RELATING THE BAHA’I FAITH
TO SOME CONTEMPORARY ISSUES
A Study
Notes for a Structured
Course at the University of the Witwatersrand
Association for Baha'i
Studies
in Southern Africa
April-June 2000
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Syllabus
1) Introduction, Aim, Scope, Identifying the Issues and Sources of Study.
2) The status of women in the family, at work place and in the Baha’i community
3) Moral Relativism, Personal Preferences, Alternative Lifestyles, Homophobia and Social Status of Homosexuality
4) Reproductive Health, Abortion, Sacredness of Life, and Women’s Choice
5) Violence in Family and Society, Criminal Justice System, Death Penalty and Gun Control
6) Racism, Ethnicity, Cultural Diversity, Melting Pot, and the Oneness of Mankind
7) Unity of Religions, Fundamental Doctrinal Differences, and Syncretism
8) Agnostics, Atheists, Secular Influences in the Society and Proofs of the Existence of God
9) Individual Rights and Freedoms versus the Religious form of Covenant
10) Freedom of Expression and Conscience, Censorship, and Criticism of Authority
11) In the Beginning, the Big Bang, Biological Evolution, Genesis, and the Origin of Life – What is the Baha’i view of the origin of the world and of life?
12) Revision of Mechanistic World View and the New Sciences: Relativity, Quantum, Uncertainty, Biologic Computationals, Walking, Talking and Thinking Machines, Process vs. Object world views, Materials and Medicine
13) Democratic Governance and the New World Order; Communism and Alternative Views of History
14) Globalization of Capitalism, the New Economic Order and Baha’i teachings for an integrated society
15) Selected Issues from Current Online Discussions
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Time and place:
The classes will be held at the second floor of the Student Union Building on Wednesdays. They will be of one hour duration starting at 6:00 p.m. Active and interactive participation is strongly encouraged, but there will be no quizzes or examinations, unless there is a student-led riot to the contrary!
Session
Date
#1 19 / April
#2 26 / April
#3 3 / May
#4 17 / May
#5 24 / May
#6 31 / May
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Session 1: Introduction, Aim, Scope, Identifying the Issues and Sources of study.
1. The Aim: To find authoritative responses from the Baha’i teachings to the current controversial social issues.
2. The Purpose: To deepen our understanding of the role of the Faith of Baha'u'llah in our individual and collective lives; to increase our insight into the Covenant; to better equip ourselves for informed defense of the Baha'i ideals, and to draw inspiration and spiritual nourishment from a closer examination of the animating spirit of the Faith.
3. The Scope: In this half semester (six-sessions) course we will attempt to:
(a) Identify some of the social issues that are currently deeply divisive in the society at large
(b) Examine the historical background that has led to these, and
(c) Find authoritative responses in the body of Baha’i writings to offer to the world as a remedy
There remain a vast body of guidance within the Baha’i Revelation, on almost every aspect of the human endeavour, that is yet to be formulated and codified. For example on education, or economic reform, or on legal system, etc. etc. The Writings provide the framework, but the formulation of particular guidelines, policies and plans of action to move humanity from its current state of affairs to the new Order is a mammoth task and well beyond the meagre scope of this course.
4. The Issues: For a partial list see the table of contents.
5. Study Material: No set text book is chosen, but a good starting point for readings is the “Statement Library” of the International Baha’i Community, which can be found online at www.bahai.org.
This particular course is intended to be a “light” review, and therefore while reference materials at the end of each section is indicated, progress in the course is not dependent on home reading.
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The promise of an abiding peace:
"Indeed if an avowed follower of Baha'u'llah were to immerse himself in, and fathom the depths of, the ocean of these heavenly teachings, and with utmost care and attention deduce from each of them the subtle mysteries and consummate wisdom that lie enshrined therein, such a person's life, materially, intellectually and spiritually, will be safe from toil and trouble, and unaffected by setbacks and perils, or any sadness or despondency"
Shoghi Effendi, cited in The Importance of Deepening Our Knowledge and Understanding of the Faith, pp.20.
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Session 2: The status of women in the family, at work place and in the Baha’i community
.
