‘For five years, seven Baha’i leaders have been wrongly imprisoned in Iran. Their 20-year sentences are the longest given to any current prisoners of conscience in Iran. Their harshness reflects the Government’s resolve to oppress completely the Iranian Baha’i community, which faces a systematic, “cradle-to-grave” persecution that is among the most serious examples of state-sponsored religious persecution in the world today’.
I am struck by the way Bahá’u’lláh describes the signs of God as being apparent to the seeker in the manner in which the value of a precious stone is revealed to a jeweller.
‘I swear by God! Were he that treadeth the path of guidance and seeketh to scale the heights of righteousness to attain unto this glorious and supreme station, he would inhale at a distance of a thousand leagues the fragrance of God, and would perceive the resplendent morn of a divine Guidance rising above the dayspring of all things. Each and every thing, however small, would be to him a revelation, leading him to his Beloved, the Object of his quest. So great shall be the discernment of this seeker that he will discriminate between truth and falsehood even as he doth distinguish the sun from shadow. If in the uttermost corners of the East the sweet savours of God be wafted, he will assuredly recognize and inhale their fragrance, even though he be dwelling in the uttermost ends of the West. He will likewise clearly distinguish all the signs of God—His wondrous utterances, His great works, and mighty deeds—from the doings, words and ways of men, even as the jeweller who knoweth the gem from the stone…’
The Kitáb-i-Íqán Source: US Bahá’í Publishing Trust, 1989 pocket-size edition
‘Say: He it is Who is the Manifestation of Him Who is the Unknowable, the Invisible of the Invisibles, could ye but perceive it. He it is Who hath laid bare before you the hidden and treasured Gem, were ye to seek it. He it is Who is the one Beloved of all things, whether of the past or of the future. Would that ye might set your hearts and hopes upon Him‘!
Gleanings From the Writings of Bahá’u’lláh Source: US Bahá’í Publishing Trust, 1990 pocket-size edition
‘This is that which hath descended from the realm of glory, uttered by the tongue of power and might, and revealed unto the Prophets of old. We have taken the inner essence thereof and clothed it in the garment of brevity, as a token of grace unto the righteous, that they may stand faithful unto the Covenant of God, may fulfill in their lives His trust, and in the realm of spirit obtain the gem of Divine virtue’.
The Hidden Words of Bahá’u’lláh US Bahá’í Publishing Trust, 1985 reprint
Bahá’u’lláh also refers to the soul as being ‘a heavenly gem’-
‘Thou hast asked Me concerning the nature of the soul. Know, verily, that the soul is a sign of God, a heavenly gem whose reality the most learned of men hath failed to grasp, and whose mystery no mind, however acute, can ever hope to unravel. It is the first among all created things to declare the excellence of its Creator, the first to recognize His glory, to cleave to His truth, and to bow down in adoration before Him. If it be faithful to God, it will reflect His light, and will, eventually, return unto Him. If it fail, however, in its allegiance to its Creator, it will become a victim to self and passion, and will, in the end, sink in their depths‘.
Gleanings From the Writings of Bahá’u’lláh Source: US Bahá’í Publishing Trust, 1990 pocket-size edition
‘Abdu’l-Bahá contrasts our present unbalanced material civilisation with that of a civilisation which balances the spiritual and material.
‘And among the teachings of Bahá’u’lláh is that although material civilization is one of the means for the progress of the world of mankind, yet until it becomes combined with divine civilization the desired result, which is the felicity of mankind, will not be attained. Consider! These battleships that reduce a city to ruins within the space of an hour are the result of material civilization; likewise the Krupp guns, the Mauser rifles, dynamite, submarines, torpedo boats, armed aircraft and bombing aeroplanes—all these weapons of war are malignant fruits of material civilization. Had material civilization been combined with divine civilization, these fiery weapons would never have been invented. Nay, rather human energy would have been wholly devoted to useful inventions and concentrated on praiseworthy discoveries. Material civilization is like a globe of glass. Divine civilization is the light itself, and the glass without the light is dark. Material civilization is like the body. No matter how infinitely graceful, elegant and beautiful it may be, it is dead. Divine civilization is like the spirit, and the body gets its life from the spirit, otherwise it becomes a corpse. It has thus been made evident that the world of mankind is in need of the breaths of the Holy Spirit. Without the spirit the world of mankind is lifeless, and without this light the world of mankind is in utter darkness’.
