Archive for January, 2015

Baha’i Sabbath: Sultan 12, 171 B.E. (1/30/2015)

Friday, January 30th, 2015

As to the difference between that material civilization now prevailing, and the divine civilization which will be one of the benefits to derive from the House of Justice, it is this: material civilization, through the power of punitive and retaliatory laws, restraineth the people from criminal acts; and notwithstanding this, while laws to retaliate against and punish a man are continually proliferating, as ye can see, no laws exist to reward him. In all the cities of Europe and America, vast buildings have been erected to serve as jails for the criminals.

Divine civilization, however, so traineth every member of society that no one, with the exception of a negligible few, will undertake to commit a crime. There is thus a great difference between the prevention of crime through measures that are violent and retaliatory, and so training the people, and enlightening them, and spiritualizing them, that without any fear of punishment or vengeance to come, they will shun all criminal acts. They will, indeed, look upon the very commission of a crime as a great disgrace and in itself the harshest of punishments. They will become enamoured of human perfections, and will consecrate their lives to whatever will bring light to the world and will further those qualities which are acceptable at the Holy Threshold of God.

See then how wide is the difference between material civilization and divine. With force and punishments, material civilization seeketh to restrain the people from mischief, from inflicting harm on society and committing crimes. But in a divine civilization, the individual is so conditioned that with no fear of punishment, he shunneth the perpetration of crimes, seeth the crime itself as the severest of torments, and with alacrity and joy, setteth himself to acquiring the virtues of humankind, to furthering human progress, and to spreading light across the world.

Abdu’l-Baha’, Selections #105

The Divine Presence

Sunday, January 25th, 2015

In all the Divine Books the promise of the Divine Presence hath been explicitly recorded. By this Presence is meant the Presence of Him Who is the Dayspring of the signs, and the Dawning-Place of the clear tokens, and the Manifestation of the Excellent Names, and the Source of the attributes, of the true God, exalted be His glory. God in His Essence and in His own Self hath ever been unseen, inaccessible, and unknowable. By Presence, therefore, is meant the Presence of the One Who is His Vicegerent amongst men. He, moreover, hath never had, nor hath He, any peer or likeness. For were He to have any peer or likeness, how could it then be demonstrated that His being is exalted above, and His essence sanctified from, all comparison and likeness? Briefly, there hath been revealed in the Kitáb-i-Íqán (Book of Certitude) concerning the Presence and Revelation of God that which will suffice the fair-minded. We beseech Him—exalted be He—to aid every one to become the essence of truthfulness, and to draw nigh unto Him. He, verily, is the Lord of strength and power. No God is there but Him, the All-Hearing, the Lord of Utterance, the Almighty, the All-Praised.

Baha’u’llah, Epistle To The Son Of The Wolf

Baha’i Sabbath: Sultan 5, 171 B.E. (1/23/2015)

Friday, January 23rd, 2015

TRADITIONAL PROOFS EXEMPLIFIED FROM THE BOOK OF DANIEL

Today, at table, let us speak for a little of proofs. If you had come to this blessed place in the days of the manifestation of the evident Light, 1 if you had attained to the court of His presence, and had witnessed His luminous beauty, you would have understood that His teachings and perfection were not in need of further evidence.

Only through the honor of entering His presence, many souls became confirmed believers; they had no need of other proofs. Even those people who rejected and hated Him bitterly, when they had met Him, would testify to the grandeur of Bahá’u’lláh, saying, “This is a magnificent man, but what a pity that he makes such a claim! Otherwise, all that he says is acceptable.”

But now, as that Light of Reality has set, all are in need of proofs; so we have undertaken to demonstrate rational proofs of the truth of His claim. We will cite another which alone is sufficient for all who are just, and which no one can deny. It is that this illustrious Being uplifted His Cause in the “Greatest Prison”; 2 from this Prison His light was shed abroad, His fame conquered the world, and the proclamation of His glory reached the East and West. Until our time no such thing has ever occurred.

If there be justice, this will be acknowledged; but there are some people who, even if all the proofs in the world be adduced before them, still will not judge justly!

Thus nations and states with all their strength could not resist Him. Verily, single and alone, imprisoned and oppressed, He accomplished whatever He desired.

I do not wish to mention the miracles of Bahá’u’lláh, for it may perhaps be said that these are traditions, liable both to truth and to error, like the accounts of the miracles of Christ in the Gospel, which come to us from the apostles, and not from anyone else, and are denied by the Jews. Though if I wish to mention the supernatural acts of Bahá’u’lláh, they are numerous; they are acknowledged in the Orient, and even by some non-Bahá’ís. But these narratives are not decisive proofs and evidences to all; the hearer might perhaps say that this account may not be in accordance with what occurred, for it is known that other sects recount miracles performed by their founders. For instance, the followers of Brahmanism relate miracles. From what evidence may we know that those are false and that these are true? If these are fables, the others also are fables; if these are generally accepted, so also the others are generally accepted. Consequently, these accounts are not satisfactory proofs. Yes, miracles are proofs for the eyewitness only, and even he may regard them not as a miracle but as an enchantment. Extraordinary feats have also been related of some conjurors.

