As can be seen in the Abbreviations of Sources and Bibliography, this study
has been based on a variety of Bahá'í-texts (English originals or
translations) from three principal Bahá'í-authors whose lives
together span 140 years (1817-1957), and whose collected works have addressed a
multitude of different audiences in three different languages (Arabic, Persian,
English). It should also be noted that the three authors also wrote (or spoke)
in quite different styles and covered a wide variety of subjects. Yet, although
the Bahá'í-texts presented in this thesis have been treated as
"literary" sources, some of the material has a purely oral origin. This is
especially applicable to some of 'Abdu'l-Bahá's sources which are based
upon either a series of lectures (e.g., Paris Talks and Promulgation of
Universal Peace), or interviews (e.g. Some Answered Questions). Other texts by
'Abdu'l-Bahá were originally written to specific addressees and consists
thus of either a single letter (e.g., Tablet to August Forel) or a compilation
of letters (e.g. Makátíb-i 'Abdu'l-Bahá). Similarly, some
principal texts by Bahá'u'lláh were originally based upon
correspondence with single individuals (e.g.,
Kitáb-i-Íqán), or sent as a proclamation to significant
individuals (e.g., The Proclamation of Bahá'u'lláh to the
kings and leaders of the world). Further, it was noted that Shoghi Effendi only
wrote one book (God Passes By) and most his works are actually based upon
compilations of letters through his correspondence with the international
Bahá'í-community (e.g., World Order of Bahá'u'lláh,
Promised Day is Come, and Messages to the Bahá'í World). Yet, as
the only authorized translator and interpreter of the writings of the
Báb, Bahá'u'lláh, and 'Abdu'l-Bahá, in his time,
Shoghi Effendi's contribution and influence on some highly important
Bahá'í-texts (e.g., Gleanings from the Writings of
Bahá'u'lláh and The Hidden Words) should not be underestimated.
With these issues in mind, it is perhaps understandable that the
Bahá'í-authors not always present
Bahá'í-apocalypticism in a very systematic and structured
fashion, but that various subjects are fairly scattered throughout the
Bahá'í-texts. The present study has therefore addressed the need
to first systematize, structure, and analyze
Bahá'í-apocalypticism, whereas the next step will be to view this
field in its religious/philosophical and historical contexts.
Furthermore, although the presented material only represents a small fraction
of the total amount of original Arabic and Persian Bahá'í-texts,
it is still a representative cross-section of the available English sources. It
was also stated that one reason for studying the English sources was that they
were used as the basis for translations into most languages. Thus, this study
has in some instances relied on a number of secondary sources, and this can be
seen as a major limitation of this thesis. It is therefore recommended that
future research on Bahá'í-apocalypticism directly compares and
checks the English translations with the relevant primary Arabic and Persian
sources.
Since this study was primarily a structural and ahistorical approach to
Bahá'í-apocalypticism, it can be evaluated as a "self-contained"
enterprise and which ignored the historical parameters. As such, it may
represent an "emic" (internal/religious) perspective of religion
(apocalypticism), i.e., it presented the Bahá'í-authors view of
their own revelation (religion) in connection with other revelations
(religions). Thus, this "emic" perspective may also be labeled as "religious"
or "sacred history." This view can in turn be contrasted with the "ethical"
(external/scientific) perspective of apocalypticism (religion) which embodies
historical, exegetical, anthropological, social etc. perspectives. However,
although this study primarily has presented an "emic" perspective of
Bahá'í-apocalypticism, it was based upon a scientific approach in
that it employed an exegetical method (structural criticism) which
systematically analyzed various subjects of
Bahá'í-apocalypticism. The next step of this research (the Ph.D.
dissertation) will further complement, improve, and increase, the "ethic"
perspective in that it will systematically include the religious/philosophical
and historical contexts.