In 1912 in Boston, Massachusetts ‘Abdu’l-Bahá highlighted the immorality of war and international politics.
“A man who kills another man is punished by execution, but a military genius who kills one hundred thousand of his fellow creatures is immortalized as a hero. One man steals a small sum of money and is imprisoned as a thief. Another pillages a whole country and is honored as a patriot and conqueror. A single falsehood brings reproach and censure, but the wiles of politicians and diplomats excite the admiration and praise of a nation. Consider the ignorance and inconsistency of mankind. How darkened and savage are the instincts of humanity!”
One of the aspects of the teachings of ‘Abdu’l-Bahá which impresses me is that of concentrating on one’s own spiritual development and not dwelling on the faults of others.
‘Wherefore must the friends of God, with utter sanctity, with one accord, rise up in the spirit, in unity with one another, to such a degree that they will become even as one being and one soul. On such a plane as this, physical bodies play no part, rather doth the spirit take over and rule; and when its power encompasseth all then is spiritual union achieved. Strive ye by day and night to cultivate your unity to the fullest degree. Let your thoughts dwell on your own spiritual development, and close your eyes to the deficiencies of other souls. Act ye in such wise, showing forth pure and goodly deeds, and modesty and humility, that ye will cause others to be awakened. Never is it the wish of ‘Abdu’l-Bahá to see any being hurt, nor will He make anyone to grieve; for man can receive no greater gift than this, that he rejoice another’s heart. I beg of God that ye will be bringers of joy, even as are the angels in Heaven’.
Bahá’u’lláh elucidates the relationship between the prophets and the philosophers of classical times.
‘The sages aforetime acquired their knowledge from the Prophets, inasmuch as the latter were the Exponents of divine philosophy and the Revealers of heavenly mysteries. Men quaffed the crystal, living waters of Their utterance, while others satisfied themselves with the dregs. Everyone receiveth a portion according to his measure. Verily He is the Equitable, the Wise. Empedocles, who distinguished himself in philosophy, was a contemporary of David, while Pythagoras lived in the days of Solomon, son of David, and acquired Wisdom from the treasury of prophethood. It is he who claimed to have heard the whispering sound of the heavens and to have attained the station of the angels. In truth thy Lord will clearly set forth all things, if He pleaseth. Verily, He is the Wise, the All-Pervading. The essence and the fundamentals of philosophy have emanated from the Prophets’.
I find these words of ‘Abdu’l-Bahá written to console a grieving mother most moving.
‘O bird of the Rose-garden of Fidelity!
Be of no cheerless heart; have no wing nor feather broken; sigh not, neither do thou wail, and sit not chilled in a corner.
The little girl lamented is in the divine Rose-garden in the highest happiness, delight, cheerfulness and gratification. Why then art thou grieved, sorrowing with a bleeding heart? This is the day of rejoicing and the hour of ecstasy! This is the season of the dead arising from the graves and gathering together! And this is the promised time for the attainment of plenteous grace.
Be calm, be strong, be grateful, and become a lamp full of light, that the darkness of sorrows be annihilated, and that the sun of everlasting joy arise from the dawning-place of heart and soul, shining brightly.
Upon thee be the Glory of the Most-Glorious’!
This excerpt from the writings of Bahá’u’lláh provides a fascinating insight into the nature of existence.
