Edition:Bahá’u’lláh and the New Era (1923)/Various Ordinances and Teachings

[Page 153]CHAPTER XI VARIOUS ORDINANCES AND TEACHINGS

“ Know thou that in every age and dispensation all divine ordinances are changed and transformed according to the requirement of the time, except the law of Love, which, like a fountain, always flows and is never overtaken by change.”—BAHA’U’LLAH.

Monastic Life.

Bah@’u’llah, like Muhammad, forbids his followers to lead lives of monastic seclusion.

In the Tablet to Napoleon III we read :—

“Say: ‘O concourse of monks! Seclude not yourselves in cells and cloisters ; nay, abandon them at My bidding and ss in that which profiteth your souls and the souls of mankind.

“ Enter ye into wedlock, that one may rise in ‘your stead, for We have gainsaid impurity and enjoined fidelity upon you. Ye have followed your own ways and cast behind your backs the ways of the Lord. Fear ye the Lord and be not of the foolish. But for man, who would make mention of My name in My land, and how would My qualities and attributes be revealed ? Ponder ye, and be not of them that are veiled and asleep. He that wedded not (i.e. Jesus) found not a place in which to abide, nor shelter wherein to lay His head, and this through that which the hands of treachery had wrought. ‘The sanctity of His soul depended not upon that which ye have known and cherish of idle fancy, but rather upon that which We have. Ask, that ye may know His Station, that transcendeth the imaginings of all that dwell on earth. Blessed are they that know!”

Does it not seem strange that Christian sects should have instituted the monastic life and celibacy for the clergy, in view of the facts that Christ chose married men for his disciples, and both He Himself and His apostles lived lives of active beneficence,

in close association and familiar intercourse with the people ? 153 [Page 154]154 BAHA’U’LLAH AND THE NEW ERA In the Muhammadan Qur'an we read :—

“To Jesus the son of Mary We gave the Gospel, and We put into the hearts of those who followed Him kindness and compassion: but as to the monastic life, they invented it themselves. The desire only of pleasing God did We prescribe to them, and this they observed not as it ought to have been observed ” (Qur'an, s. Ivii. 27).

Whatever justification there may have been for the monastic life in ancient times and bygone circumstances, Baha’u’llah declares that such justification no longer exists; and, indeed, it seems obvious that the withdrawal of a large number of the most pious and God-fearing of the population from association with their fellows, and from the duties and responsibilities of parenthood, must result in the spiritual impoverishment of the race.

Marriage.

The Baha'i teachings recommend monogamy, and Baha’u’llah makes marriage conditional on the consent of both parties and of their parents. He says in the Book of Aqdas :—

“Verily in the Book of Bayan}(the Bab’s Revelation) the matter is restricted to the consent of both (bride and bridegroom). “As We desired to bring about love and friendship and the unity of the people, therefore We made it conditional upon the consent of the parents also, that enmity and ill-feeling might be avoided.”

On this point ‘Abdu’l-Baha wrote to an enquirer :—

‘As to the question of marriage, according to the law of God: First you must select one, and then it depends on the consent of the father and mother. Before your selection they have no right of interference.”— Tablets of ‘Abdu'l-Baha, vol. iii. p. 563.

‘Abdu’l-Baha says that as a result of this precaution of Baha’u’llah’s the strained relations between relatives-in-law which have become proverbial in Christian and Muhammadan countries

—I=

are almost unknown among the Baha’is, and divorce is also of very rare occurrence. He writes on the subject of matrimony :—

“The Baha'i betrothal is the perfect agreement and entire consent of both parties. ‘They must show forth the utmost attention and become informed of one another’s character. The firm covenant between them must become an eternal binding, and their intentions must be everlasting affinity, friendship, unity and ‘life. [Page 155]VARIOUS ORDINANCES AND TEACHINGS 155

“ The bridegroom must, before the bridesman and a few others, say : ‘ Verily, we are content with the Will of God,’ and the bride must rejoin : ‘ Verily, we are satisfied with the Desire of God.’

“The marriage of Baha’is means that the man and woman must become spiritually and physically united, so that they may have eternal unity throughout all the divine worlds, and improve the spiritual life of each other. This is Baha’i matrimony.”—Tadlets of ‘dbdu’'l-Bahda, vol. ii, p. 325.

