Bahá’í World/Volume 33/Bahá’í Sacred Writings

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Baha’i Sacred Writings

A campilation fiom the writing: of Ba/ad’u’lla’b, t/ae Bib, and Hbdu’l—Ba/M’

aboutprogress, science, and religion.

From the Writings of Baha’u’llah

Arts, crafts, and sciences uplift the world of being, and are con— ducive to its exaltation. Knowledge is as wings to man’s life, and a ladder for his ascent. Its acquisition is incumbent upon everyone. The knowledge of such sciences, however, should be acquired as can profit the peoples of the earth, and not those which begin With words and end with words . . .

In truth, knowledge is a veritable treasure for man, and a source of glory, of bounty, ofjoy, of exaltation, of Cheer and gladness unto

him. Happy the man that cleaveth unto it, and woe betide the heedless.‘

Cab

[W]hatever is in the heavens and whatever is on the earth is a direct evidence of the revelation within it of the attributes and names of God, inasmuch as within every atom are enshrined the signs that bear eloquent testimony to the revelation of that most great Light. Methinks, but for the potency of that revelation, no being could ever exist. How resplendent the luminaries of knowledge that shine in an atom, and how vast the oceans of wisdom that surge within a

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drop! To a supreme degree is this true of man, who, among all cre- ated things, hath been invested with the robe ofsuch gifts, and hath been singled out for the glory of such distinction. For in him are potentially revealed all the attributes and names of God to a degree that no other created being hath excelled 0t surpassed . . .

From that which hath been said it becometh evident that all things, in their inmost reality, testify to the revelation of the names and attributes of God within them. Each according to its capacity, indicateth, and is expressive of, the knowledge of God. So potent and universal is this revelation, that it hath encompassed all things, visible and invisible.2

(X;

Unveiled and unconcealed, this Wronged One hath, at all times, proclaimed before the face of all the peoples of the world that which will serve as the key for unlocking the doors of sciences, of arts, of knowledge, of well—being, of prosperity and wealth.3

From the Writings and Utterances of ‘Abdu’l—Baha

For every era hath a spirit; the spirit of this illumined era lieth in the teachings of Baha’u’llah. For these lay the foundation of the oneness of the world of humanity and promulgate universal brotherhood. They are founded upon the unity of science and religion and upon investigation of truth. They uphold the principle that religion must be the cause of amity, union, and harmony among men. They es— tablish the equality of both sexes and propound economic principles which are for the happiness of individuals. They diffuse universal education, that every soul may as much as possible have a share of knowledge. They abrogate and nullify religious, racial, political, pa— triotic, and economic prejudices and the like. Those teachings that are scattered throughout the Epistles and Tablets are the cause of the illumination and the life of the world of humanity. Whoever pro— mulgateth them will verily be assisted by the Kingdom of God.4

CK)

While the religion of God is the promoter of truth, the founder of science and knowledge, it is full of goodwill for learned men; it is

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the civilizer of mankind, the discoverer of the secrets of nature, and the enlightener of the horizons of the world. Consequently, how can it be said to oppose knowledge? God forbid! Nay, for God, knowl— edge is the most glorious gift of man and the most noble of human petfections. T0 oppose knowledge is ignorant, and he who detests knowledge and science is not a man, but rather an animal without intelligence. For knowledge is light, life, felicity, perfection, beauty, and the means of approaching the Threshold ofUnity. It is the honor and glory of the world ofhumanity, and the greatest bounty of God. Knowledge is identical with guidance, and ignorance is real error.

Happy are those who spend their days in gaining knowledge, in discovering the secrets of nature, and in penetrating the subtle- ties of pure truth! Woe to those who are contented with ignorance, whose hearts are gladdened by thoughtless imitation, who have fallen into the lowest depths of ignorance and foolishness, and who have wasted their lives!5

Cab

See how, in this day, the scope of sciences and arts hath widened out, and what wondrous technical advances have been made, and to what a high degree the mind’s powers have increased, and what stupendous inventions have appeared.