‘As to thy question concerning the worlds of God. Know thou of a truth that the worlds of God are countless in their number, and infinite in their range. None can reckon or comprehend them except God, the All-Knowing, the All-Wise. Consider thy state when asleep. Verily, I say, this phenomenon is the most mysterious of the signs of God amongst men, were they to ponder it in their hearts. Behold how the thing which thou hast seen in thy dream is, after a considerable lapse of time, fully realized. Had the world in which thou didst find thyself in thy dream been identical with the world in which thou livest, it would have been necessary for the event occurring in that dream to have transpired in this world at the very moment of its occurrence. Were it so, you yourself would have borne witness unto it. This being not the case, however, it must necessarily follow that the world in which thou livest is different and apart from that which thou hast experienced in thy dream. This latter world hath neither beginning nor end. It would be true if thou wert to contend that this same world is, as decreed by the All-Glorious and Almighty God, within thy proper self and is wrapped up within thee. It would equally be true to maintain that thy spirit, having transcended the limitations of sleep and having stripped itself of all earthly attachment, hath, by the act of God, been made to traverse a realm which lieth hidden in the innermost reality of this world. Verily I say, the creation of God embraceth worlds besides this world, and creatures apart from these creatures. In each of these worlds He hath ordained things which none can search except Himself, the All-Searching, the All-Wise. Do thou meditate on that which We have revealed unto thee, that thou mayest discover the purpose of God, thy Lord, and the Lord of all worlds. In these words the mysteries of Divine Wisdom have been treasured. We have refrained from dwelling upon this theme owing to the sorrow that hath encompassed Us from the actions of them that have been created through Our words, if ye be of them that will hearken unto Our Voice’.
As I look out of the window at the spring flowers dappled with sunshine in my garden I am reminded of ‘Abdu’l-Bahá’s beautiful description of spiritual renewal. ‘Abdu’l-Bahá describes the progress of the soul as being like the changing of the seasons.
“In this material world time has cycles; places change through alternating seasons, and for souls there are progress, retrogression and education. At one time it is the season of spring; at another it is the season of autumn; and again it is the season of summer or the season of winter. In the spring there are the clouds which send down the precious rain, the musk-scented breezes and life-giving zephyrs; the air is perfectly temperate, the rain falls, the sun shines, the fecundating wind wafts the clouds, the world is renewed, and the breath of life appears in plants, in animals and in men. Earthly beings pass from one condition to another. All things are clothed in new garments, and the black earth is covered with herbage; mountains and plains are adorned with verdure; trees bear leaves and blossoms; gardens bring forth flowers and fragrant herbs. The world becomes another world, and it attains to a life-giving spirit. The earth was a lifeless body; it finds a new spirit, and produces endless beauty, grace and freshness. Thus the spring is the cause of new life and infuses a new spirit”.
“Praised be Thou, O my God, that Thou hast ordained Naw-Rúz as a festival unto those who have observed the fast for love of Thee and abstained from all that is abhorrent unto Thee. Grant, O my Lord, that the fire of Thy love and the heat produced by the fast enjoined by Thee may inflame them in Thy Cause, and make them to be occupied with Thy praise and with remembrance of Thee…”
‘Abdu’l-Bahá taught that creation proceeds from God rather like the way that light emanates from the sun.
The dependence of the creatures upon God is a dependence of emanation—that is to say, creatures emanate from God; they do not manifest Him. The relation is that of emanation and not that of manifestation. The light of the sun emanates from the sun; it does not manifest it. The appearance through emanation is like the appearance of the rays from the luminary of the horizons of the world—that is to say, the holy essence of the Sun of Truth is not divided and does not descend to the condition of the creatures. In the same way, the globe of the sun does not become divided and does not descend to the earth. No, the rays of the sun, which are its bounty, emanate from it and illumine the dark bodies.
But the appearance through manifestation is the manifestation of the branches, leaves, blossoms and fruit from the seed; for the seed in its own essence becomes branches and fruits, and its reality enters into the branches, the leaves and fruits. This appearance through manifestation would be for God, the Most High, simple imperfection; and this is quite impossible, for the implication would be that the Absolute Preexistent is qualified with phenomenal attributes. But if this were so, pure independence would become mere poverty, and true existence would become nonexistence, and this is impossible.
‘Abdu’l-Bahá was famed for his sense of humour and I find his observation on the folly of materialism both amusing and insightful.