Briefly, my meaning is that many wonderful things were done by Bahá’u’lláh, but we do not recount them, as they do not constitute proofs and evidences for all the peoples of the earth, and they are not decisive proofs even for those who see them: they may think that they are merely enchantments.

Also, most of the miracles of the Prophets which are mentioned have an inner significance. For instance, in the Gospel it is written that at the martyrdom of Christ darkness prevailed, and the earth quaked, and the veil of the Temple was rent in twain from the top to the bottom, and the dead came forth from their graves. If these events had happened, they would indeed have been awesome, and would certainly have been recorded in the history of the times. They would have become the cause of much troublings of heart. Either the soldiers would have taken down Christ from the cross, or they would have fled. These events are not related in any history; therefore, it is evident they ought not to be taken literally, but as having an inner significance. 3

Our purpose is not to deny such miracles; our only meaning is that they do not constitute decisive proofs, and that they have an inner significance.

Accordingly, today, at table, we will refer to the explanation of the traditional proofs which are in the Holy Books. Until now, all that we have spoken of are rational proofs.

The state in which one should be to seriously search for the truth is the condition of the thirsty, burning soul desiring the water of life, of the fish struggling to reach the sea, of the sufferer seeking for the true doctor to obtain the divine cure, of the lost caravan endeavoring to find the right road, of the lost and wandering ship striving to reach the shore of salvation.

Therefore, the seeker must be endowed with certain qualities. First of all, he must be just and severed from all else save God; his heart must be entirely turned to the supreme horizon; he must be free from the bondage of self and passion, for all these are obstacles. Furthermore, he must be able to endure all hardships. He must be absolutely pure and sanctified, and free from the love or the hatred of the inhabitants of the world. Why? Because the fact of his love for any person or thing might prevent him from recognizing the truth in another, and, in the same way, hatred for anything might be a hindrance in discerning truth. This is the condition of seeking, and the seeker must have these qualities and attributes. Until he reaches this condition, it is not possible for him to attain to the Sun of Reality.

Let us now return to our subject.

All the peoples of the world are awaiting two Manifestations, Who must be contemporaneous; all wait for the fulfillment of this promise. In the Bible the Jews have the promise of the Lord of Hosts and the Messiah; in the Gospel the return of Christ and Elijah is promised.

In the religion of Muḥammad there is the promise of the Mihdí and the Messiah, and it is the same with the Zoroastrian and the other religions, but if we relate these matters in detail, it would take too long. The essential fact is that all are promised two Manifestations, Who will come, one following on the other. It has been prophesied that in the time of these two Manifestations the earth will be transformed, the world of existence will be renewed, and beings will be clothed in new garments. Justice and truth will encompass the world; enmity and hatred will disappear; all causes of division among peoples, races and nations will vanish; and the cause of union, harmony and concord will appear. The negligent will awake, the blind will see, the deaf will hear, the dumb will speak, the sick will be cured, the dead will arise. War will give place to peace, enmity will be conquered by love, the causes of dispute and wrangling will be entirely removed, and true felicity will be attained. The world will become the mirror of the Heavenly Kingdom; humanity will be the Throne of Divinity. All nations will become one; all religions will be unified; all individual men will become of one family and of one kindred. All the regions of the earth will become one; the superstitions caused by races, countries, individuals, languages and politics will disappear; and all men will attain to life eternal, under the shadow of the Lord of Hosts.

Now we must prove from the Holy Books that these two Manifestations have come, and we must divine the meaning of the words of the Prophets, for we wish for proofs drawn from the Holy Books.

A few days ago, at table, we put forth rational proofs establishing the truth of these two Manifestations.

To conclude: in the Book of Daniel, from the rebuilding of Jerusalem to the martyrdom of Christ, seventy weeks are appointed; for by the martyrdom of Christ the sacrifice is accomplished and the altar destroyed. 4 This is a prophecy of the manifestation of Christ. These seventy weeks begin with the restoration and the rebuilding of Jerusalem, concerning which four edicts were issued by three kings.

The first was issued by Cyrus in the year 536 B.C.; this is recorded in the first chapter of the Book of Ezra. The second edict, with reference to the rebuilding of Jerusalem, is that of Darius of Persia in the year 519 B.C.; this is recorded in the sixth chapter of Ezra. The third is that of Artaxerxes in the seventh year of his reign—that is, in 457 B.C.; this is recorded in the seventh chapter of Ezra. The fourth is that of Artaxerxes in the year 444 B.C.; this is recorded in the second chapter of Nehemiah.

