Life and Teachings of Abbas Effendi/Viii.—Attitude Towards Other Religions: Essential Nature Of Beha'Ism

Life and Teachings of Abbas Effendi Viii.—Attitude Towards Other Religions: Essential Nature Of Beha'Ism

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[Page 127]

ATTITUDE TOWARDS OTHER RELIGIONS: ESSENTIAL NATURE OF BEHA’ISM

THE relations which Beha’ism asserts for itself with other religions and its attitude towards them is a subject which might suitably, it may be thought, have had an earlier introduction. I have deferred discussing it at length, in order that, for its better understanding, we might have before us while considering it a general view of Beha’i doctrines, for it is a subject of the very first importance to a just estimate of the character and probable influence of the movement, and if we fail to fully grasp it, we shall surely fail to appreciate or understand Beha’ism.

It is claimed for Beha’ism that it is a religion of this age and stage of evolution; that it teaches love, tolerance, and charity, according to the modern idea of the true meaning of these words. “Love and good-will to man” is the key-note of Abbas Effendi’s teachings. [Page 128]He looks forward to the time when the whole world shall feel a single bond of brotherly religious fellowship. As he sees religious truth, there is no room for contention or arbitrary doctrines. “Where there is contention,” he says, “there cannot be the highest conception of truth. We must have sympathy for all beings, and to have real sympathy means to feel with others in their higher aims and ideals.”

The body of doctrine which Beha’ism teaches is not put forward in any sense or particular as new, but as a unification and synthesis of what is best and highest in all other religions. “Every one receiving these instructions,” says Abbas Effendi, “will think, ‘How like my own religion!’ This is because they are so broad that they include all truths; and all religions are built upon the same foundation. All intolerance must go. To-day is the time of the spirit of Truth, and that spirit is one of charity and sympathy for all the beliefs of the people of the world.

“The spirit has passed away from the bodies of the old religions. All the teachings of the great Manifestations are sublime, their lives stand out as brilliant stars; but time changes all things, and while the forms of their [Page 129]doctrines remain, the spirit has fled. These bodies are dead or dying ; but the same spirit is reborn in a new body — that is, the Body of the Law contained in the utterances of Beha’ Ullah. As the teachers of old, he came not to destroy, but to renew ; and all that is true in all religions will stand, for truth cannot die. By the New Dispensation new spirit is infused into these teachings and they will be understood by men ; and when they are understood there will no longer be room for contention.

“The reality of words is spiritual, and this reality remains the same, though the formal expression is in many different words of as many languages. This spiritual reality behind the word is a matter of deep significance. Through the spirit of a word, if you are not heedless, I will plant a seed in your heart, which will grow into a great tree.

“After a word has been spoken it may be forgotten : but the spirit with which it was uttered remains, for good or evil. This spirit is the real word, and if one discerns it when the word is spoken, he will perceive the relations between the various corresponding words of the several languages ; and from this relationship between words he will discern that there is also relationship between the [Page 130]races or peoples who respectively use the languages. The same thing, indeed, is indicated in the forms of words, in the community of roots shared by different tongues ; as we have the words ‘brother,’ ‘daughter,’ ‘better,’ in Persian as in English. These are proofs of the relationship — of the brotherhood — existing between the widely separated peoples of the world.

“ But men are careless ; they do not regard abstract relations, but seek always for the concrete. If a word spoken is not in form like that which they use, they think it different. With names and descriptive terms it is the same. So the various religions dispute and wrangle over what they call differences, when there are no differences if one considers only the spirit of the words.

“ Christ told his followers to receive his words in the spirit — not in the letter ; and so have all Manifestations.”

In one respect only, a difference is asserted between the present and other dispensations—in that it is higher in degree, because of the relatively advanced general condition of the world when it appeared.

The Beha’i view is this : The march of evolution is constantly upward ; but at any [Page 131]given time it is in different stages and proceeding on different lines in different parts of the world. Some races are even retrograding at times. The crest of the wave of progress is now at one point, now at another, vibrating to and fro among the races of the earth. Periods or cycles of progress carry forward for a time this race — for a time that.