…all their thoughts are directed to material things; day and night they are devoted to the attractions of this world, without aspiration beyond the life that is vanishing and mortal. In schools and temples of learning knowledge of the sciences acquired is based upon material observations only; there is no realization of Divinity in their methods and conclusions—all have reference to the world of matter. They are not interested in attaining knowledge of the mysteries of God or understanding the secrets of the heavenly Kingdom; what they acquire is based altogether upon visible and tangible evidences. Beyond these evidences they are without susceptibilities; they have no idea of the world of inner significances and are utterly out of touch with God, considering this an indication of reasonable attitude and philosophical judgement whereof they are self-sufficient and proud. As a matter of fact, this supposed excellence is possessed in its superlative degree by the animals. The animals are without knowledge of God; so to speak, they are deniers of Divinity and understand nothing of the Kingdom and its heavenly mysteries. As deniers of the Kingdom, they are utterly ignorant of spiritual things and uninformed of the supernatural world. Therefore, if it be a perfection and virtue to be without knowledge of God and His Kingdom, the animals have attained the highest degree of excellence and proficiency. Then the donkey is the greatest scientist and the cow an accomplished naturalist, for they have obtained what they know without schooling and years of laborious study in colleges, trusting implicitly to the evidence of the senses and relying solely upon intuitive virtues. The cow, for instance, is a lover of the visible and a believer in the tangible, contented and happy when pasture is plenty, perfectly serene, a blissful exponent of the transcendental school of philosophy. Such is the status of the material philosophers, who glory in sharing the condition of the cow, imagining themselves in a lofty station.
‘O YE THAT PRIDE YOURSELVES ON MORTAL RICHES! Know ye in truth that wealth is a mighty barrier between the seeker and his desire, the lover and his beloved. The rich, but for a few, shall in no wise attain the court of His presence nor enter the city of content and resignation. Well is it then with him, who, being rich, is not hindered by his riches from the eternal kingdom, nor deprived by them of imperishable dominion. By the Most Great Name! The splendor of such a wealthy man shall illuminate the dwellers of heaven even as the sun enlightens the people of the earth’!
‘O MY FRIENDS! Call ye to mind that covenant ye have entered into with Me upon Mount Paran, situate within the hallowed precincts of Zaman. I have taken to witness the concourse on high and the dwellers in the city of eternity, yet now none do I find faithful unto the covenant. Of a certainty pride and rebellion have effaced it from the hearts, in such wise that no trace thereof remaineth. Yet knowing this, I waited and disclosed it not’.
O SON OF MY HANDMAID! Quaff from the tongue of the merciful the stream of divine mystery, and behold from the dayspring of divine utterance the unveiled splendor of the daystar of wisdom. Sow the seeds of My divine wisdom in the pure soil of the heart, and water them with the waters of certitude, that the hyacinths of knowledge and wisdom may spring up fresh and green from the holy city of the heart.
‘O COMRADES! The gates that open on the Placeless stand wide and the habitation of the loved one is adorned with the lovers’ blood, yet all but a few remain bereft of this celestial city, and even of these few, none but the smallest handful hath been found with a pure heart and sanctified spirit’.
‘O DWELLERS IN THE CITY OF LOVE! Mortal blasts have beset the everlasting candle, and the beauty of the celestial Youth is veiled in the darkness of dust. The chief of the monarchs of love is wronged by the people of tyranny and the dove of holiness lies prisoned in the talons of owls. The dwellers in the pavilion of glory and the celestial concourse bewail and lament, while ye repose in the realm of negligence, and esteem yourselves as of the true friends. How vain are your imaginings’!
‘O YE THAT ARE FOOLISH, YET HAVE A NAME TO BE WISE! Wherefore do ye wear the guise of shepherds, when inwardly ye have become wolves, intent upon My flock? Ye are even as the star, which riseth ere the dawn, and which, though it seem radiant and luminous, leadeth the wayfarers of My city astray into the paths of perdition’.
