His creatures. Those, on the other hand, who prefer their own way to God’s way, as revealed by the Manifestation, thereby consign themselves to the hell of selfishness, error and enmity.
The Day of Judgment is also the Day of Resurrection, of the raising of the dead. St. Paul in his First Epistle to the Corinthians says:—
Behold,
I
shew
you
a
mystery;
We
shall
not
all
sleep,
but
we
shall
all
be
changed,
In
a
moment,
in
the
twinkling
of
an
eye,
at
the
last
trump:
for
the
trumpet
shall
sound,
and
the
dead
shall
be
raised
incorruptible,
and
we
shall
be
changed.
For
this
corruptible
must
put
on
incorruption,
and
this
mortal
must
put
on
immortality.
— I Cor. xv, 51–53.
As to the meaning of these passages about the raising of the dead, Bahá’u’lláh writes in the Book of Íqán:—
…
By
the
terms
“life”
and
“death,”
spoken
of
in
the
scriptures,
is
intended
the
life
of
faith
and
the
death
of
unbelief.
The
generality
of
the
people,
owing
to
their
failure
to
grasp
the
meaning
of
these
words,
rejected
and
despised
the
person
of
the
Manifestation,
deprived
themselves
of
the
light
of
His
divine
guidance,
and
refused
to
follow
the
example
of
that
immortal
Beauty.…
…
Even
as
Jesus
said:
“Ye
must
be
born
again”
[John
iii,
7].
Again
He
saith:
“Except
a
man
be
born
of
water
and
of
the
Spirit,
he
cannot
enter
into
the
Kingdom
of
God.
That
which
is
born
of
the
flesh
is
flesh;
and
that
which
is
born
of
the
Spirit
is
spirit”
[John
iii,
56].
The
purpose
of
these
words
is
that
whosoever
in
every
dispensation
is
born
of
the
Spirit
and
is
quickened
by
the
breath
of
the
Manifestation
of
Holiness,
he
verily
is
of
those
that
have
attained
unto
“life”
and
“resurrection”
and
have
entered
into
the
“paradise”
of
the
love
of
God.
And
whosoever
is
not
of
them,
is
condemned
to
“death”
and
“deprivation,”
to
the
“fire”
of
unbelief,
and
to
the
“wrath”
of
God.…
In
every
age
and
century,
the
purpose
of
the
Prophets
of
God
and
their
chosen
ones
hath
been
no
other
but
to
affirm
the
spiritual
significance
of
the
terms
“life,”
“resurrection,”
and
“judgment.”
…
Wert
thou
to
attain
to
but
a
dewdrop
of
the
crystal
waters
of
divine
knowledge,
thou
wouldst
readily
realize
that
true
life
is
not
the
life
of
the
flesh
but
the
life
of
the
spirit.
For
the
life
of
the
flesh
is
common
to
both
men
and
animals,
whereas
the
life
of
the
spirit
is
possessed
only
by
the
pure
in
heart
who
have
quaffed
from
the
ocean
of
faith
and
partaken
of
the
fruit
of
certitude.
This
life
knoweth
no
death,
and
this
existence
is
crowned
by
immortality.
Even
as
it
hath
been
said:
“He
who
is
a
true
believer
liveth
both
in
this
world
and
in
the
world
to
come.”
If
by
“life”
be
meant
this
earthly
life,
it
is
evident
that
death
must
needs
overtake
it
.
— Kitáb-i-Íqán.
According to the Bahá’í teaching the Resurrection has nothing to do with the gross physical body. That body, once dead, is done with. It becomes decomposed and its atoms will never be recomposed into the same body.
Resurrection is the birth of the individual to spiritual life, through the gift of the Holy Spirit bestowed through the Manifestation of God. The grave from which he arises is the grave of ignorance and negligence of God. The sleep from which he awakens is the dormant spiritual condition in which many await the dawn of the Day of God. This dawn illumines all who have lived on the face of the earth, whether they are in the body or out of the body, but those who are spiritually blind cannot perceive it. The Day of Resurrection is not a day of twenty-four hours, but an era which has now begun and will last as long as the present world cycle continues. It will continue when all traces of the present civilization will have been wiped off the surface of the globe.
In many of His conversations Christ speaks of the future Manifestation of God in the third person, but in others the first person is used. He says: “I
go
to
prepare
a
place
for
you.
And
if
I
go
and
prepare
a
place
for
you,
I
will
come
again,
and
receive
you
unto
myself”
(John xiv, 2–3). In the first chapter of Acts we read that the disciples were told, at the ascension of Jesus: “This
same
Jesus,
which
is
taken
up
from
you
into
heaven,
shall
so
come
in
like
manner
as
ye
have
seen
him
go
into
heaven.”
Because of these and similar sayings, many Christians expect that when the Son of Man comes “in
the
clouds
of
heaven
and
with
great
glory”
they shall see in bodily form the very Jesus Who walked the streets of Jerusalem two thousand years ago, and bled and suffered on the cross. They expect to be able to thrust their fingers into the prints of the nails on His hands and feet, and their hands into the spear wound in His side. But surely a little reflection on Christ’s own words would dissipate such an idea. The Jews of Christ’s time had just such ideas about the return of Elias, but Jesus explained their error, showing that the prophecy that “Elias
must
first
come”
was fulfilled, not by the return of the person and body of the former Elias, but in the person of John the Baptist, who came “in the spirit and power of Elias.” “And
if
ye
will
receive
it,”
said Christ, “this
is
Elias,
which
was
for
to
come.
He
that
hath
ears
to
hear,
let
him
hear.”
The “return”
of Elias, therefore, meant the appearance of another person, born of other parents, but inspired by God with the same spirit and power. These words of Jesus may surely be taken to imply that the return of Christ will, in like manner, be accomplished by the appearance of another person, born of another mother, but showing forth the Spirit and Power of God even as Christ did. Bahá’u’lláh explains that the “coming
again”
of Christ was fulfilled in the advent of the Báb and in his own coming. He says:—
Consider
the
sun.
Were
it
to
say
now,
“I
am
the
sun
of
yesterday,”
it
would
speak
the
truth.
And
should
it,
bearing
the
sequence
of
time
in
mind,
claim
to
be
other
than
that
sun,
it
still
would
speak
the
truth.
In
like
manner,
if
it
be
said
that
all
the
days
are
but
one
and
the
same,
it
is
correct
and
true.
And
if
it
be
said,
with
respect
to
their
particular
names
and
designations,
that
they
differ,
that
again
is
true.
For
though
they
are
the
same,
yet
one
doth
recognize
in
each
a
separate
designation,
a
specific
attribute,
a
particular
character.
Conceive
accordingly
the
distinction,
variation,
and
unity
characteristic
of
the
various
Manifestations
of
holiness,
that
thou
mayest
comprehend
the
allusions
made
by
the
creator
of
all
names
and
attributes
to
the
mysteries
of
distinction
and
unity,
and
discover
the
answer
to
thy
question
as
to
why
that
everlasting
Beauty
should
have,
at
sundry
times,
called
Himself
by
different
names
and
titles.
— Kitáb-i-Íqán.
‘Abdu’l-Bahá says:—
Know
that
the
return
of
Christ
for
a
second
time
doth
not
mean
what
the
people
believe,
but
rather
signifieth
the
One
promised
to
come
after
Him.
He
shall
come
with
the
Kingdom
of
God
and
His
Power
which
hath
surrounded
the
world.
This
dominion
is
in
the
world
of
hearts
and
spirits,
and
not
in
that
of
matter;
for
the
material
world
is
not
comparable
to
a
single
wing
of
a
fly,
in
the
sight
of
the
Lord,
wert
thou
of
those
who
know!
Verily
Christ
came
with
His
Kingdom
from
the
beginning
which
hath
no
beginning,
and
will
come
with
His
Kingdom
to
the
eternity
of
eternities,
inasmuch
as
in
this
sense
“Christ”
is
an
expression
of
the
Divine
Reality,
the
simple
Essence
and
heavenly
Entity,
which
hath
no
beginning
nor
ending.
It
hath
appearance,
arising,
manifestation
and
setting
in
each
of
the
cycles.
Christ and His apostles mentioned many signs which would distinguish the times of the “Return” of the Son of Man in the glory of the Father. Christ said:—
And
when
ye
shall
see
Jerusalem
compassed
with
armies,
then
know
that
the
desolation
thereof
is
nigh.…
For
these
be
the
days
of
vengeance,
that
all
things
which
are
written
may
be
fulfilled.…
for
there
shall
be
great
distress
in
the
land,
and
wrath
upon
this
people.
And
they
shall
fall
by
the
edge
of
the
sword,
and
shall
be
led
away
captive
into
all
nations:
and
Jerusalem
shall
be
trodden
down
by
the
Gentiles,
until
the
times
of
the
Gentiles
shall
be
fulfilled.
— Luke xxi, 20–24.
Again He said:—
Take
heed
that
no
man
deceive
you.
For
many
shall
come
in
my
name,
saying,
I
am
Christ;
and
shall
deceive
many.
And
ye
shall
hear
of
wars
and
rumours
of
wars:
see
that
ye
be
not
troubled:
for
all
these
things
must
come
to
pass,
but
the
end
is
not
yet.
For
nation
shall
rise
against
nation,
and
kingdom
against
kingdom:
and
there
shall
be
famines,
and
pestilences,
and
earthquakes,
in
divers
places.
All
these
are
the
beginning
of
sorrows.
Then
shall
they
deliver
you
up
to
be
afflicted,
and
shall
kill
you:
and
ye
shall
be
hated
of
all
nations
for
my
name’s
sake.
And
then
shall
many
be
offended,
and
shall
betray
one
another,
and
shall
hate
one
another.
And
many
false
prophets
shall
rise,
and
shall
deceive
many.
And
because
iniquity
shall
abound,
the
love
of
many
shall
wax
cold.
But
he
that
shall
endure
unto
the
end,
the
same
shall
be
saved.
And
this
gospel
of
the
kingdom
shall
be
preached
in
all
the
world
for
a
witness
unto
all
nations;
and
then
shall
the
end
come.
— Matt. xxiv, 4–14.
In these two passages Christ foretold in plain terms, without veil or covering, the things that must come to pass before the coming of the Son of Man. During the centuries that have elapsed since Christ spoke, every one of these signs has been fulfilled. In the last part of each passage He mentions an event that shall mark the time of the coming — in one case the ending of the Jewish exile and the restoration of Jerusalem, and in the other the preaching of the gospel in all the world. It is startling to find that both of these signs are being literally fulfilled in our own times. If these parts of the prophecy are as true as the rest, it follows that we must be living now in the “time
of
the
end”
of which Christ spoke.
Muhammad also mentions certain signs which will persist until the Day of Resurrection. In the Qur’án we read:—
When
Alláh
said:
“O
Jesus!
Verily
I
will
cause
thee
to
die,
and
exalt
thee
towards
Me,
and
clear
thee
of
the
charges
of
those
who
disbelieve,
and
will
place
those
who
follow
thee
[that
is,
Christians]
above
those
who
disbelieve
[Jews
and
others],
until
the
Day
of
Resurrection;
then
to
Me
shall
be
your
return,
so
I
will
decide
between
you
concerning
that
in
which
you
differed.”
— Súrih iii, 54.
“The
Hand
of
God,”
say
the
Jews,
“is
chained
up.”
Their
own
hands
shall
be
chained
up
—
and
for
that
which
they
have
said
shall
they
be
cursed.
Nay!
outstretched
are
both
His
hands!
At
His
own
pleasure
doth
He
bestow
gifts.
That
which
hath
been
sent
down
to
thee
from
thy
Lord
will
surely
increase
the
rebellion
and
unbelief
of
many
of
them;
and
We
have
put
enmity
and
hatred
between
them
that
shall
last
until
the
Day
of
Resurrection.
Oft
as
they
kindle
a
beacon
fire
for
war
shall
God
quench
it.
— Súrih v, 69.
And
of
those
who
say,
“We
are
Christians,”
have
We
accepted
the
Covenant.
But
they
too
have
forgotten
a
part
of
what
they
were
taught;
wherefore
We
have
stirred
up
enmity
and
hatred
among
them
that
shall
last
till
the
Day
of
Resurrection;
and
in
the
end
will
God
tell
them
of
their
doings.
— Súrih v, 17.
These words also have been literally fulfilled in the subjection of the Jews to Christian (and Muslim) peoples, and in the sectarianism and strife which have divided both Jews and Christians among themselves during all the centuries since Muhammad spoke. Only since the commencement of the Bahá’í era (the Day of Resurrection) have signs of the approaching end of these conditions made their appearance.
In the Hebrew, Christian, Muhammadan and many other Scriptures, there is a remarkable similarity in the description of the signs which are to accompany the coming of the Promised One.
In the Book of Joel we read:—
And
I
will
shew
wonders
in
the
heavens
and
in
the
earth,
blood,
and
fire,
and
pillars
of
smoke.
The
sun
shall
be
turned
into
darkness,
and
the
moon
into
blood,
before
the
great
and
terrible
days
of
the
Lord
come.…
For,
behold,
in
those
days
…
when
I
shall
bring
again
the
captivity
of
Judah
and
Jerusalem,
I
will
also
gather
all
nations,
and
will
bring
them
down
into
the
valley
of
Jehoshaphat
[Jehovah
judgeth],
and
will
plead
with
them
there.…
Multitudes,
multitudes
in
the
valley
of
decision:
for
the
day
of
the
Lord
is
near
in
the
valley
of
decision.
The
sun
and
the
moon
shall
be
darkened,
and
the
stars
shall
withdraw
their
shining.
The
Lord
also
shall
roar
out
of
Zion,
and
utter
his
voice
from
Jerusalem;
and
the
heavens
and
the
earth
shall
shake;
but
the
Lord
will
be
the
hope
of
his
people.
— Joel ii, 30–31; iii, 1–2, 14–16.
Christ says:—
Immediately
after
the
tribulation
of
those
days
shall
the
sun
be
darkened,
and
the
moon
shall
not
give
her
light,
and
the
stars
shall
fall
from
heaven,
and
the
powers
of
the
heavens
shall
be
shaken:
And
then
shall
appear
the
sign
of
the
Son
of
man
in
heaven:
and
then
shall
all
the
tribes
of
the
earth
mourn,
and
they
shall
see
the
Son
of
man
coming
in
the
clouds
of
heaven
with
power
and
great
glory.
— Matt. xxiv, 29–30.
In the Qur’án we read:—
When
the
sun
shall
be
shrouded,
And
when
the
stars
shall
fall,
And
when
the
mountains
are
made
to
pass
away
…
And
when
the
leaves
of
the
Book
shall
be
unrolled,
And
when
the
heaven
shall
be
uncovered,
And
when
hell
shall
be
made
to
blaze.
— Súrih lxxxi.
In the Book of Íqán Bahá’u’lláh explains that these prophecies about the sun, moon and stars, the heavens and the earth, are symbolical and are not to be understood merely in the literal sense. The Prophets were primarily concerned with spiritual, not material, things; with spiritual, not with physical, light. When They mention the sun, in connection with the Day of Judgment, They refer to the Sun of Righteousness. The sun is the supreme source of light, so Moses was a sun for the Hebrews, Christ for the Christians, and Muhammad for the Muslims. When the Prophets speak of the sun being darkened, what is meant is that the pure teachings of these spiritual Suns have become obscured by misrepresentation, misunderstanding and prejudice, so that the people are in spiritual darkness. The moon and stars are the lesser sources of illumination, the religious leaders and teachers, who should guide and inspire the people. When it is said that the moon shall not give her light or shall be turned into blood, and the stars shall fall from heaven, it is indicated that the leaders of the churches shall become debased, engaging in strife and contention, and the priests shall become worldly minded, concerned about earthly instead of heavenly things.