This age is indeed as a hundred other ages: should ye gather the yield of a hundred ages, and set that against the accumulated product of our times, the yield of this one era will prove greater than that of a hundred gone before. Take ye, for an example, the sum total of all the books that were ever written in ages past, and compare that with the books and treatises that our era hath produced: these books, written in our day alone, far and away exceed the total number of volumes that have been written down the ages. See how powerful is the influence exerted by the Daystar of the world upon the inner essence of all created things!6

Cab

And among the teachings of Baha’u’lléh is that religion must be in conformity with science and reason, so that it may influence the hearts of men. The foundation must be solid and must not consist of imitations.7

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QQ:

Two calls to success and prosperity are being raised from the heights of the happiness of mankind, awakening the slumbering, granting sight to the blind, causing the heedless to become mindful, bestow— ing hearing upon the deaf, unloosing the tongue of the mute, and resuscitating the dead.

The one is the call of civilization, of the progress of the material world. This pertaineth to the world of phenomena, promoteth the principles of material achievement, and is the trainer for the physical accomplishments of mankind. It compriseth the laws, regulations, arts, and sciences through which the world of humanity hath developed; laws and regulations which are the outcome of lofty ideals and the result of sound minds, and which have stepped forth into the arena of existence through the efforts of the wise and cultured in past and subsequent ages. The propagator and executive power of this call is just government.

The other is the soul—stirring call of God, Whose spiritual teach— ings are safeguards of the everlasting glory, the eternal happiness and illumination of the world of humanity, and cause attributes of mercy to be revealed in the human world and the life beyond.

This second call is founded upon the instructions and exhor— tations of the Lord and the admonitions and altruistic emotions belonging to the realm of morality which, like unto a brilliant light, brighten and illumine the lamp of the realities of mankind. Its penetrative power is the Word of God.

However, until material achievements, physical accomplishments, and human virtues are reinforced by spiritual perfections, luminous qualities, and characteristics of mercy, no fruit or result shall issue therefrom, nor will the happiness of the world of humanity, which is the ultimate aim, be attained. For although, on the one hand, material achievements and the development of the physical world produce prosperity, which exquisitely manifests its intended aims, 0n the other hand dangers, severe calamities, and violent afflictions are imminent.8

(X:

These schools for academic studies must at the same time be training centers in behavior and conduct, and they must favor character and

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conduct above the sciences and arts. Good behavior and high moral character must come first, for unless the character be trained, acquir- ing knowledge will only prove injurious. Knowledge is praiseworthy when it is coupled with ethical conduct and Virtuous character; otherwise it is a deadly poison, a frightful danger. A physician of evil character, and who betrayeth his trust, can bring on death, and become the source of numerous infirmities and diseases.

Devote ye the utmost attention to this matter, for the basic, the foundation principle of a school is first and foremost moral training, Character, and the rectification of conduct.9

Cab

The sciences of today are bridges to reality; if then they lead not to reality, naught remains but fruitless illusion. By the one true God! If learning be not a means of access to Him, the Most Manifest, it is nothing but evident loss.10

<11:

Strive as much as possible to become proficient in the science of agriculture, for in accordance with the divine teachings the acqui— sition of sciences and the perfection of arts are considered acts of worship. If a man engageth with all his power in the acquisition of a science or in the perfection of an art, it is as if he has been worship— ing God in churches and temples. Thus as thou enterest a school of agriculture and strivest in the acquisition of that science thou art day and night engaged in acts of worship—acts that are accepted at the threshold of the Almighty. What bounty greater than this, that science should be considered as an act of worship and art as service

to the Kingdom of God.11

QR)

Every child must be instructed in sciences as much as is necessary. If the parents are able to provide the expenses of this education, it is well, otherwise the community must provide the means for the

teaching of that child.12

6X)