Source: The Hidden Words of Bahá’u’lláh
I am intrigued by Bahá’u’lláh’s appreciation of the life and works of Bálinus in the Lawh-i-Hikmat (Tablet of Wisdom). Bálinus (or Apollonius of Tyana) was a first century A.D. Neopythagorean philosopher and familiar figure in classical Islamic thought.
I will also mention for thee the invocation voiced by Bálinus who was familiar with the theories put forward by the Father of Philosophy regarding the mysteries of creation as given in his chrysolite tablets, that everyone may be fully assured of the things We have elucidated for thee in this manifest Tablet, which, if pressed with the hand of fairness and knowledge, will yield the spirit of life for the quickening of all created things. Great is the blessedness of him who swimmeth in this ocean and celebrateth the praise of his Lord, the Gracious, the Best-Beloved. Indeed the breezes of divine revelation are diffused from the verses of thy Lord in such wise that no one can dispute its truth, except those who are bereft of hearing, of vision, of understanding and of every human faculty. Verily thy Lord beareth witness unto this, yet the people understand not.
This man hath said: ‘I am Bálinus, the wise one, the performer of wonders, the producer of talismans.’ He surpassed everyone else in the diffusion of arts and sciences and soared unto the loftiest heights of humility and supplication. Give ear unto that which he hath said, entreating the All-Possessing, the Most Exalted: ‘I stand in the presence of my Lord, extolling His gifts and bounties and praising Him with that wherewith He praiseth His Own Self, that I may become a source of blessing and guidance unto such men as acknowledge my words.’ And further he saith: ‘O Lord! Thou art God and no God is there but Thee. Thou art the Creator and no creator is there except Thee. Assist me by Thy grace and strengthen me. My heart is seized with alarm, my limbs tremble, I have lost my reason and my mind hath failed me. Bestow upon me strength and enable my tongue to speak forth with wisdom.’ And still further he saith: ‘Thou art in truth the Knowing, the Wise, the Powerful, the Compassionate.’ It was this man of wisdom who became informed of the mysteries of creation and discerned the subtleties which lie enshrined in the Hermetic writings.
(According to the footnotes of the U.S. Bahá’í Publishing Trust, 1988 edition when referring to the Greek philosophers Bahá’u’lláh quotes verbatim from the works of historians as Abu’l-Fatḥ-i-Sháhristání (1076–1153 A.D.) and Imádu’d-Dín Abu’l-Fidá (1273–1331 A.D.)
The ‘Stanford Encyclopedia of Philosophy’ describes the historical Apollonius of Tyana in the following terms-
Our most detailed account of a Neopythagorean living a life inspired by Pythagoras is Philostratus’ Life of Apollonius of Tyana. Apollonius was active in the second half of the first century CE and died in 97; Philostratus’ life, which was written over a century later at the request of the empress Julia Domna and completed after her death in 217 CE, is more novel than sober biography. Some have even wondered if Apollonius’ Pythagoreanism is largely the creation of Philostratus, but there is evidence that Apollonius wrote a life of Pythagoras used by Iamblichus (VP 254) and Porphyry (Burkert 1972, 100), and the fragment of his treatise On Sacrifices has clear connections to Neopythagorean philosophy (Kahn 2001, 143–145). According to Philostratus, Apollonius identified his wisdom as that of Pythagoras, who taught him the proper way to worship the gods, to wear linen rather than wool, to wear his hair long, and to eat no animal food (I 32).
Like Pythagoras, Apollonius journeys to consult the wise men of the east and learns from the Brahmins in India that the doctrine of transmigration, which Apollonius inherited from Pythagoras, originated in India and was handed on to the Egyptians from whom Pythagoras derived it (III 19). Philostratus (I 2) emphasizes that Apollonius was not a magician, thus trying to free him from the more disreputable connotations of Pythagorean practices associated with figures such as Anaxilaus and Vatinius (see above). Nonetheless, Philostratus’ life does recount a number of Apollonius’ miracles, such as the raising of a girl from the dead (IV 45).