Divorce.

In the matter of divorce, as in that of marriage, the instructions of the prophets have varied in accordance with the circumstances of the times, ‘Abdu’l-Baha states the Baha'i teaching, with regard to divorce, thus :—

“The friends (Baha’is) must strictly refrain from divorce unless something arises which compels them to separate because of their aversion for each other ; in that case, with the knowledge of the Spiritual Assembly, they may decide to separate. They must then be patient and wait one complete year. If during this year harmony is not re-established between them, then their divorce may be realized... . . The foundation of the Kingdom of God is based upon harmony and love, oneness, relationship and union, not upon differences, especially between husband and wife. Tf one of these two become the cause of divorce, that one will unquestionably fall into great difficulties, will become the victim of formidable calamities and experience deep remorse” (Tablet to the Baha’is of America).

In the matter of divorce, as in other matters, Baha’is will, of course, be bound not only by the Baha’ teaching, but also by the laws of the country in which they live.

The Baha'i Calendar.

Among different peoples and at different times many different methods have been adopted for the measurement of time and fixing of dates, and several different calendars are still in daily use, e.g. the Gregorian in Western Europe, the Julian in many countries of Eastern Europe, the Hebrew among the Jews, and the Muhammadan in Muslim communities.

The Bab signalized the importance of the dispensation which he came to herald, by inaugurating a new calendar. In this, as in the Gregorian Calendar, the lunar month is abandoned and the solar year is adopted. [Page 156]BAHA’U’LLAH AND THE NEW ERA

The Baha’i year consists of 19 months of 19 days each (i.e. 361 days), with the addition of certain “ Intercalary Days” (four in ordinary and five in leap years) between the eighteenth and nineteenth months in order to adjust the calendar to the solar year, The Bab named the months after the attributes of God. The Baha’i New Year, like the ancient Persian New Year, is astronomically fixed, commencing at the March equinox (March 21st), and the Baha’l era commences with the year of the Bab’s declaration (i.e. 1844 A.D, 1260 A.H.).

In the not far distant future it will be’nécessary that all peoples in the world agree on a common calendar.

It seems, therefore, fitting that the new age of unity should have a new calendar free from the objections and associations which make each of the older calendars unacceptable to large sections of the world’s population, and it is difficult to see how any other arrangement could exceed in simplicity and convenience that proposed by the Bab.?

156

The months in the Baha’i Calendar are as follows :—

Month, Arabic Name. Translation. First Days, Ist Baha Splendour March 21st and Jalal Glory April 9th 3rd Jamal Beauty April 28th 4th ‘Azamat Grandeur May 17th sth Nir Light June 5th 6th Rabmat Mercy June 24th 7th Kalimat Words July 13th 8th Asma’ Names Aug. ist oth Kamal Perfection Aug. 20th

roth ‘Izzat Might Sept. 8th 11th Mashfyyat Will Sept. 27th 12th ‘Ilm Knowledge Oct. 16th 13th Qudrat Power Nov. 4th 14th Qawl Speech Noy. 23rd 15th Masa’il Questions Dec. rath 16th Sharaf Honour Dec. 31st 17th Sultan Sovereignty Jan. r9th 18th Mulk Dominion Feb. 7th

Intercalary Days, Fleb, 26th to March rst, |inclusive. t9th ‘Ula Loftiness March 2nd

ny a f\

[Page 157]VARIOUS ORDINANCES AND TEACHINGS 157

Spiritual Assemblies.

In every centre where Baha'is exceed nine in number, it is recommended that a “ Spiritual Assembly,” or Council, should be elected, to guide and co-ordinate the activities of the friends in the district. The following account of the Spiritual Assemblies in the cities of Persia was given to the writer by Jinab-i-Asadu’llah Fadil (Mazindarani), and shows very clearly — Bah@’i methods of organization :—

“The main duties of the Spiritual Assembly (S.A.) are as follows :—

1. To make arrangements for spreading the teachings among the people by means of meetings, literature, etc.

General meetings, at which non-believers are welcome, are held several times a week for teaching and guiding the people and attracting and strengthening new Baha'is.