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In this new and wondrous Age, the unshakable foundation is the teaching of sciences and arts. According to explicit Holy Texts, every child must be taught crafts and arts, to the degree that is needful. Wherefore, in every city and Village, schools must be established and every child in that City or village is to engage in study to the necessary degree.l3

Cab

The virtues of humanity are many, but science is the most noble of them all . . . It is a bestowal of God; it is not material, it is divine. Science is an effulgence of the Sun of Reality, the power of investigat— ing and discovering the verities of the universe, the means by which man finds a pathway to God. All the powers and attributes of man are human and hereditary in origin, outcomes of nature’s processes, except the intellect, which is supernatural. Through intellectual and intelligent inquiry science is the discoverer of all things. It unites present and past, reveals the history of bygone nations and events, and confers upon man today the essence of all human knowledge and attainment throughout the ages. By intellectual processes and logical deductions of reason, this super-power in man can penetrate the mysteries of the future and anticipate its happenings.

Science is the first emanation from God toward man . . . God has created or deposited this love of reality in man. The development and progress of a nation is according to the measure and degree of that nation’s scientific attainments. Through this means, its greatness is continually increased and day by day the welfare and prosperity of its people are assured.

. . . science may be likened to a mirror wherein the infinite forms and images of existing things are revealed and reflected. It is the very foundation of all individual and national development. Without this basis of investigation, development is impossible.14

CK)

Baha’u’llah teaches that religion must be in conformity with sci- ence and reason. If belief and teaching are opposed to the analysis of reason and principles of science, they are not worthy of acceptance. This principle has not been revealed in any of the former Books of divine teachingjr.15

6X»

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All the sciences and arts we now enjoy and utilize were once myster— ies, and according to the mandates of nature should have remained hidden and latent, but the human intellect has broken through the laws surrounding them and discovered the underlying realities. The mind of man has taken these mysteries out of the plane of invisibility and brought them into the plane of the known and visible.16

6X.)

God’s greatest gift to man is that ofintellect, or understanding . . . Intel— lect is, in truth, the most precious gift bestowed upon man by the Divine Bounty. Man alone, among created beings, has this wonder- ful power.l7

CK;

It is impossible for religion to be contrary to science, even though some intellects are too weak or too immature to understand truth.

God made religion and science to be the measure, as it were, of our understanding. Take heed that you neglect not such a wonderful power. Weigh all things in this balance.

To him who has the power of comprehension religion is like an open book, but how can it be possible for a man devoid of reason and intellectuality to understand the Divine Realities of God?

Put all your beliefs into harmony with science; there can be no opposition, for truth is one. When religion, shorn of its superstitions, traditions, and unintelligent dogmas, shows its conformity with science, then will there be a great unifying, cleansing force in the world which will sweep before it all wars, disagreements, discords, and struggles—and then will mankind be united in the power of

the Love of God.18

QR;

Now, all questions of morality contained in the spiritual, immutable law of every religion are logically right. If religion were contrary to logical reason then it would cease to be a religion and be merely a tradition. Religion and science are the two wings upon which man’s intelligence can soar into the heights, with which the human soul can progress. It is not possible to fly with one wing alone! Should a man try to fly with the wing of religion alone he would quickly fall into the quagmire of superstition, whilst on the other hand,

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with the wing of science alone he would also make no progress, but fall into the despairing slough of materialism. All religions of the present day have fallen into superstitious practices, out of harmony alike with the true principles of the teaching they represent and with the scientific discoveries of the time. Many religious leaders have grown to think that the importance of religion lies mainly in the adherence to a collection of certain dogmas and the practice of rites and ceremonies! Those whose souls they profess to cure are taught to believe likewise, and these cling tenaciously to the outward forms, confusing them with the inward truth.

Now, these forms and rituals differ in the various churches and amongst the different sects, and even contradict one another; giving rise to discord, hatred, and disunion. The outcome of all this dis— sension is the belief of many cultured men that religion and science are contradictory terms, that religion needs no powers of reflection, and should in no way be regulated by science, but must of necessity be opposed, the one to the other. The unfortunate effect of this is that science has drifted apart from religion, and religion has become a mere blind and more or less apathetic following of the precepts of certain religious teachers, who insist on their own favorite dogmas being accepted even when they are contrary to science. This is fool- ishness, for it is quite evident that science is the light, and, being so, religion truly so—called does not oppose knowledge.

