# Baha'u'llah and the New Era *Exported from [Holy-Writings.com](https://www.holy-writings.com/) on 2026-06-18 — 1 clipping.* --- > Baha'u'llah and the New Era > An Introduction to the Baha'i Faith > By J.E. Esslemont > > ================================= > This etext is based on: > "Baha'u'llah and the New Era" by J.E. Esslemont > > Bahá'í Publishing Trust, Wilmette, Illinois 60091 > Copyright 1950, (c) 1970, 1976, 1980 by the National Spiritual Assembly of the Bahá'ís of the United States > All Rights Reserved > > First edition, George Allen Unwin Ltd., London, 1923 > First revised edition, Baha'i Publishing Committee, New York, 1937 > Second revised edition, Baha'i Publishing Committee, Wilmette, 1950 > Third revised edition, Baha'i Publishing Trust, Wilmette, 1970 > Fourth revised paper edition, Baha'i Publishing Trust, Wilmette, 1976 > Fourth revised cloth edition, Baha'i Publishing Trust, Wilmette, 1980 > Fifth revised paper edition, Baha'i Publishing Trust, Wilmette, 1980 > > Availability of this etext in no way modifies the copyright status of the above publication. > This etext is freely available through anonymous internet file-sharing. > ================================= > > Contents > PAGE > > Preface to 1937 Edition............................... vii > Preface to 1950 Edition............................... ix > Preface to 1970 Edition............................... xi > Introduction.......................................... xiii > > CHAPTER > 1. The Glad Tidings.................................. 1 > 2. The Bab: The Forerunner......................... 11 > 3. Baha'u'llah: The Glory of God................... 23 > 4. Abdu'l-Baha: The Servant of Baha............... 51 > 5. What Is a Baha'i?............................... 71 > 6. Prayer............................................ 88 > 7. Health and Healing................................ 101 > 8. Religious Unity................................... 116 > 9. True Civilization................................. 133 > 10. The Way to Peace.................................. 156 > 11. Various Ordinances and Teachings.................. 175 > 12. Religion and Science.............................. 197 > 13. Prophecies Fulfilled by the Baha'i Movement..... 211 > 14. Prophecies of Baha'u'llah and Abdu'l-Baha..... 234 > 15. Retrospect and Prospect........................... 252 > 16. Epilogue.......................................... 283 > Basic References on the Baha'i Faith............ 287 > Index............................................. 289 > > Preface to 1937 Edition > > > With the publication of "Baha'u'llah and the New Era" more > than ten years ago, the Baha'i 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, Baha'is 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-Baha. > 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 Bab and of Abdu'l-Baha have been replaced in the > minds of Baha'is 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. > Esselmont'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 Baha'i Sacred Writings. > > Baha'i Publishing Committee > > January, 1937 > > > Preface to 1950 Edition > > > With this edition the American Baha'i Publishing Committee > takes over copyright and other interests in "Baha'u'llah > 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 Baha'i 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 Baha'is of other countries for their particular need. > > > Baha'i Publishing Committee > > > December, 1950 > > > > Preface to 1970 Edition > > > 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 Baha'i Faith since that time have been tremendous, > and there has been added to Baha'i 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 Baha'i Faith. > Dr. Esslemont's book continues to be one of the most > widely used introductory books on the Baha'i Faith, as evidenced > by the fact that since 1937 the number of its translations > has increased from thirty to fifty-eight. > > Baha'i Publishing Trust > > > > Introduction > > > In December 1914, through a conversation with friends who > had met Abdu'l-Baha, and the loan of a few pamphlets, I > first became acquainted with the Baha'i 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-Baha > 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-Baha during the winter of 1919-1920. During this > visit Abdu'l-Baha 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-Baha found time, amid His busy life, to > correct some three and a half chapters (Chapters I, II, V and > part of III) before He passed away. It is a matter of profound > regret to met that Abdu'l-Baha 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 Baha'i Assembly of England, and its > publication approved by that Assembly. > I am greatly indebted to Miss E. J. Rosenberg, Mrs. Claudia > S. Coles, Mirza Lutfu'llah S. Hakim, 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 > Baha'i World. > > J. E. ESSLEMONT > > > Fairford, Cults, > By Aberdeen. > > > Baha'u'llah > and the > New > Era > > > The Glad Tidings/1 > > The Promised One of all the peoples of the world hath appeared. > All peoples and communities have been expecting a > Revelation, and He, Baha'u'llah, is the foremost teacher and > educator of all mankind. -- ABDU'L-BAHA. > > The Greatest Event in History > > 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 > 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. -- Sign 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 pre-eminence. > 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 Baha'i 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 or 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. > > The Changing World > > That the world, during the nineteenth and the early part of the > twentieth centuries,+F1 has been passing through the death > ------------------------ > 1. Written shortly after the First World War. > > 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 thing was full, > and a French Revolution had to end it. ... A very fit > termination, as I thankfully fell, 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. I. > > 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. > > The Sun of Righteousness > > What is the cause of this sudden awakening throughout the > world? Baha'is believe that it is due to a great outpouring of > the Holy Spirit through the Prophet Baha'u'llah, Who was born > in Persia in 1817 and passed away in the Holy Land in 1892. > Baha'u'llah 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 heaves 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 is it 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. > > The Mission of Baha'u'llah > > Baha'u'llah 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 Baha'u'llah 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. > > Fulfillment of Prophecies > > Abdu'l-Baha writes: -- > > When Christ appeared, twenty centuries ago, although > the Jews were eagerly awaiting His Coming, and prayed > ever 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 for 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, 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 hold, and > 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 > Baha'is 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 Baha'is 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 ever-lasting > 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-Baha 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 Baha'u'llah > 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. > Baha'u'llah 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 sense are open. > > Proofs of Prophethood > > Baha'u'llah 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 judgement, 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 Baha'u'llah'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. > > Difficulties of Investigation > > 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 Baha'i Faith has been > grossly misrepresented. About the terrible persecutions and > sufferings of Baha'u'llah 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 Baha'i 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.+F1 > > Aim of Book > > 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 Baha'i 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, > catalogued, 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. > ------------------------ > 1. There are now the incomparable translations by Shoghi Effendi from > the Persian and Arabic, of the Writings of Baha'u'llah and Abdu'l-Baha. > These, together with his own considerable writings covering the history of > the Faith, the statements and implications of its fundamental verities and > the unfoldment of its Administrative Order, make the modern inquirer's > task infinitely easier than in Dr. Esslemont's time. > > The Bab:+F1 The Forerunner/2 > > > 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. -- > BAHA'U'LLAH, Tablet to Ra'is. > > > Birthplace of the New Revelation > > Persia, the birthplace of the Baha'i 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, Hafiz and > Firdawsi, Sa'di and `Umar Khayyam 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 > other monsters of cruelty. Her priests were bigoted and intolerant, > her people ignorant and superstitious. Most of them > belonged to the Shi'ih sect,+F2 of Muhammadans, but there were > also considerable numbers of Zoroastrians, Jews and Christians, > ------------------------ > 1. The "a" pronounced as in Shah. > 2. One of the two great factions -- Shi'ih and Sunni -- into which > Islam > fell soon after the death of Muhammad, was the first legitimate successor > of the Prophet, and that only his descendants are the rightful caliphs. > > 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 > Bab, the Herald of a new era, set all the country in commotion > with His message. > > Early Life > > Mirza Ali Muhammad, Who afterwards assumed the title > of Bab (i.e. Gate), was born at Shiraz, in the south of Persia, > on the 20th of October 1819 A.D.+F1 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 > Shiraz, who brought Him up. In childhood He learned to read, > and received the elementary education customary for children.+F2 > At the age of fifteen He went into business, at first with His > guardian, and afterward with another uncle who lived at > Bushihr, 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 Bab's public ministry. > ------------------------ > 1. First day of Muharram, 1235 A.H. > 2. On this point a historian remarks: "The belief of many people in the > East, especially the believers in the Bab (now Baha'is) was this: > that the Bab received no education, but that the Mullas, in order to > lower him in the eyes of the people, declared that such knowledge and > wisdom as he possessed were accounted for by the education he had > received. After deep search into the truth of this matter we have found > evidence to show that in childhood for a short time he used to go to the > house of Shaykh Muhammad (also known as Abid) where he was taught > to read and write in Persian. It was this to which the Bab referred > when he wrote in the book of Bayan: `O Muhammad, O my teacher! ...' > "The remarkable thing is this, however, that this Shaykh, who was his > teacher, became a devoted disciple of his own pupil, and the uncle of the > Bab who was like a father to him, whose name was Haji Siyyid Ali, > also became a devout believer and was martyred as a Babi. > "The understanding of these mysteries is given to seekers after truth, > but we know this, that such education as the Bab received was but > elementary, and that whatever signs of unusual greatness and knowledge > appeared in him were innate and from God." > > Declaration > > On reaching His twenty-fifth year, in response to divine > command, He declared that "God the Exalted had elected Him > to the station of Babhood." In "A Traveller's Narrative"+F1 we > read that: -- "What he intended by the term Bab 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 Traveller's Narrative > (Episode of the Bab), p. 3. > In those days belief in the imminent appearance of a Divine > Messenger was especially prevalent among a sect known as > the Shaykhis, and it was to a distinguished divine belonging to > this sect, called Mulla Husayn Bushru'i, that the Bab first announced > His mission. The exact date of this announcement is > given in the Bayan, one of the Bab's Writings, as two hours > and eleven minutes after sunset on the eve preceding the fifth > day of the month of Jamadiyu'l-Avval 1260 A.H.+F2 Abdu'l-Baha > 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, Mulla Husayn became firmly convinced > that the Messenger long expected by the Shi'ihs had > indeed appeared. His eager enthusiasm over this discovery was > soon shared by several of his friends. Before long the majority > of the Shaykhis accepted the Bab, becoming known as Babis; > and soon the fame of the young Prophet began to spread like > wildfire throughout the land. > > > Spread of the Babi Movement > > The first eighteen disciples of the Bab (with Himself as > nineteenth) became known as "Letters of the Living." These > ------------------------ > 1. A Traveller's Narrative Written to Illustrate the Episode of the Bab > with an introduction by E. G. Browne, referred to subsequently as A > Traveller's Narrative (Episode of the Bab). > 2. i.e. May 23, 1844 A.D. > > disciples He sent to different parts of Persian and Turkistan 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 > Bushihr great excitement was caused by the announcement of > His Babhood. 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 Shi'ih doctors vehemently denounced Him, and > persuaded the Governor of Fars, namely Husayn Khan, a > fanatical and tyrannical ruler, to undertake the suppression of > the new heresy. Then commenced for the Bab a long series of > imprisonments, deportations, examinations before tribunals, > scourgings and indignities, which ended only with His martyrdom > in 1850. > > > Claims of the Bab > > The hostility aroused by the claim of Babhood was redoubled > when the young reformer proceeded to declare that > He was Himself the Mihdi (Mahdi) Whose coming Muhammad > had foretold. The Shi'ihs identified this Mihdi with the > 12th Imam+F1 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 > ------------------------ > 1. The Imam of the Shi'ihs is the divinely ordained successor of the > Prophet whom all the faithful must obey. Eleven persons successively held > the office of Imam, the first being Ali, the cousin and son-in-law of > the Prophet. The majority of the Shi'ihs hold that the twelfth Imam, > called by them the Imam Mihdi, disappeared as a child into an underground > passage in 329 A.H., and that in the fullness of time he will come forth, > overthrow the infidels and inaugurate an era of blessedness. > > 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 Shi'ihs > rejected the Bab with the same fierce scorn which the Jews > displayed towards Jesus. The Babis, 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 Bab'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 Bab did not stop even with the claim of Mihdihood. > He adopted the sacred title of "Nuqtiyiula" or "Primal Point." > This was a title applied to Muhammad Himself by His followers. > Even the Imams were secondary in importance to the > "Point," from Whom they derived their inspiration and authority. > In assuming this title, the Bab claimed to rank, like > Muhammad, in the series of great Founders of Religion, and > for this reason, in the eyes of the Shi'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. > > > Persecution Increases > > In consequence of these declarations of the Bab 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 Tihran, Fars, Mazindaran, > 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 Mihdi were literally fulfilled. Thus in a tradition > recorded by Jabir, which the Shi'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 Bab, translated by Prof. E. G. Browne, > p. 132. > > > Martyrdom of the Bab > > On the 9th of July, 1850,+F1 the Bab Himself, Who was then > in His thirty-first year, fell a victim to the fanatical fury of > His persecutors. With a devoted young follower name Aqa > Muhammad Ali, who had passionately begged to be allowed > to share His martyrdom, He was led to the scaffold in the old > barrack square of Tabriz. About two hours before noon the > two were suspended by ropes under their armpits in such a way > that the head of Muhammad Ali 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 > Bab 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 Bab proceeded to a room > ------------------------ > 1. Friday, 28th Sha'ban, 1266 A.H. > > 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 Tabriz became a > second Calvary. The enemies of the Bab enjoyed a guilty thrill > of triumph, thinking that this hated tree of the Babi 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 Bab > 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. > > > Tomb on Mount Carmel > > After the Bab'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 Babis, 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 Baha'u'llah 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 Baha'u'llah, none omit to offer a prayer > also at the shrine of His devoted lover and forerunner, the Bab. > > > Writings of Bab > > The Writings of the Bab 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 Bab's Writings] were commentaries > on, and interpretations of the verses of the Kur'an; > some were prayers, homilies, and hints of [the true significance > of certain] passages; other 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 might 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 Maku, and remembrance > of Him was the best of companions in the straits > of the prison of Chihrik. Thereby he obtained spiritual > enlargements; with His wine was he inebriated; and at > remembrance of Him did he rejoice. -- A Traveller's > Narrative (Episode of the Bab), pp. 54-56. > > > He Whom God Shall Make Manifest > > The Bab has been compared to John the Baptist, but the > station of the Bab is not merely that of the herald or forerunner. > In Himself the Bab was a Manifestation of God, the > Founder of an independant religion, even though that religion > was limited in time to a brief period of years. The Baha'is believe > that the Bab and Baha'u'llah were Co-Founders of their > Faith, the following words of Baha'u'llah 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 Baha'u'llah, however, the Bab 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 that he should recite the > Beyan [i.e. the Revelation of the Bab] a thousand times." -- > A Traveller's Narrative (Episode of the Bab), p. 349. > He counted Himself happy in enduring any affliction, if by > so doing He could smooth the path, be 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. > > > Resurrection, Paradise, and Hell > > An important part of the Bab'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. > > > Social and Ethical Teachings > > In His Writings the Bab tells His followers that they must > be distinguished by brotherly loved 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 Babi must be pure love, > without hope of reward or fear of punishment. Thus says > in the Bayan: -- > > 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. -- Babis of Persia, II, Prof. E. G. > Browne, J.R.A.S., vol. xxi, p. 931. > > > Passion and Triumph > > This last quotation reveals the spirit which animated > the Bab'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 > endure to the uttermost the blows of calamity and darts of > affliction, the hated of enemies and the treachery of seeming > friends, to rise serene above all these and, undismayed and > unembittered, still to forgive and bless? > The Bab has endured and the Bab 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. > > Baha'u'llah: The Glory of God/3 > > 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. -- BAHA'U'LLAH. > > > Birth and Early Life > > Mirza Husayn Ali, Who afterwards assumed the title of > Baha'u'llah (i.e. Glory of God), was the eldest son of Mirza > Abbas of Nur, a Vazir 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 Tihran (Teheran), > the capital city of Persia, between dawn and sunrise > on the 12th of November, 1817.