Quotations:
All should know, and in this regard attain the splendours of the sun of certitude, and be illumined thereby: Women and men have been and will always be equal in the sight of God. The Dawning-Place of the Light of God sheddeth its radiance upon all with the same effulgence.
The friends of God must be adorned with the ornament of justice, equity, kindness and love. As they do not allow themselves to be the object of cruelty and transgression, in like manner they should not allow such tyranny to visit the handmaidens of God. He, verily, speaketh the truth and commandeth that which benefitteth His servants and handmaidens. He is the Protector of all in this world and the next.
-- Bahá'u'lláh, cited in Selections from the Baha’i Writings on Women
Exalted, immensely exalted is He Who hath removed differences and established harmony. Glorified, infinitely glorified is He Who hath caused discord to cease, and decreed solidarity and unity. Praised be God, the Pen of the Most High hath lifted distinctions from between His servants and handmaidens, and, through His consummate favours and all-encompassing mercy, hath conferred upon all a station and rank of the same plane. He hath broken the back of vain imaginings with the sword of utterance and hath obliterated the perils of idle fancies through the pervasive power of His might.
-- Bahá'u'lláh, cited in Selections from the Baha’i Writings on Women
Bahá'u'lláh has envisaged that women as well as men would be breadwinners in stating: “ Everyone, whether man or woman, should hand over to a trusted person a portion of what he or she earneth through trade, agriculture or other occupation, for the training and education of children..”
-- Bahá'u'lláh, cited in Selections from the Baha’i Writings on Women
Women have equal rights with men upon earth; in religion and society they are a very important element. As long as women are prevented from attaining their highest possibilities, so long will men be unable to achieve the greatness which might be theirs.
-- Abdu’l-Baha, cited in Selections from the Baha’i Writings on Women
In the world of humanity ... the female sex is treated as though inferior, and is not allowed equal rights and privileges. This condition is due not to nature, but to education. In the Divine Creation there is no such distinction. Neither sex is superior to the other in the sight of God. Why then should one sex assert the inferiority of the other, withholding just rights and privileges as though God had given His authority for such a course of action? If women received the same educational advantages as those of men, the result would demonstrate the equality of capacity of both for scholarship.
In some respects woman is superior to man. She is more tender-hearted, more receptive, her intuition is more intense.
-- Abdu’l-Baha, cited in Selections from the Baha’i Writings on Women
That men and women differ from one another in certain characteristics and functions is an inescapable fact of nature and makes possible their complementary roles in certain areas of the life of society; but it is significant that `Abdu'l-Bahá has stated that in this Dispensation "Equality of men and women, except in some negligible instances, has been fully and categorically announced."
-- Introduction to the Kitab-i-Aqdas, p. 7
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Session
3: Moral Relativism, Personal
Preferences, Alternative Lifestyles, Homophobia and Social Status of
Homosexuality
Quotations:
We shrink, for very shame, from treating of the subject of boys. Fear ye the Merciful, O peoples of the world! Commit not that which is forbidden you in Our Holy Tablet, and be not of those who rove distractedly in the wilderness of their desires.
-- Bahá'u'lláh, The Kitab-i-Aqdas, p. 58
The word translated here as "boys" has, in this context, in the Arabic original, the implication of pederasty. Shoghi Effendi has interpreted this reference as a prohibition on all homosexual relations.
The Bahá'í teachings on sexual morality centre on marriage and the family as the bedrock of the whole structure of human society and are designed to protect and strengthen that divine institution. Bahá'í law thus restricts permissible sexual intercourse to that between a man and the woman to whom he is married.
In a letter written on behalf of Shoghi Effendi it is stated: No matter how devoted and fine the love may be between people of the same sex, to let it find expression in sexual acts is wrong. To say that it is ideal is no excuse. Immorality of every sort is really forbidden by Bahá'u'lláh, and homosexual relationships He looks upon as such, besides being against nature. To be afflicted this way is a great burden to a conscientious soul. But through the advice and help of doctors, through a strong and determined effort, and through prayer, a soul can overcome this handicap.
Bahá'u'lláh makes provision for the Universal House of Justice to determine, according to the degree of the offence, penalties for adultery and sodomy (Q and A 49).