2. To make arrangements for helping the poor and needy, both among Baha’is and non-Baha’is. If one of the friends is in any trouble, domestic, business or spiritual, he may apply to the S.A., who will give him advice and help.

3. To promote education, science and art. The S.A. makes itself responsible for seeing that every Baha’i child receives a good education.

4. Instruction in the Baha’i Laws. The S.A. appoints competent teachers to go to the general meetings to expound the laws and exhort the people to obey them. If some of those associating with the friends and professing to be Baha’is are acting as hypocrites and not living up to their professions, the S.A. arranges special meetings for those people, and teachers who are wise, firm and experienced explain to them their duties and train them.

5. Collection and administration of funds. No collections are taken at general meetings and the public is not asked to contribute. The money is given by those who are real Baha’is. The S.A. keeps a book with the names of contributors and the amounts of their contributions. ‘There are certain times appointed for receiving contributions and giving receipts. Anonymous gifts are frequently given. The S.A. determines how the funds shall be spent, how much shall be devoted to teaching, how much for the relief of the poor, etc.

6. Arrangement of feasts. ‘The S.A. appoints a Committee to superintend feasts. Feasts are held by groups of friends every nineteen days. The Committee has a book in which the arrangements for feasts are recorded. Anyone wishing to give a feast arranges the date, time and place with the Committee. One [Page 158]Sg |

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Feasts.

BAHA’U’LLAH AND THE NEW ERA

friend may give three feasts a year, another more, another fewer. ‘The committee has a second book in which arrangements for hospitality to visiting Baha’is are recorded. If a feast has been arranged for a certain day, the host is informed how many Baha’i visitors are in the town. If the host cannot entertain them all, other Baha’is will arrange to do so. Feasts for all the Baha’is in a town simultaneously occur only on special feast days, such as Nawriiz (New Year) and Ridvan.

All the activities of the Baha’is in the district should be subject to the approval of the S.A., which should be the focus from which. the Light of the Spirit radiates. If the Spiritual Assembly is not pure and spiritual, the Cause cannot prosper in that town. The friends should realize that they must obey the Spiritual Assembly in all matters relating to the Cause. At every meeting of the S.A. a tablet is chanted, in which ‘Abdu’l-Baha explains the various duties of the Assembly.

Election of the Spiritual Assembly is conducted as

When an election is about to take place, an announcement is sent to all the friends. Experienced Baha’is explain to the people what qualifications are required in members of the S.A. ‘Abdu’l-Baha says that the first requirement is that a member of the S.A. should be firm in the Covenant. He should also be experienced in the Cause and sufficiently educated, and his character must be good. People should be elected who will work together in harmony. No one should be elected who would cause disharmony.

‘The friends elect representatives to the number of, say, 38, as a Selection Committee, and this Committee appoints the Spiritual Assembly, the members of which should number not less than nine. In Persia, the women still have a separate Spiritual Assembly, but ‘Abdu’]-Baha says that in the West both men and women should be associated in the same Assembly. Members are elected for a period of two or three years. All retire together at the end of their period of office and a new S.A, is appointed.”

The essential joyousness of the Bah@’i religion finds expression

in numerous feasts and holidays throughout the year,

In-a

talk on the Feast of Nawriiz, in Alexandria, Egypt, in

1912, ‘Abdu’l-Baha said :— «Tn the sacred laws of God, in every cycle and dispensation there are [Page 159]VARIOUS ORDINANCES AND TEACHINGS 159

blessed feasts, holidays and workless days. On such days all kinds of occupations, commerce, industry, agriculture, etc., should be suspended.

‘All should rejoice together, hold general meetings, become as one assembly, so that the national oneness, unity and harmony may be demonstrated in the eyes of all.

‘As it is a blessed day it should not be neglected, nor deprived of results by making it a day devoted to the pursuit of mere pleasure.

“ During such days institutions should be founded that may be of permanent benefit and value to the people... .