If we examine the history of the world in its religious and philosophical aspects, defining and comparing the successive great cycles of racial development, we find that each is marked by the appearance of the founder of a new religion and philosophy.

To continue in the words of Abbas Effendi : “ Each Manifestation was alike great in himself, each spoke with the same authority, each alike breathed the spirit of God. The same fundamental truth underlies the doctrines of each. The differences between them were not in themselves, but in the evolutionary stages of the peoples whom they taught. When Christ appeared, the people among whom he came were in a low state of intelligence — there was little or no discussion of abstruse questions among them. Buddha, though earlier, came to a part of the world [Page 132]where civilisation was much more advanced, which was ripe in philosophical and meta-physical speculations. Mahomet found wild tribes and hordes of uncivilised barbarians.

“On the one hand, each of these great teachers had to meet a problem peculiar to himself—that of guiding and satisfying his contemporaries and associates; and, on the other, the condition of the world’s advancement in general—the state of communication between different parts of the world—was such that the teachings of each were confined to the people of that region to which they came and for whom they were especially adapted.

“The progress of the world during the past fifteen hundred years has greatly modified the conditions which prevailed when these teachers were on earth. Man has learned to control the forces of nature and to harness them in his service. All the nations of the world are in constant, easy, and rapid communication : closely united by the telegraph, the telephone, steam and electric locomotion. A World-Teacher appearing now, after so long a lapse of time since the last, and under the changed world-conditions which now prevail, might be expected to be greater than his [Page 133]predecessors ; and such he is. He is a World-Teacher in a broader sense than they. His teachings cannot be limited to any nation or race. His problem is to guide and instruct the whole world as it is to-day ; his teachings must meet every condition of the world.”

I understand that, metaphysically, the Beha’i conception of Beha Ullah as compared with other World-Teachers is something like this : There is the Divine Essence, and there is the Spirit of that Essence. In all other Manifestations God sent His Holy Spirit, or Breath, to breathe upon the peoples of the world. This Breath has been called “ Krishna,” by the Indians, “ Logos ” by the Greeks, “ Holy Ghost ” by the Christians. It is the Word of St. John, which “ in the beginning was with God.”

That is, when the Spirit was manifested in the prophets of old, they represented as much of the Divine nature as it was possible for the people of those periods to assimilate.

Now the world has advanced. It was necessary for the Essence Itself of God to become manifest, and this It did through the person of Beha Ullah. This is not saying that Beha Ullah was not a man like other men ; for all Manifestations are men like other men ; but he was also, and as a man, the [Page 134]crowning glory of a period, in whom the perfect Divine Image was reflected.

Now that Beha Ullah, the man, is no more, the drop has become the ocean. That which was manifested is withdrawn to God, the pure Essence—to that which is both the Spirit and its Source.

“All religions,” says Abbas Effendi, “are written symbolically. This is the only way in which Truth can be written to withstand time and its changes. Languages change, the meaning of words is lost; for these are but the expressions of periods. Symbols never change, since they are the expressions of man’s spirit. The realities encased in them are handed down as long as the symbols are preserved. These realities the spirit reawakens.

“Beha Ullah was no exception in this respect to all other Divine Manifestations. He used symbols and metaphors, and if we would understand him, we must interpret these. But this is the day of enlightenment, and therefore his symbols will be read with the highest conception of truth, and his teachings will throw light upon those of all the former Manifestations.

“At the time of Christ, or at least among those who heard him, there was, as I have [Page 135]said, little or no discussion of difficult questions — men were not accustomed to abstract thinking; therefore the symbols and metaphors of his teachings were not interpreted by them — they were literally accepted as the letter of the Law. It is not meant that the greatest truths were not contained in Christ’s teaching, but that his teachings were to a great extent misunderstood and the truths lost. Those who were the fathers of the Christian religion gave to the world his literal speech, without explaining the meaning which it was intended to convey.

“The time has now come when men are keenly receptive of spiritual things, and the symbols, metaphors, and allegories (which are merely the casings of truth) can be unveiled, and their true meaning understood.