The meaning of these prophecies is not exhausted by one explanation, however, and there are other senses in which these symbols can be interpreted. Bahá’u’lláh says that in another sense the words “sun,” “moon,” and “stars” are applied to the ordinances and instructions enacted in every religion. As in every subsequent Manifestation the ceremonies, forms, customs and instructions of the preceding Manifestations are changed in accordance with the requirements of the times, so, in this sense the sun and moon are changed and the stars dispersed.
In many cases the literal fulfillment of these prophecies in the outward sense would be absurd or impossible; for example, the moon being turned into blood or the stars falling upon the earth. The least of the visible stars is many thousand times larger than the earth, and were one to fall on the earth there would be no earth left for another to fall on! In other cases, however, there is a material as well as a spiritual fulfillment. For example, the Holy Land did literally become desert and desolate during many centuries, as foretold by the prophets, but already, in the Day of Resurrection, it is beginning to “rejoice and blossom as the rose,” as Isaiah foretold. Prosperous colonies are being started, the land is being irrigated and cultivated, and vineyards, olive groves and gardens are flourishing where half a century ago there was only sandy waste. Doubtless when men beat their swords into ploughshares and their spears into pruning hooks, wildernesses and deserts in all parts of the world will be reclaimed; the scorching winds and sandstorms that blow from these deserts, and make life in their neighborhood well-nigh intolerable, will be things of the past; the climate of the whole earth will become milder and more equable; cities will no longer defile the air with smoke and poisonous fumes, and even in the outward, material sense there will be “new heavens and a new earth.”
As to the manner of His coming at the end of the age, Christ said:—
And
they
shall
see
the
Son
of
man
coming
in
the
clouds
of
heaven
with
power
and
great
glory.
And
he
shall
send
his
angels
with
a
great
sound
of
a
trumpet.…
then
shall
he
sit
upon
the
throne
of
his
glory:
And
before
him
shall
be
gathered
all
nations:
and
he
shall
separate
them
one
from
another,
as
a
shepherd
divideth
his
sheep
from
the
goats
.
— Matt. xxiv, 30–31; xxv, 31–32.
Regarding these and similar passages Bahá’u’lláh writes in the Book of Íqán:—
…
The
term
“heaven”
denoteth
loftiness
and
exaltation,
inasmuch
as
it
is
the
seat
of
the
revelation
of
those
Manifestations
of
Holiness,
the
Daysprings
of
ancient
glory.
These
ancient
Beings,
though
delivered
from
the
womb
of
their
mother,
have
in
reality
descended
from
the
heaven
of
the
will
of
God.
Though
they
be
dwelling
on
this
earth,
yet
their
true
habitations
are
the
retreats
of
glory
in
the
realms
above.
Whilst
walking
amongst
mortals,
they
soar
in
the
heaven
of
the
divine
presence.
Without
feet
they
tread
the
path
of
the
spirit,
and
without
wings
they
rise
unto
the
exalted
heights
of
divine
unity.
With
every
fleeting
breath
they
cover
the
immensity
of
space,
and
at
every
moment
traverse
the
kingdoms
of
the
visible
and
the
invisible.…
…
By
the
term
“clouds”
is
meant
those
things
that
are
contrary
to
the
ways
and
desires
of
men.
Even
as
He
hath
revealed
in
the
verse
already
quoted:
“As
oft
as
an
Apostle
cometh
unto
you
with
that
which
your
souls
desire
not,
ye
swell
with
pride,
accusing
some
of
being
impostors
and
slaying
others.”
[Qur’án
2:87.]
These
“clouds”
signify,
in
one
sense,
the
annulment
of
laws,
the
abrogation
of
former
Dispensations,
the
repeal
of
rituals
and
customs
current
amongst
men,
the
exalting
of
the
illiterate
faithful
above
the
learned
opposers
of
the
Faith.
In
another
sense,
they
mean
the
appearance
of
that
immortal
Beauty
in
the
image
of
mortal
man,
with
such
human
limitations
as
eating
and
drinking,
poverty
and
riches,
glory
and
abasement,
sleeping
and
waking,
and
such
other
things
as
cast
doubt
in
the
minds
of
men,
and
cause
them
to
turn
away.
All
such
veils
are
symbolically
referred
to
as
“clouds.”
These
are
the
“clouds”
that
cause
the
heavens
of
the
knowledge
and
understanding
of
all
that
dwell
on
earth
to
be
cloven
asunder.
Even
as
He
hath
revealed:
“On
that
day
shall
the
heaven
be
cloven
by
the
clouds.”
[Qur’án
25:25].
Even
as
the
clouds
prevent
the
eyes
of
men
from
beholding
the
sun,
so
do
these
things
hinder
the
souls
of
men
from
recognizing
the
light
of
the
divine
Luminary.
To
this
beareth
witness
that
which
hath
proceeded
out
of
the
mouth
of
the
unbelievers
as
revealed
in
the
sacred
Book:
“And
they
have
said:
‘What
manner
of
apostle
is
this?
He
eateth
food,
and
walketh
the
streets.
Unless
an
angel
be
sent
down
and
take
part
in
His
warnings,
we
will
not
believe.’”
[Qur’án
25:7.]
Other
Prophets,
similarly,
have
been
subject
to
poverty
and
afflictions,
to
hunger,
and
to
the
ills
and
chances
of
this
world.
As
these
holy
Persons
were
subject
to
such
needs
and
wants,
the
people
were,
consequently,
lost
in
the
wilds
of
misgivings
and
doubts,
and
were
afflicted
with
bewilderment
and
perplexity.
How,
they
wondered,
could
such
a
person
be
sent
down
from
God,
assert
His
ascendancy
over
all
the
peoples
and
kindreds
of
the
earth,
and
claim
Himself
to
be
the
goal
of
all
creation,
—
even
as
He
hath
said:
“But
for
Thee,
I
would
have
not
created
all
that
are
in
heaven
and
on
earth,”
—
and
yet
be
subject
to
such
trivial
things?
You
must
undoubtedly
have
been
informed
of
the
tribulations,
the
poverty,
the
ills,
and
the
degradation
that
have
befallen
every
Prophet
of
God
and
His
companions.
You
must
have
heard
how
the
heads
of
their
followers
were
sent
as
presents
unto
different
cities,
how
grievously
they
were
hindered
from
that
whereunto
they
were
commanded.
Each
and
every
one
of
them
fell
a
prey
to
the
hands
of
the
enemies
of
His
Cause,
and
had
to
suffer
whatsoever
they
decreed.…
…
The
All-Glorious
hath
decreed
these
very
things,
that
are
contrary
to
the
desires
of
wicked
men,
to
be
the
touchstone
and
standard
whereby
He
proveth
His
servants,
that
the
just
may
be
known
from
the
wicked,
and
the
faithful
distinguished
from
the
infidel.…
And
now,
concerning
His
words:
“And
He
shall
send
His
angels.…”
By
“angels”
is
meant
those
who,
reinforced
by
the
power
of
the
spirit,
have
consumed,
with
the
fire
of
the
love
of
God,
all
human
traits
and
limitations,
and
have
clothed
themselves
with
the
attributes
of
the
most
exalted
Beings
and
of
the
Cherubim.…
As
the
adherents
of
Jesus
have
never
understood
the
hidden
meaning
of
these
words,
and
as
the
signs
which
they
and
leaders
of
their
Faith
have
expected
have
failed
to
appear,
they
therefore
refused
to
acknowledge,
even
until
now,
the
truth
of
those
Manifestations
of
Holiness
that
have
since
the
days
of
Jesus
been
made
manifest.
They
have
thus
deprived
themselves
of
the
outpourings
of
God’s
holy
grace,
and
of
the
wonders
of
His
divine
utterance.
Such
is
their
low
estate
in
this,
the
Day
of
Resurrection!
They
have
even
failed
to
perceive
that
were
the
signs
of
the
Manifestation
of
God
in
every
age
to
appear
in
the
visible
realm
in
accordance
with
the
text
of
established
traditions,
none
could
possibly
deny
or
turn
away,
not
would
the
blessed
be
distinguished
from
the
miserable,
and
the
transgressor
from
the
God-fearing.
Judge
fairly:
Were
the
prophecies
recorded
in
the
Gospel
to
be
literally
fulfilled;
were
Jesus,
Son
of
Mary,
accompanied
by
angels,
to
descend
from
the
visible
heaven
upon
the
clouds;
who
would
dare
to
disbelieve,
who
would
dare
to
reject
the
truth,
and
wax
disdainful?
Nay,
such
consternation
would
immediately
seize
all
the
dwellers
of
the
earth
that
no
soul
would
feel
able
to
utter
a
word,
much
less
to
reject
or
accept
the
truth.
— Kitáb-i-Íqán.
According to the above explanation the coming of the Son of Man, in lowly human form, born of woman, poor, uneducated, oppressed and set at naught by the great ones of the earth — this manner of coming is the very touchstone by which He judges the people of earth and separates them one from another, as a shepherd divides his sheep from the goats. Those whose spiritual eyes are opened can see through those clouds and rejoice in the “power
and
great
glory”
— the very glory of God — which He comes to reveal; the others, whose eyes are still holden by prejudice and error, can see but the dark clouds and continue to grope in gloom, deprived of the blessed sunshine.
Behold,
I
will
send
my
messenger,
and
he
shall
prepare
the
way
before
me:
and
the
Lord,
whom
ye
seek,
shall
suddenly
come
to
his
temple,
even
the
messenger
of
the
covenant,
whom
ye
delight
in.…
But
who
may
abide
the
day
of
his
coming?
And
who
shall
stand
when
he
appeareth?
For
he
is
like
a
refiner’s
fire,
and
like
fullers’
sope.…
For,
behold,
the
day
cometh,
that
shall
burn
as
an
oven;
and
all
the
proud,
yea,
and
all
that
do
wickedly,
shall
be
stubble:
…
But
unto
you
that
fear
my
name
shall
the
Sun
of
righteousness
arise
with
healing
in
his
wings.
— Mal. iii, 1–2; iv. 1–2.
Note — The subject of fulfillment of prophecy is such an extensive one that many volumes would be required for its adequate exposition. All that can be done within the limits of a single chapter is to indicate the main outlines of the Bahá’í interpretations. The detailed Apocalypses revealed by Daniel and St. John have been left untouched. Readers will find certain chapters of these dealt with in Some Answered Questions. In the Book of Íqán, by Bahá’u’lláh, Bahá’í Proofs, by Mírzá Abu’l-Fadl, and in many of the Tablets of Bahá’u’lláh and ‘Abdu’l-Bahá further explanation of prophecies may be found.
And
if
thou
say
in
thine
heart,
How
shall
we
know
the
word
which
the
Lord
hath
not
spoken?
When
a
prophet
speaketh
in
the
name
of
the
Lord,
if
the
thing
follow
not,
nor
come
to
pass,
that
is
the
thing
which
the
Lord
hath
not
spoken,
but
the
prophet
hath
spoken
it
presumptuously:
thou
shalt
not
be
afraid
of
him.
— Deut. xviii, 21–22.
God, and God alone, has the power to do whatever He wills, and the greatest proof of a Manifestation of God is the creative power of His word — its effectiveness to change and transform all human affairs and to triumph over all human opposition. Through the word of the Prophets God announces His will, and the immediate or subsequent fulfillment of that word is the clearest proof of the Prophet’s claim and of the genuineness of His inspiration.
For as the rain cometh down, and the snow from the heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. — Isa. lv, 10–11.
When the disciples of John the Baptist came to Jesus with the question: “Art
thou
he
that
should
come,
or
do
we
look
for
another?”
the answer of Jesus was simply to point to the effects wrought by His words:—
Go
and
shew
John
again
those
things
which
ye
do
hear
and
see:
The
blind
receive
their
sight,
and
the
lame
walk,
the
lepers
are
cleansed,
and
the
deaf
hear,
the
dead
are
raised
up,
and
the
poor
have
the
gospel
preached
to
them.
And
blessed
is
he,
whosoever
shall
not
be
offended
in
me.
— Matt. xi, 4–6.
Let us now see what evidence there is to show whether the words of Bahá’u’lláh have this creative power which is distinctive of the word of God.
Bahá’u’lláh commanded the rulers to establish universal peace, and their prolongation of the policy of war since 1869–1870 has overthrown many ancient dynasties, while each successive war has produced less and less fruits of victory, until the European War of 1914–1918 revealed the historically startling fact that was has become disastrous to victor and vanquished alike.
Bahá’u’lláh bade the rulers likewise to act as trustees of those under their control, making political authority a means to true general welfare. The progress toward social legislation has been unprecedented.
He commanded limitation of the extremes of wealth and poverty, and ever since, legislation for the establishment of minimum subsistence levels and for graduated taxation of wealth by income and inheritance taxes has been a constant concern. He commanded the abolition of both chattel and economic slavery, and ever since, the progress toward emancipation has been a ferment in all parts of the world.
Bahá’u’lláh declared the equality of men and women, expressed through equal responsibilities and equal rights and privileges, and since that declaration, the bonds by which women have been bound for ages have been breaking, and woman has rapidly been securing her rightful place as the equal and partner of man.
He declared the fundamental oneness of religions, and the succeeding interval has witnessed the most determined efforts of sincere souls in all parts of the world to achieve a new degree of tolerance, of mutual understanding and of cooperation for universal ends. The sectarian attitude has everywhere been undermined, and its historical position has become more and more untenable. The basis of exclusiveness in religion has been destroyed by the same forces making nationalism of the self-contained type incapable of survival.
He commanded universal education, and made the independent investigation of truth a proof of spiritual vitality. Modern civilization has been stirred to its depths by this new leaven. Compulsory education for children, and the extension of educational facilities for adults, have become a primary policy of government. Nations which deliberately seek to restrict that very policy have aroused revolution within and suspicion and fear outside their boundaries.
Bahá’u’lláh commanded the adoption of a universal auxiliary language, and Dr. Zamenhof and others obeyed His call by devoting their lives and genius to this great task and opportunity.
Above all, Bahá’u’lláh imbued humanity with a new spirit, arousing new longings in minds and hearts and new ideals for society. Nothing in all history is so dramatic and impressive as the course of events since the dawn of the Bahá’í era in 1844. Year by year, the power of a dead past prolonged through outworn ideas, habits, attitudes and institutions has weakened, until at present every intelligent man and woman on earth realizes that humanity is passing through its most terrible crisis. On the one hand we see the new creation arising as the light of Bahá’u’lláh’s teaching has revealed the true path of evolution. On the other hand we see naught but disaster and frustration in all realms where that light is resisted or ignored.
Yet, to the faithful Bahá’í, these and countless other evidences, impressive as they are, fail to give the real measure of the spiritual majesty of Bahá’u’lláh. His life on earth, and the irresistible force of His inspired words, stand as the only true criterion of the will of God.
A study of the more detailed prophecies of Bahá’u’lláh and their fulfillment will give powerful corroborative evidence. Of these prophecies we shall now proceed to give a few examples, about the authenticity of which there can be no dispute. They were widely published and known before their fulfillment came about. The letter which He sent to the crowned heads of the world, in which many of these prophecies occur, were compiled in a book which was first published in Bombay in the late nineteenth century. Several editions have since been published. We shall also give some examples of noteworthy prophecies by ‘Abdu’l-Bahá.