+F2 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-Baha, the eldest son of Baha'u'llah, > 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 > ------------------------ > 1. Pronounced with the accent on the second and fourth syllables, the > first syllable being almost mute and both l's distinctly sounded. > 2. 2nd of Muharram, 1233 A.H. > > 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 of 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 Ulama (leading mullas) and would > explain intricate religious questions. All of them used to > listen to Him with the greatest interest. > When Baha'u'llah 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 Baha'u'llah 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 thought are not > like ours. Let him alone." > > > Imprisoned as Babi > > When the Bab declared His mission in 1844, Baha'u'llah, > 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 Babis. One of the Bab's followers, > a youth named Sadiq, 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 Shah > 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 Shah, no serious harm was done. The youth > dragged the Shah from his horse, but was promptly seized by > the attendants of his Majesty and put to death on the spot. > The whole body of Babis was unjustly held responsible for the > > deed, and frightful massacres ensued. Eighty of them were > forthwith put to death in Tihran with the most revolting > tortures. Many others were seized and put into prisons, > among them being Baha'u'llah. 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 Niyavaran, 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 Tihran. 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 other 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 Babis, 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. > > On 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, pp. 20-21. > > > Exile to Baghdad > > This terrible imprisonment lasted four months, but Baha'u'llah > 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 Baha'u'llah, embrace > the rest of his fellow believers and then hasten with glad > eagerness to the place of martyrdom. > It was conclusively proved that Baha'u'llah had no share > in the plot against the Shah, 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 Shah ordered that He should be exiled to > Iraq-i-'Arab, in Mesopotamia; and thither, a fortnight later, > Baha'u'llah 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 Baghdad > in a state of almost utter destitution. > As soon as His health permitted, Baha'u'llah began to teach > inquirers and to encourage and exhort the believers, and soon > peace and happiness reigned among the Babis.+F1 This, however, > was short-lived. Baha'u'llah's half brother, Mirza Yahya, also > ------------------------ > 1. This was early in the year 1853, or nine years after the Bab's > Declaration, thus fulfilling certain prophecies of the Bab concerning > "the year nine." > > known as Subh-i-Azal, arrived in Baghdad, 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 Baha'u'llah, Whose > whole aim in life was the promotion of unity among the > people of the world. > > > Two Years in the Wilderness > > About a year after coming to Baghdad, He departed alone > into the wilderness of Sulaymaniyyih, taking with Him nothing > but a change of clothes. Regarding this period He write in the > Book of Iqan+F1 as follows: -- > > In the early days of Our arrival in this land, when > We discerned the signs of impending events, We decided, > 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! > nothwithstanding 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. -- Kitab-i-Iqan, > pp. 250-252. > > > Opposition of Mullas > > After His return from this retirement, His fame became > greater than ever and people flocked to Bahdad 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 Mullas (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 Baha'u'llah so convincing and > His wisdom so amazing, although evidently not acquired by > study, that he was obliged to confess that in knowledge and > understanding Baha'u'llah was peerless. In order, however, > that the Mullas who had sent him should be satisfied as to the > reality of Baha'u'llah's Prophethood, he asked that some miracle > should be produced as proof. Baha'u'llah expressed His > willingness to accept the suggestion on certain conditions, > declaring that if the Mullas 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 Mullas 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 Baghdad came > to their assistance and sent repeated messages to the Shah to > the effect that Baha'u'llah was injuring the Muhammadan religion > more than ever, still exerting a malign influence on > Persia, and that He ought therefore to be banished to some > more distant place. > It was characteristic of Baha'u'llah that, at this crisis, > when at the instigation of the Muhammadan Mullas 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-Baha relates how > the Hidden Words were written at this time. Baha'u'llah 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 Baha'u'llah's > works, and is read in every quarter of the globe. The Book of > Iqan is another well-known work of Baha'u'llah's written about > the same period, towards the end of His sojourn at Baghdad > (1862-1863 A.D.) > > > Declaration at Ridvan+F1 near Bahdad > > After much negotiation, at the request of the Persian > Government, an order was issued by the Turkish Government > ------------------------ > 1. Pronounced Rizwan. > > summoning Baha'u'llah to Constantinople. On receipt of this > new 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 Najib Pasha outside the town for > twelve days, while the caravan was being prepared for the long > journey. It was during these twelve days (April 22 to May 3, > 1863, i.e. nineteen years after the Bab's Declaration) that > Baha'u'llah announced to several of His followers the glad > tidings that He was the One Whose coming had been foretold > by the Bab -- the Chosen of God, the Promised One of all the > Prophets. The Garden where this memorable Declaration took > place has become known to Baha'is as the "Garden of Ridvan," > and the days Baha'u'llah spent there are commemorated in the > "Feast of Ridvan," which is held annually on the anniversary > of those twelve days. During those days Baha'u'llah, 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 > Baghdad, even the Governor himself, came to honor the departing > prisoner. > > > Constantinople and Adrianople > > The journey to Constantinople lasted between three and > four months, the party consisting of Baha'u'llah 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, Baha'u'llah 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 over four and a half > years. Here Baha'u'llah resumed His teaching and gathered > > about Him a large following. He publicly announced His > mission and was enthusiastically accepted by the majority of > the Babis, who were known thereafter as Baha'is. A minority, > however, under the leadership of Baha'u'llah's half brother, > Mirza Yahya, become violently opposed to Him and joined > with their former enemies, the Shi'ihs, in plotting for His overthrow. > Great troubles ensued, and at last the Turkish Government > banished both Babis and Baha'is from Adrianople, exiling > Baha'u'llah and His followers to Akka, in Palestine, where > they arrived (according to Nabil)+F1 on August 31, 1868, while > Mirza Yahya and his party were sent to Cyprus. > > > Letters to Kings > > About this time Baha'u'llah wrote His famous letter to the > Sultan of Turkey, many of the crowned heads of Europe, the > Pope, and the Shah of Persia. Later, in His Kitab-i-Aqdas+F2 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 Shah He powerfully pleaded the cause of the oppressed > Babs and asked to be brought face to face with those who had > instigated their persecution. Needless to say, this request was > not complied with; Badi', the young and devoted Baha'i who > delivered the letter of Baha'u'llah, was seized and martyred > with fearful tortures, hot bricks being pressed on his flesh! > In the same letter Baha'u'llah 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; > ------------------------ > 1. Author of an early history of the Faith, The Dawn-Breakers, Nabil was > a participant in some of the scenes he describes and was personally > acquainted with many of the early believers. > 2. The Aqdas, Kitab-i-Aqdas, The Book of Aqdas, and The Most Holy Book all > refer to the same book. > > 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 harboured in the citadel of security. The > matter is not as they suppose: to-morrow 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 Pre-existence, 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 Traveller's Narrative (Episode of the > Bab), pp. 145-147. > > > Imprisonment in Akka > > At that time Akka (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, > Baha'u'llah 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.+F1 > This rigorous imprisonment lasted for over two years, > during which time none of the Baha'is 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 Baha'is of Persia came all the > way on foot for the purpose of seeing their beloved leader, but > ------------------------ > 1. In order to bury two of those who died, Baha'u'llah gave His own > carpet to be sold for the expenses of their burial, but instead of > using this money for that purpose the soldiers appropriate it, and thrust > the bodies into a hole in the ground. > > were refused admittance within the city walls. They used to > got to a place on the plain outside the third moat, from which > they could see the windows of Baha'u'llah'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. > > > Restrictions Relaxed > > At last the imprisonment was mitigated. A mobilization of > Turkish troops occurred and the barracks were required for > soldiers. Baha'u'llah His family were transferred to a > house by themselves and the rest of the party were accommodated > in a caravanserai in the town. Baha'u'llah 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 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 Baha'u'llah 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. > > > Prison Gates Opened > > Even when the imprisonment was at its worst, the Baha'is > were not dismayed, and their serene confidence was never > shaken. While in the barracks at Akka, Baha'u'llah 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-Baha, as translated by His grandson, > Shoghi Effendi: -- > > Baha'u'llah 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 Akka at that time a man called Muhammad > Pasha 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 > Pasha at his home. I said: "Pasha, you have left the palace > empty, and are living in Akka." 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.+F1 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 Bahji, and gathered round > ------------------------ > 1. Jamal-i-Mubarak (lit. Blessed Beauty) was a title frequently applied to > Baha'u'llah by His followers and friends. > > 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 Akka 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 Akka a > certain Muhammadan Shaykh, a well-known man with > considerable influence, who loved Baha'u'llah 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 Baha'u'llah 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 haykh 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 Baha'u'llah said, "Khayli 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-'Aziz 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 Bahji. It so happened than an epidemic disease > had broken out at Bahji, 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. Baha'u'llah was > nominally a prisoner (for the drastic firmans of Sultan > `Abdu'l-'Aziz 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 Baha'u'llah 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 Baha'u'llah that they were induced > to smoke the narguileh (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 > Baha'u'llah 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 Bahji 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. > > > Life at Bahji > > Having in His earlier years of hardship shown how to glorify > God in a state of poverty and ignominy, Baha'u'llah in His > later years at Bahji 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 Bahji > 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 Ridvan, 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 Akka and Haifa, and on more than one occasion pitched > His tent on Mount Carmel, as He had predicted when imprisoned > in the barracks at Akka. The time of Baha'u'llah 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-Baha undertook the arrangement of > all other affairs, even meeting the Mullas, poets, and members > of the Government. All of these were delighted and happy > through meeting Abdu'l-Baha, and entirely satisfied with His > explanation and talks, and although they had not met Baha'u'llah > Himself, they became full of friendly feeling towards Him, > > through their acquaintanceship with His son, for Abdu'l-Baha'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 Baha'u'llah at > Bahji 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 1taj1 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 Beha. 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 Traveller's Narrative (Episode of the > Bab), pp. xxxix-xl. > > > Ascension > > Thus simply and serenely did Baha'u'llah 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-Baha was constituted > His father's representative and the expounder of His > teachings, and the family and relatives of Baha'u'llah 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. > > > Prophethood of Baha'u'llah > > It is important to have clear ideas of Baha'u'llah'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 Iqan: -- > > 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'an > 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'an 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'an 8:17] And also He saith: "In truth, they who > plighted fealty unto thee, really plighted that fealty unto > God." [Qur'an 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'an 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 non-existent > 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, Apostelship > 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. -- Kitab-i-Iqan, 176-181. > > When Baha'u'llah 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 Shah, Baha'u'llah 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. -- Lawh-i-Sultan (Tablet to the King of Persia), > as quoted in The Promised Day Is Come, pp. 40-41. > > As Jesus washed His disciples' feet, so Baha'u'llah 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 Baha'u'llah said: "Had another exponent or > speaker been found, We would not have made Ourself an object > of censure, derision and calumnies on the part of the people" > (Tablet of Ishraqat). 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, > p. 17. > At other times, as we have mentioned, Baha'u'llah 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 Baha'u'llah, 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, Baha'u'llah 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: -- > > Say: "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 myself but Himself, and in my > movement but His Movement, and in my acquiescence > but His Acquiescence, and in my pen but His Pen, the > Precious, the Extolled." > Say: "There hath not been in my soul but the Truth, > and in myself naught could be seen but God." -- Suratu'l-Haykal. > > > His Mission > > Baha'u'llah'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 Shah Bahram, the world-savior, Who would > overcome Ahrman 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, > Allah 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. > Baha'u'llah, 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. Baha'u'llah revealed with incomparable > clearness and comprehensiveness the means for bringing about > peace and unity amongst mankind. > It is true that, since the advent of Baha'u'llah, 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, mullas, 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 Baha'u'llah 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! > > > His Writings > > The Writings of Baha'u'llah 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 He 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 Bayan, although in His own > Writings He shows the most perfect knowledge and understanding > of the Bab's Revelation. (The Bab, as we have seen, > declared that His Revelation, the Bayan, 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.+F1 > ------------------------ > 1. When asked whether Baha'u'llah had made a special study of Western > writings and founded His teachings in accordance with them Abdu'l-Baha > said that the books of Baha'u'llah, written and printed as long ago as > the 1870's, contained the ideals now so familiar to the West, although > at that time these ideas had not been printed or thought of in the West. > > 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'an. 