«To-day there is no result or fruit greater than guiding the people. Undoubtedly the friends of God, upon such a day, must leave tangible philanthropic or ideal traces that should reach all mankind and not pertain only to the Baha’is. In this wonderful dispensation, philanthropic affairs are for all humanity without exception, because it is the manifestation of f the mercifulness of God. ‘Therefore, my hope is that the friends of God, ee every one of them, may become as the mercy of God to all mankind.” g , 4 Bs

thy

The Feasts of Nawrtiz (New Year) and Ridvan, the anniversaries of the birth of the Bab and Baha’u’llah, and of the Bab’s declaration (which is also the birthday of ‘Abdu’l-Baha), are the great joy-days of the year for Baha’is. In Persia they are celebrated by picnics or festal gatherings at which music, the

chanting of verses and tablets, and short addresses suitable to the_ occasion are contributed by those present. C The intercalary” = rae days between the 18th and rgth months (i.e. February 26th to pe a __ March ist inclusive) are specially devoted to hospitality to friends, \_ the giving of presents, ministering to the poor and sick, etc. The anniversaries of the martyrdom of the Bab and™the departure of Baha’u’llah and ‘Abdu’l-Baha are celebrated with solemnity by appropriate meetings and discourses, the chanting of prayers and tablets.

4

Fast.

The nineteenth month, following immediately on the hospitality of the intercalary days, is the month of the fast. During nineteen days the fast is observed by abstaining from both food and drink from sunrise to sunset. As the month of the fast ends at the March equinox, the fast always falls in the same season, namely, spring in the northern, and autumn in the southern, hemisphere ; never in the extreme heat of summer nor in the extreme cold of winter, when hardship would be likely to result. At that season, [Page 160]“os

160 BAHA’U’LLAH AND THE NEW ERA

moreover, the interval between sunrise and sunset is approximately the same all over the habitable portion of the globe, namely, from about 6 a.m. to 6 p.m. ‘The fast is not binding on children and invalids, on travellers, or on those who are too old or too weak (including women who are with child or have babes at the breast).

There is much evidence to show that a periodical fast such as is enjoined by the Baha'i teachings is beneficial as a measure of physical hygiene ; but just as the reality of the Baha’i feast does not lie in the consumption of physical food, but in the commemoration of God, which is our spiritual food, so the reality of the Baha'i fast does not consist in abstention from physical food, although that may help in the purification of the body, but in the abstention from the desires and lusts of the flesh, and in severance from all save God. ‘Abdu’l-Baha says :—

‘ Fasting isa symbol. Fasting signifies abstinence from lust. Physical fasting is a symbol of that abstinence, and is a reminder; that is, just as a person abstains from physical appetites, he is to abstain from selfappetites and self-desires. But mere abstention from food has no effect on the spirit. It is only a symbol, a reminder. Otherwise it is of no importance. Fasting for this purpose does not mean entire abstinence from food. ‘The golden rule as to food is, do not take too much or too little. Moderation is necessary. ‘There is a sect in India who practise extreme abstinence, and gradually reduce their food until they exist on almost nothing. But their intelligence suffers. A man is not fit to do service for God with brains or body if he is weakened by lack of food. He cannot see clearly” (quoted by Miss E. S. Stevens in Fortnightly Review, June 1911).

Meetings.

‘Abdu’l-Baha attaches the greatest importance to regular meetings of the believers for united worship, for the exposition and study of the teachings and for consultation regarding the progress of the Movement. In one of his tablets he says :—

“Tt hath been decided by the Desire of God that union and harmony may day by day increase among the friends of God and the handmaids of the Merciful. Not until this is realized will the affairs advance by any means whatever! And the greatest means for the union and harmony of all are Spiritual Meetings. ‘This matter is very important and is as a magnet to attract divine confirmation.”—-Tadblets of ‘dbdu'l-Baha, , vol. i, p. 125. f [Page 160a]

MASHRIQU'L-ADHKAR

Now in course of erection at Wilmette, Lake Michigan, near Chicago, U.S.A. Architect: Mr, Louis Bourgeois [Page 161]VARIOUS ORDINANCES AND TEACHINGS 161

In the spiritual meetings of Bah@’is contentious argument and the discussion of political or worldly affairs must be avoided ; the sole aim of the believers should be to teach and learn Divine Truth, to have their hearts filled with Divine Love, to attain more perfect obedience to the Divine Will, and to promote the coming of the Kingdom of God. In an address given at New York in 1912, ‘Abdu’l-Baha said :—

“The Baha’i meeting must be the meeting of the Celestial Concourse. Tt must be illumined by the Lights of the Celestial Concourse. ‘The hearts must be as mirrors wherein the Lights of the Sun of Truth shall be revealed. Every bosom must be as a telegraph station: one terminal of the wire shall be in the bosom of the soul, the other in the Celestial Concourse, so that messages may be exchanged between them. In this way from the Abha Kingdom inspiration shall flow and in all discussions harmony shall prevail. . . . The more agreement, unity and love prevail among you, the more shall the confirmations of God assist you, and the help and aid of the Blessed Beauty, Baha’u’llah, support you.”