-- Notes to the Kitab-i-Aqdas, p. 223
Amongst the many other evils afflicting society in this spiritual low water mark in history, is the question of immorality, and over-emphasis of sex. Homosexuality, according to the Writings of Baha’u’llah, is spiritually condemned. This does not mean that people so afflicted must not be helped and advised and sympathized with. It does mean that we do not believe that it is a permissible way of life; which, alas, is all too often the accepted attitude nowadays.”
-- Letter on behalf of the Guardian, May 21, 1954
A number of sexual problems, such as homosexuality and transsexuality can well have medical aspects, and in such cases recourse should certainly be had to the best medical assistance. But it is clear from the teachings of Baha’u’llah that homosexuality is not a condition to which a person should be reconciled, but is a distortion of his or her nature which should be controlled and overcome. This may require a hard struggle, but so also can be the struggle of a heterosexual person to control his or her desires. The exercise of self-control in this, as in so very many other aspects of life, has a beneficial effect on the progress of the soul.
-- The Universal House of Justice, Feb. 6th 1973
To be afflicted in this way is a great burden to a conscientious soul. But through the advice and help of doctors, through a strong and determined effort, and through prayer, a soul can overcome this handicap.
God judges each soul on its own merits. The Guardian cannot tell you what the attitude of God would be towards a person who lives a good life in most ways, but not in this way. All he can tell you is that it is forbidden by Baha’u’llah, and that one so afflicted should struggle and struggle again to overcome it. We must be hopeful of God’s Mercy but not impose upon it.
-- Letter on behalf of the Guardian, Dec. 17, 1943
The Baha’is have certainly not yet reached that stage of moral perfection where they are in a position to too harshly scrutinize the private lives of other souls, and each individual should be accepted on the basis of his faith, and sincere willingness to try to live up to Divine Standards; further than this we can not go at present.
-- Letter on behalf of the Guardian, Nov. 4, 1948
To regard homosexuals with prejudice and disdain would be entirely against the spirit of Baha’i Teachings.
-- The Universal House of Justice, Sept. 11th 1995
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Submitted by the National Spiritual Assembly of the Baha’is of South Africa in response to the call by the Parliament of South Africa for public submissions prior to legislative action
The subject of wilful termination of pregnancy has been a controversial subject of great importance to many societies. Its many aspects have been discussed, argued, and debated with great conviction by many people in the last two decades. Despite much soul searching and sincere efforts many societies who have already legislated on this subject still find themselves with an unhappy state of affairs. Whatever the merits of these arguments on either side of the issue may have been, one thing is clear to the unbiased observer, namely that it has been a divisive subject. The Baha’i teachings offer a different and unified approach.
The primary purpose here is not to prescribe a specific course of action, but rather to present a universal framework, and to elaborate on those principles that must guide our collective search for a wise and just solution.
The fundamental Baha’i teaching is the oneness of mankind. This is the principle which is the pivot round which all the Teachings of Baha’u’llah, the prophet-founder of the Baha’i Faith, revolve. It has widespread implications, which affect and remould all dimensions of human activity. It calls for a fundamental change in the manner in which people relate to each other, and the eradication of those age-old practices which deny the intrinsic human right of every individual to be treated with consideration and respect.
The Baha’i sacred texts affirm the essential nobility of all human beings irrespective of colour, class, creed, gender or age. Each individual member of human race is a trust of the whole. “Nobel have I created thee, yet thou hast abased thyself. Rise then unto that for which thou wast created,” are the revealed words written by Baha’u’llah. The sources of this nobility are the God-given talents, capacities and potentialities in each one of us. These endowments which distinguish the human race from all other forms of life are summed up in what is known as the human spirit.
The human spirit, or soul, is not confined to certain individual members of the species. It is the essential characteristic of all humans, much the same as heat is an essential quality of fire, or growth is the inseparable quality of the vegetable kingdom. The seed of a plant or a tree has all the attributes of the tree in a concealed form. In like manner a fertilised human egg has all the potentialities and attributes of man albeit in a concealed form. The human soul of an individual therefore comes to existence at the moment of conception. For this reason alone the practice of deliberate termination of pregnancy cannot be regarded as a routine solution for family planning.