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 xxv, 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 culture, spiritual poets and well-known writers. > Even some of the leaders of the Sufis 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. > > > The Baha'i Spirit > > From His place of confinement in distant Akka, Baha'u'llah > 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 Baha'u'llah. He announced > His own mission, as the Bab 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. > > Abdu'l-Baha: The Servant of Baha/4 > > 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. -- BAHA'U'LLAH, Kitab-i-Aqdas. > > > Birth and Childhood > > Abbas Effendi, Who afterwards assumed the title of Abdu'l-Baha > (i.e. Servant of Baha), was the eldest son of Baha'u'llah. > He was born in Tihran before midnight on the eve of the 23rd > of May, 1844,+F1 the very same night in which the Bab 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 Tihran. A mob sacked their house, and the family were > stripped of their possessions and left in destitution. Abdu'l-Baha > 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. Baha'u'llah 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 Baghdad, ten years > before the open Declaration by Baha'u'llah of His Mission, the > keen insight of Abdu'l-Baha, 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 > Babis were awaiting. Some sixty years afterwards He thus described > the moment in which this conviction suddenly overwhelmed > His whole nature: -- > ------------------------ > 1. Thursday, 5th Jamadi I, 1260 A.H. > > I am the servant of the Blessed Perfection. In Baghdad > 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 thick 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 Bless Threshold. -- Diary of Mirza 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 Baha'u'llah, by which > He was commonly known during the period of residence in > Baghdad. > When His father went away for two years in the wilderness, > Abbas was heartbroken. His chief consolation consisted in > copying and committing to memory the Tablets of the Bab, > and much of His time was spent in solitary meditation. When > at last His father returned, the boy was overwhelmed with joy. > > > Youth > > 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 Baha'u'llah. > On many occasions He helped His father in answering the > questions and solving the difficulties of these visitors. For example, > when of the Sufi leaders, named Ali Shawkat > Pasha, asked for an explanation of the phrase: "I was a Hidden > Mystery," which occurs in a well-known Muhammadan tradition, > > tradition,+F1 Baha'u'llah turned to the "Mystery of God," Abbas, 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 Pasha. This epistle is now widely spread among the > Baha'is, and is well known to many outside the Baha'i faith. > About this time Abbas 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 Baha'u'llah's Declaration in the Garden outside Baghdad, > Abdu'l-Baha's devotion to His father became greater > than ever. On the long journey to Constantinople He guarded > Baha'u'llah 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-Baha endeared > Himself to everyone. He taught much, and became generally > known as the "Master." At Akka, 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 Akka, as in Adrianople, all classes, from the Governor > to the most wretched beggar, learned to love and respect Him. > > > Marriage > > The following particulars regarding the marriage of Abdu'l-Baha > were kindly supplied to the writer by a Persian historian > of the Baha'i Faith: -- > > During the youth of Abdu'l-Baha the question of a > suitable marriage for Him was naturally one of great interest > to the believers, and many people came forward, > ------------------------ > 1. The tradition is quoted in a Tablet of Baha'u'llah; see Chapter 5 > of this book. > > wishing to have this crown of honor for their own family. > For a long time, however, Abdu'l-Baha 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-Baha, > one whose birth came about through the Blessing which > the Bab gave to her parents in Isfahan. Her father was > Mirza Muhammad Ali, 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 Isfahan. > When the Bab was in Isfahan, Mirza Muhammad Ali > had no children, but his wife was longing for a child. On > hearing of this, the Bab 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 Munirih Khanum.+F1 Later on > son was born, to whom they gave the name of Siyyid > Yahya, and afterwards they had some other children. > After a time, Munirih's father died, her cousins were martyred > by Zillu's-Sultan and the mullas, and the family fell > into great troubles and bitter persecutions because of > their being Baha'is. Baha'u'llah then permitted Munirih > and her brother Siyyid Yahya to come to Akka for protection. > Baha'u'llah and His wife, Navvab, the mother of > Abdu'l-Baha, showed such kindness and favor to Munirih > that others understood that they wished her to become > the wife of Abdu'l-Baha. The wish of His father and > mother became the wish of Abdu'l-Baha, too. He had a > warm feeling of love and affection for Munirih 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 > ------------------------ > 1. It is interesting to compare this story with that of the birth of > John the Baptist; see St. Luke's Gospel, Chapter I. > > lives of service, have endeared themselves to all who have been > privileged to know them. > > > Center of the Covenant > > Baha'u'llah indicated in many ways the Abdu'l-Baha was > to direct the Cause after His own ascension. Many years before > His death He declared this in a veiled manner in His Kitab-i-Aqdas. > He referred to Abdu'l-Baha 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 Baha'u'llah was > generally called by His family and believers) Abdu'l-Baha > 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-Baha > as Subh-i-Azal had been to Baha'u'llah. They tried to stir up > dissensions among the believers, and, failing in that, proceeded > to make various false charges against Abdu'l-Baha to the > Turkish Government. > In accordance with instructions received from His father, > Abdu'l-Baha 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 Bab, 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-Baha and His followers meant to entrench themselves > there, defy the Government, and endeavor to gain possession > of the neighboring region of Syria. > > > Strict Imprisonment Renewed > > In consequence of this and other equally unfounded charges, > in 1901, Abdu'l-Baha and His family, who for more than > twenty years had been allowed the freedom of the country for > > some miles around Akka, 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 > Baha'i message through Asia, Europe and America. Mr. > Horace Holley writes of this period as follows: -- > > To Abdu'l-Baha, 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, p. 171. > > During these years Abdu'l-Baha cared 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 > Akka no visitor was more welcome than the "Master." A pilgrim > who visited Akka at this time writes: -- > > It is the custom of Abdu'l-Baha 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-Baha'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-Baha. ... 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-Baha, > M. J. M., p. 13. > > Abdu'l-Baha'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, p. 51. > The "ministry of flowers" was a feature of the life at Akka, > 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 `Akka, pp. 25-26. > 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 Akka 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, p. 24. > > To most people the hardships of prison life would appear as > grievous calamities, but for Abdu'l-Baha 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. > > > Turkish Commissions of Investigation > > In 1904 and 1907 commissions were appointed by the > Turkish Government to inquire into the charges against > Abdu'l-Baha, and lying witnesses gave evidence against Him. > > Abdu'l-Baha, 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 Bab and the Blessed Perfection, > Who never tried to save Themselves or run away from Their > enemies. He encouraged most of the Baha'is, however, to leave > the neighborhood of Akka, 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 Akka 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-Baha 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 1980 > Abdu'l-Baha was released was prison, and in the following > year Abdu'l-Hamid, the Sultan, became himself a prisoner. > > > Western Tours > > After His release, Abdu'l-Baha continued the same holy life > of ceaseless activity in teaching, correspondence, ministering > to the poor and the sick, with merely the change from Akka 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-Baha met men of every shade of > opinion and amply fulfilled the command of Baha'u'llah 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 Baha'is 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 Baha'is; thence to Budapest and Vienna, > founding new groups in these places, returning, in May 1913, > to Egypt, and on December 5, 1913, to Haifa. > > > Return to Holy Land > > 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 Baha'u'llah 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 Abha (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 Abha 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 Baha'i Cause, whose hopes had risen > high when the Bab fell a victim to their fury, when Baha'u'llah > was driven from His native land and made a prisoner for life, > and again at the passing of Baha'u'llah -- these enemies once > more took heart when they saw the physical weakness and > > weariness of Abdu'l-Baha after His return from His Western > travels. But again their hopes were doomed to disappointment. > In a short time Abdu'l-Baha 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-Baha. ... Some have asserted that Abdu'l-Baha > 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 Baha'u'llah, 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-Baha, > 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. > > > War Time at Haifa > > A remarkable instance of the foresight of Abdu'l-Baha 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 > > Baha'is living at Haifa present a request from several believers > of Persia for permission to visit the Master. Abdu'l-Baha > 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-Baha, 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-Baha 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 Baha'is but for > hundreds of the poor of all religions in Haifa and Akka, 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 Akka 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. > > Sir Abdu'l-Baha Abbas, K.B.E. > > 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-Baha, 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-Baha, the ceremony > taking place in the garden of the Military Governor of > Haifa on the 27th day of April, 1920. > > > Last Years > > During the winter of 1919-1920 the writer had the great > privilege of spending two and half months as the guest of > Abdu'l-Baha 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 > Baha'i community throughout the world. > > > The Passing of Abdu'l-Baha > > Abdu'l-Baha'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 that 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 or 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 Bab. ... 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-Baha, some > on the impulse of the moment, other 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 Baha'is to > say. -- The Passing of Abdu'l-Baha, by Lady Blomfield and > Shoghi Effendi, pp. 11, 12. > > 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 Baha'u'llah, 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. > > > Writings and Addresses > > The Writings of Abdu'l-Baha are very numerous and are > mostly in the form of letter 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 Akka 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 Baha'u'llah. 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. > > > Station of Abdu'l-Baha > > The unique station assigned to Abdu'l-Baha 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-Baha Himself wrote the following: -- > "In accordance with the explicit text of the Kitab-i-Aqdas > Baha'u'llah 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-Baha > promulgated the Faith of Baha'u'llah 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 Baha'is felt that they honored Abdu'l-Baha 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 Baha'u'llah 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 > Baha'u'llah had within it the potency of a universal human > society. During Abdu'l-Baha'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-Baha, 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-Baha's departure > from the flesh, and its significance was expounded by > Shoghi Effendi, the Guardian of the Faith, the Baha'is 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 Baha'i community, but with a sounder realization > of the mystery of that incomparably devotion and servitude, > the Baha'is can today all the more consciously appreciate the > unique character of the mission which Abdu'l-Baha 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,+F1 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-Baha itself set forth with > complete clarity the mystery of the stations of the Bab and of > Baha'u'llah, and His own mission: -- > ------------------------ > 1. In 1969, 139 independent states and 173 significant territories and > islands. (See Epilogue) > > This is the foundation of the belief of the people of > Baha (may my life be offered up for them): "His Holiness, > the Exalted One (the Bab), is the Manifestation > of the Unity and Oneness of God and the Forerunner of > the Ancient Beauty. His Holiness the Abha 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-Baha 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 Baha'is in the > various local groups. > > > Exemplar of Baha'i Life > > Baha'u'llah was preeminently the Revealer of the Word. His > forty years' imprisonment gave Him but limited opportunities > of intercourse with His fellowmen. To Abdu'l-Baha, therefore, > fell the important task of becoming the exponent of the Revelation, > the Doer of the Word, the Great Exemplar of the Baha'i > 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 Baha'u'llah 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. > > What Is a Baha'i/5 > > > Man must show forth fruits. A fruitless man, in the words > of His Holiness the Spirit (i.e. Christ), is like a fruitless tree, > and a fruitless tree is fit for fire. -- BAHA'U'LLAH, 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. Baha'u'llah, > 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 Baha'i teachings, therefore, we shall commence with the > instructions of Baha'u'llah for individual conduct, and try to > form a clear picture of what it means to be a Baha'i. > > > Living the Life > > When asked on one occasion: "What is a Baha'i?" Abdu'l-Baha > replied: "To be a Baha'i 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 Baha'i 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 Baha'i even if He has never heard the > name of Baha'u'llah. He added: -- > > The man who lives the life according to the teachings > of Baha'u'llah is already a Baha'i. On the other hand, a > man may call himself a Baha'i for fifty years, and if he > does not live the life he is not a Baha'i. 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 spirits suns, and Baha'u'llah 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. > > > Devotion to God > > In order to attain to the Baha'i life in all its fullness, conscious > and direct relations with Baha'u'llah are as necessary as > is sunshine for the unfolding of the lily or the rose. The Baha'i > worships not the human personality of Baha'u'llah, 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 Baha'u'llah 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 Baha'i, > nor does outward rectitude of conduct. Baha'u'llah requires of > His followers wholehearted and complete devotion. God alone > has the right to make such a demand, but Baha'u'llah 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. > > > Search After Truth > > Baha'u'llah 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." -- 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 > Baha'u'llah, otherwise the Baha'i 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 Baha'i 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. > Baha'u'llah 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. -- Tablet of Tarazat. > 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. -- > 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. > > > Love of God > > To know the Manifestation of God means also to love Him. > One is impossible without the other. According to Baha'u'llah, > > 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 > Baha'i. 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 Baha'i 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. Baha'u'llah 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 Baha." -- Words > of Paradise. > Abdu'l-Baha 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 day-spring 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. > > > Severance > > Devotion to God implies also severance from everything > that is not of God, severance, that is, from all selfish and > worldly, and ever 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 Baha'i 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 Baha'i 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 Baha'i, 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. Baha'u'llah > says:-- > > He that hath in his heart even less than a mustard seed > of love for anything beside Me, verily he cannot enter My > Kingdom. -- Suratu'l-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. > > 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. > > > Obedience > > 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 Baha'i 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 > Baha'u'llah says: "Faith in God, and the knowledge of Him, > cannot be fully attained except ... by practicing all that He > hath commanded and all that is revealed in the Book from the > Pen of Glory." -- Tablet of Tajalliyat. > 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. > > > Service > > 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 Baha'u'llah 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." -- Words of > Paradise. > Abdu'l-Baha says: -- > > In the Baha'i Cause arts, sciences and all crafts are > counted as worship. The man who makes a piece of note- > paper 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. > > > Teaching > > The real Baha'i will not only believe in the teachings of > Baha'u'llah, 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." Baha'u'llah says: -- > > The people of Baha must serve the Lord with wisdom, > teach others by their lives, and manifest the light of God > in their deeds. The effect of deed is in truth more powerful > than that of words. -- Words of Paradise > > The Baha'i 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. > Baha'u'llah 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 Ishraqat: -- > > O people of Baha! Ye are the dawning-places of the > Love and daysprings of the Favor of God. Defile not your > tongues with cursing or execrating anyone, and guard > your eyes from that which is not worthy. Show forth that > which ye possess (i.e. Truth). If it be accepted, the aim > is attained. If not, to rebuke or interfere with him who > rejects is vain. Leave him to himself, and advance towards > God, the Protector, the Self-Subsistent. Be not the cause > of sorrow, how much less of sedition and strife! It is > hoped that ye may be nurtured in the shade of the tree of > Divine Bounty and act as God has willed for you. Ye are > all leaves of one tree and drops of one sea. > > > Courtesy and Reverence > > Baha'u'llah says: -- > > O people of God! I exhort you to