“It is to uncover and expose that which lies hidden in time and in the religions of the past, to infuse a new spirit into the peoples of the earth, that the New Dispensation has appeared in the world of men.”

This is the broad platform from which Beha’ism appeals to the world. As is necessarily the case, if consistent with its principles the teachings of Abbas Effendi are in no way arbitrary. He is persuasive rather than [Page 136]argumentative. Arrogance and dogmatism are not, in his opinion, proper or useful means to be employed in making known truth to men. His teachings are rational ; and there is not in them the suggestion of anything inconsistent with love, kindness, and charity.

If a man is sincere and tries to live in accordance with his belief, although he may be unable to see the greatness of God, and still clings to an arbitrary doctrine, Abbas Effendi has for him no censure, but rather love and sympathy in his heart and in his speech. “God,” he says, “is to every human being as great as the individual mental capacity permits one to see Him. So, also, is the Manifestation who represents Him in this world of beings. Each individual perceives with the faculties peculiar to his own evolution. The Manifestation appeared not for a few, but for all. To the simple, as to the great, he is the same : but some see him in one light, some in another, according to their capacities to perceive.”

“Where real religion is felt it is often the heart which speaks rather than the head, and if we want to extend our sympathy to such as these, we must look into their hearts to find their needs, and treat their beliefs with charity.” [Page 137]With others, whose intellects have awakened, but whose hearts have not, we must address the mind. Where neither the heart nor the head is yet aroused, we must appeal to the emotions ; for we must extend help to all.

As I have said before, he does not ask that a man give up his own religion, but only that he live according to its spirit. His exhortation to men is, not to become Beha’is, but to put into practice the principles in which they themselves believe. This is true religion: not bearing an emblem or holding to a name.

He desires to meet and deal with the philosophical and psychological questioning of the age ; but it is right ethics which he regards as the most important part of his teaching, for this reaches the masses and through them spreads as a wave over the earth. He aims to call men to a realisation of the fact that they are not living according to the moral and ethical instructions of their various faiths. And why is this ? Because long familiarity has resulted in carelessness. Religions have become mere forms ; the spirit has left them.

I have already mentioned an instance cited to me in which Abbas Effendi advised a Christian who sought his teaching, and desired to work with him and for him, to do so under [Page 138]the name of Christ. A similar instance came under my own observation. Madame Canavarro had expressed to him her desire to assist in spreading the teachings of Beha’ism among the Buddhists, and then spoke of the difficulties before her in introducing them as a new religion.

“Teach them,” he replied, “as the truths contained in their own religion ; and after you have instructed them and gladdened their hearts, you may tell them of the Messenger, and remind them of the promise of Buddha that another teacher should come, teaching the same truths.”

When she further remarked that she was so imbued with the spirit of Buddhism that it was a part of her very life, he said : “It is your sufferings and your faith in God which have brought you to the true spiritual insight, and no change or alteration can take place in you. What you call yourself is of no consequence.”

I have been thus insistent in explaining at length, and so specifically that no room for doubt may be left as to my meaning, the attitude of Beha’ism towards other religions, because, as I have said, it is my opinion that this is the most significant and important fact [Page 139]connected with the movement, and that, unless it be fully grasped and always borne in mind, the religion itself cannot be understood or appreciated for what it is. And I am the more careful because I know that Abbas Effendi and his predecessors have been misunderstood by some others in regard to this matter, and that the accuracy of what I say may be challenged by those who rely upon certain of the published teachings of the adherents of the faith.

Notwithstanding the lapse of centuries, human nature remains much the same ; the votaries of new religions in all ages have made like mistakes. Carried away by zeal for their cause, seeking in every way to magnify the “glad tidings” which they cherish as their life-breath, they come to have eyes for nothing else, and are likely to speedily fall, quite unconsciously it may be to themselves, into intolerance and dogmatism, though thereby they contradict the fundamental principles laid down by those whom they follow.