While the soul is created at the moment of conception, it will continue to acquire perfections in this life and in the world beyond.
Recognition of this cardinal principle would determine our attitude towards human embryo. To treat either the embryo or the foetus as anything other than a human is to deny its latent potentialities. To consider a properly fertilised human egg as merely a biochemical object, to be disposed of at will, is no different than to reduce our own humanity to a clump of biochemical material in a sack made of skin, and devoid of all meaning or purpose.
Equally, the interpretation of embryo as a part of a woman’s own body, or determination of the exact age at which foetus becomes independently viable is to miss the point about the ultimate potential of a being who, for a while, is dependent on the good will of another person - the mother - whose unique privilege it is to extend such a gift of love, as life itself.
Considerations such as this make it abundantly clear that the resolution of these complex social problems does not reside in a mere code of legal practice. The social forces that demand the right of women to ask for abortion need to be addressed in an integrated and wholesome fashion.
The Baha’i Faith recognises the natural existence and the value of the sexual impulse, but it also believes in its regulation. The proper use of the sex instinct is the natural right of every individual, and it is precisely for this very purpose that the institution of marriage has been established and is regarded as a fortress for well being. The sexual expression is therefore confined between lawfully married couples. Observance of chastity before and fidelity during marriage therefore should be an integral part of one’s moral upbringing.
Within the family also there are definite relationships that define the role of its members. In this context the Baha’i Faith categorically declares the equality of men and women. All decisions should be arrived at as a result of a frank, free and loving consultative process within the family. Specifically the act of procreation must enjoy the consent of both husband and wife. In this aspect of the marital relationship, as in all others, mutual consideration and respect should apply. In view of the greater responsibilities of women, who not only will have to bear the child for 9 months, but who also must act as the first teacher of that child a greater measure of say must be accorded her in deciding when to fall pregnant.
The supreme role of education in this matter, as in so many other areas relevant to a developing society is abundantly clear.
Effective means of family planning, and provision of reliable methods of contraceptives should be encouraged. Those contraceptive methods that function by destroying the fertilised egg clearly vitiate against the principle of sanctity of the life of the embryo.
If the social support structures are in place, then the practice of abortion for the sole purpose of getting rid of unwanted children and without any extenuating circumstances is unacceptable to conscientious people.
As is the case with most matters of the law, such exceptional circumstances will always exist and should be catered for. One obvious case in question is where medical opinion determines that there are serious risks to the health of either the child or the mother, should pregnancy be allowed to continue. Another case is when the mother had no choice in the decision to conceive, and was a victim of rape, either as a result of violence or statutory grounds of being under legal age. In such circumstances the supportive attitude of the family, and the society will play an important role in making the decision to opt for abortion or to continue with the natural course of pregnancy, a decision which must ultimately rest with the mother. If after all the required counselling, and consideration of all the physical, medical, emotional, social and financial considerations, and the recognition of the potentials of the unborn child, the mother still opts for abortion, then the society must recognise her right not to be victimised. There may well exist other exceptional circumstances that would warrant the deliberate termination of pregnancy.
In summary, the Baha’i community, in its earnestness to contribute to the development process, wishes to stress that all those concerned with setting the human affairs aright would do well to first identify those salient spiritual principles that operate at the root of social issues. If these principles are used to guide our decisions then the outcome will be both enduring and beneficial to all segments of the society.
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Session
5: Violence in Family and Society,
Criminal Justice System, Death Penalty and Gun Control
Quotations:
152. As to the question regarding the soul of a murderer, and what his punishment would be, the answer given was that the murderer must expiate his crime: that is, if they put the murderer to death, his death is his atonement for his crime, and following the death, God in His justice will impose no second penalty upon him, for divine justice would not allow this.