courtesy. Courtesy > is indeed ... the lord of all virtues. Blessed is he who is > adorned with the mantle of Uprightness and illumined > with the light of Courtesy. He who is endowed with Courtesy > > (or Reverence) is endowed with a great station. It > is hoped that this Wronged One, and all, will attain to it, > hold unto it and observe it. This is the Irrefutable Command > which hath flowed from the pen of the Greatest > Name. -- 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-Baha says in a letter to the Baha'is 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 Baha'i 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-Baha says: -- > > Among the teachings of Baha'u'llah 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. > > > The Sin-covering Eye > > On no subject are the Baha'i teaching 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 > Baha'u'llah and Abdu'l-Baha 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! > Breather 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-Baha 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 > Baha'u'llah would be spread, the hearts illumined, the > spirits glorified, and the human world would attain to > everlasting felicity. > > > Humility > > 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. > Baha'u'llah says in the Hidden Words: -- > > O Son of Being! > How couldst thou forge 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-Baha 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 Baha'u'llah 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 Mirza 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. Baha'u'llah says in the Glad Tidings: -- > > The sinner, when his heart is free from all save God, > must seek forgiveness from God alone. Confession before > the servants (i.e. before men) is not permissible, for it > is not the means or the cause of Divine Forgiveness. Such > confession before the creatures leads to one's humiliation > and abasement, and God -- exalted by His Glory -- does > not wish for the humiliation of His servants. Verily He is > > Compassionate and Beneficent. The sinner must, between > himself and God, beg for mercy from the Sea of Mercy > and implore pardon from the Heaven of Forgiveness. > > > Truthfulness and Honesty > > Baha'u'llah says in the Tablet of Tarazat: -- > > Verily, Honesty is the door of tranquillity to all in the > world, and the sign of glory from the presence of the > Merciful One. Whosoever attains thereto has attained to > treasures of wealth and affluence. Honesty is the greatest > door to the security and tranquillity of mankind. The > stability of every affair always depends on it, and the > worlds of honor, glory and affluence are illumined by its > light. ... > > O people of Baha! Honesty is the best garment for > your temples and the most splendid crown for your heads. > Adhere thereto by the Command of the Omnipotent > Commander. > > Again He says: -- "The principle of faith is to lessen words > and to increase deeds. He who words exceed his acts, know > verily, that his nonbeing is better than his being, his death > better than his life." > Abdu'l-Baha 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 Baha'is, > October 1911). > > Self-Realization > > Baha'u'llah constantly urges men to realize and give full > expression to the perfections latent within them--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 day-star 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 Baha'u'llah 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 Baha'i; 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, Baha'u'llah, the > prophet of the New Era. > > Prayer/6 > > Prayer is a ladder by which everyone may ascend to Heaven. > -- MUHAMMAD. > > > Conversation with God > > "Prayer," says Abdu'l-Baha, "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-Baha 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). > > Baha'u'llah 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. > > > The Devotional Attitude > > In order that we may attain the spiritual condition in which > conversation with God becomes possible, Abdu'l-Baha > 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). > > Baha'u'llah 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 Baha'u'llah, > p. 265. > In the same way, Abdu'l-Baha 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 his he fallen from his high > place and he becomes inferior to the inhabitants of the > lower animal kingdom. > > Again, Baha'u'llah 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. ... -- Gleanings from the Writings of > Baha'u'llah, pp. 294-295. > > > Necessity for a Mediator > > According to Abdu'l-Baha:-- > > 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 Baha'u'llah. 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 Akka, 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. > > > Prayer Indispensable and Obligatory > > The use of prayer is enjoined upon Baha'is in no uncertain > terms. Baha'u'llah says in the Kitab-i-Aqdas: -- > > Chant (or recite) the Words of God every morning > and evening. The one who neglects this has not been faithful > to the Covenant of God and His agreement, and he > who turns away from it today is of those who have turned > away from God. Fear God, O my people! Let not too > much reading (of the Sacred Word) and actions by day or > night make you proud. To chant but one verse with joy > and gladness is better for you than reading all the Revelations > of the Omnipotent God with carelessness. Chant the > Tablets of God in such measure that ye be not overtaken > with fatigue and depression. Burden not the soul so as to > cause exhaustion and langour, but rather refresh it that > thus it may soar on the wings of Revelation to the Dawning-place > of proofs. This brings you nearer to God, were > ye of those who understand. -- Kitab-i-Aqdas > > Abdu'l-Baha says to a correspondents: -- "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-Baha 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 Ali Kuli Khan, October > 1908). > > Baha'u'llah 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 Baha'u'llah has prescribed. > > > Congregational Prayer > > The prayers which Baha'u'llah has ordained as a daily obligation > for Baha'is are to be said privately. Only in the case of > the Prayer for the Dead has Baha'u'llah 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 imam, who leads > the prayer, which is prohibited in the Baha'i Faith. > These ordinances, which are in accordance with Baha'u'llah'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-Baha 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 > soldier fighting alone and individually have not the > force of a united army. If all the soldier 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). > > > Prayer the Language of Love > > To someone who asked whether prayer was necessary, since > presumably God knows the wishes of all hearts, Abdu'l-Baha > replied: -- > > If one friend loves another, is it not natural that he > should wish to say so? Though he knows that that friend is > aware of his love, does he still not wish to tell him of it? ... > It is true that God knows the wishes of all hearts; but the > impulse to pray is a natural one, springing from man's love > to God. > ... Prayer need not be in words, but rather in thought > and action. But if this love and this desire are lacking, it is > useless to try to force them. Words without love mean nothing. > 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, Jul.-Dec. > 1911, p. 784 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). > > > Deliverance from Calamities > > 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-Baha 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 be 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. Baha'u'llah says in the Book of > Iqan:--"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. ..." -- Kitab-i-Iqan, p. 73. > 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-Baha 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-Baha 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. > > > Prayer and Natural Law > > 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 Baha'i 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 Baha'i 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. > > > Baha'i Prayers > > Baha'u'llah and Abdu'l-Baha 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. -- BAHA'U'LLAH. > > 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. -- BAHA'U'LLAH. > > O my God! O my God! United 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 knowledge, and cheer > their hearts by Thy love. Verily, Thou art their Helper > and their Lord. -- BAHA'U'LLAH. > > 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! United 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, O 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 Might and Powerful. Thou art the Forgiving > and Thou art the One Who overlookest the shortcomings > of all mankind! -- ABDU'L-BAHA. > > 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-BAHA. > > 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-BAHA. > > Baha'i prayer is not, however, confined to the use of prescribed > forms, important as those are. Baha'u'llah 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 world.+F1 > ------------------------ > 1. On the subject of Intercessory Prayer, see Chapter 11. > > Health and Healing/7 > > > Turning the face towards God brings healing to the body, > the mind and the soul. -- ABDU'L-BAHA. > > > Body and Soul > > According to the Baha'i 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-Baha 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. > > > Oneness of All Life > > The essential oneness of all the myriad forms and grades of > life is one of the fundamental teachings of Baha'u'llah. 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. > > > Simple Life > > Abdu'l-Baha 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. -- Baha'i Scriptures, > p. 453. > > Animal food is not forbidden, but Abdu'l-Baha 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 > Akka, by Julie M. Grundy. > > > Alcohol and Narcotics > > The use of narcotics and intoxicants of any kind, except as > remedies in case of illness, is strictly forbidden by Baha'u'llah. > > > Enjoyments > > The Baha'i teaching is based on moderation, not as asceticism. > Enjoyment of the good and beautiful things of life, both > material and spiritual, is not only encouraged but enjoined. > Baha'u'llah 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-Baha 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 Baha'i prohibition of gambling applies > to game of every description, Abdu'l-Baha 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, p. 9. > > > Cleanliness > > Baha'u'llah says, in the Book of Aqdas: -- > > Be the essence of cleanliness among mankind ... under > all circumstances conform yourselves to refined manners ... > let no trace of uncleanliness appear on your > clothes. ... Immerse yourselves in pure water; a water > which hath been used is not allowable. ... Verily We > have desired to see in you the manifestations of Paradise > on earth, so that there may be diffused from you that > whereat the hearts of the favored ones shall > rejoice. -- Kitab-i-Aqdas. > > Mirza Abu'l-Fadl, in his book, Baha'i Proofs (p. 89), > 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. > > > Effect of Obedience to Prophetic Commands > > 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-Baha 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 Baha'u'llah 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 of 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. > > > The Prophet as Physician > > 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 Baha'u'llah, 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. > > Healing by Material Means > > 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. Baha'u'llah 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 Baha'u'llah's own > family were sick, a professional physician was called in, and > this practice is recommended to His followers. He says: > "Should ye be attacked by illness or disease, consult skillful > physicians." -- Kitab-i-Aqdas. > This is quite in accordance with the Baha'i 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. > Baha'u'llah 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-Baha 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 (p. 298), He says in > conclusion: -- > > It is therefore evident that it is possible to cure by > foods, aliments, and fruits; but as to-day 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." > > > Healing by Nonmaterial Means > > 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 Baha'u'llah 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-Baha 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-Baha 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, p. 294. > > All these methods of healing, however, are limited in their > effects, and may fail to effect a cure in severe maladies. > > > The Power of the Holy Spirit > > 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, > p. 295. > > In a talk with Miss Ethel Rosenberg, in October 1904, > Abdu'l-Baha 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 > Baha'u'llah and Abdu'l-Baha were gifted with this power, and > similar powers are promised to Their faithful followers. > > > Attitude of the Patient > > 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-Baha 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 > Baha'u'llah, through the Favor of Baha'u'llah, everything > will become pleasant for you. ... But you must turn your > face wholly towards the Abha (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-Baha 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. To a pilgrim in Akka He said: -- > > The prayers which were written for the purpose of > healing are both for the spiritual and material healing. ... > If healing is best for the patient, surely it will be granted. > For some who are sick, healing for them shall be the cause > of other ills. Thus it is that Wisdom does not decree the > answer to some prayers. > O maid-servant of God. The Power of the Holy Spirit > heals both material and spiritual ills. -- Daily Lessons Received > at Akka, p. 95. > > 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-Baha wrote to an English > lady: -- "You have written about the weakness of your > body. I ask from the Bounties of Baha'u'llah 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 Healer > > 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. -- BAHA'U'LLAH, Tablet > to a Physician. > > Abdu'l-Baha writes: -- > > He who is filled with love of Baha, 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. > > 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. > 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. > > > How All Can Help > > 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-Baha, "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 Baha'is more repeatedly and > emphatically than that of healing the sick, and many beautiful > > prayers for healing have been revealed by both Baha'u'llah and > Abdu'l-Baha. > > > The Golden Age > > Baha'u'llah 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-Baha 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. > > > Right Use of Health > > In concluding this chapter it will be well to recall Abdu'l-Baha's > teaching as to the right use of physical health. In one of > His Tablets to the Baha'is 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. > > Religious Unity/8 > > 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. -- BAHA'U'LLAH, Tablet of the World. > > > Sectarianism in the Nineteenth Century > > 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 Baha'i 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. > > > The Message of Baha'u'llah > > It was when this state of conflict and confusion was at its > height, that Baha'u'llah 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 Baha'u'llah succeed? If all previous > faiths become corrupted and rent asunder into sects will not > the Baha'i faith share the same fate? Let us see what answer > the Baha'i teachings give to these and similar questions. > > > Can Human Nature Change? > > 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 changes 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. > Baha'u'llah 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-Baha. "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? > > > First Steps Toward Unity > > As a means of promoting religious unity Baha'u'llah 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: -- > > Contention and conflict hath He strictly forbidding in > His book (Kitab-i-Aqdas); such is the command of the > Lord in this all-highest Revelation -- a command which > He hath exempted from all annulment and arrayed with > the adorning of His confirmation. > O ye people of the world! The Religion of God is for > the sake of love and union; make it not the cause of enmity > and conflict. ... The hope is cherished, that the > people of Baha shall ever turn unto the Hallowed Word: > "Lo! All things are of God." -- the All-Glorious Word that, > like unto water, quencheth the fire of hate and rancor > which doth smoulder in hearts and breasts. By this one > Word shall the diverse sects of the world attain unto the > light of real union; verily the Truth He speaketh, and to > the Path He leadeth, and He is the Mighty, the Gracious, > the Beauteous. > > Abdu'l-Baha 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 Problem of Authority > > 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. Baha'u'llah, > 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 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 Baha'u'llah, p. 255. > > > Progressive Revelation > > 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. Baha'u'llah says, in a Tablet to some Baha'is 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-Baha 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 Baha'u'llah 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 Baha'u'llah 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. > > > Infallibility of the Prophets > > Baha'u'llah 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 Iqan 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. -- Kitab-i-Iqan, pp. 14, 240. > > 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 Bab or Baha'u'llah had authority to alter the commands of > Muhammad; but according to the Baha'i 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. > > > The Supreme Manifestation > > Like all the other Prophets, Baha'u'llah states His own Mission > in the most unmistakable terms. > In the Lawh-i-Aqdas, a Tablet addressed especially to Christians, > He says: -- > > Surely the Father hath come and hath fulfilled that > which you were promised in the Kingdom of God. This > is the Word which the Son veiled when He said to those > around Him that at that time they could not bear it. But > when the stated time was ended, and the Hour arrived, the > Word shone forth from the Horizon of the Will. Beware, > O Concourse of the Son (i.e. Christians)! Cast it not > behind you, but hold thereunto. It is better for you than > all that which is before you! ... Verily, the Spirit of > Truth is come, to guide you into all Truth. Verily, He > > speaketh not from Himself, nay, but rather from the All-Knowing > and Wise. He is the One Whom the Son hath > glorified. ... Abandon that which is before you, O > people of the earth, and take that which is commanded > you by Him Who is the Powerful, the Faithful. > > 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." > > > A New Situation > > The position of Baha'u'llah 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 Baha'u'llah > 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. > Baha'u'llah 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 Baha'u'llah, translated from His own > authentic Writings, will be directly accessible to every man, > woman and child in the world who is able to read. > > > Fullness of the Baha'i Revelation > > The Baha'i 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'an, 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 cause divisions and dissensions in Islam, as in all > previous religious communities. > On the other hand, both the Bab and Baha'u'llah 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 Baha'i 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 Baha'i Covenant > > The Baha'i Revelation is unprecedented and unique in still > another way. Before the death of Baha'u'llah He repeatedly put > in writing a Covenant appointing his eldest son Abdu'l-Baha, > > 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 > Baha'u'llah 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-Baha). > > And in the Tablet of the Branch, in which He explains the > station of Abdu'l-Baha, 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 > mouldering 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 Baha'u'llah, Abdu'l-Baha 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-Baha > 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. > Baha'u'llah further arranged that an International House of > Justice, representative of all Baha'is 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, Baha'u'llah expressly forbade interpretation of > the teachings by anyone but the authorized interpreter. In His > Will and Testament Abdu'l-Baha 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 Baha'u'llah, with clear proofs of > His mission, but until then the words of Baha'u'llah, Abdu'l-Baha > and the Guardian and the decisions of the International > House of Justice constitute the authorities to which all believers > must turn for guidance. No Baha'i 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."