In the year 1869 Bahá’u’lláh wrote to Napoleon III, rebuking him for his lust of war and for the contempt with which he had treated a former letter from Bahá’u’lláh. The Epistle contains the following stern warning:—
For
what
thou
hast
done,
thy
kingdom
shall
be
thrown
into
confusion,
and
thine
empire
shall
pass
from
thine
hands,
as
a
punishment
for
that
which
thou
hast
wrought.
Then
wilt
thou
know
how
thou
hast
plainly
erred.
Commotions
shall
seize
all
the
people
in
that
land,
unless
thou
arisest
to
help
this
Cause,
and
followest
Him
Who
is
the
Spirit
of
God
(Jesus
Christ)
in
this,
the
Straight
Path.
Hath
thy
pomp
made
thee
proud?
By
My
Life!
It
shall
not
endure;
nay,
it
shall
soon
pass
away,
unless
thou
holdest
fast
by
this
firm
Cord.
We
see
abasement
hastening
after
thee,
whilst
thou
art
of
the
heedless.
Needless to say, Napoleon, who was then at the zenith of his power, paid no heed to this warning. In the following year he went to war with Prussia, firmly convinced that his troops could easily gain Berlin; but the tragedy foretold by Bahá’u’lláh overwhelmed him. He was defeated at Saarbruck, at Weisenburg, at Metz, and finally in the crushing catastrophe at Sedan. He was then carried prisoner to Prussia, and came to a miserable end in England two years later.
Bahá’u’lláh later gave an equally solemn warning to the conquerors of Napoleon, which also fell on deaf ears and received a terrible fulfillment. In the Book of Aqdas, which was begun in Adrianople, and finished in the early years of Bahá’u’lláh’s imprisonment in ‘Akká, He addressed the Emperor of Germany as follows:—
O
King
of
Berlin!
…
Do
thou
remember
the
one
whose
power
transcended
thy
power
(Napoleon
III)
and
whose
station
excelled
thy
station.
Where
is
he?
Whither
are
gone
the
things
he
possessed?
Take
warning,
and
be
not
of
them
that
are
fast
asleep.
He
it
was
who
cast
the
Tablet
of
God
behind
him,
when
We
made
known
unto
him
what
the
hosts
of
tyranny
had
caused
Us
to
suffer.
Wherefore,
disgrace
assailed
him
from
all
sides,
and
he
went
down
to
dust
in
great
loss.
Think
deeply,
O
King,
concerning
him,
and
concerning
them
who,
like
unto
thee,
have
conquered
cities
and
ruled
over
men.
The
All-Merciful
brought
them
down
from
their
palaces
to
their
graves.
Be
warned,
be
of
them
who
reflect.…
O
banks
of
the
Rhine!
We
have
seen
you
covered
with
gore,
inasmuch
as
the
swords
of
retribution
were
drawn
against
you;
and
you
shall
have
another
turn.
And
We
hear
the
lamentations
of
Berlin,
though
she
be
today
in
conspicuous
glory.
— Kitáb-i-Aqdas.
During the period of German successes in the Great War of 1914–1918, and especially during the last great German offensive in the spring of 1918, this well-known prophecy was extensively quoted by the opponents of the Bahá’í Faith in Persia, in order to discredit Bahá’u’lláh; but when the forward sweep of the victorious Germans was suddenly transformed into crushing, overwhelming disaster, the efforts of these enemies of the Bahá’í Cause recoiled on themselves, and the notoriety which they had given to the prophecy became a powerful means of enhancing the reputation of Bahá’u’lláh.
In the Book of Aqdas written when the tyrannical Násiri’d-Dín Sháh was at the height of his power, Bahá’u’lláh blesses the city of Tihrán, which is the capital of Persia, and His own birthplace, and says of it:—
Let
nothing
grieve
thee,
O
Land
of
Tá
(Tihrán),
for
God
hath
chosen
thee
to
be
the
source
of
the
joy
of
all
mankind.
He
shall,
if
it
be
His
will,
bless
thy
throne
with
one
who
will
rule
with
justice,
who
will
gather
together
the
flock
of
God
which
the
wolves
have
scattered.
Such
a
ruler
will,
with
joy
and
gladness,
turn
his
face
towards,
and
extend
his
favors
unto,
the
people
of
Bahá.
He
indeed
is
accounted
in
the
sight
of
God
as
a
jewel
among
men.
Upon
him
rest
forever
the
glory
of
God,
and
the
glory
of
all
that
dwell
in
the
kingdom
of
His
Revelation.
Rejoice
with
great
joy,
for
God
hath
made
thee
“the
Dayspring
of
His
light,”
inasmuch
as
within
thee
was
born
the
Manifestation
of
His
Glory.
Be
thou
glad
for
this
name
that
hath
been
conferred
upon
thee
—
a
name
through
which
the
Daystar
of
Grace
hath
shed
its
splendor,
through
which
both
earth
and
heaven
have
been
illumined.
Erelong
will
the
state
of
affairs
within
thee
be
changed,
and
the
reins
of
power
fall
into
the
hands
of
the
people.
Verily,
thy
Lord
is
the
All-Knowing.
His
authority
embraceth
all
things.
Rest
thou
assured
in
the
gracious
favor
of
thy
Lord.
The
eye
of
His
loving-kindness
shall
everlastingly
be
directed
towards
thee.
The
day
is
approaching
when
thy
agitation
will
have
been
transmuted
into
peace
and
quiet
calm.
Thus
hath
it
been
decreed
in
the
wondrous
Book.
— Kitáb-i-Aqdas.
So far, Persia has only begun to emerge from the period of confusion foretold by Bahá’u’lláh, but already constitutional government has been started, and signs are not lacking that a brighter era is at hand.
To the Sultán of Turkey and his Prime Minister ‘Alí Páshá, Bahá’u’lláh, then (in 1868) confined in a Turkish prison, addressed some of His most solemn, grave warnings. To the Sultán He wrote from the Barracks at ‘Akká:—
…
O
thou
who
hast
imagined
thyself
to
be
the
most
exalted
of
men
…
Thou,
too,
shalt
…
find
thyself
in
grievous
loss.
Even
if
this
Lifegiver
and
World
Reformer
be
in
thine
estimation
guilty
of
sedition
and
strife,
what
crime
could
have
been
committed
by
a
group
of
women,
children,
and
suckling
mothers
that
they
should
be
thus
afflicted
with
the
scourge
of
thine
anger
and
wrath?
Ye
have
plundered
and
unjustly
despoiled
a
group
of
people
who
have
never
rebelled
in
your
domains,
nor
disobeyed
your
government,
but
rather
kept
to
themselves
and
engaged
day
and
night
in
the
remembrance
of
God.…
A
handful
of
clay
is
greater
in
the
sight
of
God
than
all
your
dominion
and
your
sovereignty,
and
all
your
might
and
your
fortune.
Should
it
be
His
wish,
He
would
scatter
you
in
dust.
Soon
will
He
seize
you
in
His
wrathful
anger,
sedition
will
be
stirred
up
in
your
midst,
and
your
dominions
will
be
disrupted.
Then
will
ye
wail
and
lament,
and
will
find
none
to
help
or
succor
you.…
Be
expectant,
however,
for
the
wrath
of
God
is
ready
to
overtake
you.
Erelong
will
ye
behold
that
which
hath
been
sent
down
from
the
Pen
of
My
command.
And to ‘Alí Páshá He wrote:—
Thou
hast,
O
Chief,
committed
that
which
hath
caused
Muhammad,
the
Apostle
of
God,
to
lament
in
the
most
sublime
Paradise.
The
world
hath
made
thee
proud,
so
much
so
that
thou
hast
turned
away
from
the
Face
through
whose
brightness
the
Concourse
on
high
hath
been
illumined.
Soon
thou
shalt
find
thyself
in
manifest
loss!
Thou
didst
conspire
with
the
Persian
Ambassador
to
harm
Me,
though
I
had
come
unto
you
from
the
source
of
majesty
and
grandeur
with
a
Revelation
that
hath
solaced
the
eyes
of
the
favored
ones
of
God.…
Hast
thou
imagined
thyself
capable
of
extinguishing
the
fire
which
God
hath
kindled
in
the
heart
of
creation?
Nay,
by
Him
Who
is
the
Eternal
Truth,
couldst
thou
but
know
it.
Rather,
on
account
of
what
thy
hands
have
wrought,
it
blazed
higher
and
burned
more
fiercely.
Erelong
will
it
encompass
the
earth
and
all
that
dwell
therein.…
The
day
is
approaching
when
the
Land
of
Mystery
[Adrianople]
and
what
is
beside
it
shall
be
changed,
and
shall
pass
out
of
the
hands
of
the
King,
and
commotions
shall
appear,
and
the
voice
of
lamentation
shall
be
raised,
and
the
evidences
of
mischief
shall
be
revealed
on
all
sides,
and
confusion
shall
spread
by
reason
of
that
which
hath
befallen
these
captives
at
the
hands
of
the
hosts
of
oppression.
The
course
of
things
shall
be
altered,
and
conditions
shall
wax
so
grievous,
that
the
very
sands
on
the
desolate
hills
will
moan,
and
the
trees
on
the
mountain
will
weep,
and
blood
will
flow
out
of
all
things.
Then
wilt
thou
behold
the
people
in
sore
distress.…
Thus
hath
the
True
One
come
and
the
command
of
Him
Who
is
the
Ordainer,
the
All-Wise,
been
fulfilled.
The
hosts
of
earth
and
heaven
are
powerless
to
resist
His
Cause,
nor
can
all
the
kings
and
rulers
of
the
world
ever
frustrate
His
purpose.
Say:
Adversity
is
the
oil
which
feedeth
the
flame
of
this
Lamp
and
by
which
its
light
is
increased,
did
ye
but
know.
Indeed,
the
repudiation
of
the
froward
serveth
but
to
proclaim
this
Faith
and
to
spread
the
Cause
of
God
and
His
Revelation
throughout
the
world.
Again in the Book of Aqdas He wrote:—
O
Spot
[Constantinople]
that
art
situate
on
the
shores
of
the
two
seas!
The
throne
of
tyranny
hath,
verily,
been
established
upon
thee,
and
the
flame
of
hatred
hath
been
kindled
within
thy
bosom,
in
such
wise
that
the
Concourse
on
high
and
they
who
circle
around
the
Exalted
Throne
have
wailed
and
lamented.
We
behold
in
thee
the
foolish
ruling
over
the
wise,
and
darkness
vaunting
itself
against
the
light.
Thou
art
indeed
filled
with
manifest
pride.
Hath
thine
outward
splendor
made
thee
vainglorious?
By
Him
Who
is
the
Lord
of
mankind!
It
shall
soon
perish,
and
thy
daughters
and
thy
widows
and
all
the
kindreds
that
dwell
within
thee
shall
lament.
Thus
informeth
thee
the
All-Knowing,
the
All-Wise.
The successive calamities which have befallen this once great empire since the publication of these warnings have furnished an eloquent commentary on their prophetic significance.
In the Book of Aqdas, revealed in ‘Akká in 1873, Bahá’u’lláh appealed to America as follows:—
O
Rulers
of
America
and
the
Presidents
of
the
Republics
therein
…
Give
ear
unto
that
which
hath
been
raised
from
the
Dayspring
of
Grandeur:
Verily,
there
is
none
other
God
but
Me,
the
Lord
of
Utterance,
the
All-Knowing.
Bind
ye
the
broken
with
the
hands
of
justice,
and
crush
the
oppressor
who
flourisheth
with
the
rod
of
the
commandments
of
your
Lord,
the
Ordainer,
the
All-Wise.
— Kitáb-i-Aqdas.
‘Abdu’l-Bahá in His addresses in America and elsewhere frequently expressed the hope, the prayer and the assurance that the banner of international peace would be first raised in America. At Cincinnati, Ohio, on November 5, 1912, He said:—
America
is
a
noble
nation,
the
standard-bearer
of
peace
throughout
the
world,
shedding
light
to
all
regions.
Foreign
nations
are
not
untrammeled
and
free
from
intrigues
and
complications
like
the
United
States;
therefore,
they
are
not
able
to
bring
about
universal
harmony.
But
America
—
praise
be
to
God!
—
is
at
peace
with
all
the
world
and
is
worthy
of
raising
the
flag
of
brotherhood
and
international
agreement.
When
this
is
done,
the
rest
of
the
world
will
accept.
All
nations
will
join
in
adopting
the
teachings
of
Bahá’u’lláh
revealed
more
than
fifty
years
ago.
In
His
Epistles
He
asked
the
parliaments
of
the
world
to
send
their
wisest
and
best
men
to
an
international
world
conference
which
should
decide
all
questions
between
the
peoples
and
establish
universal
peace.…
This
would
be
the
highest
court
of
appeal,
and
the
parliament
of
man
so
long
dreamed
of
by
poets
and
idealists
would
be
realized.
The appeals of Bahá’u’lláh and ‘Abdu’l-Bahá have already been responded to, in a large measure, by the United States of America, and in no country of the world have the Bahá’í teachings met with readier acceptance. The role assigned to America, of summoning the nations to international peace, has as yet, however, been only partially played, and Bahá’ís are awaiting with interest the developments which the future has in store.
Both Bahá’u’lláh and ‘Abdu’l-Bahá on many occasions foretold with surprising accuracy the coming of the Great War of 1914–1918. At Sacramento, California, on October 26, 1912, ‘Abdu’l-Bahá said:—
“The
European
continent
is
like
an
arsenal,
a
storehouse
of
explosives
ready
for
ignition,
and
one
spark
will
set
the
whole
of
Europe
aflame,
particularly
at
this
time
when
the
Balkan
question
is
before
the
world.”
In many of His addresses in America and Europe He gave similar warning. In another address in California in October 1912 He said:—
We
are
on
the
eve
of
the
Battle
of
Armageddon
referred
to
in
the
sixteenth
chapter
of
Revelation.
The
time
is
two
years
hence,
when
only
a
spark
will
set
aflame
the
whole
of
Europe.
The
social
unrest
in
all
countries,
the
growing
religious
skepticism
antecedent
to
the
millennium,
and
already
here,
will
set
aflame
the
whole
of
Europe
as
is
prophesied
in
the
Book
of
Daniel
and
in
the
Book
(Revelation)
of
John.
By
1917
kingdoms
will
fall
and
cataclysms
will
rock
the
earth.
(Reported by Mrs. Corinne True in The North Shore Review, September 26, 1914, Chicago, U.S.A.)
On the eve of the great conflict He said:—
A
great
melee
of
the
civilized
nations
is
in
sight.
A
tremendous
conflict
is
at
hand.
The
world
is
at
the
threshold
of
a
most
tragic
struggle.…
Vast
armies
—
millions
of
men
—
are
being
mobilized
and
stationed
at
their
frontiers.
They
are
being
prepared
for
the
fearful
contest.
The
slightest
friction
will
bring
them
into
a
terrific
crash,
and
there
will
be
a
conflagration,
the
like
of
which
is
not
recorded
in
the
past
history
of
mankind.
(At Haifa, August 3, 1914.)
Both Bahá’u’lláh and ‘Abdu’l-Bahá also foretold a period of great social upheaval, conflict and calamity as an inevitable result of the irreligion and prejudices, the ignorance and superstition, prevalent throughout the world. The great international military conflict was but one phase of this upheaval. In a Tablet dated January, 1920, He wrote:—
O
ye
lovers
of
truth!
O
ye
servants
of
mankind!