When I first met the wonderful man whom his followers call “Master,” I was deeply impressed with the breadth and liberality of his views, and ventured to call his attention to statements of another tenor, which I had [Page 140]seen. He deprecated them unreservedly, and continued :

“They see from their own standpoint. But these people are pure in heart and simple in spirit ; therefore, though not intellectually advanced, they are capable of grasping their portion of truth, for truth is for all. They give it out according to their understanding.”

I, too, know the pure and gentle spirit of the Beha’is, — of them all so far as I have met them,— and it is with a feeling of warm personal regard for them, one and all, and only out of an ardent respect for the faith which they hold dearer than themselves, that I call attention to these errors ; and I do so because they place that faith in a false light which will, and ought to, repel rather than attract, and tends to lead men back into the old pitfalls incident to reading the scriptures of the World-Enlighteners according to the letter instead of according to the spirit.

In a book expounding Beha’ism and entitled Sacred Mysteries, recently published in America, it is said, at page 100 :

“Whosoever is, in this day, firm in the Covenant and Testament of God, and turns unto Abdul-Baha [Abbas Effendi] in compliance with the decisive command of the Blessed [Page 141]Perfection, he is of the people of the Kingdom. . . . On the other hand, whosoever violates the Covenant of the Blessed Perfection, and turns away from ‘Abdu’l-Bahá, the Centre of the Covenant, he is at every instant declining, one of the companions of the left hand, and one of the letters of the hell fire.”

Again, on page 87, I find this : “ Whosoever is really firm in his love for ‘Abdu’l-Bahá, and arises to serve the Cause of the Blessed Perfection, is of the Kingdom. . . . But he who is not firm in the Covenant of God is of the hell, the doors of the Kingdom are closed unto him,” etc.

Now the author of this book was writing in a language (Persian) in which ideas are expressed in a manner very different from that to which we are accustomed, and the accurate rendering of which into English seems to be exceedingly difficult : and one who knows, as I do, his sweet and gentle disposition is forced to suspect that he has been misrepresented by his translator. But the passages must be taken as they will be understood by those to whom they are addressed ; and to be thus told that he who does not believe according to the writer’s standard is doomed “ as one of the letters of the hell fire,” drops us abruptly back into [Page 142]the repulsive atmosphere of orthodox Christianity, which, in exploring Beha’ism, we have fondly hoped to leave far behind.

The author refers (p. 101) to two Tablets by Beha Ullah which he seems to think authorise the words which I have quoted. One of these Tablets I have been unable to find ; but an English rendering of the other is given in the twelfth chapter of this book. Its spirit is as remote from the sentiments which we are considering as is every thing else which I have seen or heard proceeding directly from Beha Ullah or Abbas Effendi.

When Abbas Effendi was specifically asked as to the fate of those millions of human beings who would never hear of Beha Ullah—whether they were, for that reason, to be regarded as hopelessly lost—he replied : “ No. The birth of our Lord was for all ; those who shall know of Him and those who shall not. The Spirit is the same everywhere. Under whatsoever name men address Him, He will respond to their call.”

Asked, further, about the heathen — those devoutly and sincerely kneeling before stone images — he answered : “ They too will be heard, and God will protect them.”

His followers should hold these words of [Page 143]their Master before them as a guiding star in their teaching.

In writing upon a religion, and in interpreting religious writings, one must ever bear in mind its fundamental principles. There is always a basis from which he must not deviate, any more than the builder of a house may depart in the erection of his walls from the foundation which he has laid. Words and terms must be used and interpreted according to the body of the teaching. If the love, tolerance, and charity which are the basic principles of Beha’ism are ever held as the touchstone of the truth of what is said with regard to it, such errors as these will never be made or accepted.

Beha’ism cares not for names and forms. It looks upon itself only as a divine and therefore impersonal instrument for helping on the universal evolutionary process. It urges as the first, and really the only important, thing, the building and perfection of character ; to hold to a name is nothing — to live aright is everything.

“ Every deed of life,” says Abbas Effendi, “ is a thought expressing itself in action ; it is the actual mirror of the man within. The act sets up a force which is the spirit of the [Page 144]deed. Successive acts done in furtherance of a purpose produce an accumulating spiritual force which never dies.