+F1 > > Abdu'l-Baha says: -- > > One of the enemies of the Cause is he who endeavors > to interpret the words of Baha'u'llah 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 Abha Kingdom will cast this foam ashore. ... > ------------------------ > 1. See pp. 261-263 and 272-273 for further elucidations of the Guardianship > and the Universal House of Justice. > > 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-Baha 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 Baha'i community quite > impossible. > > > No Professional Priesthood > > One other feature of the Baha'i 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 Baha'is 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 Baha'u'llah 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 > Baha'i 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 Baha'i teaching is to complete that work, to make men > independent of all save God, so that they can turn directy 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. > > True Civilization/9 > > O people of God! Be not occupied with yourselves. Be intent > on the betterment of the world and the training of nations. -- > BAHA'U'LLAH. > > > Religion the Basis of Civilization > > According to the Baha'i 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 prupose of creation > and how that prupose 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. Baha'u'llah says: -- > > Religion is the greatest instrument for the order of > the world and the tranquillity of all existent beings. The > weakening of the pillars of religion has encouraged the > ignorant and rendered them audacious and arrogant. > Truly I say, whatever lowers the lofty station of religion > will increase heedlessness in the wicked, and finally result > in anarchy. ... > Consider the civilization of the people of the Occident > -- how it has occasioned commotion and agitation to the > people of the world. Infernal instruments have been devised, > and such atrocity is displayed in the destruction of > life as has not been seen by the eye of the world, nor > heard by the ear of nations. It is impossible to reform > these violent, overwhelming evils, except the peoples of > the world become united upon a certain issue or under > the shadow of One Religion. ... > O people of Baha! Each one of the revealed Commands > > is a might stronghold for the protection of the world. -- > 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. > > > Justice > > In the little book of Hidden Words, in which Baha'u'llah > 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 hten 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. Baha'u'llah says: -- > > O ye sons of intelligence! The thin eye lid 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 some Persian Zoroastrian > Baha'is). > > 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. > Baha'u'llah says: -- "O son of man! If thine eyes be turned towards > mercy, forsake the things that proft 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." -- Words of Paradise. > > > Government > > The teachings of Baha'u'llah 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 > Baha'u'llah's life on earth; the other references are to the new > order to be developed within the Baha'i 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 Him." -- Gleanings from > the Writings of Baha'u'llah, pp. 206, 203. > The apparent incompatibility of these two views is removed > when we observe the distinction which Baha'u'llah makes between > the "Lesser Peace" and the "Most Great Peace." In His > > tablets to the Kings Baha'u'llah 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. Ere long, 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 Baha'u'llah, pp. 207, 209, 214, 216, 248-249. > > 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 Baha'u'llah, > p. 249. > > By such counsel, Baha'u'llah 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 > Baha'u'llah, pp. 254, 255. > 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 Baha'u'llah, p. 7. > 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. > > > Political Freedom > > Although advocating as the ideal condition a representative > form of government, local, national and international, > Baha'u'llah 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 aare not fit to use it wisely. Baha'u'llah 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 infrings > 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 oof 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. -- Kitab-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. > > > Rulers and Subjects > > Baha'u'llah 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 rope of Consultation, > and decide upon and execute that which is conducive to > the people's security, affluence, welfare and tranquillity; for > if matters be arranged otherwise, it will lead to discord and > tumult." -- 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. Baha'u'llah says: -- > > In every country where any of this community reside, > they must behave toward the government of that country > with faithfulness, truthfulness, and obedience. -- Glad > Tidings. > O people of God! Adorn your temples with the mantle > of trustworthiness and integrity; then assist your Lord > with the hosts of good deeds and good morals. Verily We > have forbidden you sedition and strife, in My Books and > Epistles, in My Writings and Tablets; and by this We > have desired only your loftiness and exaltation. -- Tablet > of Ishraqat. > > > Appointment and Promotion > > 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. Baha'u'llah says > in the Tablet of Ishraqat: -- > > The fifth Ishraq (Effulgence) is the knowledge by > governments of the condition of the governed, and the > conferring of ranks according to desert and merit. Regard > to this matter is strictly enjoined upon every chief and > ruler, that haply traitors may not usurp the positions of > trustworthy men nor spoilers occupy the seats of > guardians. > > 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. > > > Economic Problems > > The Baha'i teachings insist in the strongest terms on the > need for reform in the economic relations of rich and poor. > Abdu'l-Baha 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. > > > Public Finance > > Abdu'l-Baha 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.+F1 > > > Voluntary Sharing > > In a letter to the Central Organization for a Durable Peace, > written in 1919, Abdu'l-Baha says: -- > > Among the teachings of Baha'u'llah 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 Baha'is. > > > Work for All > > One of the most important instructions of Baha'u'llah in > regard to the economic question is that all must engage in > ------------------------ > 1. For further particulars see Abdu'l-Baha's published addresses, > especially those given in the United States of America. > > useful work. There must be no drones in the social hive, no > able-bodied parasites on society. He says: -- > > It is enjoined on every one of you to engage in some > occupation -- some art, trade or the like. We have made > this -- your occupation -- identical with the worship of > God, the True One. Reflect, O people, upon the Mercy of > God and upon His Favors, then thank Him in the mornings > and evenings. > Waste not your time in idleness and indolence, and > occupy yourselves with that which will profit yourselves > and others beside yourselves, Thus hath the matter been > decreed in this Tablet, from the Horizon of which the Sun > of Wisdom and Divine Utterance is gleaming! The most > despised of men before is he who sits and begs. Cling > unto the rope of means, relying upon God, the Causer of > Causes. -- 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 Baha'u'llah 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. > > > The Ethics of Wealth > > According to the Baha'i teachings, riches rightly acquired > and rightly used are honorable and praiseworthy. Services > rendered should be adequately rewarded. Baha'u'llah says in > the Tablet of Tarazat: -- "The people of Baha must not refuse > to discharge the due reward of anyone, and must respect possessors > of talent, ... One must speak with justice and recognize > the worth of benefits." > > With regard to interest on money, Baha'u'llah writes in the > Tablet of Ishraqat as follows: -- > > Most of the people are found to be in need of this mattter; > for if no interest be allowed, affairs (business) will > be trammeled and obstructed. ... A person is rarely > found who would lend money to anyone upon the principle > of "Qar-i-hasan" (literally "good loan," i.e. money > advanced without interest and repaid at the pleasure of > the borrower). Consequently, out of favor to the servants, > We have appointed "profit on money" to be current, > among other business transactions which are in force > among people. That is ... it is allowable, lawful and > pure to charge interest on money ... but this matter > must be conducted with moderation and justice. The Pen > of Glory has withheld itself from laying down its limits, as > a Wisdom from His Presence and as a convenience for His > servants. We exhort the friends of God to act with fairness > and justice, and in such a way that the mercy of His beloved > ones, and their compassion, may be manifested toward > each other. ... > The execution of these matters has been placed in > charge of the men of the House of Justice, in order that > they may act in accordance with the exigencies of the time > and with wisdom. > > > No Industrial Slavery > > In the Book of Aqdas Baha'u'llah forbids slavery, and > Abdu'l-Baha 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 Baha'is 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-Baha 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. > > > Bequest and Inheritance > > Baha'u'llah 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 Baha'u'llah to prevent a man > from leaving all his property to one individual if he pleases, > but Baha'is will naturally be influenced, in making their wills, > by the model Baha'u'llah has laid down for the case of > intestate estates, which ensures distribution of property > among a considerable number of heirs. > > > Equality of Men and Women > > One of the social principles to which Baha'u'llah 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-Baha had frequent occasion > to explain the Baha'i 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 > Baha'u'llah. > 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 much 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-Baha 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 Bab 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 > Baha'is, 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. > > > Women and the New Age > > 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 be 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-Baha 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, viii, No. 3, > p. 4 [from report of remarks made abose the S.S. Cedric > on arrival in New York]. > > > Methods of Violence Discarded > > In bringing about the emancipation of women as in other > matters, Baha'u'llah counsels His followers to avoid methods > of violence. An excellent illustration of the Baha'i method of > social reform has been given by the Baha'i 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 Bab indicated that in the New Dispensation > women would be relieved from this irksome restraint, but > Baha'u'llah 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 Baha'i 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. Baha'is in these > regions are devoting their energies to the education of their > children, especially their girls, and to the diffusion and promotion > of the Baha'i 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 > > 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 Baha'i 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 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. > Baha'u'llah says that education must be universal: -- > > It is decreed that every father must educate his sons > and daughters in learning and in writing and also in that > which hath been ordained in the tablet. He who neglects > that which hath been commanded (in this matter), if he > be rich, it is incumbent on the trustees of the House of > Justice to recover from him the amount required for the > education of his children; otherwise (i.e. if the parent be > not capable) the matter shall devolve upon the House of > Justice. Verily We have made it (the House of Justice) > an asylum for the poor and needy. > He who educates his son, or any other children, it is as > though he hath educated one of My children. -- Tablet of > Ishraqat. > Men and women must place a part of what they earn > by trade, agriculture or other business, in charge of a > trustworthy person, to be spent in the education and instruction > of the children. That deposit must be invested > in the education of the children, under the advice of the > trustees (or members) of the House of Justice. -- Tablet > of the World. > > > Innate Differences of Nature > > In the Baha'i 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-Baha > 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. > > > Character Training > > 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, > Baha'u'llah, Who reveals the root principles on which the > civilization of the future must be built up. He says: -- > > Teach your children what hath been revealed through > the Pen of Glory. Instruct them in what hath descended > from the heaven of greatness and power. Let them memorize > the Tablets of the Merciful and chant them with the > most melodious voices in the halls of the > Mashriqu'l-Adhkar. > > > Arts, Sciences, and Crafts > > Training in arts, sciences, crafts and useful professions is > regarded as important and necessary. Baha'u'llah says: -- > > Knowledge is like unto wings for the being (of man) > and is like a ladder for ascending. To acquire knowledge > is incumbent upon all, but of those sciences which may > profit the people of the earth, and not such sciences as > being in mere words and end in mere words. The possessors > of sciences and arts have a great right among the > people of the world. Indeed, the real treasury of man is his > knowledge. Knowledge is the means of honor, prosperity, > joy, gladness, happiness and exaltation. -- Tablet of > Tajalliyat. > > > Treatment of Criminals > > In a talk on the right method of treating criminals, Abdu'l-Baha > 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 honour, 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 endeavour 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, pp. 307-311. > > > Influence of the Press > > 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 Baha'u'llah. > He writes: -- > > In this day the mysteries of this earth are unfolded and > visible before the eyes, and the pages of swiftly appearing > newspapers are indeed the mirror of the world; they display > the doings and actions of the different nations; they > both illustrate them and cause them to be heard. Newspapers > are as a mirror endowed with hearing, sight and > speech; they are a wonderful phenomenon and a great > matter. > But it behooves the writers and editors thereof to be > sanctified from the prejudice of egotism and desire, and to > be adorned with the ornament of equity and justice. They > must inquire into matters as fully as possible in order that > they may be informed of the real facts, and commit the > same to writing. Concerning this wronged one, what the > newspapers have published has for the most part > been devoid of truth. Good speech and truthfulness are, in > loftiness of position and rank, like the sun which has risen > from the horizon of the heaven of knowledge. -- Tablet of > Tarazat. > > The Way to Peace/10 > > 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 Abha (Most Glorious) Paradise. -- > BAHA'U'LLAH, Tablet to the Ra'is. > > > Conflict versus Concord > > During the past century scientists have devoted and 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. Baha'u'llah 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-Baha 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. > > > The Most Great Peace > > 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 Baha'u'llah, in the most glowing and confident > terms, confirms these prophecies and declares that their fulfillment > is at hand. Abdu'l-Baha says: -- > > ... in this marvellous cycle, the earth will be transformed, > and the world of humanity arrayed in tranquility > 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. Co-operation 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, > pp. 74-75. > > > Religious