As
the
sweet
fragrance
of
your
thoughts
and
high
intentions
has
breathed
upon
me,
I
feel
that
my
soul
is
irresistibly
prompted
to
communicate
with
you.
Ponder
in
your
hearts
how
grievous
is
the
turmoil
in
which
the
world
is
plunged;
how
the
nations
of
the
earth
are
besmeared
with
human
blood,
nay
their
very
soil
is
turned
into
clotted
gore.
The
flame
of
war
has
caused
so
wild
a
conflagration
that
the
world
in
its
early
days,
in
its
middle
ages,
or
in
modern
times
has
never
witnessed
its
like.
The
millstones
of
war
have
ground
and
crushed
many
a
human
head,
nay,
even
more
severe
has
been
the
lot
of
these
victims.
Flourishing
countries
have
been
made
desolate,
cities
have
been
laid
level
with
the
ground,
and
smiling
villages
have
been
turned
into
ruin.
Fathers
have
lost
their
sons,
and
sons
turned
fatherless.
Mothers
have
shed
tears
of
blood
in
mourning
for
their
youths,
little
children
have
been
made
orphans,
and
women
left
wanderers
and
homeless.
In
a
word,
humanity,
in
all
its
phases,
has
been
debased.
Loud
is
the
cry
and
wailing
of
orphans,
and
bitter
the
lamentations
of
mothers
which
are
echoed
by
the
skies.
The
prime
cause
for
all
these
happenings
is
racial,
national,
religious,
and
political
prejudice,
and
the
root
of
all
this
prejudice
lies
in
outworn
and
deepseated
traditions,
be
they
religious,
racial,
national,
or
political.
So
long
as
these
traditions
remain,
the
foundation
of
human
edifice
is
insecure,
and
mankind
itself
is
exposed
to
continuous
peril.
Now
in
this
radiant
age,
when
the
essence
of
all
beings
has
been
made
manifest,
and
the
hidden
secret
of
all
created
thing
has
been
revealed,
when
the
morning
light
of
truth
has
broken
and
turned
the
darkness
of
the
world
into
light,
is
it
meet
and
seemly
that
such
a
frightful
carnage
which
brings
irretrievable
ruin
upon
the
world
should
be
made
possible?
By
God!
that
cannot
be.
Christ
summoned
all
the
people
of
the
world
to
reconciliation
and
peace.
He
commanded
Peter
to
return
his
sword
unto
its
scabbard.
Such
was
His
wish
and
counsel,
and
yet
they
that
bear
His
name
have
unsheathed
the
sword!
How
great
the
difference
between
their
deeds
and
the
explicit
text
of
the
Gospel!
Sixty
years
ago
Bahá’u’lláh,
even
as
the
shining
sun,
shone
in
the
firmament
of
Persia,
and
proclaimed
that
the
world
is
wrapt
in
darkness
and
this
darkness
is
fraught
with
disastrous
results,
and
will
lead
to
fearful
strife.
In
His
prison
city
of
‘Akká,
He
apostrophized
in
unmistakable
terms
the
Emperor
of
Germany,
declaring
that
a
terrible
war
shall
take
place,
and
Berlin
will
break
forth
in
lamentation
and
wailing.
In
like
manner,
whilst
the
wronged
prisoner
of
the
Sultán
of
Turkey
in
the
citadel
of
‘Akká,
He
clearly
and
emphatically
wrote
him
that
Constantinople
will
fall
a
prey
to
grave
disorder,
in
such
wise
that
the
women
and
children
will
raise
their
moaning
cry.
In
brief,
He
addressed
epistles
to
all
the
chief
rulers
and
sovereigns
of
the
world,
and
all
that
He
foretold
has
been
fulfilled.
From
His
pen
of
glory
flowed
teachings
for
the
prevention
of
war,
and
these
have
been
scattered
far
and
wide.
His
first
teaching
is
the
search
after
truth.
Blind
imitation,
He
declared,
killeth
the
spirit
of
man,
whereas
the
investigation
of
truth
frees
the
world
from
the
darkness
of
prejudice.
His
second
teaching
is
the
oneness
of
mankind.
All
men
are
but
one
fold,
and
God
the
loving
Shepherd.
He
bestoweth
upon
them
His
most
great
mercy,
and
considers
them
all
as
one.
“Thou
shalt
find
no
difference
amongst
the
creatures
of
God.”
They
are
all
His
servants,
and
all
seek
His
bounty.
His
third
teaching
is
that
religion
is
the
most
mighty
stronghold.
It
should
be
conducive
to
unity,
rather
than
be
the
cause
of
enmity
and
hate.
Should
it
lead
to
enmity
and
hate
better
not
have
it
at
all.
For
religion
is
even
as
medicine,
which
if
it
should
aggravate
the
disease,
its
abandonment
would
be
preferred.
Likewise,
religious,
racial,
national,
and
political
prejudice,
all
are
subversive
of
the
foundation
of
human
society,
all
lead
to
bloodshed,
all
heap
ruin
upon
mankind.
So
long
as
these
remain,
the
dread
of
war
will
continue.
The
sole
remedy
is
universal
peace.
And
this
is
achieved
only
by
the
establishment
of
a
supreme
Tribunal,
representative
of
all
governments
and
peoples.
All
national
and
international
problems
should
be
referred
to
this
tribunal,
and
whatsoever
be
its
decision
that
should
be
enforced.
Were
a
government
or
people
to
dissent,
the
world
as
a
whole
should
rise
against
it.
And
among
His
teachings
is
the
equality
in
right
of
men
and
women,
and
so
on
with
many
other
similar
teachings
that
have
been
revealed
by
His
pen.
At
present
it
has
been
made
evident
and
manifest
that
these
principles
are
the
very
life
of
the
world,
and
the
embodiment
of
its
true
spirit.
And
now,
ye,
who
are
the
servants
of
mankind,
should
exert
yourselves,
heart
and
soul,
to
free
the
world
from
the
darkness
of
materialism
and
human
prejudice,
that
it
may
be
illumined
with
the
light
of
the
City
of
God.
Praise
be
to
Him,
ye
are
acquainted
with
the
various
schools,
institutions
and
principles
of
the
world;
today
nothing
short
of
these
divine
teachings
can
assure
peace
and
tranquillity
to
mankind.
But
for
these
teachings,
this
darkness
shall
never
vanish,
these
chronic
diseases
shall
never
be
healed;
nay,
they
shall
grow
fiercer
from
day
to
day.
The
Balkans
will
remain
restless,
and
it
condition
will
aggravate.
The
vanquished
will
not
keep
still,
but
will
seize
every
means
to
kindle
anew
the
flame
of
war.
Modern
universal
movements
will
do
their
utmost
to
carry
out
their
purpose
and
intentions.
The
Movement
of
the
Left
will
acquire
great
importance,
and
its
influence
will
spread.
Wherefore,
endeavor
that
with
an
illumined
heart,
a
heavenly
spirit,
and
a
divine
strength,
and
aided
by
His
grace,
ye
may
bestow
God’s
bountiful
gift
upon
the
world
…
the
gift
of
comfort
and
tranquillity
for
all
mankind.
In a talk given in November 1919, He said:—
Bahá’u’lláh
frequently
predicted
that
there
would
be
a
period
when
irreligion
and
consequent
anarchy
would
prevail.
The
chaos
will
be
due
to
too
great
liberty
among
people
who
are
not
ready
for
it,
and
in
consequence
there
will
have
to
be
a
temporary
reversion
to
coercive
government,
in
the
interests
of
the
people
themselves
and
in
order
to
prevent
disorder
and
chaos.
It
is
clear
that
each
nation
now
wishes
complete
self-determination
and
freedom
of
action,
but
some
of
them
are
not
ready
for
it.
The
prevailing
state
of
the
world
is
one
of
irreligion,
which
is
bound
to
result
in
anarchy
and
confusion.
I
have
always
said
that
the
peace
proposals
following
the
great
war
were
only
a
glimmer
of
the
dawn,
and
not
the
sunrise.
Amid these troublous times, however, the Cause of God will prosper. The calamities caused by selfish struggle for individual existence, or for party or sectarian or national gain, will induce the people to turn in despair to the remedy offered by the Word of God. The more calamities abound, the more will the people turn to the only true remedy. Bahá’u’lláh says in his Epistle to the Sháh:—
God
hath
made
afflictions
as
a
morning
shower
to
this
green
pasture,
and
as
a
wick
for
His
Lamp,
whereby
earth
and
heaven
are
illumined.…
Through
affliction
hath
His
Light
shone
and
His
Praise
been
bright
unceasingly;
this
hath
been
His
method
through
past
ages
and
bygone
times.
Both Bahá’u’lláh and ‘Abdu’l-Bahá predict in the most confident terms the speedy triumph of spirituality over materiality and the consequent establishment of the Most Great Peace. ‘Abdu’l-Bahá wrote in 1904:—
Know
thou
that
hardship
and
privation
shall
increase
day
by
day,
and
the
people
shall
thereby
be
afflicted.
The
doors
of
joy
and
happiness
shall
be
closed
on
all
sides,
and
terrible
wars
shall
occur.
Frustration
and
despair
shall
encompass
the
people
until
they
are
forced
to
turn
to
the
One
True
God.
Then
will
the
light
of
most
joyful
tidings
so
illumine
the
horizons
that
the
cry
of
“Yá
Bahá’u’l-Abhá”
will
be
raised
from
every
direction.
This
shall
come
to
pass.
— Tablet to Isabella D. Brittingham.
When asked, in February 1914, whether any of the Great Powers would become believers, He replied:—
All
the
people
of
the
world
will
become
believers.
Should
you
compare
the
beginning
of
the
Cause
with
its
position
today,
you
would
see
what
a
quick
influence
the
Word
of
God
has,
and
now
the
Cause
of
God
has
encompassed
the
world.…
Unquestionably,
all
will
come
under
the
shadow
of
the
Cause
of
God.
Star of the West, vol. ix, p. 31.
He declared that the establishment of world unity will come about during the present century. In one of His Tablets He wrote:—
…
All
the
members
of
the
human
family,
whether
peoples
or
governments,
cities
or
villages,
have
become
increasingly
interdependent.
For
none
is
self-sufficiency
any
longer
possible,
inasmuch
as
political
ties
unite
all
peoples
and
nations,
and
the
bonds
of
trade
and
industry,
of
agriculture
and
education,
are
being
strengthened
every
day.
Hence
the
unity
of
all
mankind
can
in
this
day
be
achieved.
Verily
this
is
none
other
but
one
of
the
wonders
of
this
wondrous
age,
this
glorious
century
—
the
century
of
light
—
has
been
endowed
with
the
unique
and
unprecedented
glory,
power
and
illumination.
Hence
the
miraculous
unfolding
of
a
fresh
marvel
every
day.
Eventually
it
will
be
seen
how
bright
its
candles
will
burn
in
the
assemblage
of
man.
In the last two verses of the Book of Daniel occur the cryptic words:—
“Blessed
is
he
that
waiteth,
and
cometh
to
the
thousand
three
hundred
and
five
and
thirty
days.
But
go
thy
way
till
the
end
be:
for
thou
shalt
rest,
and
stand
in
thy
lot
at
the
end
of
the
days.”
Many have been the attempts of learned students to solve the problem of the significance of these words. In a tabletalk at which the writer was present, ‘Abdu’l-Bahá reckoned the fulfillment of Daniel’s prophecy from the date of the beginning of the Muhammadan era.
‘Abdu’l-Bahá’s Tablets make it clear that this prophecy refers to the one hundredth anniversary of the Declaration of Bahá’u’lláh in Baghdád, or the year 1963:—
Now
concerning
the
verse
in
Daniel,
the
interpretation
whereof
thou
didst
ask,
namely,
“Blessed
is
he
who
cometh
unto
the
thousand,
three
hundred
and
thirty-five
days.”
These
days
must
be
reckoned
as
solar
and
not
lunar
years.
For
according
to
this
calculation
a
century
will
have
elapsed
from
the
dawn
of
the
Sun
of
Truth,
then
will
the
teachings
of
God
be
firmly
established
upon
the
earth,
and
the
Divine
Light
shall
flood
the
world
from
the
East
even
unto
the
West.
Then,
on
this
day,
will
the
faithful
rejoice!
Mírzá Ahmad Sohrab recorded in his diary the following prophecy about ‘Akká and Haifa uttered by ‘Abdu’l-Bahá while seated by the window of one of the Bahá’í Pilgrim Homes at Haifa on February 14, 1914:—
The
view
from
the
Pilgrim
Home
is
very
attractive,
especially
as
it
faces
the
Blessed
Tomb
of
Bahá’u’lláh.
In
the
future
the
distance
between
‘Akká
and
Haifa
will
be
built
up,
and
the
two
cities
will
join
and
clasp
hands,
becoming
the
two
terminal
section
of
one
mighty
metropolis.
As
I
look
now
over
this
scene,
I
see
so
clearly
that
it
will
become
one
of
the
first
emporiums
of
the
world.
This
great
semicircular
bay
will
be
transformed
into
the
finest
harbor,
wherein
the
ships
of
all
nations
will
seek
shelter
and
refuge.
The
great
vessels
of
all
peoples
will
come
to
this
port,
bringing
on
their
decks
thousands
and
thousands
of
men
and
women
from
every
part
of
the
globe.
The
mountain
and
the
plain
will
be
dotted
with
the
most
modern
buildings
and
palaces.
Industries
will
be
established
and
various
institutions
of
philanthropic
nature
will
be
founded.
The
flowers
of
civilization
and
culture
from
all
nations
will
be
brought
here
to
blend
their
fragrances
together
and
blaze
the
way
for
the
brotherhood
of
man.
Wonderful
gardens,
orchards,
groves
and
parks
will
be
laid
out
on
all
sides.
At
night
the
great
city
will
be
lighted
by
electricity.
The
entire
harbor
from
‘Akká
to
Haifa
will
be
one
path
of
illumination.
Powerful
searchlights
will
be
placed
on
both
sides
of
Mount
Carmel
to
guide
the
steamers.
Mount
Carmel
itself,
from
top
to
bottom,
will
be
submerged
in
a
sea
of
lights.
A
person
standing
on
the
summit
of
Mount
Carmel,
and
the
passengers
of
the
steamers
coming
to
it,
will
look
upon
the
most
sublime
and
majestic
spectacle
of
the
whole
world.
From
every
part
of
the
mountain
the
symphony
of
“Yá
Bahá’u’l-Abhá!”
will
be
raised,
and
before
the
daybreak
soul-entrancing
music
accompanied
by
melodious
voices
will
be
uplifted
towards
the
throne
of
the
Almighty.
Indeed, God’s ways are mysterious and unsearchable. What outward relation exists between Shíráz and Tihrán, Baghdád and Constantinople, Adrianople and ‘Akká and Haifa? God worked patiently, step by step, through these various cities, according to His own definite and eternal plan, so that the prophecies and predictions as foretold by the Prophets might be fulfilled. This golden thread of promise concerning the Messianic Millennium runs through the Bible, and it was so destined that God in His own good time would cause its appearance. Not even a single word will be left meaningless and unfulfilled.
I
bear
witness,
O
friends!
that
the
favor
is
complete,
the
argument
fulfilled,
the
proof
manifest,
and
the
evidence
established.
Let
it
now
be
seen
what
your
endeavors
in
the
path
of
detachment
will
reveal.
In
this
wise
hath
the
divine
favor
been
fully
vouchsafed
unto
you
and
unto
them
that
are
in
heaven
and
on
earth.
All
praise
to
God,
the
Lord
of
all
worlds.