`Abdu'l-Bahá, Selections from the Writings of Abdu'l-Baha, p. 179
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Session
6: Racism, Ethnicity, Cultural
Diversity, Melting Pot, and the Oneness of Mankind
Quotations:
O CHILDREN OF MEN! Know ye not why We created you all from the same dust? That no one should exalt himself over the other. Ponder at all times in your hearts how ye were created. Since We have created you all from one same substance it is incumbent on you to be even as one soul, to walk with the same feet, eat with the same mouth and dwell in the same land, that from your inmost being, by your deeds and actions, the signs of oneness and the essence of detachment may be made manifest. Such is My counsel to you, O concourse of light! Heed ye this counsel that ye may obtain the fruit of holiness from the tree of wondrous glory.
-- Bahá'u'lláh, The Hidden Words of Baha'u'llah, Arabic no.68.
It is Our wish and desire that every one of you may become a source of all goodness unto men, and an example of uprightness to mankind. Beware lest ye prefer yourselves above your neighbors. Fix your gaze upon Him Who is the Temple of God amongst men. He, in truth, hath offered up His life as a ransom for the redemption of the world. He, verily, is the All-Bountiful, the Gracious, the Most High. If any differences arise amongst you, behold Me standing before your face, and overlook the faults of one another for My name's sake and as a token of your love for My manifest and resplendent Cause. We love to see you at all times consorting in amity and concord within the paradise of My good-pleasure, and to inhale from your acts the fragrance of friendliness and unity, of loving-kindness and fellowship. Thus counselleth you the All-Knowing, the Faithful. We shall always be with you; if We inhale the perfume of your fellowship, Our heart will assuredly rejoice, for naught else can satisfy Us. To this beareth witness every man of true understanding.
-- Bahá'u'lláh, Gleanings from the Writings of Baha'u'llah, p. 315
The black man must ever be grateful to the white man, for he has manifested great courage and self-sacrifice in behalf of the black race. Four years he fought their cause, enduring severe hardships, sacrificing life, family, treasure, all for his black brother until the great war ended in the proclamation of freedom. By this effort and accomplishment the black race throughout the world was influenced and benefited. Had this not been accomplished, the black man in Africa would still be bound by the chains of slavery. Therefore, his race should everywhere be grateful, for no greater evidence of humanism and courageous devotion could be shown than the white man has displayed. If the blacks of the United States forget this sacrifice, zeal and manhood on the part of the whites, no ingratitude could be greater or more censurable. If they could see the wretched conditions and surroundings of the black people of Africa today, the contrast would be apparent and the fact clearly evident that the black race in America enjoys incomparable advantages. The comfort and civilization under which they live here are due to the white man's effort and sacrifice. Had this sacrifice not been made, they would still be in the bonds and chains of slavery, scarcely lifted out of an aboriginal condition. Therefore, always show forth your gratitude to the white man. Eventually all differences will disappear, and you will completely win his friendship.
God maketh no distinction between the white and the black. If the hearts are pure both are acceptable unto Him. God is no respecter of persons on account of either color or race. All colors are acceptable to Him, be they white, black, or yellow. Inasmuch as all were created in the image of God, we must bring ourselves to realize that all embody divine possibilities. If you go into a garden and find all the flowers alike in form, species and color, the effect is wearisome to the eye. The garden is more beautiful when the flowers are many-colored and different; the variety lends charm and adornment. In a flock of doves some are white, some black, red, blue; yet they make no distinction among themselves. All are doves no matter what the color.
This variety in forms and colorings which is manifest in all the kingdoms is according to creative wisdom and has a divine purpose. Nevertheless, whether the creatures be all alike or all different should not be the cause of strife and quarreling among them. Especially why should man find cause for discord in the color or race of his fellow creature? No educated or illumined mind will allow that this differentiation and discord should exist or that there is any ground for it. Therefore, the whites should be just and kind to the blacks, who in turn should reflect an equal measure of appreciation and gratitude. Then will the world become as one great garden of flowering humanity, variegated and multicolored, rivaling each other only in the virtues and graces which are spiritual.
-- `Abdu'l-Bahá, The Promulgation of Universal Peace, p. 112
The theories and policies, so unsound, so pernicious, which deify the state and exalt the nation above mankind, which seek to subordinate the sister races of the world to one single race, which discriminate between the black and the white, and which tolerate the dominance of one privileged class over all others--these are the dark, the false, and crooked doctrines for which any man or people who believes in them, or acts upon them, must, sooner or later, incur the wrath and chastisement of God.