But Daniel refers especially to the third edict which was issued in the year 457 B.C. Seventy weeks make four hundred and ninety days. Each day, according to the text of the Holy Book, is a year. For in the Bible it is said: “The day of the Lord is one year.” 5 Therefore, four hundred and ninety days are four hundred and ninety years. The third edict of Artaxerxes was issued four hundred and fifty-seven years before the birth of Christ, and Christ when He was martyred and ascended was thirty-three years of age. When you add thirty-three to four hundred and fifty-seven, the result is four hundred and ninety, which is the time announced by Daniel for the manifestation of Christ.

But in the twenty-fifth verse of the ninth chapter of the Book of Daniel this is expressed in another manner, as seven weeks and sixty-two weeks; and apparently this differs from the first saying. Many have remained perplexed at these differences, trying to reconcile these two statements. How can seventy weeks be right in one place, and sixty-two weeks and seven weeks in another? These two sayings do not accord.

But Daniel mentions two dates. One of these dates begins with the command of Artaxerxes to Ezra to rebuild Jerusalem: this is the seventy weeks which came to an end with the ascension of Christ, when by His martyrdom the sacrifice and oblation ceased.

The second period, which is found in the twenty-sixth verse, means that after the termination of the rebuilding of Jerusalem until the ascension of Christ, there will be sixty-two weeks: the seven weeks are the duration of the rebuilding of Jerusalem, which took forty-nine years. When you add these seven weeks to the sixty-two weeks, it makes sixty-nine weeks, and in the last week (69–70) the ascension of Christ took place. These seventy weeks are thus completed, and there is no contradiction.

Now that the manifestation of Christ has been proved by the prophecies of Daniel, let us prove the manifestations of Bahá’u’lláh and of the Báb. Up to the present we have only mentioned rational proofs; now we shall speak of traditional proofs.

In the eighth chapter of the Book of Daniel, verse thirteen, it is said: “Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?” Then he answered (v. 14): “Unto two thousand and three hundred days; then shall the sanctuary be cleansed”; (v. 17) “But he said unto me … at the time of the end shall be the vision.” That is to say, how long will this misfortune, this ruin, this abasement and degradation last? meaning, when will be the dawn of the Manifestation? Then he answered, “Two thousand and three hundred days; then shall the sanctuary be cleansed.” Briefly, the purport of this passage is that he appoints two thousand three hundred years, for in the text of the Bible each day is a year. Then from the date of the issuing of the edict of Artaxerxes to rebuild Jerusalem until the day of the birth of Christ there are 456 years, and from the birth of Christ until the day of the manifestation of the Báb there are 1844 years. When you add 456 years to this number it makes 2300 years. That is to say, the fulfillment of the vision of Daniel took place in the year A.D. 1844, and this is the year of the Báb’s manifestation according to the actual text of the Book of Daniel. Consider how clearly he determines the year of manifestation; there could be no clearer prophecy for a manifestation than this.

In Matthew, chapter 24, verse 3, Christ clearly says that what Daniel meant by this prophecy was the date of the manifestation, and this is the verse: “As He sat upon the mount of Olives, the disciples came unto Him privately, saying, Tell us, when shall these things be? and what shall be the sign of Thy coming, and of the end of the world?” One of the explanations He gave them in reply was this (v. 15): “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand).” In this answer He referred them to the eighth chapter of the Book of Daniel, saying that everyone who reads it will understand that it is this time that is spoken of. Consider how clearly the manifestation of the Báb is spoken of in the Old Testament and in the Gospel.

To conclude, let us now explain the date of the manifestation of Bahá’u’lláh from the Bible. The date of Bahá’u’lláh is calculated according to lunar years from the mission and the Hejira of Muḥammad; for in the religion of Muḥammad the lunar year is in use, as also it is the lunar year which is employed concerning all commands of worship.

In Daniel, chapter 12, verse 6, it is said: “And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by Him that liveth for ever that it shall be for a time, times, and a half; and that when He shall have accomplished to scatter the power of the holy people, all these things shall be finished.” 6

As I have already explained the signification of one day, it is not necessary to explain it further; but we will say briefly that each day of the Father counts as a year, and in each year there are twelve months. Thus three years and a half make forty-two months, and forty-two months are twelve hundred and sixty days. The Báb, the precursor of Bahá’u’lláh, appeared in the year 1260 from the Hejira of Muḥammad, by the reckoning of Islám.