– Bahá’u’lláh, The Hidden Words.
Unfortunately it is impossible, within the space at our disposal, to describe in detail the progress of the Bahá’í Faith throughout the world. Many chapters might be devoted to this fascinating subject, and many thrilling stories related about the pioneers and martyrs of the Cause, but a very brief summary must suffice.
In Persia the early believers in this revelation met with the utmost opposition, persecution and cruelty at the hands of their fellow countrymen, but they faced all calamities and ordeals with sublime heroism, firmness and patience. Their baptism was in their own blood, for many thousands of them perished as martyrs; while thousands more were beaten, imprisoned, stripped of their possessions, driven from their homes or otherwise ill-treated. For sixty years or more anyone in Persia who dared to own allegiance to the Báb or Bahá’u’lláh did so at the risk of his property, his freedom and even his life. Yet this determined and ferocious opposition could no more check the progress of the Movement than a cloud of dust could keep the sun from rising.
From one end of Persia to the other Bahá’ís are now to be found in almost every city and town, and even amongst the nomad tribes. In some villages the whole population is Bahá’í and in other places a large proportion of the inhabitants are believers. Recruited from many and diverse sects, which were bitterly hostile to each other, they now form a great fellowship of friends who acknowledge brotherhood, not only with each other, but with all men everywhere, who are working for the unification and upliftment of humanity, for the removal of all prejudices and conflict, and for the establishment of the Kingdom of God in the world.
What miracle could be greater than this? Only one, and that the accomplishment throughout the entire world of the task to which these men have set themselves. And signs are not lacking that this greater miracle, too, is in progress. The Faith is showing an astonishing vitality, and is spreading, like leaven, through the lump of humanity, transforming people and society as its spreads.
The relatively small number of Bahá’ís may still seem insignificant in comparison with the followers of the ancient religions, but they are confident that a divine Power has blessed them with the high privilege of serving a new order into which will throng the multitudes of East and West at no distant day.
While, therefore, it remains true that the Holy Spirit has reflected from pure hearts in all countries still unconscious of the Source, and the growth of the Faith can be witnessed in the many efforts outside the Bahá’í community to promote one or another of Bahá’u’lláh’s teachings, nevertheless the lack of any enduring foundation in the old order is convincing proof that the ideals of the Kingdom can only become fruitful within the framework of the Bahá’í community.
The more we study the lives and teachings of the Báb and Bahá’u’lláh, the more impossible does it seem to find any explanation of Their greatness, except that of Divine Inspiration. They were reared in an atmosphere of fanaticism and bigotry. They had only the most elementary education. They had no contact with Western culture. They had no political or financial power to back Them. They asked nothing from men, and receive little but injustice and oppression. The great ones of earth ignored or opposed Them. They were scourged and tortured, imprisoned and subjected to direst calamities in the fulfillment of Their mission. They were alone against the world, having no help but that of God, yet already Their triumph is manifest and magnificent.
The grandeur and sublimity of Their ideals, the nobility and self-sacrifice of Their lives; Their dauntless courage and conviction, Their amazing wisdom and knowledge, Their grasp of the needs of both Eastern and Western peoples, the comprehensiveness and adequacy of Their teachings, Their power to inspire wholehearted devotion and enthusiasm in Their followers, the penetration and potency of Their influence, the progress of the Movement They founded — surely these constitute proofs of Prophethood as convincing as any which the history of religion can show.
The Bahá’í glad tidings disclose a vision of the Bounty of God and of the future progress of humanity, which is surely the greatest and most glorious Revelation ever given to mankind, the development and fulfillment of all previous Revelations. Its purpose is nothing less than the regeneration of mankind and the creation of “new
heavens
and
a
new
earth.”
It is the same task to which Christ and all the Prophets have devoted Their lives, and between these great teachers there is no rivalry. It is not by this Manifestation or by that, but by all together, that the task will be accomplished.
As ‘Abdu’l-Bahá says:—
It
is
not
necessary
to
lower
Abraham
to
raise
Jesus.
It
is
not
necessary
to
lower
Jesus
to
proclaim
Bahá’u’lláh.
We
must
welcome
the
Truth
of
God
wherever
we
behold
it.
The
essence
of
the
question
is
that
all
these
great
Messengers
came
to
raise
the
Divine
Standard
of
Perfections.
All
of
them
shine
as
orbs
in
the
same
heaven
of
the
Divine
Will.
All
of
them
give
Light
to
the
world.
The task is God’s, and God calls not only the Prophets but all mankind to be His co-workers in this creative process. If we refuse His invitation, we shall not hinder the work from going on, for what God wills shall surely come to pass. If we fail to play our part He can raise up other instruments to perform His purpose; but we shall miss the real aim and object of our own lives. At-one-ment with God — becoming His lovers, His servants, the willing channels and mediums of His Creative Power, so that we are conscious of no life within us but His Divine and abundant life — that, according to the Bahá’í teaching, is the ineffable and glorious consummation of human existence.
Humanity, however, is sound at heart, for it is made “in
the
image
and
likeness
of
God,”
and when at last it sees the truth, it will not persist in the paths of folly. Bahá’u’lláh assures us that erelong the call of God will be generally accepted, and mankind as a whole will turn to righteousness and obedience. “All
sorrow
will
then
be
turned
into
joy,
and
all
disease
into
health,”
and the kingdoms of this world shall become “the
kingdoms
of
our
Lord,
and
of
his
Christ;
and
he
shall
reign
for
ever
and
ever”
(Rev. xi, 15). Not only those on earth, but all in the heavens and on the earth, shall become one in God and rejoice eternally in Him.
The state of the world today surely affords ample evidence that, with rare exceptions, people of all religions need to be reawakened to the real meaning of their religion; and that reawakening is an important part of the work of Bahá’u’lláh. He comes to make Christians better Christians, to make Muslims real Muslims, to make all men true to the spirit that inspired their Prophets. He also fulfills the promise made by all these Prophets, of a more glorious Manifestation which was to appear in the “Fullness
of
Time”
to crown and consummate Their labors. He gives a fuller unfolding of spiritual truths than His predecessors, and reveals the Will of God with regard to all the problems of individual and social life that confront us in the world today. He gives a universal teaching which affords a firm foundation on which a new and better civilization can be built up, a teaching adapted to the needs of the world in the new era which is now commencing.
The unification of the world of humanity, the welding together of the world’s different religions, the reconciliation of Religion and Science, the establishment of Universal Peace, of International Arbitration of an International House of Justice, of an International Language, the Emancipation of Women, Universal Education, the abolition not only of Chattel Slavery, but of Industrial Slavery, the Organization of Humanity as a single whole, with due regard to the rights and liberties of each individual — these are problems of gigantic magnitude and stupendous difficulty in relation to which Christians, Muhammadans and adherents of other religions have held and still hold the most diverse and often violently opposed views, but Bahá’u’lláh has revealed clearly defined principles, the general adoption of which would obviously make the world a paradise.
Many are quite ready to admit that the Bahá’í teachings would be a splendid thing for Persia and for the East, but imagine that for the nations of the West they are unnecessary or unsuitable. To one who mentioned such a view, ‘Abdu’l-Bahá replied:—
As
to
the
meaning
of
the
Cause
of
Bahá’u’lláh,
whatever
has
to
do
with
the
universal
good
is
divine,
and
whatever
is
divine
is
for
the
universal
good.
If
it
be
true,
it
is
for
all;
if
not,
it
is
for
no
one;
therefore
a
divine
cause
of
universal
good
cannot
be
limited
to
either
the
East
or
the
West,
for
the
radiance
of
the
Sun
of
Truth
illumines
both
the
East
and
the
West,
and
it
makes
its
heat
felt
in
the
South
and
in
the
North
—
there
is
no
difference
between
one
Pole
and
another.
At
the
time
of
the
Manifestation
of
Christ,
the
Romans
and
Greeks
thought
His
Cause
was
especially
for
the
Jews.
They
thought
they
had
a
perfect
civilization
and
nothing
to
learn
from
Christ’s
teachings,
and
by
this
false
supposition
many
were
deprived
of
His
Grace.
Likewise
know
that
the
principles
of
Christianity
and
the
Commandments
of
Bahá’u’lláh
are
identical
and
their
paths
are
the
same.
Every
day
there
is
progress;
there
was
a
time
when
this
divine
institution
(of
progressive
revelation)
was
in
embryo,
then
newborn,
then
a
child,
then
an
intellectual
youth;
but
today
it
is
resplendent
with
beauty
and
shining
with
the
greatest
brilliancy.
Happy is he who penetrates the mystery and takes his place in the world of the illumined ones.
With the passing of its beloved leader, ‘Abdu’l-Bahá, the Bahá’í Faith entered on a new phase of its history. This new phase represents a higher state in the existence of the same spiritual organism, a more mature and consequently a more responsible expression of the faith felt by its members. ‘Abdu’l-Bahá had devoted His superhuman energy and unique capacity to the task of spreading His love for Bahá’u’lláh throughout the East and West. He had lighted the candle of faith in countless souls. He had trained and guided them in the attributes of the personal spiritual life. In view of the momentous importance of the Last Will and Testament of ‘Abdu’l-Bahá, the gravity of the issues it raises and the profound wisdom underlying its provisions, we give a few extracts which vividly portray the spirit and leading principles which animated and guided ‘Abdu’l-Bahá and are transmitted as a rich heritage to His faithful followers:—
O
ye
beloved
of
the
Lord!
In
this
sacred
Dispensation,
conflict
and
contention
are
in
no
wise
permitted.
Every
aggressor
deprives
himself
of
God’s
grace.
It
is
incumbent
upon
everyone
to
show
the
utmost
love,
rectitude
of
conduct,
straight
forwardness
and
sincere
kindliness
unto
all
the
peoples
and
kindreds
of
the
world,
be
they
friends
or
strangers.
So
intense
must
be
the
spirit
of
love
and
loving
kindness,
that
the
stranger
may
find
himself
a
friend,
the
enemy
a
true
brother,
no
difference
whatsoever
existing
between
them.
For
universality
is
of
God
and
all
limitations
earthly.…
Wherefore,
O
my
loving
friends!
Consort
with
all
the
peoples,
kindreds
and
religions
of
the
world
with
the
utmost
truthfulness,
uprightness,
faithfulness,
kindliness,
good-will
and
friendliness,
that
all
the
world
of
being
may
be
filled
with
the
holy
ecstasy
of
the
grace
of
Bahá,
that
ignorance,
enmity,
hate
and
rancor
may
vanish
from
the
world
and
the
darkness
of
estrangement
amidst
the
peoples
and
kindreds
of
the
world
may
give
way
to
the
Light
of
Unity.
Should
other
peoples
and
nations
be
unfaithful
to
you
show
your
fidelity
unto
them,
should
they
keep
aloof
from
you
attract
them
to
yourself,
should
they
show
their
enmity
be
friendly
towards
them,
should
they
poison
your
lives,
sweeten
their
souls,
should
they
inflict
a
wound
upon
you,
be
a
salve
to
their
sores.
Such
are
the
attributes
of
the
sincere!
Such
are
the
attributes
of
the
truthful.
O
ye
beloved
of
the
Lord!
It
is
incumbent
upon
you
to
be
submissive
to
all
monarchs
that
are
just
and
to
show
your
fidelity
to
every
righteous
king.
Serve
ye
the
sovereigns
of
the
world
with
utmost
truthfulness
and
loyalty.
Show
obedience
unto
them
and
be
their
well-wishers.
Without
their
leave
and
permission
do
not
meddle
with
political
affairs,
for
disloyalty
to
the
just
sovereign
is
disloyalty
to
God
Himself.
This
is
my
counsel
and
the
commandment
of
God
unto
you.
Well
is
it
with
them
that
act
accordingly.
Lord!
Thou
seest
all
things
weeping
over
me
and
my
kindred
rejoicing
in
my
woes.
By
Thy
Glory,
O
my
God!
Even
amongst
mine
enemies,
some
have
lamented
my
troubles
and
my
distress,
and
of
the
envious
ones
a
number
have
shed
tears
because
of
my
cares,
my
exile
and
my
afflictions.
They
did
this
because
they
found
naught
in
me
but
affection
and
care
and
witnessed
naught
but
kindliness
and
mercy.
As
they
saw
me
swept
into
the
flood
of
tribulation
and
adversity
and
exposed
even
as
a
target
to
the
arrows
of
fate,
their
hearts
were
moved
with
compassion
—
“The
Lord
is
our
witness;
naught
have
we
seen
from
him
but
faithfulness,
generosity
and
extreme
compassion.”
The
Covenant-breakers,
foreboders
of
evil,
however,
waxed
fiercer
in
their
rancor,
rejoiced
as
I
fell
a
victim
to
the
most
grievous
ordeal,
bestirred
themselves
against
me
and
made
merry
over
the
heartrending
happenings
around
me.
I
call
upon
Thee,
O
Lord
my
God!
with
my
tongue
and
with
all
my
heart,
not
to
require
them
for
their
cruelty
and
their
wrong-doings,
their
craft
and
their
mischief,
for
they
are
foolish
and
ignoble
and
know
not
what
they
do.
They
discern
not
good
from
evil,
neither
do
they
distinguish
right
from
wrong,
nor
justice
from
injustice.
They
follow
their
own
desires
and
walk
in
the
footsteps
of
the
most
imperfect
and
foolish
amongst
them.
O
my
Lord!
Have
mercy
upon
them,
shield
them
from
all
afflictions
in
these
troubled
times
and
grant
that
all
trials
and
hardships
may
be
the
lot
of
this
Thy
servant
that
hath
fallen
into
this
darksome
pit.
Single
me
out
for
every
woe
and
make
me
a
sacrifice
for
all
Thy
loved
ones.
O
Lord,
Most
High!
May
my
soul,
my
life,
my
being,
my
spirit,
my
all
be
offered
up
for
them.
O
God,
my
God!
Lowly,
suppliant
and
fallen
upon
my
face,
I
beseech
Thee
with
all
the
ardor
of
my
invocation
to
pardon
whosoever
hath
hurt
me,
forgive
him
that
hath
conspired
against
me
and
offended
me,
and
wash
away
the
misdeeds
of
them
that
have
wrought
injustice
upon
me.
Vouchsafe
unto
them
Thy
goodly
gifts,
give
them
joy,
relieve
them
from
sorrow,
grant
them
peace
and
prosperity,
give
them
Thy
bliss
and
pour
upon
them
Thy
bounty.
Thou
art
the
Powerful,
the
Gracious,
the
Help
in
Peril,
the
Self-Subsisting!
The
disciples
of
Christ
forgot
themselves
and
all
earthy
things,
forsook
all
their
cares
and
belongings,
purged
themselves
of
self
and
passion
and
with
absolute
detachment
scattered
far
and
wide
and
engaged
in
calling
the
peoples
of
the
world
to
the
Divine
Guidance,
till
at
last
they
made
the
world
another
world,
illumined
the
surface
of
the
earth
and
even
to
their
last
hour
proved
self-sacrificing
in
the
pathway
of
that
Beloved
One
of
God.
Finally
in
various
lands
they
suffered
glorious
martyrdom.
Let
them
that
are
men
of
action
follow
in
their
footsteps!
O
God,
my
God!
I
call
Thee,
Thy
Prophets
and
Thy
Messengers,
Thy
Saints
and
Thy
Holy
Ones,
to
witness
that
I
have
declared
conclusively
Thy
Proofs
unto
Thy
loved
ones
and
set
forth
clearly
all
things
unto
them,
that
they
may
watch
over
Thy
Faith,
guard
Thy
Straight
Path
and
protect
Thy
Resplendent
Law.