These miracles made Apollonius into a pagan counterpart to Christ. The emperor Alexander Severus (222–235 CE) worshipped Apollonius alongside Christ, Abraham and Orpheus (Hist. Aug., Vita Alex. Sev. 29.2)’.
Huffman, Carl, “Pythagoreanism”, The Stanford Encyclopedia of Philosophy (Summer 2010 Edition), Edward N. Zalta (ed.), URL = http://plato.stanford.edu/archives/sum2010/entries/pythagoreanism/>.
The Lawh-i-Hikmat (Tablet of Wisdom) by Bahá’u’lláh includes some fascinating teachings about the nature of existence. My personal understanding of the teachings is as follows-
- God and creation have always existed and will always exist but the exact nature of the relationship is a mystery to human intelligence-
As regards thine assertions about the beginning of creation, this is a matter on which conceptions vary by reason of the divergences in men’s thoughts and opinions. Wert thou to assert that it hath ever existed and shall continue to exist, it would be true; or wert thou to affirm the same concept as is mentioned in the sacred Scriptures, no doubt would there be about it, for it hath been revealed by God, the Lord of the worlds. Indeed He was a hidden treasure. This is a station that can never be described nor even alluded to. And in the station of ‘I did wish to make Myself known’, God was, and His creation had ever existed beneath His shelter from the beginning that hath no beginning, apart from its being preceded by a Firstness which cannot be regarded as firstness and originated by a Cause inscrutable even unto all men of learning.
- The Word or Command of God transcends all physical form-
Know thou, moreover, that the Word of God—exalted be His glory—is higher and far superior to that which the senses can perceive, for it is sanctified from any property or substance. It transcendeth the limitations of known elements and is exalted above all the essential and recognized substances. It became manifest without any syllable or sound and is none but the Command of God which pervadeth all created things. It hath never been withheld from the world of being. It is God’s all-pervasive grace, from which all grace doth emanate. It is an entity far removed above all that hath been and shall be.
- Creation is being ‘being renewed and regenerated at all times’-
Every thing must needs have an origin and every building a builder. Verily, the Word of God is the Cause which hath preceded the contingent world—a world which is adorned with the splendours of the Ancient of Days, yet is being renewed and regenerated at all times. Immeasurably exalted is the God of Wisdom Who hath raised this sublime structure.
- Observation of creation will reveal what God has ‘inscribed therein’-
Look at the world and ponder a while upon it. It unveileth the book of its own self before thine eyes and revealeth that which the Pen of thy Lord, the Fashioner, the All-Informed, hath inscribed therein. It will acquaint thee with that which is within it and upon it and will give thee such clear explanations as to make thee independent of every eloquent expounder.
- The diversity of the causes of the natural world are are ‘signs for men of discernment’ as they reveal something of the will of God-
Say: Nature in its essence is the embodiment of My Name, the Maker, the Creator. Its manifestations are diversified by varying causes, and in this diversity there are signs for men of discernment. Nature is God’s Will and is its expression in and through the contingent world. It is a dispensation of Providence ordained by the Ordainer, the All-Wise. Were anyone to affirm that it is the Will of God as manifested in the world of being, no one should question this assertion. It is endowed with a power whose reality men of learning fail to grasp. Indeed a man of insight can perceive naught therein save the effulgent splendour of Our Name, the Creator. Say: This is an existence which knoweth no decay, and Nature itself is lost in bewilderment before its revelations, its compelling evidences and its effulgent glory which have encompassed the universe.
- To worship the creation and to reject the creator shows a lack of ‘knowledge and wisdom’-
those who have rejected God and firmly cling to Nature as it is in itself are, verily, bereft of knowledge and wisdom. They are truly of them that are far astray. They have failed to attain the lofty summit and have fallen short of the ultimate purpose; therefore their eyes were shut and their thoughts differed, while the leaders among them have believed in God and in His invincible sovereignty. Unto this beareth witness thy Lord, the Help in Peril, the Self-Subsisting.
I find Bahá’u’lláh’s teachings on the meaning of celestial imagery in the Qur’án very illuminating.