Prejudices > > 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 Baha'u'llah proposes to deal > with each. > One of the most fertile causes of war has been religious > prejudice. With regard to this the Baha'i 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-Baha 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. > > Again He says: -- > > From the beginning of human history down to the > > present time various religions of the world have anathematized > one another and accused one another of falsity. > ... They have shunned one another most rigidly, exercising > mutual animosity and rancor. Consider the history > of religious warfare. ... One of the greatest religious wars, > the Crusaders, extended over a period of 200 years. > ... Sometimes the Crusaders were successful, killing, > pillaging and taking captive Muhammadan people; > sometimes the Mussulmans were victorious, inflicting > bloodshed and ruin in turn upon the invaders. > So they continued for two centuries, alternately fighting > with fury and relaxing with 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." > Religious wars have been many. Nine hundred thousand > martyrs of 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! > The Christians and Muhammadans considered the > Jews as satanic and the enemies of God. Therefore they > cursed and persecuted them. Great numbers of Jews > were killed, their houses burnt and pillaged, their children > carried into captivity. The Jews in turn regarded the > Christians as infidels, and the Muhammadans as enemies > and destroyers of the laws of Moses; therefore they called > down vengeance upon them and curse them even to this > day. > When the light of Baha'u'llah dawned from the East, > He proclaimed the promise of the oneness of humanity. > He addressed all mankind saying: "Ye are all fruits of > one tree. There are not two trees, one a tree of divine > mercy, the other a tree of Satan." ... Therefore we > must exercise the utmost love toward one another. We > must not consider any people the people of Satan, but > > know and recognize all as servants of one God. At most > it is this: some do not know, they must be guided and > trained. ... Some are ignorant, they must be informed. > Some are as children, they must be helped to reach > maturity. Some are ailing, their moral condition is bad, > they must be treated until their morals are purified. But > the sick man is not to be hated because he is sick; the > child must not be shunned because he is a child, the > ignorant one is not to be despised because he lacks knowledge. > They must be treated, educated, trained and assisted > in love. Everything must be done in order that all > humanity may live under the shadow of God in the utmost > security, in happiness of the highest type. > > > Racial and Patriotic Prejudices > > The Baha'i 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 > Baha'i 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-Baha 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 different 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. Baha'u'llah 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. -- Tablet of the World. > > > Territorial Ambitions > > 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 Baha'i 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+F1 , Abdu'l-Baha > 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 > ------------------------ > 1. A battle of the Italo-Turkish War which broke out on September 29, > 1911. > > 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. > > > Universal Language > > 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 Baha'u'llah with a view to > achieving the Most Great Peace. > The first deals with the establishment of a universal auxiliary > language. Baha'u'llah refers to this matter in the Book of > Aqdas and in many of His Tablets. Thus in the Tablet of > Ishraqat He says: -- > > The Sixth Ishraq (Effulgence) is Concord and Union > amongst men. Through the radiance of Union have the > regions of the world at all times been illumined, and the > greatest of all means thereunto is the understanding of one > another's writing and speech. Ere this, in Our Epistles, > have We commanded the Trustees of the House of Justice, > either to choose one of the existing tongues, or to originate > a new one, and in like manner to adopt a common script, > teaching these to the children in all the schools of the > world, that the world may become even as one land and > one home. > > About the time when this proposal of Baha'u'llah 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-Baha > 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 Baha'u'llah 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+F1 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 Baha'u'llah's instruction the > Baha'i Faith is not committed to Esperanto nor to any other > living or artificial tongue. Abdu'l-Baha Himself said: "The > love and effort put into Esperanto will not be lost, but no one > person can construct a Universal Language." -- Abdu'l-Baha in > London, p. 95. > Which language to adopt, and whether it is to be a natural > ------------------------ > 1. It is of interest that Zamenhof's daughter, Lydia, became an active > Baha'i. > > or constructed one, is a decision which the nations of the world > will have to make. > > > Universal League of Nations > > Another proposal frequently and powerfully advocated by > Baha'u'llah 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 Akka,+F1 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-Baha gave a forecast of the establishment > of a Universal League of Nations, which is especially interesting > at the present time+F2 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 > ------------------------ > 1. 1868 to 1870. > 2. The author wrote this passage in 1919-1920. > > 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, pp. 64-65. > > Baha'is see grave deficiencies in the structure of the League > of Nations+F1 which falls short of the type of institution which > Baha'u'llah described as essential to the establishment of world > peace. On December 17, 1919, Abdu'l-Baha 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 Baha'u'llah has described > ------------------------ > 1. The same considerations apply to the United Nations Organization. > > will fulfill this sacred task with the utmost might and > power. > > > International Arbitration > > Baha'u'llah 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-Baha > said: -- > > About fifty years ago in the Book of Aqdas, Baha'u'llah > 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 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 Baha'u'llah. 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 Baha'i 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. > > > Limitation of Armaments > > Abdu'l-Baha 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 Mirza Ahmad Sohrab, May 11-14, 1914. > > > Nonresistence > > As a religious body, Baha'is have, at the express command > of Baha'u'llah, entirely abandoned the use of armed force in > their own interests, even for strictly defensive purposes. In > Persia many, many thousands of the Babis and Baha'is have > suffered cruel deaths because of their faith. In the early days > > of the Cause the Babis on various occasions defended themselves > and their families by the sword, with great courage and > bravery. Baha'u'llah, however, forbade this. Abdu'l-Baha > writes: -- > > When Baha'u'llah 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-Baha for this > book). > > Baha'u'llah 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 of 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, pp. 74-75. > > The soundness of Baha'u'llah's nonresistance policy has already > been proved by results. For every believer martyred in > Persia, the Baha'i 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. > > > Righteous Warfare > > Although Baha'u'llah, 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.+F1 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-Baha writes: -- "It may happen > that at a given time warlike and savage tribes may furiously > ------------------------ > 1. See also section on Treatment of Criminals, pp. 153-155. > > 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 > Baha'u'llah 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, > there, 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-Baha 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, pp. 70-71. > > > Unity of East and West > > 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-Baha 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 Bab arose in the Eastern land of Persia. > Baha'u'llah 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. > > Various Ordinances and Teachings/11 > > 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. -- > BAHA'U'LLAH. > > > Monastic Life > > Baha'u'llah, like Muhammad, forbids His followers to lead > lives of monastic seclusion. > In the Tablet to Napoleon III we read: -- > > O concourse of monks! Seclude not yourselves in > churches and cloisters. Come forth by My leave, and occupy > yourselves with that which will profit your souls and > the souls of men. ... Enter ye into wedlock, that after > you someone may fill your place. We have forbidden you > perfidious acts, and not that which will demonstrate fidelity. > Have ye clung to the standards fixed by your own > selves, and cast the standards of God behind your backs? > Fear God, and be not of the foolish. But for man, who > would make mention of Me on My earth, and how could > My attributes and My name have been revealed? Ponder > ye, and be not of them that are veiled and fast asleep. He > that wedded not (Jesus) found no place wherein to dwell > or lay His head, by reason of that which the hands of the > treacherous had wrought. His sanctity consisteth not in > that which ye believe or fancy, but rather in the things > We possess. Ask, that ye may apprehend His station > > which hath been exalted above the imaginings of all that > dwell on earth. Blessed are they who perceive it. > > 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'an 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'an, s. lviii. 27. > > Whatever justification there may have been for the monastic > life in ancient times and bygone circumstances, Baha'u'llah > 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. > > > Marriage > > The Baha'i teachings enjoin monogamy, and Baha'u'llah > makes marriage conditional on the consent of both parties and > of their parents. He says in the Book of Aqdas: -- > > Verily in the Book of Bayan (the Bab's Revelation) > the matter is restricted to the consent of both (bride and > bridegroom). As We desired to bring about love and > friendship and the unity of the people, therefore We made > > it conditional upon the consent of the parents also, that > enmity and ill-feeling might be avoided. -- Kitab-i-Aqdas. > > On this point Abdu'l-Baha 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." > Abdu'l-Baha says that as a result of this precaution of > Baha'u'llah's the strained relations between relatives-in-law > which have become proverbial in Christian and Muhammadan > countries are almost unknown among the Baha'is, and divorce > is also of very rare occurrence. He writes on the subject of > matrimony: -- > > Baha'i 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 Baha'i 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 > Baha'i matrimony. > > The Baha'i 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." > > > Divorce > > 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-Baha states the Baha'i teaching, > with regard to divorce, thus: -- > > The friends (Baha'is) 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 Baha'is of America). > > In the matter of divorce, as in other matters, Baha'is will, of > course, be bound not only by the Baha'i teaching, but also by > the laws of the country in which they live. > > > The Baha'i Calendar > > 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 Bab 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 Baha'i 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 Bab named the months after the attributes > of God. The Baha'i New Year, like the ancient Persian > > New Year, is astronomically fixed, commencing at the > March equinox (usually March 21), and the Baha'i era commences > with the year of the Bab'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 Bab. > The months in the Baha'i Calendar are as follows: > > x Arabic Name x Translation x First Days > x x x > x x x > 1st x Baha x Splendor x March 21 > 2nd x Jalal x Glory x April 9 > 3rd x Jamal x Beauty x April 28 > 4th x Azamat x Grandeur x May 17 > 5th x Nur x Light x June 5 > 6th x Rahmat x Mercy x June 24 > 7th x Kalimat x Words x July 31 > 8th x Kamal x Perfection x Aug. 1 > 9th x Asma' x Names x Aug. 20 > 10th x `Izzat x Might x Sept. 8 > 11th x Mashiyyat x Will x Sept. 27 > 12th x `Ilm x Knowledge x Oct. 16 > 13th x Qudrat x Power x Nov. 4 > 14th x Qawl x Speech x Nov. 23 > 15th x Masa'il x Questions x Dec. 12 > 16th x Sharaf x Honor x Dec. 31 > 17th x Sultan x Sovereignty x Jan. 19 > 18th x Mulk x Dominion x Feb. 7 > Intercalary Days Feb. 26 to March 1, inclusive. > 19th x Ala' x Loftiness x March 2 > x x x > > > Spiritual Assemblies > > Before Abdu'l-Baha completed His earthly mission, He had laid a basis for > the development of the administrative order > > established in Baha'u'llah's Writings. To show the high importance > to be attributed to the institution of the Spiritual Assembly, > Abdu'l-Baha 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 Baha'i 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 Baha'i bodies are > social rather than ecclesiastical institutions. That is, they apply > the law of consultation to all questions and difficulties arising > between Baha'is, who are called upon no 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 Baha'i property in trust > for the community, and representing it in its relations to the > public and to other Baha'i 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-Baha 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 Baha'u'llah's and > Abdu'l-Baha'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, Baha'i 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 Baha'i publications and translations, > and provide in general for a dignified and accurate presentation > of all Baha'i literature and its distribution to the > general public. > > The possibilities inherent in Baha'i 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. > > > Baha'i Feasts, Anniversaries, and Days of Fasting > > Feast of Naw-Ruz (Baha'i New Year), March 21. > Feast of Ridvan (Declaration of Baha'u'llah), April 21- > May 2. > > Declaration of the Bab, May 23.+F1 > Ascension of Baha'u'llah, May 29. > Martyrdom of the Bab, July 9. > Birth of the Bab, October 20. > Birth of Baha'u'llah, November 12. > Day of the Covenant, November 26. > Ascension of Abdu'l-Baha, November 28. > Period of the Fast, nineteen days beginning March 2. > > > Feasts > > The essential joyousness of the Baha'i religion finds expression > in numerous feasts and holidays throughout the year. > In a talk on the Feast of Naw-Ruz, in Alexandria, Egypt, in > 1912, Abdu'l-Baha 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 > Baha'is. In this wonderful dispensation, philanthropic affairs > are for all humanity without exception, because it is > the manifestation of the mercifulness of God. Therefore, > ------------------------ > 1. This date coincides with the birth of Abdu'l-Baha. > > 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-Ruz (New Year) and Ridvan, the Anniversaries > of the Birth of the Bab and Baha'u'llah, and of the > Bab's Declaration (which is also the birthday of Abdu'l-Baha) > are the great joy-days of the year for Baha'is. 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 Bab and the departure > of Baha'u'llah and Abdu'l-Baha are celebrated with > solemnity by appropriate meetings and discourses, the chanting > of prayers and Tablets. > > > Fast > > 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 heart 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 Baha'i teachings is beneficial as a measure > of physical hygiene, but just as the reality of the Baha'i > > 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 Baha'i 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-Baha > 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). > > > Meetings > > Abdu'l-Baha 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 hath been decided by the Desire of God that union > and harmony may day by day increase among the friends > of God and the handmaids of the Merciful. Not until this > is realized will the affairs advance by any means whatever! > And the greatest means for the union and harmony > of all are Spiritual Meetings. This matter is very important > > and is as a magnet to attract divine confirmation. > > In the spiritual meetings of Baha'is 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-Baha said: -- > > The Baha'i meeting must be the meeting of the Celestial > Concourse. It must be illumined by the lights of the > Celestial Concourse. The hearts must be as mirrors > wherein the lights of the Sun of Truth shall be revealed. > Every bosom must be as a telegraph station: one terminal > of the wire shall be in the bosom of the soul, the other in > the Celestial Concourse, so that messages may be exchanged > between them. In this way from the Abha Kingdom > inspiration shall flow and in all discussions harmony > shall prevail. ... The more agreement, unity and love > prevail among you, the more shall the confirmations of > God assist you, and the help and aid of the Blessed > Beauty, Baha'u'llah, support you. > > In one of His Tablets He said: -- > > In these meetings outside conversation must be entirely > avoided, and the gathering must be confined to chanting > the verses and reading the words, and to matters which > concern the Cause of God, such as explaining proofs, adducing > clear and manifest evidences, and tracing the > signs of the Beloved One of the creatures. Those who attend > the meeting must, before entering, be arrayed with > the utmost cleanliness and turn to the Abha Kingdom, > and then enter the meeting with all meekness and humbleness; > and while the tablets are being read, must be > quiet and silent; and if one wishes to speak he must do so > > with all courtesy, with the satisfaction and permission of > those present, and do it with eloquence and fluency. > > > The Nineteen Day Feast > > With the development of the Baha'i administrative order > since the ascension of Abdu'l-Baha, the Nineteen Day Feast, > observed on the first day of each Baha'i 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 Baha'i 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. > > > Mashriqu'l-Adhkar+F1 > > Baha'u'llah 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-Adhkar," which > means "Dawning Place of God's Praise." The Mashriqu'l-Adhkar > 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.