Thou
art,
verily,
the
All-Knowing,
the
All-Wise!
With ‘Abdu’l-Bahá’s passing, the time had come to establish the administrative order which has been termed the pattern and nucleus of the world order which it is the special mission of the religion of Bahá’u’lláh to establish. The Will and Testament of ‘Abdu’l-Bahá consequently marks a turning point in Bahá’í history, dividing the era of immaturity and irresponsibility from that era in which the Bahá’ís themselves are destined to fulfill their spirituality by enlarging its scope from the realm of personal experience to that of social unity and cooperation. The three principal elements in the administrative plan left by ‘Abdu’l-Bahá are:—
1. “The Guardian of the Cause of God,”
2. “The Hands of the Cause of God,” and
3. “The Houses of Justice, Local, National and International.”
‘Abdu’l-Bahá appointed His eldest grandson, Shoghi Effendi, to the responsible position of “Guardian
of
the
Cause”
(Valíyy-i-Amru’lláh). Shoghi Effendi is the eldest son of Díyá’íyyih Khánum, the eldest daughter of ‘Abdu’l-Bahá. His father, Mírzá Hádí, is a relative of the Báb (although not a direct descendant, as the Báb’s only child died in infancy). Shoghi Effendi was twenty-five years of age, and was studying at Balliol College, Oxford, at the time of his grandfather’s passing. The announcement of his appointment is made in ‘Abdu’l-Bahá’s Will as follows:—
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
expounder
of
the
words
of
God
and
after
him
will
succeed
the
first-born
of
his
lineal
descendants.
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
His
Holiness,
the
Exalted
One
(may
my
life
be
offered
up
for
them
both).
Whatsoever
they
decide
is
of
God.…
O
ye
beloved
of
the
Lord!
It
is
incumbent
upon
the
Guardian
of
the
Cause
of
God
to
appoint
in
his
own
lifetime
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.
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
of
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.
This
assent
must
be
given
in
such
wise
as
the
assenting
and
dissenting
voices
may
not
be
distinguished
(i.e.,
secret
ballot).
Will and Testament of ‘Abdu’l-Bahá, pp. 10, 11, 12
During His own lifetime Bahá’u’lláh appointed a few tried and trusted friends to assist in directing and promoting the work of the Movement, and gave them the title of Ayádíyi-Amru’lláh (lit. “Hands of the Cause of God”). ‘Abdu’l-Bahá makes provision in His Will for the establishment of a permanent body of workers to serve the Cause and help the Guardian of the Cause. He writes:—
O
friends!
The
Hands
of
the
Cause
of
God
must
be
nominated
and
appointed
by
the
Guardian
of
the
Cause
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
in
their
conduct,
their
manners,
their
deeds
and
their
words.
This
body
of
the
Hands
of
the
Cause
of
God
is
under
the
direction
of
the
Guardian
of
the
Cause
of
God.
He
must
continually
urge
them
to
strive
and
endeavor
to
the
utmost
of
their
ability
to
diffuse
the
sweet
savors
of
God,
and
to
guide
all
the
peoples
of
the
world,
for
it
is
the
light
of
Divine
Guidance
that
causeth
all
the
universe
to
be
illumined.
It has been the general characteristic of religion that organization marks the interruption of the true spiritual influence and serves to prevent the original impulse from being carried into the world. The organization has invariably become a substitute for religion rather than a method or an instrument used to give the religion effect. The separation of peoples into different traditions unbridged by any peaceful or constructive intercourse has made this inevitable. Up to the present time, in fact, no Founder of a revealed religion has explicitly laid down the principles that should guide the administrative machinery of the Faith He has established.
In the Bahá’í Cause, the principles of world administration were expressed by Bahá’u’lláh, and these principles were developed in the writings of ‘Abdu’l-Bahá, more especially in His Will and Testament.
The purpose of this organization is to make possible a true and lasting unity among peoples of different races, classes, interests, characters, and inherited creeds. A close and sympathetic study of this aspect of the Bahá’í Cause will show that the purpose and method of Bahá’í administration is so perfectly adapted to the fundamental spirit of the Revelation that it bears to it the same relationship as body to soul. In character, the principles of Bahá’í administration represent the science of cooperation; in application, they provide for a new and higher type of morality worldwide in scope.…
A Bahá’í community differs from other voluntary gatherings in that its foundation is so deeply laid and broadly extended that it can include any sincere soul. Whereas other associations are exclusive, in effect if not in intention, and from method if not from ideal, Bahá’í association is inclusive, shutting the gates of fellowship to no sincere soul. In every gathering there is latent or developed some basis of selection. In religion this basis is a creed limited by the historical nature of its origin; in politics this is party or platform; in economics this is a mutual misfortune or mutual power; in the arts and sciences this basis consists of special training or activity or interest. In all these matters, the more exclusive the basis of selection, the stronger the movement — a condition diametrically opposed to that existing in the Bahá’í Cause. Hence the Cause, for all its spirit of growth and progress, develops slowly as regards the numbers of its active adherents. For people are accustomed to exclusiveness and division in all affairs. The important sanctions have ever been warrants and justifications of division. To enter the Bahá’í Movement is to leave these sanctions behind — an experience which at first invariably exposes one to new trials and sufferings, as the human ego revolts against the supreme sanction of universal love. The scientific must associate with the simple and unlearned, the rich with the poor, the white with the colored, the mystic with the literalist, the Christian with the Jew, the Muslim with the Parsee: and on terms removing the advantage of long established presumptions and privileges.
But for this difficult experience there are glorious compensations. Let us remember that art grows sterile as it turns away from the common humanity, that philosophy likewise loses its vision when developed in solitude, and that politics and religion never succeed apart from the general needs of mankind. Human nature is not yet known, for we have all lived in a state of mental, moral, emotional or social defense, and the psychology of defense is the psychology of inhibition. But the love of God removes fear; the removal of fear establishes the latent power, and association with others in spiritual love brings these powers into vital, positive expression. A Bahá’í community is a gathering where this process can take place in this age, slowly at first, as the new impetus gathers force, more rapidly as the members become conscious of the powers unfolding the flower of unity among men.…
The responsibility for and supervision of local Bahá’í affairs is vested in a body known as the Spiritual Assembly. This body (limited to nine members) is elected annually on April 21st, the first day of Ridván (the Festival commemorating the Declaration of Bahá’u’lláh) by the adult declared believers of the community, the voting list being drawn up by the outgoing Spiritual Assembly. Concerning the character and functions of this body, ‘Abdu’l-Bahá has written as follows:—
It
is
incumbent
upon
every
one
[every
believer]
not
to
take
any
step
[of
Bahá’í
activity]
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.
The
prime
requisites
for
them
that
take
counsel
together
are
purity
of
motive,
radiance
of
spirit,
detachment
from
all
else
save
God,
attraction
to
His
Divine
Fragrances,
humility
and
lowliness
amongst
His
loved
ones,
patience
and
long-suffering
in
difficulties
and
servitude
to
His
exalted
Threshold.
Should
they
be
graciously
aided
to
acquire
these
attributes,
victory
from
the
unseen
Kingdom
of
Bahá
shall
be
vouchsafed
to
them.
In
this
day,
assemblies
of
consultation
are
of
the
greatest
importance
and
a
vital
necessity.
Obedience
unto
them
is
essential
and
obligatory.
The
members
thereof
must
take
counsel
together
in
such
wise
that
no
occasion
for
ill-feeling
or
discord
may
arise.
This
can
be
attained
when
every
member
expresseth
with
absolute
freedom
his
own
opinion
and
must
on
no
account
feel
hurt
for
not
until
matters
are
fully
discussed
can
the
right
way
be
revealed.
The
shining
spark
of
truth
cometh
forth
only
after
the
clash
of
differing
opinions.
If
after
discussion,
a
decision
be
carried
unanimously
well
and
good;
but
if,
the
Lord
forbid,
differences
of
opinion
should
arise,
a
majority
of
voices
must
prevail.…
The
first
condition
is
absolute
love
and
harmony
amongst
the
members
of
the
assembly.
They
must
be
wholly
free
from
estrangement
and
must
manifest
in
themselves
the
Unity
of
God,
for
they
are
the
waves
of
one
sea,
the
drops
of
one
river,
the
stars
of
one
heaven,
the
rays
of
one
sun,
the
trees
of
one
orchard,
the
flowers
of
one
garden.
Should
harmony
of
thought
and
absolute
unity
be
nonexistent,
that
gathering
shall
be
dispersed
and
that
assembly
be
brought
to
naught.
The
second
condition:
They
must
when
coming
together
turn
their
faces
to
the
Kingdom
on
High
and
ask
aid
from
the
Realm
of
Glory.…
Discussions
must
all
be
confined
to
spiritual
matters
that
pertain
to
the
training
of
souls,
the
instruction
of
children,
the
relief
of
the
poor,
the
help
of
the
feeble
throughout
all
classes
in
the
world,
kindness
to
all
peoples,
the
diffusion
of
the
fragrances
of
God
and
the
exaltation
of
His
Holy
Word.
Should
they
endeavor
to
fulfill
these
conditions
the
Grace
of
the
Holy
Spirit
shall
be
vouchsafed
unto
them,
and
that
assembly
shall
become
the
center
of
the
Divine
blessings,
the
hosts
of
Divine
confirmation
shall
come
to
their
aid,
and
they
shall
day
by
day
receive
a
new
effusion
of
Spirit.
— Bahá’í Revelation, pp. 305-306
Expounding this subject, Shoghi Effendi writes:—
…
nothing
whatever
should
be
given
to
the
public
by
any
individual
among
the
friends,
unless
fully
considered
and
approved
by
the
Spiritual
Assembly
in
his
locality;
and
if
this
(as
is
undoubtedly
the
case)
is
a
matter
that
pertains
to
the
general
interest
of
the
Cause
in
that
land,
then
it
is
incumbent
upon
the
Spiritual
Assembly
to
submit
it
to
the
consideration
and
approval
of
the
national
body
representing
all
the
various
local
assemblies.
Not
only
with
regard
to
publication,
but
all
matters
without
any
exception
whatsoever,
regarding
the
interests
of
the
Cause
in
that
locality,
individually
or
collectively,
should
be
referred
exclusively
to
the
Spiritual
Assembly
in
that
locality,
which
shall
decide
upon
it,
unless
it
be
a
matter
of
national
interest,
in
which
case
it
shall
be
referred
to
the
national
[Bahá’í]
body.
With
this
national
body
also
will
rest
the
decision
whether
a
given
question
is
of
local
or
national
interest.
(By
national
affairs
is
not
meant
matters
that
are
political
in
their
character,
for
the
friends
of
God
the
world
over
are
strictly
forbidden
to
meddle
with
political
affairs
in
any
way
whatsoever,
but
rather
things
that
affect
the
spiritual
activities
of
the
body
of
the
friends
in
that
land.)
Full
harmony,
however,
as
well
as
cooperation
among
the
various
local
assemblies
and
the
members
themselves,
and
particularly
between
each
assembly
and
the
national
body,
is
of
the
utmost
importance,
for
upon
it
depends
the
unity
of
the
Cause
of
God,
the
solidarity
of
the
friends,
the
full,
speedy
and
efficient
working
of
the
spiritual
activities
of
His
loved
ones.…
The
various
Assemblies,
local
and
national,
constitute
today
the
bedrock
upon
the
strength
of
which
the
Universal
House
[of
Justice]
is
in
future
to
be
firmly
established
and
raised.
Not
until
these
function
vigorously
and
harmoniously
can
the
hope
for
the
termination
of
this
period
of
transition
be
realized.…
…
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.
The
local
Spiritual
Assemblies
of
a
country
are
linked
together
and
coordinating
through
another
elected
body
of
nine
members,
the
National
Spiritual
Assembly.
This
body
comes
into
being
by
means
of
an
annual
election
held
by
elected
delegates
representing
the
local
Bahá’í
communities.…
The
National
Convention
in
which
the
delegates
are
gathered
together
is
composed
of
an
elective
body
based
upon
the
principle
of
proportional
representation.…
These
National
Conventions
are
preferably
held
during
the
period
of
Ridván,
the
twelve
days
beginning
April
21st
which
commemorate
the
Declaration
made
by
Bahá’u’lláh
in
the
Garden
of
Ridván
near
Baghdád.
The
recognition
of
delegates
is
vested
in
the
outgoing
National
Spiritual
Assembly.
A
National
Convention
is
an
occasion
for
deepening
one’s
understanding
of
Bahá’í
activities
and
of
sharing
reports
of
national
and
local
activities
for
the
period
of
the
elapsed
year.…
The
function
of
a
Bahá’í
delegate
is
limited
to
the
duration
of
the
National
Convention
and
participation
in
the
election
of
the
new
National
Spiritual
Assembly.
While
gathered
together,
the
delegates
are
a
consultative
and
advisory
body
whose
recommendations
are
to
be
carefully
considered
by
the
members
of
the
elected
National
Spiritual
Assembly.…
The relation of the National Spiritual Assembly to the local Spiritual Assemblies and to the body of the believers in the country is thus defined in the letters of the Guardian of the Cause:
Regarding
the
establishment
of
“National
Assemblies,”
it
is
of
vital
importance
that
in
every
country,
where
the
conditions
are
favorable
and
the
number
of
the
friends
has
grown
and
reached
a
considerable
size
…
that
a
“National
Spiritual
Assembly”
be
immediately
established,
representative
of
the
friends
throughout
that
country.
Its
immediate
purpose
is
to
stimulate,
unify
and
coordinate
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 pg. 73
This National Spiritual Assembly, which, pending the establishment of the Universal House of Justice, will have to be re-elected once a year, obviously assumes grave responsibilities, for it has to exercise full authority over all the local Assemblies in its province, and will have to direct the activities of the friends, guard vigilantly the Cause of God, and control and supervise the affairs of the Movement in general.
Vital issues, affecting the interests of the Cause in that country such as the matter of translation and publication, the Mashriqu’l-Adhkár, the Teaching Work, and other similar matters that stand distinct from strictly local affairs, must be under the full jurisdiction of the National Assembly.
It will have to refer each of these questions, even as the local Assemblies, to a special Committee, to be elected by the members of the National Spiritual Assembly, from among all the friends in that country, which will bear to it the same relation as the local committees bear to their respective local Assemblies.
With it, too, rests the decision whether a certain point at issue is strictly local in its nature, and should be reserved for the consideration and decision of the local Assembly, or whether it should fall under its own province and be regarded as a matter which ought to receive its special attention.…
… it is bounden duty, in the interest of the Cause we all love and serve, of the members of the incoming National Assembly, once elected by the delegates at Convention time, to seek and have the utmost regard, individually as well as collectively, for the advice, the considered opinion and the true sentiments of the assembled delegates. Banishing every vestige of secrecy, of undue reticence, of dictatorial aloofness, from their midst, they should radiantly and abundantly unfold to the eyes of the delegates, by whom they are elected, their plans, their hopes, and their cares. They should familiarize the delegates with the various matters that will have to be considered in the current year, and calmly and conscientiously study and weigh the opinions and judgments of the delegates. The newly elected National Assembly, during the few days when the Convention is in session and after the dispersal of the delegates, should seek ways and means to cultivate understanding, facilitate and maintain the exchange of views, deepen confidence, and vindicate by every tangible evidence their one desire to serve and advance the common weal.…
The National Spiritual Assembly, however, in view of the unavoidable limitations imposed upon the convening of frequent and long-standing sessions of the Convention, will have to retain in its hands the final decision on all matters that affect the interests of the Cause … such as the right to decide whether any local Assembly is functioning in accordance with the principles laid down for the conduct and the advancement of the Cause.…
Concerning the matter of drawing up the voting list to be used at the annual local Bahá’í elections, the responsibility for this is placed upon each local Spiritual Assembly, and as a guidance in the matter the Guardian has written the following:
… to state very briefly and as adequately as present circumstances permit the principal factors that must be taken into consideration before deciding whether a person may be regarded as a true believer or not. Full recognition of the station of the Forerunner, the Author, and the True Exemplar of the Bahá’í Cause, as set forth in ‘Abdu’l-Bahá’s Testament; unreserved acceptance of, and submission to, whatsoever has been revealed by their Pen; loyal and steadfast adherence to every clause of our Beloved’s sacred Will; and close association with the spirit as well as the form of the present day Bahá’í administration throughout the world — these I conceive to be the fundamental and primary considerations that must be fairly, discreetly and thoughtfully ascertained before reaching such a vital decision.