Shoghi Effendi, The Promised Day is Come, p.113
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Session 7: Unity of Religions, Fundamental Doctrinal Differences, and
Syncretism
Quotations:
The number nine, which in itself is the number of perfection, is considered by the Bahá'ís as sacred, because it is symbolic of the perfection of the Bahá'í Revelation which constitutes the ninth in the line of existing religions, the latest and fullest Revelation which mankind has ever known. The eighth is the religion of the Báb and the remaining seven are: Hinduism, Buddhism, Zoroastrianism, Judaism, Christianity, Islám, and the religion of the Sabaeans. These religions are not the only true religions that have appeared in the world but are the only ones still existing. There have always been Divine Prophets and Messengers, to many of whom the Qur'án refers. But the only ones existing are those mentioned above.
The Guardian feels that with intellectuals and students of religion the question of exactly which are the nine existing religions is controversial, and it would be better to avoid it. He does not want the friends to be rigid in these matters, but use their judgment and tact, sometimes one statement is exactly the right thing for one type of mind and the wrong thing for another.
-- Shoghi Effendi, Directives from the Guardian, p.51
The Bahá'í view of "reincarnation" is essentially different from the Hindu conception. The Bahá'ís believe in the return of the attributes and qualities, but maintain that the essence or the reality of things cannot be made to return. Every being keeps its own individuality, but some of his qualities can be transmitted. The doctrine of metempsychosis upheld by the Hindus is fallacious.
-- Shoghi Effendi, Dawn of a New Day, p.201
With regard to your question concerning the Virgin Birth of Jesus; on this point, as on several others, the Bahá'í teachings are in full agreement with the doctrines of the Catholic Church. In the Kitáb-i-Iqán (Book of Certitude) page 56, and in a few other Tablets still unpublished, Bahá'u'lláh confirms, however indirectly, the Catholic conception of the Virgin Birth. Also `Abdu'l-Bahá in `Some Answered Questions', Chap. 12, page 73, explicitly states that Christ found existence through the spirit of God which statement necessarily implies, when reviewed in the light of the text, that Jesus was not the son of Joseph.
-- Shoghi Effendi, Directives from the Guardian, p.40
As to the question raised by the Racine Assembly in connection with Bahá'u'lláh's statement in the Gleanings concerning the sacrifice of Ishmael; although His statement does not agree with that made in the Bible, Genesis 12:9, the friends should unhesitatingly, and for reasons that are only too obvious, give precedence to the sayings of Bahá'u'lláh which, it would be pointed out, is fully corroborated by the Qur'án, which book is more authentic than the Bible, including both the New and Old Testaments. The Bible is not wholly authentic, and in this respect not to be compared with the Qur'án, and should be wholly subordinated to the authentic Sayings of Bahá'u'lláh."
-- Shoghi Effendi, Directives from the Guardian, p.13
Islám attained a very high spiritual state, but Western scholars are prone to judging it by Christian standards. One cannot call one World Faith superior to another, as they all come from God; they are progressive, each suited to certain needs of the time.
-- Shoghi Effendi, Directives from the Guardian, p.40
"The Bahá'ís should deal with the members of all religious sects, however, with the greatest tolerance and friendliness, and try to point out to them the significance of the Revelation of Bahá'u'lláh to the world in this Great Day. The Guardian would advise you to teach the Mormons, like everyone else, the Faith, when you find them receptive. They have many great principles and their teachings regarding charity, not drinking or smoking, etc., are quite similar to ours and should form a point of common interest."
-- Shoghi Effendi, Directives from the Guardian, p.49
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Session 8: Agnostics,
Atheists, Secular Influences in the Society and Proofs of the Existence of God
Quotations:
If thou wishest the divine knowledge and recognition, purify thy heart from all beside God, be wholly attracted to the ideal, beloved One; search for and choose Him and apply thyself to rational and authoritative arguments. For arguments are a guide to the path and by this the heart will be turned unto the Sun of Truth. And when the heart is turned unto the Sun, then the eye will be opened and will recognize the Sun through the Sun itself. Then (man) will be in no need of arguments (or proofs), for the Sun is altogether independent, and absolute independence is in need of nothing, and proofs are one of the things (of which absolute independence has no need).