“And now, concerning His words—“The sun shall be darkened, and the moon shall not give light, and the stars shall fall from heaven.” By the terms “sun” and “moon,” mentioned in the writings of the Prophets of God, is not meant solely the sun and moon of the visible universe. Nay rather, manifold are the meanings they have intended for these terms”.
“The term “suns” hath many a time been applied in the writings of the “immaculate Souls” unto the Prophets of God, those luminous Emblems of Detachment. Among those writings are the following words recorded in the “Prayer of Nudbih”: “Whither are gone the resplendent Suns? Whereunto have departed those shining Moons and sparkling Stars?” Thus, it hath become evident that the terms “sun,” “moon,” and “stars” primarily signify the Prophets of God, the saints, and their companions, those Luminaries, the light of Whose knowledge hath shed illumination upon the worlds of the visible and the invisible”.
“In another sense, by the terms ‘sun’, ‘moon’, and ‘stars’ are meant such laws and teachings as have been established and proclaimed in every Dispensation, such as the laws of prayer and fasting. These have, according to the law of the Qur’án, been regarded, when the beauty of the Prophet Muḥammad had passed beyond the veil, as the most fundamental and binding laws of His dispensation. To this testify the texts of the traditions and chronicles, which, on account of their being widely known, need not be referred to here. Nay rather, in every Dispensation the law concerning prayer hath been emphasized and universally enforced. To this testify the recorded traditions ascribed to the lights that have emanated from the Day-star of Truth, the essence of the Prophet Muḥammad”.
“Muḥammad, the Seal of the Prophets, and the most distinguished of God’s chosen Ones, hath likened the Dispensation of the Qur’án unto heaven, by reason of its loftiness, its paramount influence, its majesty, and the fact that it comprehendeth all religions. And as the sun and moon constitute the brightest and most prominent luminaries in the heavens, similarly in the heaven of the religion of God two shining orbs have been ordained—fasting and prayer. ‘Islám is heaven; fasting is its sun, prayer, its moon.’”
“This is the purpose underlying the symbolic words of the Manifestations of God. Consequently, the application of the terms “sun” and “moon” to the things already mentioned hath been demonstrated and justified by the text of the sacred verses and the recorded traditions. Hence, it is clear and manifest that by the words “the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven” is intended the waywardness of the divines, and the annulment of laws firmly established by divine Revelation, all of which, in symbolic language, have been foreshadowed by the Manifestation of God”.
There are a number of verses in ‘The Hidden Words’ on the subject of creation which I find particularly inspiring. Amongst other subjects these verses touch on the love between the creator and the created and how the spirit of the creator infuses creation with life.
O SON OF MAN! I loved thy creation, hence I created thee. Wherefore, do thou love Me, that I may name thy name and fill thy soul with the spirit of life.
O SON OF MAN! Veiled in My immemorial being and in the ancient eternity of My essence, I knew My love for thee; therefore I created thee, have engraved on thee Mine image and revealed to thee My beauty.
O SON OF BEING! With the hands of power I made thee and with the fingers of strength I created thee; and within thee have I placed the essence of My light. Be thou content with it and seek naught else, for My work is perfect and My command is binding. Question it not, nor have a doubt thereof.
O SON OF BOUNTY! Out of the wastes of nothingness, with the clay of My command I made thee to appear, and have ordained for thy training every atom in existence and the essence of all created things. Thus, ere thou didst issue from thy mother’s womb, I destined for thee two founts of gleaming milk, eyes to watch over thee, and hearts to love thee. Out of My loving-kindness, ’neath the shade of My mercy I nurtured thee, and guarded thee by the essence of My grace and favor. And My purpose in all this was that thou mightest attain My everlasting dominion and become worthy of My invisible bestowals. And yet heedless thou didst remain, and when fully grown, thou didst neglect all My bounties and occupied thyself with thine idle imaginings, in such wise that thou didst become wholly forgetful, and, turning away from the portals of the Friend didst abide within the courts of My enemy.