‘Abdu’l-Bahá’s instructions provide for the further development of Bahá’í organization.… :
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 enacted 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.… 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.…
… 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. Whoso doth deviate therefrom is verily of them that love discord, hath shown forth malice and turned away from the Lord of the Covenant.
Even at the present time, the Bahá’ís in all parts of the world maintain an intimate and cordial association by means of regular correspondence and individual visits. This contact of members of different races, nationalities and religious traditions is concrete proof that the burden of prejudice and the historical factors of division can be entirely overcome through the spirit of oneness established by Bahá’u’lláh.
The larger implications of this order are explained by Shoghi Effendi in successive communications addressed to the Bahá’í community since February, 1929:—
I
cannot
refrain
from
appealing
to
them
who
stand
identified
with
the
Faith
to
disregard
the
prevailing
notions
and
the
fleeting
fashions
of
the
day,
and
to
realize
as
never
before
that
the
exploded
theories
and
the
tottering
institutions
of
present-day
civilization
must
needs
appear
in
sharp
contrast
with
those
God-given
institutions
which
are
destined
to
arise
upon
their
ruin.…
For
Bahá’u’lláh
…
has
not
only
imbued
mankind
with
a
new
and
regenerating
Spirit.
He
has
not
merely
enunciated
certain
universal
principles,
or
propounded
a
particular
philosophy,
however
potent,
sound
and
universal
these
may
be.
In
addition
to
these
He,
as
well
as
‘Abdu’l-Bahá
after
Him,
has,
unlike
the
Dispensations
of
the
past,
clearly
and
specifically
laid
down
a
set
of
Laws,
established
definite
institutions,
and
provided
for
the
essentials
of
a
Divine
Economy.
These
are
destined
to
be
a
pattern
for
future
society,
a
supreme
instrument
for
the
establishment
of
the
Most
Great
Peace,
and
the
one
agency
for
the
unification
of
the
world,
and
the
proclamation
of
the
reign
of
righteousness
and
justice
upon
the
earth.…
Unlike
the
Dispensation
of
Christ,
unlike
the
Dispensation
of
Muhammad,
unlike
all
the
Dispensations
of
the
past,
the
apostles
of
Bahá’u’lláh
in
every
land,
wherever
they
labor
and
toil,
have
before
them
in
clear,
in
unequivocal
and
emphatic
language,
all
the
laws,
the
regulations,
the
principles,
the
institutions,
the
guidance,
they
require
for
the
prosecution
and
consummation
of
their
task.…
Therein
lies
the
distinguishing
feature
of
the
Bahá’í
Revelation.
Therein
lies
the
strength
of
the
unity
of
the
Faith,
of
the
validity
of
a
Revelation
that
claims
not
to
destroy
or
belittle
previous
Revelations,
but
to
connect,
unify,
and
fulfill
them.…
Feeble
though
our
Faith
may
now
appear
in
the
eyes
of
men,
who
either
denounce
it
as
an
offshoot
of
Islam,
or
contemptuously
ignore
it
as
one
more
of
those
obscure
sects
that
abound
in
the
West,
this
priceless
gem
of
Divine
Revelation,
now
still
in
its
embryonic
state,
shall
evolve
within
the
shell
of
His
law,
and
shall
forge
ahead,
undivided
and
unimpaired,
till
it
embraces
the
whole
of
mankind.
Only
those
who
have
already
recognized
the
supreme
station
of
Bahá’u’lláh,
only
those
whose
hearts
have
been
touched
by
His
love,
and
have
become
familiar
with
the
potency
of
His
spirit,
can
adequately
appreciate
the
value
of
this
Divine
Economy
—
His
inestimable
gift
to
mankind.
— March 21, 1930.
It
is
towards
this
goal
—
the
goal
of
a
new
World
Order,
Divine
in
origin,
all-embracing
in
scope,
equitable
in
principle,
challenging
in
its
features
—
that
a
harassed
humanity
must
strive.…
How
pathetic
indeed
are
the
efforts
of
those
leaders
of
human
institutions
who,
in
utter
disregard
of
the
spirit
of
the
age,
are
striving
to
adjust
national
processes,
suited
to
the
ancient
days
of
self-contained
nations,
to
an
age
which
must
either
achieve
the
unity
of
the
world,
as
adumbrated
by
Bahá’u’lláh,
or
perish.
At
so
critical
an
hour
in
the
history
of
civilization
it
behooves
the
leaders
of
all
the
nations
of
the
world,
great
and
small,
whether
in
the
East
or
in
the
West,
whether
victors
or
vanquished,
to
give
heed
to
the
clarion
call
of
Bahá’u’lláh
and,
thoroughly
imbued
with
a
sense
of
world
solidarity,
the
sine
quâ
non
of
loyalty
to
His
Cause,
arise
manfully
to
carry
out
in
its
entirety
the
one
remedial
scheme
He,
the
Divine
Physician,
has
prescribed
for
an
ailing
humanity.
Let
them
discard,
one
for
all,
every
preconceived
idea,
every
national
prejudice,
and
give
heed
to
the
sublime
counsel
of
‘Abdu’l-Bahá,
the
authorized
Expounder
of
His
teachings.
You
can
best
serve
your
country,
was
‘Abdu’l-Bahá’s
rejoinder
to
a
high
official
in
the
service
of
the
federal
government
of
the
United
States
of
America,
who
had
questioned
Him
as
to
the
best
manner
in
which
he
could
promote
the
interests
of
his
government
and
people,
if
you
strive,
in
your
capacity
as
a
citizen
of
the
world,
to
assist
in
the
eventual
application
of
the
principles
of
federalism
underlying
the
government
of
your
own
country
to
the
relationships
now
existing
between
the
peoples
and
nations
of
the
world.…
Some
form
of
a
world
Super-State
must
needs
be
evolved,
in
whose
favor
all
the
nations
of
the
world
will
have
willingly
ceded
every
claim
to
make
war,
certain
rights
to
impose
taxation
and
all
rights
to
maintain
armaments,
except
for
purposes
of
maintaining
internal
order
within
their
respective
dominions.
Such
a
state
will
have
to
include
within
its
orbit
an
International
Executive
adequate
to
enforce
supreme
and
unchallengeable
authority
on
every
recalcitrant
member
of
the
commonwealth;
a
World
Parliament
whose
members
shall
be
elected
by
the
people
in
their
respective
countries
and
whose
election
shall
be
confirmed
by
their
respective
governments;
and
a
Supreme
Tribunal
whose
judgment
will
have
a
binding
effect
even
in
such
cases
where
the
parties
concerned
did
not
voluntarily
agree
to
submit
their
case
to
its
consideration.
A
world
community
in
which
all
economic
barriers
will
have
been
permanently
demolished
and
the
interdependence
of
Capital
and
Labor
definitely
recognized;
in
which
the
clamor
of
religious
fanaticism
and
strife
will
have
been
forever
stilled;
in
which
the
flame
of
racial
animosity
will
have
been
finally
extinguished;
in
which
a
single
code
of
international
law
—
the
product
of
the
considered
judgment
of
the
world’s
federated
representatives
—
shall
have
as
its
sanction
the
instant
and
coercive
intervention
of
the
combined
forces
of
the
federated
units;
and
finally
a
world
community
in
which
the
fury
of
a
capricious
and
militant
nationalism
will
have
been
transmuted
into
an
abiding
consciousness
of
world
citizenship
—
such
indeed,
appears,
in
its
broadest
outline,
the
Order
anticipated
by
Bahá’u’lláh,
an
Order
that
shall
come
to
be
regarded
as
the
fairest
fruit
of
a
slowly
maturing
age.…
Let
there
be
no
misgivings
as
to
the
animating
purpose
of
the
world-wide
Law
of
Bahá’u’lláh.
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.…
The
call
of
Bahá’u’lláh
is
primarily
directed
against
all
forms
of
provincialism,
all
insularities
and
prejudices.…
For
legal
standards,
political
and
economic
theories
are
solely
designed
to
safeguard
the
interests
of
humanity
as
a
whole,
and
not
humanity
to
be
crucified
for
the
preservation
of
the
integrity
of
any
particular
law
or
doctrine.…
The
principle
of
the
Oneness
of
Mankind
—
the
pivot
round
which
all
the
teachings
of
Bahá’u’lláh
revolve
—
is
no
mere
outburst
of
ignorant
emotionalism
or
an
expression
of
vague
and
pious
hope.…
Its
implications
are
deeper,
its
claims
greater
than
any
which
the
Prophets
of
old
were
allowed
to
advance.
Its
message
is
applicable
not
only
to
the
individual,
but
concerns
itself
primarily
with
the
nature
of
those
essential
relationships
that
must
bind
all
the
states
and
nations
as
members
of
one
human
family.…
It
represents
the
consummation
of
human
evolution.…
That
the
forces
of
a
world
catastrophe
can
alone
precipitate
such
a
new
phase
of
human
thought
is,
alas,
becoming
increasingly
apparent.…
Nothing
but
a
fiery
ordeal,
out
of
which
humanity
will
emerge,
chastened
and
prepared,
can
succeed
in
implanting
that
sense
of
responsibility
which
the
leaders
of
a
newborn
age
must
arise
to
shoulder.…
Has
not
‘Abdu’l-Bahá
Himself
asserted
in
unequivocal
language
that
“another
war,
fiercer
than
the
last,
will
assuredly
break
out
”?
— November 28, 1931.
This
Administrative
Order
…
will,
as
its
component
parts,
its
organic
institutions,
begin
to
function
with
efficiency
and
vigor,
assert
its
claim
and
demonstrate
its
capacity
to
be
regarded
not
only
as
the
nucleus
but
the
very
pattern
of
the
New
World
Order
destined
to
embrace
in
the
fullness
of
time
the
whole
of
mankind.…
Alone
of
all
the
Revelations
gone
before
it
this
Faith
has
…
succeeded
in
raising
a
structure
which
the
bewildered
followers
of
bankrupt
and
broken
creeds
might
well
approach
and
critically
examine,
and
seek,
ere
it
is
too
late,
the
invulnerable
security
of
its
world-embracing
shelter.…
To
what
else
if
not
the
power
and
majesty
which
this
Administrative
Order
—
the
rudiments
of
the
future
all-enfolding
Bahá’í
Commonwealth
—
is
destined
to
manifest,
can
these
utterances
of
Bahá’u’lláh
allude:
“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
.” …
The
Bahá’í
Commonwealth
of
the
future
of
which
this
vast
Administrative
Order
is
the
sole
framework,
is,
both
in
theory
and
practice,
not
only
unique
in
the
entire
history
of
political
institutions,
but
can
find
no
parallel
in
the
annals
of
any
of
the
world’s
recognized
religious
systems.
No
form
of
democratic
government;
no
system
of
autocracy
or
of
dictatorship,
whether
monarchical
or
republican;
no
intermediary
scheme
of
a
purely
aristocratic
order;
nor
even
any
of
the
recognized
types
of
theocracy,
whether
it
be
the
Hebrew
Commonwealth,
or
the
various
Christian
ecclesiastical
organizations,
or
the
Imamate
or
the
Caliphate
in
Islám
—
none
of
these
can
be
identified
or
be
said
to
conform
with
the
Administrative
Order
which
the
master-hand
of
its
perfect
Architect
has
fashioned.…
Let
no
one,
while
this
System
is
still
in
its
infancy,
misconceive
its
character,
belittle
its
significance
or
misrepresent
its
purpose.
The
bedrock
on
which
this
Administrative
Order
is
founded
is
God’s
immutable
Purpose
for
mankind
in
this
day.
The
Source
from
which
it
derives
its
inspiration
is
no
one
less
than
Bahá’u’lláh
Himself.…
The
central,
the
underlying
aim
which
animates
it
is
the
establishment
of
the
New
World
Order
as
adumbrated
by
Bahá’u’lláh.
The
methods
it
employs,
the
standard
it
inculcates,
incline
it
to
neither
East
nor
West,
neither
Jew
nor
Gentile,
neither
rich
nor
poor,
neither
white
nor
colored.
Its
watchword
is
the
unification
of
the
human
race;
its
standard
the
“Most
Great
Peace.”
…
February
8,
1934
.
The
contrast
between
the
accumulating
evidences
of
steady
consolidation
that
accompany
the
rise
of
the
Administrative
Order
of
the
Faith
of
God,
and
the
forces
of
disintegration
which
batter
at
the
fabric
of
a
travailing
society,
is
as
clear
as
it
is
arresting.
Both
within
and
outside
the
Bahá’í
world
the
signs
and
tokens
which,
in
a
mysterious
manner,
are
heralding
the
birth
of
that
World
Order,
the
establishment
of
which
must
signalize
the
Golden
Age
of
the
Cause
of
God,
are
growing
and
multiplying
day
by
day.…
“Soon,”
Bahá’u’lláh’s
own
words
proclaim
it,
“will
the
present
day
Order
be
rolled
up,
and
a
new
one
spread
out
in
its
stead
.” …
The
Revelation
of
Bahá’u’lláh
…
should
…
be
regarded
as
signalizing
through
its
advent
the
coming
of
age
of
the
entire
human
race
. It
should
be
viewed
not
merely
as
yet
another
spiritual
revival
in
the
ever-changing
fortunes
of
mankind,
not
only
as
a
further
stage
in
a
chain
of
progressive
Revelations,
nor
even
as
the
culmination
of
one
of
a
series
of
recurrent
prophetic
cycles,
but
rather
as
marking
the
last
and
highest
stage
in
the
stupendous
evolution
of
man’s
collective
life
on
this
planet.
The
emergence
of
a
world
community,
the
consciousness
of
world
citizenship,
the
founding
of
a
world
civilization
and
culture
…
should
…
be
regarded,
as
far
as
this
planetary
life
is
concerned,
as
the
furthermost
limits
in
the
organization
of
human
society,
though
man,
as
an
individual,
will,
nay
must
indeed
as
a
result
of
such
a
consummation,
continue
indefinitely
to
progress
and
develop.…
The
unity
of
the
human
race,
as
envisaged
by
Bahá’u’lláh,
implies
the
establishment
of
a
world
commonwealth
in
which
all
nations,
races,
creeds
and
classes
are
closely
and
permanently
united,
and
in
which
the
autonomy
of
its
state
members
and
the
personal
freedom
and
initiative
of
the
individuals
that
compose
them
are
definitely
and
completely
safeguarded.