In one of his Tablets he said :—

“Tn these meetings outside conversation must be entirely avoided, and the gathering must be confined to chanting the verses and reading the words, and to matters which concern the Cause of God, such as explaining proofs, adducing clear and manifest evidences, and tracing the signs of the Beloved One of the creatures. ‘Those who attend the meeting must, before entering, be arrayed with the utmost cleanliness and turn to the Abha Kingdom, and then enter the meeting with all meekness and humbleness ; and while the tablets are being read, must be quiet and silent; and if one wishes to speak he must do so with all courtesy, with the satisfaction and permission of those present, and do it with eloquence and fluency.”

Mashriqu’l~-Adhkar.'

Baha’u’llah left instructions that temples of worship should be built by his followers in every countryand city. “To these temples he gave the name of “ Mashriqu’l-Adhkar,” which means “Dawning Place of God’s Praise.” ‘The Mashriqu’l-Adhkar is to be a nine-sided building surmounted by a dome, and as beautiful as possible in design and workmanship. It is to stand in a large garden adorned with fountains, trees and flowers, surrounded by a number of accessory buildings devoted to

t Pronounced Azkar II [Page 162]162 BAHA’U’LLAH AND THE NEW ERA |

educational, charitable and social purposes, so that the worship of God in the temple may always be closely associated with reverent delight in the beauties of nature and of art, and with practical work for the amelioration of social conditions.?

In Persia, up till the present, Baha’is have been debarred from building temples for public worship, and so the first great Mashriqu’l-Adhkar was built in Ishqabad, Russia. “The second will be at Wilmette, on the lake-shore near Chicago, U.S.A. A beautiful site has been secured, plans have been approved, the architect being Mr. Louis Bourgeois, and the construction is now in progress. In various tablets referring to this ‘‘ MotherTemple” of the West, ‘Abdu’l-Baha writes as follows :—

“Praise be to God, that, at this moment, from every country in the world, according to their various means, contributions are continually being sent toward the fund of the Mashriqu’l-Adhkar in America. . . . From the day of Adam until now, such a thing has never been witnessed by man, that from the furthermost country of Asia contributions were forwarded to America. This is through the power of the Covenant of God. Verily this is a cause of astonishment for the people of perception. It is hoped that the believers of God may show magnanimity and raise a great sum for the building. . . . I want everyone left free to act as he wills. If anyone wishes to put money into other things, let him do so. Do not interfere with him in any way, but be assured the most important thing at this time is the building of the Mashriqu’l-Adhkar.

“The Mashriqu’l-Adhkar must have nine sides, doors, fountains, paths, gateways, columns and gardens, with ground floor, galleries and domes, and in design and construction must be beautiful. ‘The mystery of the edifice is great, and cannot be unveiled yet, but its erection is the most important undertaking of this day. The Mashriqu’l-Adhkar has important accessories, which are accounted of the basic foundations. These are: school for orphan children, hospital and dispensary for the poor, home for the incapable, college for the higher scientific education,

1 In connection with the Mashriqu’l-Adhkar it is interesting to recall Tennyson’s lines :—

‘© T dreamed That stone by stone I reared a sacred fane, A temple, neither Pagod, Mosque nor Church, But loftier, simpler, always open-doored To every breath from heaven, and Truth and Peace And Loye and Justice came and dwelt therein.” Akbar’s Dream, 1892. [Page 163]VARIOUS ORDINANCES AND TEACHINGS 163

and hospice. In every city a great Mashriqu’l-Adhkar must be founded after this order. In the Mashriqu’l-Adhkar services will be held every morning. There will be no organ in the Temple. In buildings near by, festivals, services, conventions, public meetings and spiritual gatherings will be held, but in the Temple the chanting and singing will be unaccompanied. Open ye the gates of the Temple to all mankind.