-- `Abdu'l-Bahá, Tablets of Abdu'l-Baha, p.168
Teleological Proofs:
One of the proofs and demonstrations of the existence of God is the fact that man did not create himself: nay, his creator and designer is another than himself.
It is certain and indisputable that the creator of man is not like man because a powerless creature cannot create another being. The maker, the creator, has to possess all perfections in order that he may create.
Can the creation be perfect and the creator imperfect? Can a picture be a masterpiece and the painter imperfect in his art? For it is his art and his creation. Moreover, the picture cannot be like the painter; otherwise, the painting would have created itself. However perfect the picture may be, in comparison with the painter it is in the utmost degree of imperfection.
The contingent world is the source of imperfections: God is the origin of perfections. The imperfections of the contingent world are in themselves a proof of the perfections of God.
…It is certain that the whole contingent world is subjected to a law and rule which it can never disobey; even man is forced to submit to death, to sleep and to other conditions--that is to say, man in certain particulars is governed, and necessarily this state of being governed implies the existence of a governor. Because a characteristic of contingent beings is dependency, and this dependency is an essential necessity, therefore, there must be an independent being whose independence is essential. In the same way it is understood from the man who is sick that there must be one who is in health; for if there were no health, his sickness could not be proved.
….These obvious arguments are adduced for weak souls; but if the inner perception be open, a hundred thousand clear proofs become visible. Thus, when man feels the indwelling spirit, he is in no need of arguments for its existence; but for those who are deprived of the bounty of the spirit, it is necessary to establish external arguments.
-- `Abdu'l-Bahá, Some Answered Questions, p.6
The existence of the Divine Being hath been clearly established, on the basis of logical proofs, but the reality of the Godhead is beyond the grasp of the mind. When thou dost carefully consider this matter, thou wilt see that a lower plane can never comprehend a higher… The higher plane, however, understandeth the lower. The animal, for instance, comprehendeth the mineral and vegetable, the human understandeth the planes of the animal, vegetable and mineral. But the mineral cannot possibly understand the realms of man. And notwithstanding the fact that all these entities co-exist in the phenomenal world, even so, no lower degree can ever comprehend a higher.
Then how could it be possible for a contingent reality, that is, man, to understand the nature of that pre-existent Essence, the Divine Being? The difference in station between man and the Divine Reality is thousands upon thousands of times greater than the difference between vegetable and animal. And that which a human being would conjure up in his mind is but the fanciful image of his human condition, it doth not encompass God's reality but rather is encompassed by it. That is, man graspeth his own illusory conceptions, but the Reality of Divinity can never be grasped: It, Itself, encompasseth all created things, and all created things are in Its grasp. That Divinity which man doth imagine for himself existeth only in his mind, not in truth. Man, however, existeth both in his mind and in truth; thus man is greater than that fanciful reality which he is able to imagine.
The furthermost limits of this bird of clay are these: he can flutter along for some short distance, into the endless vast; but he can never soar upward to the Sun in the high heavens. We must, nevertheless, set forth reasoned or inspired proofs as to the existence of the Divine Being, that is, proofs commensurate with the understanding of man.
…And each one of these members hath its own special function. The mind force--whether we call it pre-existent or contingent--doth direct and co-ordinate all the members of the human body, seeing to it that each part or member duly performeth its own special function. If, however, there be some interruption in the power of the mind, all the members will fail to carry out their essential functions, deficiencies will appear in the body and the functioning of its members, and the power will prove ineffective.
Likewise, look into this endless universe: a universal power inevitably existeth, which encompasseth all, directing and regulating all the parts of this infinite creation; and were it not for this Director, this Co-ordinator, the universe would be flawed and deficient. It would be even as a madman; whereas ye can see that this endless creation carrieth out its functions in perfect order, every separate part of it performing its own task with complete reliability, nor is there any flaw to be found in all its workings. Thus it is clear that a Universal Power existeth, directing and regulating this infinite universe. Every rational mind can grasp this fact.