“ Therefore we must be active — we must be up and doing. Our deeds build up our characters, and the building of our characters is our task. Life in this world is for this purpose. We are, while here, more or less arbiters of our own destiny ; but in the worlds to come we cannot progress except by grace of the Divine Will. Therefore let us attend to the building of character as the one thing essential.

“ If heredity has not given us the qualities of character necessary for our high moral and spiritual advancement, we must labour to build up a new structure within ourselves which will be adequate to that aim. Each man must look to himself and within himself to find his errors and weaknesses.

“ When we find weak points in our character we must begin to tear down ; and also we must not neglect to build up good qualities in place of the evil ones which we discard. It is a law of our nature that to remove a characteristic permanently another must be developed in its stead.

“ Self-discipline is the first aim of one who [Page 145]desires to live a true life. But as to this do not misunderstand me; I do not mean the discipline, widely practised in old times and even by many at the present day, which consists in mortifying the flesh and deadening the emotions. Enjoy pleasant things, look with pleasure upon beautiful things, but without clinging to them, without longing to possess them, without holding them dearer than God. The flesh, the senses, the emotions, are the instruments by which we attain to the understanding of truth. But they must be kept as instruments, and not allowed to become our masters, as they are likely to do if we fail to keep guard over them.

“Sense indulgence is evil because it keeps the soul away from God. Unless it is held in check progress towards God is quite out of the question. You cannot serve two masters. And it is difficult to deal with, because sensations remain as abstractions in the mind, and, though so subtle that they can scarcely be recognised, exert an effective influence towards their own repetition.

“Yet while making earnest efforts to subjugate the senses man is liable to err; his nature is very complex, and to find the true path requires wisdom. If he attacks them by [Page 146]indiscriminate repression, as by asceticism, worse evils will be encountered ; for the effort may produce serious physical or mental disorders, perhaps insanity or death ; or it may result in merely diverting the uneradicated evil tendency into some other channel where it may be even more injurious to the character ; and it will in any case tend to foster selfishness, which is worse than sensuality.

“Therefore the attractions of the senses must be met, not by running away from them, but directly, by a man’s will and the power which is within himself to resist evil when temptation arises. Thus only can desire be eradicated from the nature of man.

“Selfishness must also be rooted out, not only in its gross, but in its exceedingly subtle forms. A man may be selfish even to an extreme and be quite ignorant of it.

Not until a man has wholly freed himself from lust and selfishness will he be able to distinguish between what is good in him and what is not. Lust and selfishness lead men ignorantly to evil acts, and evil acts in turn increase lust, selfishness, and ignorance.

“To learn one’s own nature is better than to seek for the unknown and the unknowable.

“There is need for great wisdom in building [Page 147]up one’s character. One must have tolerance and know how to apply it; charity, and know how to bestow it; love, and know how to love all things.

“Only to be always speaking of love is not sufficient. We must love in our hearts. Nor can love and hate exist together, for love and hate are opposites. If a man declaims that he loves every one, while his actions contradict his words, his assertions have no worth.

“Do not mortify the flesh. Care for the body as the vehicle of the soul and the spirit within; but at the same time do not pamper it.

“Cultivate your finer nature through your senses and your emotions, taking care meanwhile that they do not become your masters.

“Look always to God for aid, not to frail human nature. Call on the Beha¹ for strength to guide you. That spirit is now the renovating influence upon this earth.

“Be calm, be joyous, and not only when the sky is clear, but when the clouds gather as well. To be calm and brave under difficulties is a proof of spiritual force.

“But let no man, because he has gained

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¹ The spirit of Beha Ullah, now become one with the Divine Essence. [Page 148]outward control over himself, imagine that he has accomplished the highest cultivation of his character. There must be inner calmness, based on a sense of security in God’s protection, and a desire to do good for the sake of good. One should find pleasure in the doing of good deeds; he should not do them with an eye to the reward which they are to bring.

“When he has reached this point, a man may be said indeed to have conquered himself.”