“When these institutions, college, hospital, hospice and establishment for the incurables, university for the study of higher sciences, giving postgraduate courses, and other philanthropic buildings are built, the doors will be opened to all the nations and religions. There will be absolutely no line of demarcation drawn. Its charities will be dispensed irrespective of colour or race. Its gates will be flung wide open to mankind ; prejudice towards none, love for all. ‘The central building will be devoted to the purpose of prayer and worship. ‘Thus. . . religion will become harmor :d with science, and science will be the handmaid of religion, both si.owering their material and spiritual gifts on all humanity.”

Life After Death.

Baha’u’llah tells us that the life in the flesh is but the embryonic stage of our existence, and that escape from the body is like a new birth through which the human spirit enters on a fuller, ee life. He writes :—

“ Know that the spirit will ascend after its departure until it enters the presence of God, in a form which will be everlasting as the perpetuity of the Kingdom of God, His Sovereignty, His Power and His Might; and from it will appear the traces of God, His Qualities, providences and favours. ‘The Hand of the Divine Bounty will cause the spirit to enter into a station which cannot be comprehended by expression nor be explained by all the creatures of existence. Blessing be upon the spirit that departs from the body purified from the doubts and superstitions of the nations. Verily it moves in the atmosphere of God’s Holy Will and enters into the Supreme Paradise. All the angels of the Supreme Paradise attend and surround it, and it will have fellowship with all the prophets of God and His saints, and speak with them, and tell them what happened to it in the Cause of God, the Lord of the Universe.

“If any one could realize what hath been ordained in the Kingdom of God, the Lord of the Throne and of the dust, he would immediately yearn with a great longing for that immutable, exalted, holy and glorious station. As to the form (of the spirit) it cannot be described, nor is there any necessity to explain it; only some things need to be mown; messengers came only to guide the creatures to the straight path of God, and in order that people may be trained. [Page 164]164 BAHA’U’LLAH AND THE NEW ERA

“ By the Self of God, the rays of those (ascended) spirits are the cause of the development of the people and the elevation of the nations. ‘They are the leaven of existence. The spirits were and are for ever superior to us, and the difference between this (earthly) kingdom and the other is like the difference between the embryonic world and this world ” (Tablet translated by ‘Ali Quli Khan about 1903).

Similarly ‘Abdu’l-Baha writes :—

«The mysteries of which man is heedless in the earthly world, those will he discover in the heavenly world, and there will he be informed of the secrets of the truth; how much more will he recognize or discover persons with whom he has been associated. Undoubtedly the holy souls who find a pure eye and are favoured with insight will, in the kingdom of lights, be acquainted with all mysteries, and will seek the bounty of witnessing the reality of every great soul. They will even manifestly behold the Beauty of God in that world. Likewise will they find all the friends of God, both those of the former and recent times, present in the heavenly assemblage.

“ The difference and distinction between men will naturally become realized after their departure from this mortal world. But this distinction is not in respect to place, but in respect to the soul and conscience. For the Kingdom of God is sanctified (or free) from time and place ; it is another world and another universe. And know thou for a certainty that in the divine worlds the spiritual beloved ones will recognize one another, and will seek union with each other, but a spiritual union. Likewise a love that one may have entertained for anyone will not be forgotten in the world of the Kingdom, nor wilt thou forget there the life that thou hadst in the material world.” —Tad/ers of ‘Abdu’ l-Baha, vol. i. p. 204.

Heaven and Hell.

Baha’u’llah and ‘Abdu’l-Baha regard the descriptions of Heaven and Hell given in some of the older religious writings as symbolic, like the Biblical story of the Creation, and not as literally true. According to them, Heaven is the state of perfection, and Hell that of imperfection; Heaven is harmony with God’s will and with our fellows, and Hell is the want of such harmony ; Heaven is the condition of spiritual life, and Hell that of spiritual death. A man may be either in Heaven or in Hell while still in the body. The joys of Heaven are spiritual joys, and the pains of Hell consist in the deprivation of these joys.