Afterward, in verse 11, it is said: “And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolation be set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.” 7

The beginning of this lunar reckoning is from the day of the proclamation of the prophethood of Muḥammad in the country of Ḥijáz; and that was three years after His mission, because in the beginning the prophethood of Muḥammad was kept secret, and no one knew it save Khadíjah and Ibn Nawfal. 8 After three years it was announced. And Bahá’u’lláh, in the year 1290 from the proclamation of the mission of Muḥammad, caused His manifestation to be known. 9

1. Bahá’u’lláh.
2. ‘Akká.
3. Cf. “Miracles,” p. 100.
4. See Dan. 9:24.
5. Cf. Num. 14:34.
6. Cf. Dan. 12:6–7.
7. The reference appears in verses 11 and 12.
8. Varaqat-Ibn-Nawfal, Khadíjah’s cousin.
9. The year 1290 from the proclamation of the mission of Muḥammad was the year 1280 of the Hejira, or 1863–64 of our era. It was at this epoch (April 1863) that Bahá’u’lláh, on leaving Baghdád for Constantinople, declared to those who surrounded Him that He was the Manifestation announced by the Báb.
It is this declaration which the Bahá’ís celebrate by the Feast of Riḍván, this name being that of the garden at the entrance of the city, where Bahá’u’lláh stayed during twelve days, and where He made the declaration.

Abdu’l-Baha’, Some Answered Questions, #10

Baha’i Month: Sultan/Sovereignty 1, 171 B.E. (1/1/2015)

Monday, January 19th, 2015

“Hands may be black, white, yellow or brown, but the hue of the heart is one.”

‘Abdu’l-Baha’

The First Basic Baha’i Principle is:
“The Oneness of the World of Humanity.”

The first foundation stone is the Jasper; it is clear red, like the hue of the heart. In ancient times it was called the bloodstone.

Any historical ingenious theories of essential racial superiority, which many people still embrace, can not survive investigation nor the inquisitive examination of a sincere seeker. Foundations of racial superiority prove to be nothing more than expressions of national or racial conceit and pomposity, when considered without egoism or prejudice. There is simply no known fact of human anatomy or physiology which implies that the capacity for culture of civilization inheres in one race or another race of mankind.

The strength of a living society depends upon the unity of its millions of diversified individuals in a common ideology, which must be excellently suited to the needs and conditions of that society. The science of Anthropology has revealed to us our common ancestry. Beyond doubt it has proved totally and conclusively that the human race, though varying in color, size, and feature, is not made up of different kinds and species. Humanity is one, Homo Sapiens, MAN. We are one people from the same origin and with the same history.

“In every dispensation the light of divine guidance has been focused upon one central theme…. In this wondrous Revelation, this glorious center, the foundation of Faith of God and the distinguishing feature of His Law, is the consciousness of the oneness of mankind.”

‘Abdu’l-Baha’

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.

“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 people 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.”

Baha’u’llah

We are all fruits of one tree, the leaves of one branch, the flowers of one garden. This is most characteristic of Bahá’u’lláh’s teachings onto us. The unity of mankind and of all created beings by God is the main theme of his teachings. Every member of the human family, whether of the peoples or of the governments, cities or nations, have become increasingly interdependent. For none, is self sufficiency any longer possible, in as much as political ties unite all people and nations, and the bonds of trade and industry, of agriculture and education, are being strengthened every day. Therefore, the unity and oneness of all mankind can in this day be achieved.

The whole of mankind is groaning, yearning to be lead to unity and to terminate its age long martyrdom for oneness. It yet stubbornly refuses to embrace the light and acknowledge the sovereign authority of the one Power that can extricate it from its entanglements. Our human society is now close to approaching the stage which the unification of the whole of mankind can be realized. All of mankind is but of one origin, our Shepherd is the Loving God. Upon us are bestowed His Most Great mercies, for we are considered as one fold. The highest and most excelling grace bestowed upon men is the grace of ‘attaining unto the Presence of God’ and of His recognition, which has been promised unto all people. This is the utmost degree of grace vouchsafed unto man by the All-Bountiful, the Ancient of Days, and the fullness of His absolute bounty upon His Creation.

In human nature, there is a spiritual and intellectual potentiality for development of a higher and higher form of social order. This order itself may reach its ultimate-size and shape with the boundaries of the planet, which is in a world order, but development within that final commonwealth is unlimited. The very nature of things is in the realization of the inner potentialities of man himself towards spiritual evolvement and enlightenment.

Before us is unfolded a principle of oneness among mankind. From family life to tribal life, to city to state, to provinces, kingdoms, and nations, a veil has been lifted from our hearts, that we, all races of mankind, can come together as one, united together. No longer as races of men, but as a race of mankind united in oneness and in brother-hood.

“In that day, saith the lord of Hosts, shall ye call every man his neighbor under the vine and under the fig tree.”

Zechariah 3:10

“The seventh foundation stone, the “pure Chrysolite,” is an exquisitely clear, slightly tinted green. We read in the ancient philosophies of the Chrysolite Tablet; it is the symbol of absolute sincerity and truthfullness, purity and selflessness. Only when our hearts are free from every form of prejudice can they become the “chrysolite tablet” whereon can be engraved our thoughts and motives.”

‘Abdu’l-Baha’

The Seventh Basic Baha’i Principle is:
“The Removal of all Prejudice, Religious,
Racial, Political, etc.”