We are familiar with the phrases “Light and Darkness,” “Religion and Science.” But the religion which does not walk hand in hand with science is itself in the darkness of superstition and ignorance.

Much of the discord and disunion of the world is created by these man—made oppositions and contradictions. If religion were in harmony with science and they walked together, much of the hatred and bitterness now bringing misery to the human race would be at an end.

Consider what it is that singles man out from among created beings, and makes of him a creature apart. Is it not his reasoning power, his intelligence? Shall he not make use of these in his study of religion? I say unto you: weigh carefully in the balance of reason and science everything that is presented to you as religion. If it passes this test, then accept it, for it is truth! If, however, it does not so conform, then reject it, for it is ignorance!19

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(X;

Among other principles of Bahé’u’lléh’s teachings was the harmony ofscience and religion. Religion must stand the analysis of reason. It must agree with scientific fact and proof so that science will sanction religion and religion fortify science. Both are indissolubly welded and joined in reality. If statements and teachings of religion are found to be unreasonable and contrary to science, they are outcomes of superstition and imagination.20

QC.)

Bahé’u’lléh declared that religion is in complete harmony with sci- ence and reason. If religious belief and doctrine is at variance with reason, it proceeds from the limited mind ofman and not from God; therefore, it is unworthy of belief and not deserving ofattention; the heart finds no test in it, and real faith is impossible.21

NOTES

' Bahé’u’lléh, Epistle to the Son of the WlfWVilmette, IL: Bahé’i Publishing Trust, 1988; 2001 printing), pp. 26—27.

2 Bahé’u’llzih, The I(itzz’h-i—fqzz’n (Wilmette, IL: Bahé’l’ Publishing Trust, 1993), para. 107, 109.

3 Bahé’u’lléh, Ehlets othzha’ ’u ’lla’h Revealed afier the Kim’h-i—Aqdas (Wilmette, IL: Bahé’l’ Publishing Trust, 1988), p. 96.

4 ‘Abdu’l—Bahé, Selections fiom the Writings of thu’l—Baha’ (Wilmette, IL: Bahé’l’ Publishing Trust, 1996), section 71.1.

5 ‘Abdu’l-Bahé, Some Answered Question: (Wilmette, IL: Bahzi’l’ Publishing

Trust, 1984), p. 137.

Selectiomfiam the W/ritings offlhdu’l-Baha’, sections 73.5—6.

Ibid., section 227.10.

Ibid., sections 225.1—5.

The Compilation of Compilations, vol. 1 (Ingleside, NSW: Bahé’l’ Publications

Australia, 1991), section 622.

'0 Selectiomfiom the \Vrz'tings offlhdu’Z—Baha’, section 72.3.

Ibid., section 126.1.

Ibid., section 227.23.

Ibid., section 109.1.

1“ Foundations of 1%er Unity (Wilmette, IL: Bahé’l’ Publishing Trust, 1972), pp. 60—61.

woouc"

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'5 The Promulgation ofUniversal Peace: 721%: Delivered by ?lbdu’l—Ba/Ja’ during Hi1 Visit to the United State: and Canada in 1912, rev. ed. (Wilmette, IL: Bahé’i Publishing Trust, 1995), p. 434.

'6 T/ae Promulgation of Universal Peace, p. 351.

'7 Paris 7211/25: Addresses given by Hbdu’l—Ba/m’ in Paris in 1911 (London: Bahé’l’ Publishing Trust, 1995), sections 11.1 and 11.4.

8 Paris 7211/6, sections 44.23—26.

‘9 Ibid., sections 4414—18.

2° The Promulgtztz'on of Universal Peace, p. 175.

2‘ Ibid., p. 231.