“When men are delivered through the light of faith from the darkness of vices, and become illuminated with the radiance of the sun of Truth, and ennobled with all the virtues, they esteem this to be the greatest reward and they know it to be the true paradise. In the same way they consider that the spiritual punishment is to be subjected to the world of nature, to be veiled from God, to be brutal and ignorant, to fall into carnal lusts, to be absorbed in animal frailties, to be characterized with dark qualities . . . these are the greatest punishments and tortures.

“The rewards of the other world are the perfections and the peace obtained in the spiritual worlds after leaving this world . . . the spiritual favours, the various spiritual gifts in the Kingdom of God, the gaining of the desires of the heart and soul, and the meeting of God in the world of eternity. In the same way, the punishments of the other world consist in being deprived of the special divine blessmgs and the absolute bounties and falling into the lowest degrees of existence. He who is deprived of these divine favours, although he continues after death, is considered as dead by the people of truth.

“The wealth of the other world is nearness to God. Consequently it is certain that those who are near the Divine Court are allowed to intercede, and this intercession is approved by God. It is even possible that the condition of those who have died im sin and unbelief may become changed ; that is to say, they may be the object of pardon through the Bounty of God, not through His Justice; for bounty is givmg without desert, and justice is giving what is deserved. As we have power to pray for these souls here, so likewise we shall possess the same power in the other world, which is the Kingdom of God. ‘Therefore in that world also they can make progress. As here they can receive light by their own supplications, there also can they plead for forgiveness, and receive light through entreaties and supplications.

“ Both before and after putting off this material form, there is progress in perfection, but not in state. ‘There is no other being higher than a perfect man. Man when he has reached that state can still make progress in perfections but not in state, because there is no state higher than that of a perfect man to which he can transfer himself. He only progresses in the state of humanity, for the human perfections are infinite. ‘Thus, however learned a man may be we can imagine one more learned. Hence, as the perfections of humanity are endless, man can also make progress in perfections after leaving this world.”—Some dAuswered Questions,

PP- 259-274.

Oneness of the Two Worlds.

The unity of humanity as taught by Baha@’u’llah refers not only to men still in the flesh, but to all human beings, whether embodied or disembodied. Not only all men now living on the earth, but all in the spiritual world as well, are parts of one and the same [Page 166]166 BAHA’U’LLAH AND THE NEW ERA

organism and these two parts are intimately dependent, one on the other. Spiritual communion one with the other, far from being impossible or unnatural, is constant and inevitable. “Those whose spiritual faculties are as yet undeveloped are unconscious of this vital connection, but as one’s faculties develop, communication with those beyond the veil gradually becomes more conscious and definite. ‘To the prophets and saints this spiritual communion is as familar and real as are ordinary vision and conversation to the rest of mankind. ‘Abdw’l-Baha says :—

«The visions of the prophets are not dreams; no, they are spiritual discoveries and have reality. ‘They say, for example: ‘I saw a person in a certain form, and I said such a thing, and he gave me such an answer.’ This vision is in the world of wakefulness, and not in that of sleep; it is a spiritual discovery.

“« Among spiritual souls, there are spiritual understandings, discoveries, a communion which is purified from imagination and fancy, an association which is sanctified from time and place. So it is written in the gospel that on Mount Tabor Moses and Elias came to Christ, and it is evident that this was not a material meeting. It was a spiritual condition.”” Communications such as these ‘are real, and produce wonderful effects in the minds and thoughts of men, and cause their hearts to be attracted.’"—Some Answered Questions, pp. 290-292.

While admitting the reality of “ supernormal” psychic faculties he deprecates attempts to force their development prematurely. These faculties will unfold naturally when the right time comes, if we only follow the path of spiritual progress which the prophets have traced for us. He says :—

“To tamper with psychic forces while in this world interferes with the condition of the soul in the world to come. ‘These forces are real, but, normally, are not active on this plane. The child in the womb has its eyes, ears, hands, feet, etc., but they are not in activity, ‘The whole purpose of life in the material world is the coming forth into the world of Reality, where those forces will become active. They belong to that world” (from Miss Buckton’s notes, revised by ‘Abdu’l-Baha).