Harmony and fellowship between peoples and nations is a necessary foundation for universal peace and world federation. So important, in fact, is this factor of friendship that Baha’u’llah in all preachments concerning the New World Order insisted on the elimination of prejudices of all kinds, whether religious, racial, patriotic, or political.

“All warfare and bloodshed in human history have been the outcome of prejudice. This earth is one home and one nativity. God has created mankind with equal endowment and right to live upon the earth. Racial prejudice or separation into nations proceeds from human motives or ignorance. Why should we be separated by artificial and imaginary boundaries? This is one globe, one land, one country.”

‘Abdu’l-Baha’

The roots of prejudice are deep seated in man’s biological and emotional nature. Primitive man shares with animals the instinctive aversion to everything different and foreign. Civilization has broadened the horizons of men’s minds and consciousness and has gradually brought all areas of the world into contact, so that foreigness “per se” is almost a thing of the past. But civilization by merely secular means has not proved itself capable of eliminating prejudice. As one source of prejudice dies down another source may spring up as the interest and desires of various groups come into apparent conflict with one another. Yet if humanity is to attain to organizational unity, to that ‘WORLD ORDER’ which we are beginning to envision not only a desirable but an inevitable goal if humanity is to survive, then somehow prejudice must be disposed of.

Since prejudice is a negative quality, a weed flourishing in our soils, what is needed is a positive and constructive treatment. Those things which conduce to unity will of themselves drive out prejudice. A fuller understanding of the economic and cultural interrelationship and interdependence of various nations and areas of the world will help to stimulate the awareness of the need of world unity.

“Close your eyes to racial differences and welcome all with the light of oneness. We desire but the good of the world and happiness of nations; that all nations should become one in faith and all men be 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 annulled …. Is not this that which Christ foretold?”

Baha’u’llah

Bonds of affection and unity are not established governments of legislative agencies of any kind. Even cultural reciprocity, while it nurtures enlightenment and dispels that fog of ignorance which has been stated to be the denest of all matter, does not engender affection. Mere absence of prejudice will not suffice. What is needed is the presence of an ardent constructive force such as only love can contribute. The opposite of hatred is lot the absence of this quality, but the activating presence of Love. Nothing else will suffice.

The natural field for developing a wholesome emotional attitude is in youth. In this field we see not only an increase in effort, but an increase in results. Adults have to be reconverted, reconditioned. It is a slow and difficult process. But youth can more easily be educated into new channels of perception and emotional reaction. And the earlier such education begins the more stable and advantageous the results.

Prejudice consists not only in preconceived ideas, but in obstinate attachment to outworn beliefs, methods, and institutions. Dogmatism and infatuation with our own theories impede the establishment of universal peace just as much as other prejudices. Abandonment of prejudice, therefore, implies not only a change in attitude, but a change in the social, economic and political structure of the world.

“And among the teachings of Baha’u’llah is that religious, racial, political, economic and patriotic prejudices destroy the edifice of humanity. As long as these prejudices prevail, the world of humanity will have no rest…. Therefore, even as was the case in the past, the world of humanity cannot be saved from the darkness of nature, and cannot attain illumination, except through the abandonment of prejudices and the acquisition of the morals of the Kingdom.”

‘Abdu’l-Baha’

Baha’u’llah includes among superstitions all those beliefs which have no foundation in fact, such as essential race superiority. It is obvious that their falsehood will be exposed upon investigation. But exposing false ideas is not sufficient to remove prejudice. A prejudice, predisposition or attitude has an emotional content, and emotions react only very slowly to reason. A new emotional stimulus, such as that provided by religion, is required to pry the patient free from his prejudice.

The abandonment of prejudices calls for nothing less than the relinquishing of the emotional attitudes aroused superstitiously in us during childhood. Such a process is painful. Only an utterly “radiant acquiescence” with the principle of Oneness, and all that it implies, can free us from these prejudices.

“This handful of dust the earth is but one home; let it be in unity.”

Baha’u’llah

http://uhj.net/bahaiprinciples/bahai-12-principles.html

Baha’i Sabbath: Sharaf 17, 171 B.E. (1/16/2015)