O SON OF MAN! My eternity is My creation, I have created it for thee. Make it the garment of thy temple. My unity is My handiwork; I have wrought it for thee; clothe thyself therewith, that thou mayest be to all eternity the revelation of My everlasting being.
During his visit to the United States in 1912 `Abdu’l-Bahá addressed a number of Unitarian congregations on spiritual subjects. These teachings are as profound today as they were one hundred years ago when ‘Abdu’l-Bahá expressed them. On 24th May 1912 ‘Abdu’l-Bahá addressed an audience at the Free Religious Association, or Unitarian Conference in Boston, Massachusetts on the subject of the nature of creation and spiritual progress.
Creation is the expression of motion. Motion is life. A moving object is a living object, whereas that which is motionless and inert is as dead. All created forms are progressive in their planes, or kingdoms of existence, under the stimulus of the power or spirit of life. The universal energy is dynamic. Nothing is stationary in the material world of outer phenomena or in the inner world of intellect and consciousness.Religion is the outer expression of the divine reality. Therefore, it must be living, vitalized, moving and progressive. If it be without motion and non progressive, it is without the divine life; it is dead. The divine institutes are continuously active and evolutionary; therefore, the revelation of them must be progressive and continuous. All things are subject to reformation. This is a century of life and renewal…
This was followed on the 9th June 1912 by a talk at the Unitarian Church on Fifteenth Street and Girard Avenue, Philadelphia, Pennsylvania. One of the teachings of Bahá’u’lláh that ‘Abdu’l-Bahá presented was that that of the ‘Marriage of East and West.’
I have come from distant countries of the Orient where the lights of heaven have ever shone forth, from regions where the Manifestations of God have appeared and the radiance and power of God have been revealed to mankind. The purpose and intention of my visit is that, perchance, a bond of unity and agreement may be established between the East and West, that divine love may encompass all nations, divine radiance enlighten both continents and the bounties of the Holy Spirit revivify the body of the world. Therefore, I supplicate the threshold of God that the Orient and Occident may become as one, that the various peoples and religions be unified and souls be blended as the waves of one sea. May they become as trees, flowers and roses which adorn and beautify the same garden.
On 16th June 1912 ‘Abdu’l-Bahá addressed a meeting at Fourth Unitarian Church Beverly Road, Flatbush, Brooklyn, New York on the subject of the physical and spiritual oneness of humankind and the limitation of adhering to national, sectarian or political identities.
This is a Unitarian church, and in the Arabic tongue this day may well be called Yawm-al’Ittihád (“the Unitarian Day”). Therefore, I consider it appropriate to speak to you upon the subject of unity. What is real unity? When we observe the human world, we find various collective expressions of unity therein. For instance, man is distinguished from the animal by his degree, or kingdom. This comprehensive distinction includes all the posterity of Adam and constitutes one great household or human family, which may be 191 considered the fundamental or physical unity of mankind…The unity which is productive of unlimited results is first a unity of mankind which recognizes that all are sheltered beneath the overshadowing glory of the All-Glorious, that all are servants of one God; for all breathe the same atmosphere, live upon the same earth, move beneath the same heavens, receive effulgence from the same sun and are under the protection of one God. This is the most great unity, and its results are lasting if humanity adheres to it; but mankind has hitherto violated it, adhering to sectarian or other limited unities such as racial, patriotic or unity of self-interests; therefore, no great results have been forthcoming…
This theme of the oneness of humanity was further elaborated by ‘Abdu’l-Bahá on 14th July 1912 at All Souls Unitarian Church Fourth Avenue and Twentieth Street, New York.
Today I wish to speak to you upon the subject of the oneness of humanity, for in this great century the most important accomplishment is the unity of mankind. Although in former centuries and times this subject received some measure of mention and consideration, it has now become the paramount issue and question in the religious and political conditions of the world. History shows that throughout the past there has been continual warfare and strife among the various nations, peoples and sects; but now—praise be to God!—in this century of illumination, hearts are inclined toward agreement and fellowship, and minds are thoughtful upon the question of the unification of mankind. There is an emanation of the universal consciousness today which clearly indicates the dawn of a great unity.