Intercourse with spirits of the departed ought not to be sought for its own sake, nor in order to gratify idle curiosity. It is both a privilege and duty, however, for those on one side of the veil [Page 167]VARIOUS ORDINANCES AND TEACHINGS 167

to love and help and pray for those on the other. Prayers for the dead are enjoined on Bah@’is, ‘Abdu’l-Baha says :—

«The grace of effective intercession is one of the perfections belonging to advanced souls, as well as to the Manifestations of God. Jesus Christ had the power of interceding for the forgiveness of His enemies when on earth, and He certainly has this power now. ‘Abdu’l-Baha never mentions the name of a dead person without saying, ‘ May God forgive him !” or words to that effect. Followers of the prophets have also this power of praying for the forgiveness of souls. ‘Therefore we may not think that any souls are condemned to a stationary condition of suffering or loss arismg from absolute ignorance of God. ‘The power of effective intercession for them always exists. . .

“The rich in the other world can 1 help the poor, as the rich can help the poor here. In every world all are the creatures of God. ‘They are always dependent on Him. ‘They are not independent and can never be so. While they are needful of God, the more they supplicate, the richer they become. What is their merchandise, their wealth? In the other world what is help and assistance? It is intercession. Undeveloped souls must gain progress at first through the supplications of the spiritually rich; afterwards they can progress through their own supplications ” (talk to Miss E. J. Rosenberg in 1904).

Again he says :—

“Those who have ascended have different attributes from those who are still on earth, yet there is no real separation. In prayer there is a mingling of station, a mingling of condition. Pray for them as they pray for you.” —‘4bdu’/-Baha in London, p. 97.

Asked whether it was possible through faith and love to bring the New Revelation to the knowledge of those who have departed from this life without hearing of it, ‘Abdu’l-Baha replied :—

“Yes, surely! since sincere prayer always has its effect, and it has a great influence in the other world. We are never cut off from those who are there. ‘The real and genuine influence is not in this world but in that other.”—WNores of Mary Handford Ford: Paris, 1911.

On the other hand, Baha’u’llah writes :-—

“ He who lives according to what was ordained for him—the Celestial Concourse, and the people of the Supreme Paradise, and those who are dwelling in the Dome of Greatness will pray for him, by a Command from God, the Dearest and the Praiseworthy ” (Tablet translated by ‘Ali Quli Khan). [Page 168]168 BAHA’U’LLAH AND THE NEW ERA

When ‘Abdu’l-Baha was asked how it was that the heart often turns with instinctive appeal to some friend who has passed into the next life, he answered :—

“Tt is a law of God’s creation that the weak should lean upon the strong. ‘Those to whom you turn may be mediators of God’s Power to you, even as when on earth, but it is the One Holy Spirit which strengthens all men.”—‘4édu’/-Baha in London, p. 97.

The Non-~existence of Evil.

According to the Baha’i philosophy it follows from the doctrine of the unity of God that there can be no such thing as positive evil, There can only be one Infinite. If there were any other power in the universe outside of or opposed to the One, then the One would not be infinite. Just as darkness is but the absence or lesser degree of light, so evil is but the absence or lesser degree of good—the undeveloped state. A bad man is a man with the higher side of his nature still undeveloped. If he is selfish, the evil is not in his love of self—all love, even self-love, is good, isdivine. ‘The evil is that he has such a poor, inadequate, misguided love of self and such a lack of love for others and for God. He looks upon himself as only a superior sort of animal, and foolishly pampers his lower nature as he might pamper a pet dog—with worse results in his own case than in that of the dog.

In one of his letters ‘Abdu’l-Baha says :—

- As to thy remark, that ‘Abdu’l-Baha hath said to some of the believers

that evil never exists, nay rather, it is a non-existent thing, this is but truth, inasmuch as the greatest evil is man’s going astray and being veiled from truth. Error is lack of guidance; darkness is absence of light; ignorance is lack of knowledge; falsehood is lack of truthfulness ;_blindness is lack of sight; and deafness is lack of hearing. ‘Therefore, error, blindness, deafness and ignorance are non-existent things.”

Again he says :—

“In creation there is no evil; all is good. Certain qualities and natures innate in some men and apparently blameworthy are not so in reality. For example, from the beginning of his life you may see in a nursing child the signs of desire, of anger and of temper. ‘Then it may be said that good and evil are innate in the reality of man, and this is contrary to the pure goodness of nature and creation. ‘The answer is that desire, which is to ask for something more, is a praiseworthy quality