Friday, January 16th, 2015

THE CAUSE OF STRIFE

In the estimation of historians this radiant century is equivalent to one hundred centuries of the past. If comparison be made with the sum total of all former human achievements it will be found that the discoveries, scientific advancement and material civilization of this present century have equaled, yea far exceeded the progress and outcome of one hundred former centuries. The production of books and compilations of literature alone bear witness that the output of the human mind in this century has been greater and more enlightening than all the past centuries together. It is evident therefore that this century is of paramount importance. Reflect upon the miracles of accomplishment which have already characterized it, the discoveries in every realm of human research, inventions, scientific knowledge, ethical reforms and regulations established for the welfare of humanity, mysteries of nature explored, invisible forces brought into visibility and subjection, a veritable wonder-world of new phenomena and conditions heretofore unknown to man now open to his uses and further investigation. The East and West can communicate instantly. A human being can soar in the skies or speed in submarine depths. The power of steam has linked the continents. Trains cross the deserts and pierce the barriers of mountains; ships find unerring pathways upon the trackless oceans. Day by day discoveries are increasing. What a wonderful century this is! It is an age of universal re-formation. Laws and statutes of governments civil and federal are in process of change and transformation. Sciences and arts are being moulded anew. Thoughts are metamorphosed. The foundations of human society are changing and strengthening. Today sciences of the past are useless. The ptolemaic system of astronomy, numberless other systems and theories of scientific and philosophical explanation are discarded, known to be false and worthless. Ethical precedents and principles cannot be applied to the needs of the modern world. Thoughts and theories of past ages are fruitless now. Thrones and governments are crumbling and falling. All conditions and requisites of the past unfitted and inadequate for the present time, are undergoing radical reform.

It is evident therefore that counterfeit and spurious religious teaching, antiquated forms of belief and ancestral imitations which are at variance with the foundations of divine reality must also pass away and be re-formed. They must be abandoned and new conditions be recognized. The morals of humanity must undergo change. New remedy and solution for human problems must be adopted. Human intellects themselves must change and be subject to the universal reformation. Just as the thoughts and hypotheses of past ages are fruitless today, likewise dogmas and codes of human invention are obsolete and barren of product in religion. Nay, it is true that they are the cause of enmity and conducive to strife in the world of humanity; war and bloodshed proceed from them and the oneness of mankind finds no recognition in their observance. Therefore it is our duty in this radiant century to investigate the essentials of divine religion, seek the realities underlying the oneness of the world of humanity and discover the source of fellowship and agreement which will unite mankind in the heavenly bond of love. This unity is the radiance of eternity, the divine spirituality, the effulgence of God and the bounty of the Kingdom. We must investigate the divine source of these heavenly bestowals and adhere unto them steadfastly. For if we remain fettered and restricted by human inventions and dogmas, day by day the world of mankind will be degraded, day by day warfare and strife will increase and satanic forces converge toward the destruction of the human race.

If love and agreement are manifest in a single family, that family will advance, become illumined and spiritual; but if enmity and hatred exist within it destruction and dispersion are inevitable. This is likewise true of a city. If those who dwell within it manifest a spirit of accord and fellowship it will progress steadily and human conditions become brighter whereas through enmity and strife it will be degraded and its inhabitants scattered. In the same way the people of a nation develop and advance toward civilization and enlightenment through love and accord, and are disintegrated by war and strife. Finally, this is true of humanity itself in the aggregate. When love is realized and the ideal spiritual bonds unite the hearts of men, the whole human race will be uplifted, the world will continually grow more spiritual and radiant and the happiness and tranquillity of mankind be immeasurably increased. Warfare and strife will be uprooted, disagreement and dissension pass away and universal peace unite the nations and peoples of the world. All mankind will dwell together as one family, blend as the waves of one sea, shine as stars of one firmament and appear as fruits of the same tree. This is the happiness and felicity of humankind. This is the illumination of man, the glory eternal and life everlasting; this is the divine bestowal. I desire this station for you and I pray God that the people of America may achieve this great end in order that the virtue of this democracy may be insured and their names be glorified eternally.

Abdu’l-Baha’, Foundations of World Unity, pp. 18-19

EXPLANATION OF BLASPHEMY AGAINST THE HOLY SPIRIT

Wednesday, January 14th, 2015

Question.—“Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.”—(Matt. 12:31–32)

Answer.—The holy realities of the Manifestations of God have two spiritual positions. One is the place of manifestation, which can be compared to the position of the globe of the sun, and the other is the resplendency of the manifestation, which is like its light and radiance; these are the perfections of God—in other words, the Holy Spirit. For the Holy Spirit is the divine bounties and lordly perfections, and these divine perfections are as the rays and heat of the sun. The brilliant rays of the sun constitute its being, and without them it would not be the sun. If the manifestation and the reflection of the divine perfections were not in Christ, Jesus would not be the Messiah. He is a Manifestation because He reflects in Himself the divine perfections. The Prophets of God are manifestations for the lordly perfections—that is, the Holy Spirit is apparent in Them.

If a soul remains far from the manifestation, he may yet be awakened; for he did not recognize the manifestation of the divine perfections. But if he loathe the divine perfections themselves—in other words, the Holy Spirit—it is evident that he is like a bat which hates the light.

This detestation of the light has no remedy and cannot be forgiven—that is to say, it is impossible for him to come near unto God. This lamp is a lamp because of its light; without the light it would not be a lamp. Now if a soul has an aversion for the light of the lamp, he is, as it were, blind, and cannot comprehend the light; and blindness is the cause of everlasting banishment from God.