+F2 > ------------------------ > 1. (Pronounced Azkar). > 2. In connection with the Mashriqu'l-Adhkar it is interesting to > recall Tennyson's lines: -- > I dreamed > That stone by stone I reared a sacred fane, > A temple, neither Pagod, Mosque nor Church, > But loftier, simpler, always open-doored > To every breath from heaven, and Truth and Peace > And Love and Justice came and dwelt therein." > Akbar's Dream, 1892 > > In Persia, up till the present, Baha'is have been debarred > from building temples for public worship, and so the first great > Mashriqu'l-Adhkar was built in Ishqabad,+F1 Russia. Abdu'l-Baha > dedicated the site of the second Baha'i House of Worship, > to stand on the shore of Lake Michigan a few miles north > of Chicago, during His visit to America in 1912.+F2 > In tablets referring to this "Mother Temple" of the West, > Abdu'l-Baha 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-Adhkar 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-Adhkar. > ... 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-Adhkar has important > accessories, which are accounted of the basic foundations. > These are: school for orphan children, hospital and dispensary > for the poor, home for the incapable, college for > the higher scientific education, and hospice. In every city > a great Mashriqu'l-Adhkar must be founded after this order. > ------------------------ > 1. This first House of Worship was seriously damaged in an earthquake in > 1948 and had to be demolished some years later. > 2. This Temple was completed in 1953. Since then other Baha'i > Temples have been constructed in Kampala, Uganda; Sydney, Australia; > Frankfurt, Germany; Panama City, Panama; and two more are being built in > India and Samoa. At the present time, 1979, sites for 123 others have been > purchased. (See Epilogue) > > In the Mashriqu'l-Adhkar services will be held every > morning. There will be no organ in the Temple. In buildings > nearby, festivals, services, conventions, public meetings > and spiritual gatherings will be held, but in the Temple > the chanting and singing will be unaccompanied. > Open ye the gates of the Temple to all mankind. > When these institutions, college, hospital, hospice and > establishment for the incurables, university for the study > of higher sciences, giving post-graduate courses, and > other philanthropic buildings are built, the doors will be > opened to all the nations and religions. There will be absolutely > no line of demarcation drawn. Its charities will > be dispense 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. > > > Life After Death > > Baha'u'llah 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 Baha'u'llah, > pp. 155-157. > > Similarly, Abdu'l-Baha 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. > > > Heaven and Hell > > Baha'u'llah and Abdu'l-Baha 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-Baha 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 favours, 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 if 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, pp. 260, 261, 268, > 269, 274. > > > Oneness of the Two Worlds > > The unity of humanity as taught by Baha'u'llah 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-Baha 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, pp. 290, 291, 292. > > 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-Baha). > > 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 Baha'is. Abdu'l-Baha > 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-Baha 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-Baha in > London, p. 97. > 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-Baha > 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, Baha'u'llah 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 Ali > Kuli Khan). > > When Abdu'l-Baha 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-Baha in London, p. 98. > > > The Nonexistence of Evil > > According to Baha'i 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-Baha says: -- > > As to thy remark, that Abdu'l-Baha 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, pp. 250, 251. > > 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! > Baha'u'llah's message is the same as Christ's. "Today," He > says, "this servant has assuredly come to vivify the world" > (Tablet to Ra'is), and to His followers He says: "Come ye > after Me, that We may make you to become quickeners of > mankind." (Tablet to the Pope.) > > Religion and Science/12 > > Ali, 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-BAHA, > Wisdom of Abdu'l-Baha. > > > Conflict Due to Error > > One of the fundamental teachings of Baha'u'llah 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. > > > Persecution of Prophets > > 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 Babis and Baha'is 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. > > > The Dawn of Reconciliation > > 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 Baha'u'llah we have a glorious > revelation of truth which satisfies both heart and mind, in > which religion and science are at one. > > Search after Truth > > Complete harmony with science is evident in the Baha'i > 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-Baha 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 liberal minds, then shall we be able to arrive at > our goal. > > > The Agnosticism > > The Baha'i 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 Baha'u'llah 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. > > > Knowledge of God > > 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 handywork. Day unto day uttereth > speech, and night unto night sheweth knowledge. -- Ps. xix, 1-2. > > > The Divine Manifestations > > 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. > > > Creation > > Baha'u'llah 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. Baha'u'llah 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-Baha 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 non-existence > cannot become existence. If the beings were absolutely > non-existent, 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, pp. 209-210. > > The Evolution of Man > > Baha'u'llah 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+F1 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-Baha 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 > ------------------------ > 1. The word "species" is used here to explain the distinction which has > always existed between men and animals, despite outward appearances. It > should not be read with its current specialized biological meaning. > > 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, pp. 211, 212, > 213, 214. > > 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 marvellous > explanations. -- Some Answered Questions, p. 140 > > > Body and Soul > > The Baha'i 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 Baha'i > teachings, is truly remarkable. > > > Unity of Mankind > > "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 Baha'u'llah, 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 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. > > > The Era of Unity > > 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-Baha 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," says Abdu'l-Baha, "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." > > Prophecies Fulfilled by the Baha'i > Movement/13 > > As to the Manifestation of the Greatest Name (Baha'u'llah): > this is He Whom God promised in all His Books and Scriptures, > such as the Bible, the Gospels and the Qur'an. -- > ABDU'L-BAHA. > > > Interpretation of Prophecy > > 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 Baha'u'llah 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 > > 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. Baha'u'llah 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. > > > Prophecies about Christ > > Through failing to understand the meaning of the prophecies > about the dominion of the Messiah, the Jews rejected Christ. > Abdu'l-Baha 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. > > > Prophecies about the Bab and Baha'u'llah > > According to the Baha'i 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 > Baha'u'llah. 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 > might 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 must of it may quite fairly be thus > applied, but a little examination will show how much more > fully and aptly it applies to Baha'u'llah. 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 Baha'i 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."+F1 Baha'u'llah, 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," Baha'u'llah > 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 Baha'u'llah declares > ------------------------ > 1. The Second World War further demonstrated the fulfillment of this > prophecy, culminating in the use of the atomic bomb. > > 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 Glory of God > > The title "Baha'u'llah" 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 trail and > humiliation were yet in store for her. With the advent of the > Bab and Baha'u'llah, 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 Baha'u'llah 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 Shah of Persia and the Sultan > of Turkey, who can hardly be suspected of any design to > furnish arguments in favor of Baha'u'llah's claim to be the > "Glory of God" Whose coming the Prophets foretold. > > > The Branch > > 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 Baha'is as referring especially to Baha'u'llah. > 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-Baha 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 realised 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 Baha'u'llah 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, p. > 75-76. > > > The Day of God > > 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 Baha'u'llah 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. > > > The Day of Judgment > > 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 Baha'i interpretation, the coming of each Manifestation > of God is a Day of Judgment, but the coming of the > supreme Manifestation of Baha'u'llah 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 Great Resurrection > > 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, Baha'u'llah writes in the Book of Iqan: -- > > ... 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, 5-6]. 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. -- > Kitab-i-Iqan, pp. 114, 118, 120-21. > > According to the Baha'i 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. > > > Return of Christ > > 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. Baha'u'llah explains that the "coming again" of Christ was > fulfilled in the advent of the Bab 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. -- Kitab-i-Iqan, > 21-22. > > Abdu'l-Baha 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. > > > The Time of the End > > 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'an we read: -- > > When Allah 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." -- Sura 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. -- Sura 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. -- Sura 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 > Baha'i era (the Day of Resurrection) have signs of the approaching > end of these conditions made their appearance. > > > Signs in Heaven and Earth > > 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'an 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. -- Sura lxxxi. > > In the Book of Iqan Baha'u'llah 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. Baha'u'llah 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." > > > Manner of Coming > > 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 Baha'u'llah writes in > the Book of Iqan: -- > > ... The term "heaven" denoteth loftiness and exaltation, > inasmuch as it is the seat of the revelation of those Manifestations > of Holiness, the Day-springs 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'an 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'an > 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'an 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. -- Kitab-i-Iqan, pp. 67, > 71-73, 76, 78-79, 80-81. > > 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 Baha'i 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 Iqan, > by Baha'u'llah, Baha'i Proofs, by Mirza Abu'l-Fadl, and in many > of the Tablets of Baha'u'llah and Abdu'l-Baha further explanation > of prophecies may be found. > > Prophecies of Baha'u'llah and > Abdu'l-Baha/14 > > 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. -- Duet. xviii, 21-22. > > > Creative Power of God's Word > > 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 Baha'u'llah have this creative power which is distinctive > of the word of God. > Baha'u'llah 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.+F1 > Baha'u'llah 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. > Baha'u'llah 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 > ------------------------ > 1. This has been further evidenced by the Second World War. > > 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. > Baha'u'llah 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, Baha'u'llah 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 Baha'i 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 Baha'u'llah'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 Baha'i, these and countless other evidences, > impressive as they are, fail to give the real measure of > the spiritual majesty of Baha'u'llah. 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 Baha'u'llah 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-Baha. > > > Napoleon III > > In the year 1869 Baha'u'llah wrote to Napoleon III, rebuking > him for his lust of war and for the contempt with which he > had treated a former letter from Baha'u'llah. The Epistle contains > the following stern warning: -- > > For what thou has done, thy kingdom shall be thrown > into confusion, and thine empire shall pass from thine > hands, as a punishment for that which thou has wrought. > Then wilt thou know how thou has plainly erred. Commotions > shall seize all the people in that land, unless thou > arisest to held 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 Baha'u'llah > 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. > > Germany > > Baha'u'llah 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 > Baha'u'llah's imprisonment in Akka, 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. -- Kitab-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 Baha'i Faith in > Persia, in order to discredit Baha'u'llah; but when the forward > sweep of the victorious Germans was suddenly transformed > into crushing, overwhelming disaster, the efforts of these enemies > of the Baha'i Cause recoiled on themselves, and the notoriety > which they had given to the prophecy became a powerful > means of enhancing the reputation of Baha'u'llah. > > Persia > > In the Book of Aqdas written when the tyrannical Nasiri'd-Din Shah > was at the height of his power, Baha'u'llah blesses > the city of Tihran, which is the capital of Persia, and His own > birthplace, and says of it: -- > > Let nothing grieve thee, O Land of Ta (Tihran), 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 Baha. 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 > Day Spring 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 Day Star of Grace hath shed its splendor, > through which both earth and heaven have been > illumined. > Ere long 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. -- Gleanings from the Writings of Baha'u'llah, > pp. 110-111. > > So far, Persia has only begun to emerge from the period of > confusion foretold by Baha'u'llah, but already constitutional > government has been started, and signs are not lacking that a > brighter era is at hand. > > Turkey > > To the Sultan of Turkey and his Prime Minister `Ali Pasha, > Baha'u'llah, then (in 1868) confined in a Turkish prison, addressed > some of His most solemn, grave warnings. To the > Sultan He wrote from the Barracks at Akka: -- > > O thou who considerest thyself the greatest of all men > ... erelong thy name shall be forgotten and thou shalt > find thyself in great loss. According to thy opinion, this > Quickener of the world and its Peacemaker is culpable > and seditious. What crime have the women, children and > suffering babes committed to merit thy wrath, oppression > and hate? You have persecuted a number of souls who > have shown no opposition in your country, and who have > instigated no revolution against the government; nay, > rather, by day and by night they have been peacefully engaged > in the mentioning of God. You have pillaged their > properties, and through your tyrannical acts, all that they > had was taken from them. ... Before God, a handful of > dust is greater than your kingdom, glory, sovereignty and > dominion, and should He desire, He would scatter you as > the sand of the desert. Erelong His wrath shall overtake > you, revolutions shall appear in your midst and your > countries will be divided! Then you will weep and lament > and nowhere will you find help and protection. ... Be > ye watchful, for the wrath of God is prepared, and erelong > you shall behold that which is written by the Pen of > Command. > > And to Ali Pasha He wrote: -- > > Thou hast, O Chief, committed that which hath made > Muhammad, the Apostle of God, groan in the Most Exalted > 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 evident loss. Thou > didst unite with the Ruler of Persia for doing Me harm, > > although I had come to you from the Dawning-place of > the Almighty, the Great, with a Cause which refreshed > the eyes of the favored ones of God. ... > Didst thou think that thou could put out the fire > which God hath enkindled in the Universe? No! I declare > by His True Soul, wert thou of those who understand. > More than that, by what thou hast done its blaze and > flame have been increased. Soon it will encompass the > world and its inhabitants. ... 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 > [Baha'u'llah and His companions] at the hands of the hosts > of oppression. The course of things shall be altered, and > conditions shall wax so grievous, that the very sand 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 matter been decreed on the part of the > Designer, the Wise, Whose command the hosts of heaven > and earth could not withstand, nor could all the kings and > rulers withhold Him from that which He willeth. Calamities > are the oil for this Lamp, and through them its Light > increaseth, were ye of those who know! All oppositions > displayed by the oppressors are indeed as heralds to this > Faith, and by them the appearance of God and His Cause > have become widely spread among the people of 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. > > > America > > In the Book of Aqdas, revealed in Akka in 1873, Baha'u'llah > 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. -- Kitab-i-Aqdas. > > Abdu'l-Baha 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, a standard-bearer of peace > throughout the world, shedding her light to all regions. > Other nations are not untrammeled and free of intrigues > like the United States, and are unable to bring about Universal > Peace. But America, thank God, is at peace with > all the world, and is worthy of raising the flag of brotherhood > and International Peace. When the summons to International > > Peace is raised by America, all the rest of the > world will cry: "Yes, we accept." The nations of every > clime will join in adopting the teachings of Baha'u'llah, > revealed over fifty years ago. In His Epistles He asked the > parliaments of the world to send their best and wisest men > to an international world parliament that should decide all > questions between the peoples and establish peace ... > then we shall have the Parliament of Man of which the > prophets have dreamed. > > The appeals of Baha'u'llah and Abdu'l-Baha have already > been responded to, in a large measure, by the United States of > America, and in no country of the world have the Baha'i > 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 Baha'is are > awaiting with interest the developments which the future has > in store.