And further, all created beings are limited, and this very limitation of all beings proveth the reality of the Limitless; for the existence of a limited being denoteth the existence of a Limitless One.
To sum it up, there are many such proofs, establishing the existence of that Universal Reality. And since that Reality is pre-existent, It is untouched by the conditions that govern phenomena; for whatever entity is subject to circumstances and the play of events is contingent, not pre-existent. Know then: that divinity which other communions and peoples have conjured up, falleth within the scope of their imagination, and not beyond it, whereas the reality of the Godhead is beyond all conceiving.
-- `Abdu'l-Bahá, Selections from the Writings of Abdu'l-Baha, p.49
Now, formation is of three kinds and of three kinds only: accidental, necessary and voluntary. The coming together of the various constituent elements of beings cannot be accidental, for unto every effect there must be a cause. It cannot be compulsory, for then the formation must be an inherent property of the constituent parts and the inherent property of a thing can in no wise be dissociated from it, such as light that is the revealer of things, heat that causeth the expansion of elements and the solar rays which are the essential property of the sun. Thus under such circumstances the decomposition of any formation is impossible, for the inherent properties of a thing cannot be separated from it. The third formation remaineth and that is the voluntary one, that is, an unseen force described as the Ancient Power, causeth these elements to come together, every formation giving rise to a distinct being.
-- `Abdu'l-Bahá, Tablet to August Forel, p.17
Cosmological Proofs:
All that is created, however, is preceded by a cause. This fact, in itself, establisheth, beyond the shadow of a doubt, the unity of the Creator.
-- Bahá'u'lláh, Gleanings from the Writings of Baha'u'llah, p.162
…we observe that motion without a motive force, and an effect without a cause are both impossible; that every being hath come to exist under numerous influences and continually undergoeth reaction. These influences, too, are formed under the action of still other influences. …Such process of causation goes on, and to maintain that this process goes on indefinitely is manifestly absurd. Thus such a chain of causation must of necessity lead eventually to Him who is the Ever-Living, the All-Powerful, who is Self-Dependent and the Ultimate Cause.
-- `Abdu'l-Bahá, Tablet to August Forel, p.18
…limitation itself proveth the existence of the unlimited, for the limited is known through the unlimited, just as weakness itself proveth the existence of power, ignorance the existence of knowledge, poverty the existence of wealth.
-- `Abdu'l-Bahá, Tablet to August Forel, p.21
God is unknowable:
Consider the rational faculty with which God hath endowed the essence of man. Examine thine own self, and behold how thy motion and stillness, thy will and purpose, thy sight and hearing, thy sense of smell and power of speech, and whatever else is related to, or transcendeth, thy physical senses or spiritual perceptions, all proceed from, and owe their existence to, this same faculty. So closely are they related unto it, that if in less than the twinkling of an eye its relationship to the human body be severed, each and every one of these senses will cease immediately to exercise its function, and will be deprived of the power to manifest the evidences of its activity. It is indubitably clear and evident that each of these afore-mentioned instruments has depended, and will ever continue to depend, for its proper functioning on this rational faculty, which should be regarded as a sign of the revelation of Him Who is the sovereign Lord of all. …Wert thou to ponder in thine heart, from now until the end that hath no end, and with all the concentrated intelligence and understanding which the greatest minds have attained in the past or will attain in the future, this divinely ordained and subtle Reality, this sign of the revelation of the All-Abiding, All-Glorious God, thou wilt fail to comprehend its mystery or to appraise its virtue. Having recognized thy powerlessness to attain to an adequate understanding of that Reality which abideth within thee, thou wilt readily admit the futility of such efforts as may be attempted by thee, or by any of the created things, to fathom the mystery of the Living God, the Day Star of unfading glory, the Ancient of everlasting days. This confession of helplessness which mature contemplation must eventually impel every mind to make is in itself the acme of human understanding, and marketh the culmination of man's development.
-- Bahá'u'lláh, Gleanings from the Writings of Baha'u'llah, p.165
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Session 9: Individual Rights and Freedoms versus the Religious form of Covenant
The remainder of this study guide is incomplete. Originally only 6 sessions were planned. However 9 sessions were delivered, and several subjects remained untreated in this session.