It is evident that the souls receive grace from the bounty of the Holy Spirit which appears in the Manifestations of God, and not from the personality of the Manifestation. Therefore, if a soul does not receive grace from the bounties of the Holy Spirit, he remains deprived of the divine gift, and the banishment itself puts the soul beyond the reach of pardon.

This is why many people who were the enemies of the Manifestations, and who did not recognize Them, when once they had known Them became Their friends. So enmity toward the Manifestation did not become the cause of perpetual banishment, for they who indulged in it were the enemies of the light-holders, not knowing that They were the shining lights of God. They were not the enemies of the light, and when once they understood that the light-holder was the place of manifestation of the light, they became sincere friends of it.

The meaning is this: to remain far from the light-holder does not entail everlasting banishment, for one may become awakened and vigilant; but enmity toward the light is the cause of everlasting banishment, and for this there is no remedy.

Abdu’l-Baha’, Some Answered Questions, #31

Education

Wednesday, January 14th, 2015

Man is the supreme Talisman. Lack of a proper education hath, however, deprived him of that which he doth inherently possess. Through a word proceeding out of the mouth of God he was called into being; by one word more he was guided to recognize the Source of his education; by yet another word his station and destiny were safeguarded. The Great Being saith: Regard man as a mine rich in gems of inestimable value. Education can, alone, cause it to reveal its treasures, and enable mankind to benefit therefrom.

Baha’u’llah, excerpt from: LAWḤ-I-MAQṢÚD (Tablet of Maqṣúd)

 

At present the light of reconciliation is dimmed in most countries and its radiance extinguished while the fire of strife and disorder hath been kindled and is blazing fiercely. Two great powers who regard themselves as the founders and leaders of civilization and the framers of constitutions have risen up against the followers of the Faith associated with Him Who conversed with God. Be ye warned, O men of understanding. It ill beseemeth the station of man to commit tyranny; rather it behoveth him to observe equity and be attired with the raiment of justice under all conditions. Beseech ye the One true God that He may, through the power of the hand of loving-kindness and spiritual education, purge and purify certain souls from the defilement of evil passions and corrupt desires, that they may arise and unloose their tongues for the sake of God, that perchance the evidences of injustice may be blotted out and the splendour of the light of justice may shed its radiance upon the whole world. The people are ignorant, and they stand in need of those who will expound the truth.

The Great Being saith: The man of consummate learning and the sage endowed with penetrating wisdom are the two eyes to the body of mankind. God willing, the earth shall never be deprived of these two greatest gifts. That which hath been set forth and will be revealed in the future is but a token of this Servant’s ardent desire to dedicate Himself to the service of all the kindreds of the earth.

Baha’u’llah, excerpt from: LAWḤ-I-MAQṢÚD (Tablet of Maqṣúd)

 

He Who is the Eternal Truth hath, from the Day Spring of Glory, directed His eyes towards the people of Bahá, and is addressing them in these words: “Address yourselves to the promotion of the well-being and tranquillity of the children of men. Bend your minds and wills to the education of the peoples and kindreds of the earth, that haply the dissensions that divide it may, through the power of the Most Great Name, be blotted out from its face, and all mankind become the upholders of one Order, and the inhabitants of one City. Illumine and hallow your hearts; let them not be profaned by the thorns of hate or the thistles of malice. Ye dwell in one world, and have been created through the operation of one Will. Blessed is he who mingleth with all men in a spirit of utmost kindliness and love.”

Baha’u’llah, Gleanings #CLVI

 

Therefore, it is demonstrated and proven that minds are different in the original entity or nature, and that education commandeth a decided and great influence. Were there no educator, all souls would remain savage, and were it not for the teacher, the children would be ignorant creatures.

It is for this reason that, in this New Cycle, education and training are recorded in the Book of God as obligatory and not voluntary. That is, it is enjoined upon the father and mother, as a duty, to strive with all effort to train the daughter and the son, to nurse them from the breast of knowledge and to rear them in the bosom of sciences and arts. Should they neglect this matter, they shall, be held responsible and worthy of reproach in the presence of the stern Lord.

Abdu’l-Baha’, Tablets pg. 578

 

The education and training of children is among the most meritorious acts of humankind and draweth down the grace and favour of the All-Merciful, for education is the indispensable foundation of all human excellence and alloweth man to work his way to the heights of abiding glory. If a child be trained from his infancy, he will, through the loving care of the Holy Gardener, drink in the crystal waters of the spirit and of knowledge, like a young tree amid the rilling brooks. And certainly he will gather to himself the bright rays of the Sun of Truth, and through its light and heat will grow ever fresh and fair in the garden of life.

Therefore must the mentor be a doctor as well: that is, he must, in instructing the child, remedy its faults; must give him learning, and at the same time rear him to have a spiritual nature. Let the teacher be a doctor to the character of the child, thus will he heal the spiritual ailments of the children of men.