+F1 > > > The Great War > > Both Baha'u'llah and Abdu'l-Baha 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-Baha said: -- "Today the European continent is like an > arsenal. It is a storehouse of explosives, ready for just a spark, > and one spark could set aflame the whole of Europe, 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 > ------------------------ > 1. It is of interest that the charter meeting of the United Nations > Organization was held in San Francisco. > > is two years hence, when only a spark will set aflame the > whole of Europe. > The social unrest in all countries, the growing religious > scepticism 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). > > > Social Troubles After the War > > Both Baha'u'llah and Abdu'l-Baha 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 Baha'u'llah, 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 Akka, 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 Sultan of Turkey in the citadel of > Akka, 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: -- > > Baha'u'llah 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. > > > Coming of the Kingdom of God > > 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. Baha'u'llah says > in his Epistle to the Shah: -- > > 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 Baha'u'llah and Abdu'l-Baha predict in the most confident > terms the speedy triumph of spirituality over materiality > and the consequent establishment of the Most Great Peace. > Abdu'l-Baha wrote in 1904: -- > > Know this, that hardships and misfortunes shall increase > day by day, and the people shall be distressed. The > doors of joy and happiness shall be closed on all sides. > Terrible wars shall happen. Disappointment and the frustration > of hopes shall surround the people from every direction > until they are obliged to turn to God. Then the > lights of great happiness shall enlighten the horizons, so > that the cry of "Ya Baha'u'l-Abha!" may arise on all > sides. -- Tablet to L.D.B. quoted in Compilation on War > and Peace, p. 187. > > 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. > > 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-Baha reckoned the > fulfillment of Daniel's prophecy from the date of the beginning > of the Muhammadan era. > > Abdu'l-Baha's Tablets make it clear that this prophecy refers > to the one hundredth anniversary of the Declaration of > Baha'u'llah in Baghdad, 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! > > > Akka and Haifa > > Mirza Ahmad Sohrab recorded in his diary the following > prophecy about Akka and Haifa uttered by Abdu'l-Baha > while seated by the window of one of the Baha'i Pilgrim Homes > at Haifa on February 14, 1914: -- > > The view from the Pilgrim Home is very attractive, > especially as it faces the Blessed Tom of Baha'u'llah. In > the future the distance between Akka 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 Akka 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 "Ya > Baha'u'l-Abha!" 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 Shiraz and Tihran, > Baghdad and Constantinople, Adrianople and Akka > 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. > > Retrospect and Prospect/15 > > 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. -- > BAHA'U'LLAH, The Hidden Words. > > > Progress of the Cause > > Unfortunately it is impossible, within the space at our disposal, > to describe in detail the progress of the Baha'i 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 surface. > 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 Bab or > Baha'u'llah did so at the risk of his property, his freedom and > even his life. Yet this determined and ferocious opposition > could not more check the progress of the Movement than a > cloud of dust could keep the sun from rising. > > From one end of Persia+F1 to the other Baha'is are now to be > found in almost every city and town, and even amongst the > nomad tribes. In some villages the whole population is Baha'i > 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.+F2 > The relatively small number of Baha'is 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. > ------------------------ > 1. Lord Curzon, in his book, Persia and the Persian Question, published in > 1892, the year of Baha'u'llah's death, writes: -- > "The lowest estimate places the present number of Babis in Persia at half > a million. I am disposed to think, from conversations with persons well > qualified to judge, that the total is nearer one million. They are to be > found in every walk of life, from the ministers and nobles of the Court to > the scavenger or the groom, not the least arena of their activity being the > Mussulman priesthood itself. ... > "If Babism continues to grow at its present rate of progression, a time > may conceivably come when it will oust Mohammedanism from the field in > Persia. This, I think, it would be unlikely to do, did it appear upon the > ground under the flag of a hostile faith. But since its recruits are won > from the best soldiers of the garrison whom it is attacking, there is > greater reason to believe that it may ultimately prevail." (Vol. i, > pp. 449-502). > 2. The number of Baha'is is increasing every year and by 1979 the number > of localities throughout the world where Baha'is reside has risen to > over 103,000. (See Epilogue). > > 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 Baha'i community to promote one or > another of Baha'u'llah'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 Baha'i community. > > > Prophethood of Bab and Baha'u'llah > > The more we study the lives and teachings of the Bab and > Baha'u'llah, 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. > > > A Glorious Prospect > > The Baha'i 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-Baha says: -- > > It is not necessary to lower Abraham to raise Jesus. It > is not necessary to lower Jesus to proclaim Baha'u'llah. > 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 Baha'i 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. Baha'u'llah 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. > > > Renewal of Religion > > 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 Baha'u'llah. 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. > > > Need for New Revelation > > 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 Baha'u'llah has revealed clearly defined principles, the general > adoption of which would obviously make the world a > paradise. > > Truth Is for All > > Many are quite ready to admit that the Baha'i 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-Baha > replied: -- > > As to the meaning of the Cause of Baha'u'llah, 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 Baha'u'llah 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. > > > The Last Will and Testament of Abdu'l-Baha > > With the passing of its beloved leader, Abdu'l-Baha, the > Baha'i 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-Baha had devoted His superhuman energy and unique > capacity to the task of spreading His love for Baha'u'llah > 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-Baha, > 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-Baha 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 Baha, 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 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-Baha'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 Baha'u'llah to establish. The Will and Testament > of Abdu'l-Baha consequently marks a turning point in > Baha'i history, dividing the era of immaturity and irresponsibility > from that era in which the Baha'is 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-Baha 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."+F1 > > > The Guardian of the Cause of God > > Abdu'l-Baha appointed His eldest grandson, Shoghi Effendi, > to the responsible position of "Guardian of the Cause" > (Valiyy-i-Amru'llah). Shoghi Effendi is the eldest son of > Diya'iyyih Khanum, the eldest daughter of Abdu'l-Baha. His > father, Mirza Hadi, is a relative of the Bab (although not a > direct descendant, as the Bab'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-Baha's > Will as follows: -- > > O my loving friends! After the passing away of this > wronged one, it is incumbent upon the Aghsan > ------------------------ > 1. The Local and National Houses of Justice are at the present time > designated Local and National Assemblies, as previously indicated. > > (Branches), the Afnan (Twigs) of the Sacred Lote-Tree, > the Hands (pillars) of the Cause of God and the loved > ones of the Abha 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 Aghsan, the Afnan, > 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 Abha 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). > > > Hands of the Cause of God > > During His own lifetime Baha'u'llah appointed a few tried > and trusted friends to assist in directing and promoting the > work of the Movement, and gave them the title of Ayadiyi-Amru'llah > (lit. "Hands of the Cause of God"). Abdu'l-Baha > 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.+F1 > ------------------------ > 1. Of the Hands of the Cause appointed by Shoghi Effendi during his > thirty-six year ministry, twenty-seven were living at the time of his > passing. He also instituted, in 1954, Auxiliary Boards to be appointed > by the Hands and to be their deputies, assistants and advisors. > > The Administrative Order+F1 > > 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 Baha'i Cause, the principles of world administration > were expressed by Baha'u'llah, and these principles were > developed in the writings of Abdu'l-Baha, 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 Baha'i Cause will show that the > purpose and method of Baha'i 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 Baha'i administration represent the science of > cooperation; in application, they provide for a new and higher > type of morality worldwide in scope. ... > A Baha'i 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, Baha'i association is inclusive, shutting the > ------------------------ > 1. This section on the Administrative Order is taken from the article on > The Present-Day Administration of the Baha'i Faith by Horace Holley, > published in 1933 in The Baha'i World, Volume V, p. 191 et seq. > Passages in this article quoting from Baha'i writings have been replaced > by newer translations where these are available. > > 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 Baha'i 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 Baha'i 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 Baha'i 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 Baha'i 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 Ridvan (the Festival commemorating the Declaration > of Baha'u'llah) 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-Baha has written as follows: -- > > It is incumbent upon every one [every believer] not to > take any step [of Baha'i 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, attrationg 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 > Baha 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 non-existent, 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. > > 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 excerption > 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 [Baha'i] 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 Baha'i 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 co-ordinating 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 Baha'i communities. ... The National > Convention in which the delegates are gather together is > composed of an elective body based upon the principle of > > proportional representation. ... These National Conventions > are preferably held during the period of Ridvan, the twelve days > beginning April 21st which commemorate the Declaration > made by Baha'u'llah in the Garden of Ridvan near Baghdad. > The recognition of delegates is vested in the outgoing National > Spiritual Assembly. > A National Convention is an occasion for deepening one's > understanding of Baha'i activities and of sharing reports of > national and local activities for the period of the elapsed > year. ... The function of a Baha'i 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-Baha'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 Baha'i 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. ... > 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-Adhkar, 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 Baha'i 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 Baha'i Cause, as set forth in > Abdu'l-Baha'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 Baha'i 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-Baha's instructions provide for the further development > of Baha'i 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.+F1 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 > ------------------------ > 1. The Universal House of Justice was elected for the first time in April > 1986 by the members of fifty-six National Spiritual Assemblies. > > 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 Baha'is 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 Baha'u'llah. > > > The World Order of Baha'u'llah > > The larger implications of this order are explained by Shoghi > Effendi in successive communications addressed to the Baha'i > 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 Baha'u'llah ... 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-Baha 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 Baha'u'llah 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 > Baha'i 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 Baha'u'llah, 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 Baha'u'llah, 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 Baha'u'llah and, thoroughly > imbued with a sense of world solidarity, the sine > quaa 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-Baha, the authorized Expounder of His > teachings. You can best serve your country, was Abdu'l-Baha's > rejoinder+F1 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 > ------------------------ > 1. In the year 1912. > > 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 Baha'u'llah, 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 Baha'u'llah. 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 Baha'u'llah 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 Baha'u'llah 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-Baha 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 Baha'i Commonwealth -- is destined to manifest, > can these utterances of Baha'u'llah 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 Baha'i 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 Islam -- 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 Baha'u'llah Himself. > ... The central, the underlying aim which animates it > is the establishment of the New World Order as adumbrated > by Baha'u'llah. 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 Baha'i 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," Baha'u'llah'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 Baha'u'llah ... 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 Baha'u'llah, > 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 ajudicate > 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 Baha'u'llah.] > > Epilogue > > Under the inspired guidance of Shoghi Effendi the Baha'i > 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 Baha'i 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 > Baha'is 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 Baha'is > 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 Baha'i Community on its implementation > of the Divine Plan for the diffusion of Baha'u'llah's > Message. This Divine Plan had been revealed by Abdu'l-Baha > 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 Baha'i World > Center in Haifa by the Hands of the Cause. > Immediately following this historic election, Baha'is 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 Baha'u'llah 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 Baha'u'llah in His Most Holy > Book, invested with authority to legislate on all matters not > covered in the Baha'i Writings, and assured divine guidance in > the Sacred Text itself. Abdu'l-Baha, in His Will and testament, > lays down the method of election of the Universal House > of Justice, define sits station and duties more clearly, and > asserts that it is under the direct guidance of the Bab and > Baha'u'llah and is the body to which all must turn. > The unique and distinguishing feature of the Baha'i Faith > is the Covenant of Baha'u'llah, 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. Baha'u'llah, in the Book > of His Covenant, vested in His eldest son, Abdu'l-Baha, full > > powers for the interpretation of His Writings and for the direction > of His Cause. Abdu'l-Baha, 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 Baha'i Scriptures. > By virtue of these unique provisions, the Faith of Baha'u'llah > 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 Baha'u'llah, 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 Board of Counsellors. > Each Board consists of a number of Counsellors 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 Counsellors, and the activities of the Hands, of whom fourteen > are 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 Counsellors 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 terminating at > Ridvan 1979. At the present time, 1979, the Baha'i Faith has been > established in 172 independent states. There are Baha'is living in > over 103,000 localities throughout the world; Baha'i literature has > been translated into over 650 languages; the sixth and seventh > > Baha'i Temples are being built in India and Samoa; land for 123 > other Temples has been acquired; there are 125 National Spiritual > Assemblies and 25,500 Local Spiritual Assemblies. Baha'is are > now energetically pursuing a Seven 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 masses > in such places as Africa, India, Southeast Asia and Latin > America, where large numbers of the indigenous peoples have > begun to enter the Cause, bringing about a new stage in the > development of the administrative and social activities of the > worldwide Baha'i community. > > — *Baha'u'llah and the New Era*