This
commonwealth
must,
as
far
as
we
can
visualize
it,
consist
of
a
world
legislature,
whose
members
will,
as
the
trustees
of
the
whole
of
mankind,
ultimately
control
the
entire
resources
of
all
the
component
nations,
and
will
enact
such
laws
as
shall
be
required
to
regulate
the
life,
satisfy
the
needs
and
adjust
the
relationships
of
all
races
and
peoples.
A
world
executive,
backed
by
an
international
Force,
will
carry
out
the
decisions
arrived
at,
and
apply
the
laws
enacted
by,
this
world
legislature,
and
will
safeguard
the
organic
unity
of
the
whole
commonwealth.
A
world
tribunal
will
adjudicate
and
deliver
its
compulsory
and
final
verdict
in
all
and
any
disputes
that
may
arise
between
the
various
elements
constituting
this
universal
system.
A
mechanism
of
world
intercommunication
will
be
devised,
embracing
the
whole
planet,
freed
from
national
hindrances
and
restrictions,
and
functioning
with
marvelous
swiftness
and
perfect
regularity.
A
world
metropolis
will
act
as
the
nerve
center
of
a
world
civilization,
the
focus
towards
which
the
unifying
forces
of
life
will
converge
and
from
which
its
energizing
influences
will
radiate.
A
world
language
will
either
be
invented
or
chosen
from
among
the
existing
languages
and
will
be
taught
in
the
schools
of
all
the
federated
nations
as
an
auxiliary
to
their
mother
tongue.
A
world
script,
a
world
literature,
a
uniform
and
universal
system
of
currency,
of
weights
and
measures,
will
simplify
and
facilitate
intercourse
and
understanding
among
the
nations
and
races
of
mankind.
In
such
a
world
society,
science
and
religion,
the
two
most
potent
forces
in
human
life,
will
be
reconciled,
will
cooperate,
and
will
harmoniously
develop.
The
press
will,
under
such
a
system,
while
giving
full
scope
to
the
expression
of
the
diversified
views
and
convictions
of
mankind,
cease
to
be
mischievously
manipulated
by
vested
interests,
whether
private
or
public,
and
will
be
liberated
from
the
influence
of
contending
governments
and
peoples.
The
economic
resources
of
the
world
will
be
organized,
its
sources
of
raw
materials
will
be
tapped
and
fully
utilized,
its
markets
will
be
coordinated
and
developed,
and
the
distribution
of
its
products
will
be
equitably
regulated.
National
rivalries,
hatred,
and
intrigues
will
cease,
and
racial
animosity
and
prejudice
will
be
replaced
by
racial
amity,
understanding
and
cooperation.
The
causes
of
religious
strife
will
be
permanently
removed,
economic
barriers
and
restrictions
will
be
completely
abolished,
and
the
inordinate
distinction
between
classes
will
be
obliterated.
Destitution
on
the
one
hand,
and
gross
accumulation
of
ownership
on
the
other,
will
disappear.
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
planet,
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.…
The
whole
of
mankind
is
groaning,
is
dying
to
be
led
to
unity,
and
to
terminate
its
age-long
martyrdom.
And
yet
it
stubbornly
refuses
to
embrace
the
light
and
acknowledge
the
sovereign
authority
of
the
one
Power
that
can
extricate
it
from
its
entanglements,
and
avert
the
woeful
calamity
that
threatens
to
engulf
it.…
Unification
of
the
whole
of
mankind
is
the
hall-mark
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.
— March 11, 1936.
[The above letters have been published in one volume entitled The World Order of Bahá’u’lláh.]
Under the inspired guidance of Shoghi Effendi the Bahá’í Cause grew steadily in size and in the establishment of its Administrative Order, so that by 1951 there were eleven functioning National Spiritual Assemblies. At that point the Guardian turned to the development of the institutions of the Faith at its international level, appointing the International Bahá’í Council, the forerunner of the Universal House of Justice, and, shortly thereafter, the first contingent of the Hands of the Cause of God. Hitherto Shoghi Effendi has raised certain eminent Bahá’ís to the rank of Hands of the Cause posthumously, one of them being Dr. John E. Esslemont, but it was only in 1951 that he adjudged the time ripe to begin the full development of this important institution. In rapid succession between 1951 and 1957 he appointed thirty-two Hands and extended the range of their activities, instituting in each continent Auxiliary Boards consisting of believers and appointed by the Hands to be their deputies, assistants and advisors. Twenty-seven of these Hands were living at the time of his passing.
Through a series of letters, some addressed to Bahá’ís throughout the world, and others to those in specific countries, the Guardian deepened their understanding of the teachings, built up the administrative institutions of the Faith, trained the believers in their correct and effective use, and in 1937 launched the American Bahá’í Community on its implementation of the Divine Plan for the diffusion of Bahá’u’lláh’s Message. This Divine Plan had been revealed by ‘Abdu’l-Bahá in a number of Tablets written during the years of the First World War and constitutes the charter for the propagation of the Faith.
Within the framework of this charter a number of teaching plans were carried out, first in the Western Hemisphere, then also in Europe, Asia, Australasia and Africa until in 1953 the Guardian called for a “decade-long, world-embracing, spiritual crusade” to carry the Faith to all the remaining independent states and principal dependencies of the world.
In 1957, as the midway point of the crusade approached, the Guardian, exhausted by thirty-six years of unremitting labor, died while on a visit to London.
As Shoghi Effendi had no heir, the work of the Faith after November 1957 was coordinated and directed by the twenty-seven Hands of the Cause until the victorious completion of the crusade in April 1963, at which time the first Universal House of Justice was elected by the members of fifty-six National Spiritual Assemblies convened at the Bahá’í World Center in Haifa by the Hands of the Cause.
Immediately following this historic election, Bahá’ís from all parts of the globe gathered in London at the first World Congress of the Faith to celebrate the Centenary of the Declaration of Bahá’u’lláh and to rejoice in the worldwide spread of His Faith.
The supreme institution of the Faith today is the Universal House of Justice, created by Bahá’u’lláh in His Most Holy Book, invested with authority to legislate on all matters not covered in the Bahá’í Writings, and assured divine guidance in the Sacred Text itself. ‘Abdu’l-Bahá, in His Will and testament, lays down the method of election of the Universal House of Justice, defines its station and duties more clearly, and asserts that it is under the direct guidance of the Báb and Bahá’u’lláh and is the body to which all must turn.
The unique and distinguishing feature of the Bahá’í Faith is the Covenant of Bahá’u’lláh, the bedrock upon which the Faith raises all its structures and bases its development. Its uniqueness is that for the first time in religious history the Manifestation of God, in clear and unambiguous language, provides for the authorized interpretation of His Word, and ensures the continuity of the divinely appointed authority which flows from the Source of the Faith.
Interpretation of Scripture has always in earlier religions been a most fertile source of schism. Bahá’u’lláh, in the Book of His Covenant, vested in His eldest son, ‘Abdu’l-Bahá, full powers for the interpretation of His Writings and for the direction of His Cause. ‘Abdu’l-Bahá, in His Will and Testament, appointed His eldest grandson, Shoghi Effendi, Guardian of the Faith and sole interpreter of the Writings. There is no priesthood within the Faith and no individual may claim special station or guidance; authority is vested in institutions created within the Bahá’í Scriptures.
By virtue of these unique provisions, the Faith of Bahá’u’lláh has been preserved from schism, from the depredations of unauthorized leadership, and above all from the infiltration of man-made doctrines and theories, which in the past have shattered the unity of religions. Pure and inviolate, the revealed Word of Bahá’u’lláh, with its authorized interpretation, remains throughout the Dispensation the uncorrupted and incorruptible source of spiritual life to men.
In 1968 the Universal House of Justice took action to provide for the future carrying out of the specific functions of protection and propagation vested in the Hands of the Cause, by the establishment of Continental Boards of Counselors. Each Board consists of a number of Counselors appointed by the Universal House of Justice, and they work in close collaboration with the Hands of the Cause of God. The appointment and direction of Auxiliary Boards is now the duty of the Boards of Counselors, and the activities of the Hands, of whom just one is still living, have been extended to be worldwide. In June 1973 the Universal House of Justice established in the Holy Land an International Teaching Centre and assigned it the activities of the Continental Board of Counselors and as liaison between them and the Universal House of Justice.
The Guardian had written of future global teaching plans to be carried out under the direction of the Universal House of Justice, and the first of these, a Nine Year Plan, was launched in 1964. This was followed by a Five Year Plan (1974–1979), a Seven Year Plan (1979–1986), a Six Year Plan (1986–1992), a Three Year Plan (1993–1996), a Four Year Plan (1996–2000), a Twelve Month Plan (2000–2001), and a Five Year Plan, which will terminate at Ridván 2006. By early 2006, the Bahá’í Faith had been established in 191 independent states and 45 dependent territories or overseas departments; There were Bahá’ís living in over 100,000 localities throughout the world; Bahá’í literature had been translated into at least 802 languages; an eighth Bahá’í Temple had completed in India in 1986, and plans for construction of a ninth Temple in Santiago, Chile, were under way; there were 179 National or Regional Spiritual Assemblies and at least five million Bahá’ís. Bahá’ís are now energetically pursuing a Five Year Plan designed to further expand and consolidate the growth of the Faith throughout the world.
Most encouraging of all has been the response of the peoples of Africa, India, Southeast Asia and Latin America, where large numbers have begun to enter the Cause, bringing about a new stage in the development of the administrative and social activities of the worldwide Bahá’í community.
A Selected Bibliography
Works of Bahá’u’lláh
Epistle to the Son of the Wolf. 1st pocket-size ed. Translated by Shoghi Effendi. Wilmette, IL: Bahá’í Publishing Trust, 1988.
Gleanings from the Writings of Bahá’u’lláh. 1st pocket-size ed. Translated by Shoghi Effendi. Wilmette, IL: Bahá’í Publishing, 2005.
The Hidden Words. Translated by Shoghi Effendi. Wilmette, IL: Bahá’í Publishing, 2002.
The Kitáb-i-Aqdas: The Most Holy Book. 1st pocket-size ed. Wilmette, IL: Bahá’í Publishing Trust, 1993.
The Kitáb-i-Íqán: The Book of Certitude. Translated by Shoghi Effendi. Wilmette, IL: Bahá’í Publishing, 2003.
The Seven Valleys and the Four Valleys. New ed. Translated by Ali-Kuli Khan and Marzieh Gail. Wilmette, IL: Bahá’í Publishing Trust, 1991.
The Summons of the Lord of Hosts: Tablets of Bahá’u’lláh. Wilmette, IL: Bahá’í Publishing, 2006.
Tablets of Bahá’u’lláh revealed after the Kitáb-i-Aqdas. Compiled by the Research Department of the Universal House of Justice. Translated by Habib Taherzadeh et al. Wilmette, IL: Bahá’í Publishing Trust, 1988.
Works of ‘Abdu’l-Bahá
‘Abdu’l-Bahá in London: Addresses and Notes of Conversations. London: Bahá’í Publishing Trust, 1982.
Paris Talks: Addresses Given By ‘Abdu’l-Bahá in Paris in 1911. Wilmette, IL: Bahá’í Publishing, 2006.
Promulgation of Universal Peace: Talks Delivered by ‘Abdu’l-Bahá during His Visit to the United States and Canada in 1912. Compiled by Howard MacNutt. 2d ed. Wilmette, IL: Bahá’í Publishing Trust, 1982.
The Secret of Divine Civilization. 1st pocket-size ed. Translated by Marzieh Gail and Ali-Kuli Khan. Wilmette, IL: Bahá’í Publishing Trust, 1990.
Selections from the Writings of ‘Abdu’l-Bahá. Compiled by the Research Department of the Universal House of Justice. Translated by a Committee at the Bahá’í World Center and Marzieh Gail. Wilmette, IL: Bahá’í Publishing Trust, 1997.
Some Answered Questions. Compiled and translated by Laura Clifford Barney. 1st pocket-size ed. Wilmette, IL: Bahá’í Publishing Trust, 1984.
Tablets of Abdul-Baha Abbas. 3 vols. New York: Bahai Publishing Society, 1909–16.
A Traveler’s Narrative Written to Illustrate the Episode of the Báb. Translated by Edward G. Browne. New and corrected ed. Wilmette, IL: Bahá’í Publishing Trust, 1980. (Note: References to this work in paragraphs 40, 50, 53, 84, and 100 refer to an earlier two-volume edition of the book, first published in 1891, which included an introduction and explanatory notes by E. G. Browne.)
Will and Testament of ‘Abdu’l-Bahá. Wilmette, IL: Bahá’í Publishing Trust, 1944.
Works of Shoghi Effendi
The World Order of Bahá’u’lláh: Selected Letters. 1st pocket-size ed. Wilmette, IL: Bahá’í Publishing Trust, 1991.
Compilations
Bahá’u’lláh, the Báb, and ‘Abdu’l-Bahá. Bahá’í Prayers: A Selection of Prayers Revealed by Bahá’u’lláh, the Báb, and ‘Abdu’l-Bahá. Wilmette, IL: Bahá’í Publishing Trust, 2002.
Bahá’u’lláh and ‘Abdu’l-Bahá. Bahá’í Scriptures: Selections from the Utterances of Bahá’u’lláh and ‘Abdu’l-Bahá. Edited by Horace Holley. New York: Bahá’í Publishing Committee, 1928.
Other Works
The Bahá’í World: An International Record, vol. 5, 1932–1934. Compiled by the National Spiritual Assembly of the Bahá’ís of the United States and Canada. New York: Bahá’í Publishing Committee, 1936.
Blomfield, Lady and Shoghi Effendi. “The Passing of ‘Abdu’l-Bahá, Excerpts from Compilation prepared in January 1922” in Bahá’í Year Book, vol. 1. New York: Bahá’í Publishing committee, 1926.
Browne, Edward G. “The Bábís of Persia: Their Literature and Doctrines,” Journal of the Royal Asiatic Society, vol. 21 (1889): 881–985.
Chase, Thornton. In Galilee. 2nd ed. Chicago: Bahá’í Publishing Society, 1921.
Gregory, Louis G. A Heavenly Vista: The Pilgrimage of Louis G. Gregory. Washington, DC: n.p., n.d.
Grundy, Julia M. Ten Days in the Light of ‘Akká. Rev. ed. Wilmette, IL: Bahá’í Publishing Trust, 1979.
Holley, Horace. Bahaism: the modern social religion. New York: Mitchell Kennerly, 1913.
Lucas, Mary L. A Brief Account of My Visit to Acca. Chicago: Bahá’í Publishing Society, 1905.
Mírzá ‘Abu’l-Fadl, The Bahá’í Proofs (Hujaja’l-Bahíyyih). Translated by Ali-Kuli Khan, facs. of 1929 ed. Wilmette, IL: Bahá’í Publishing Trust, 1983.
Mírzá Huseyn of Hamadán, The Tárikh-i-Jadid or New History of Mirzá ‘Alí Muhammad the Báb. Translated by E. G. Browne. Cambridge: At the University Press, 1893.
Nábil-i-A‘zam [Muhammad-i-Zarandí]. The Dawn-Breakers: Nabíl’s Narrative of the Early Days of the Bahá’í Revelation. Translated and edited by Shoghi Effendi. Wilmette, IL: Bahá’í Publishing Trust, 1932.
Wilhelm, Roy and Mountford J. Mills. Glimpses of ‘Abdu’l-Bahá. N.p., n.d.
Star of the West, Chicago Bahá’í News Service. vol. 3, 1912–1913.
Star of the West, Chicago Bahá’í News Service. vol. 8, 1917–1918.
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