If, in this momentous task, a mighty effort be exerted, the world of humanity will shine out with other adornings, and shed the fairest light. Then will this darksome place grow luminous, and this abode of earth turn into Heaven. The very demons will change to angels then, and wolves to shepherds of the flock, and the wild-dog pack to gazelles that pasture on the plains of oneness, and ravening beasts to peaceful herds, and birds of prey, with talons sharp as knives, to songsters warbling their sweet native notes.

For the inner reality of man is a demarcation line between the shadow and the light, a place where the two seas meet; it is the lowest point on the arc of descent, and therefore is it capable of gaining all the grades above. With education it can achieve all excellence; devoid of education it will stay on, at the lowest point of imperfection.

Every child is potentially the light of the world—and at the same time its darkness; wherefore must the question of education be accounted as of primary importance. From his infancy, the child must be nursed at the breast of God’s love, and nurtured in the embrace of His knowledge, that he may radiate light, grow in spirituality, be filled with wisdom and learning, and take on the characteristics of the angelic host.

Since ye have been assigned to this holy task, ye must therefore exert every effort to make that school famed in all respects throughout the world; to make it the cause of exalting the Word of the Lord.

Abdu’l-Baha’, Selections #103

O Ye Loving Mothers

Saturday, January 10th, 2015

The mother is the first teacher of the child. For children, at the beginning of life, are fresh and tender as a young twig, and can be trained in any fashion you desire. If you rear the child to be straight, he will grow straight, in perfect symmetry. It is clear that the mother is the first teacher and that it is she who establisheth the character and conduct of the child.

Abdu’l-Baha’

For mothers are the first educators, the first mentors; and truly it is the mothers who determine the happiness, the future greatness, the courteous ways and learning and judgement, the understanding and the faith of their little ones.

Abdu’l-Baha’, Selections #96

Wherefore, O ye loving mothers, know ye that in God’s sight, the best of all ways to worship Him is to educate the children and train them in all the perfections of humankind; and no nobler deed than this can be imagined.

Abdu’l-Baha’, Selections #114

Baha’i Sabbath: Sharaf 10, 171 B.E. (1/9/2014)

Friday, January 9th, 2015

https://www.youtube.com/watch?v=5EOKmpMlQoE

The Baha’i View Of “Bad Press”

Wednesday, January 7th, 2015

“But after I leave, some people may arise in opposition, heaping persecutions upon you in their bitterness, and in the newspapers there may be articles published against the Cause. Rest ye in the assurance of firmness. Be well poised and serene, remembering that this is only as the harmless twittering of sparrows and that it will soon pass away. If such things do not happen, the fame of the Cause will not become widespread, and the summons of God will not be heard. Consider the history of the past. Recall, for instance, the days of Christ and the events subsequent thereto. How many were the books written against Him! What calumnies were attributed to Him! How violent were the utterances in the temples against Him! How many the accusations! What hatred and persecution! How they scoffed at Him in derision and contempt! Consider the titles and epithets they bestowed upon His majesty! They even designated Him Beelzebub—Satan. They said Beelzebub had been captured and crucified. They placed a crown of thorns upon Beelzebub’s head and paraded Him through the streets. This was the name the Jews bestowed upon Christ; it is written in the Gospel. There were many other forms of reviling and persecution, spitting in His beautiful face, cursing and anathematizing, bowing backward toward Him, saying, “Peace be on thee, thou king of the Jews!” “Peace be on thee, thou destroyer of the temple!” “Peace be on thee, thou king and pretender who would restore the temple in three days!” The philosophers of the times, Romans and Greeks, wrote against Christ. Even the kings wrote books of abuse, calumny and contempt. One of these kings was a Caesar. He was also a philosopher. In his book he says, concerning the people of Christ, “The most degraded of people are the Christians. The most immoral of the people of this time are the Christians. Jesus of Nazareth has led them astray. O people! If you wish to know who Jesus is and what Christian means, go and ask his relatives. Go and ask the Jews who know him. See what a bad person he is, how degraded he is.” There were many similar accounts. But remember that these statements did not affect the cause of Christianity. On the contrary, Christianity advanced daily in power and potency.”

“Day by day the majesty of Christ grew in splendor and effulgence. Therefore, my purpose is to warn and strengthen you against accusations, criticisms, revilings and derision in newspaper articles or other publications. Be not disturbed by them. They are the very confirmation of the Cause, the very source of upbuilding to the Movement. May God confirm the day when a score of ministers of the churches may arise and with bared heads cry at the top of their voices that the Bahá’ís are misguided. I would like to see that day, for that is the time when the Cause of God will spread. Bahá’u’lláh has pronounced such as these the couriers of the Cause. They will proclaim from pulpits that the Bahá’ís are fools, that they are a wicked and unrighteous people, but be ye steadfast and unwavering in the Cause of God. They will spread the message of Bahá’u’lláh.”

Abdu’l-Baha, The Promulgation Of Universal Peace

10 November 1912
Talk at 1901 Eighteenth Street, NW, Washington, D. C.