--------------------------------------- God ----------------------------------
1. Theology
Teleological 2. Cosmology
Omnipresent Universal Confined Specific 3. Universal &
4. Prophetology
A. The rise and fall of a religion
B. The succession and continuity of religions
spring — summer — fall — winter-spring —
summer — fall -winter-spring — summer — fall
— winter
C. Differences between the Manifestations of God and the Concept of Progress
D. The cyclical scheme[511]
Adamic Cycle, Bahá'í Dispensation Bahá'í Cycle,
Bahá'í Era, Cycle of Fulfilment
Throughout this thesis the themes of progress and decline have occurred in
various contexts, especially in the subsection on "The rise and fall of a
religion." However, the vigilant reader may have noticed that in some contexts
the present age is described as being in a state of decline and yet in the
section on "The Bahá'í Cycle and the concept of progress" the
present age is described as being an age of progress and evolution, and that
humanity is coming of age or reaching a stage of maturity. Furthermore, in the
subsection on Prophetology, the Manifestations of God where described as divine
physicians whose missions were to heal the ailments of the world, and elsewhere
it was stated that they are the cause of progress in the world. It was also in
this context that Bahá'u'lláh described the world's sickness as
"approaching the stage of utter hopelessness."[512] Moreover, in another context
Bahá'u'lláh writes that:
Statements like these appear to be quite contrary to the concept of progress
and in the excerpt above it seems that Bahá'u'lláh's "new World
Order" or "System" rather is the cause for the disturbance of the "world's
equilibrium." Likewise, it was also earlier shown that although the arrival of
the Manifestations of God is seen not only a season of "joy, of happiness," but
as "the day of judgment, the time of turmoil and distress." Yet,
Bahá'u'lláh also attributes the "perversity of the people of this
age" to the "denial and opposition" of the people to the subsequent
Manifestations of God.[514] This line of
reasoning is similar to Shoghi Effendi's discussion on the causes of the
decline of religion where there seem to be a mutual interconnectedness between
the revelatory and human dimensions.
In contrast to Bahá'u'lláh's statement that the world's "sickness
is approaching the stage of utter hopelessness" is the statement below:
Earlier it was seen that humanity as a whole was approaching a stage of
maturity and here, along with various organic metaphors, a birth-metaphor is
employed. The "whole earth" is here, rather than seen in a state of sickness,
being paralleled to "a state of pregnancy" which does suggest a rather radical
period of transition to something new. Shoghi Effendi includes the above cited
passage in a chapter entitled "Pangs of Death and Birth" and, in conjunction
with it, he says that the "darkest hour that must precede the dawn of the
Golden Age of our Faith has not yet struck."[516] Shoghi Effendi further comments
upon
the theme of decline and progress as follows:
The present age is seen was being on the "threshold" between two world orders
— the "death-pangs of the old order" ("darkest hour") and the
"birth-pangs of the new" ("dawn of the Golden Age"). A similar expression is
found in the writings of Bahá'u'lláh where he says: "Soon will
the present-day order be rolled up, and a new one spread out in its stead."[518]
These and earlier passages by the
Bahá'í-authors indicate that the world at present is in a major
phase-transition between two major cycles, and Shoghi Effendi also refers to
this present age as the "Age of Transition."[519] This age is furthermore
represented
not only by two opposing world-orders, but also two major concurring processes:
In this passage the above mentioned themes cohere and addresses the apparently
contradictory themes of decline and progress. It is interesting to note that
both processes are being described as accelerating and that they are reaching a
"climax" which will be "transforming the face of our planet." The first process
is described as "integrating" and "constructive" whereas the latter is depicted
as "disruptive" and "disintegrating." It is interesting to note that the former
"steadily evolves," "unfolds" and is related to a "continually advancing"
world. These themes, as have been shown, are strongly indicative of a process
of progressive revelation. Furthermore, this former process is also connected
with the "nascent Faith of Bahá'u'lláh" and the "New World
Order." The second process, although portrayed as "destructive," is seen in a
positive light in that it tears down the "antiquated barriers that seek to
block humanity's progress towards its destined goal." This barrier is hence
related to a civilization which has "refused to answer to the expectation of a
new age." This last sentence could refer to both: 1) the revelation of
Bahá'u'lláh in general, and/or 2) Bahá'u'lláh's
letters sent to various religious and political leaders in the 19th century.[521]
Consequently, the
Bahá'í-authors seem to imply that although a religion or a
religious cycle inevitably declines or is completed, peoples' "denial and
opposition" or "refusal" of the Manifestations of God, is in some sense, the
cause that the world is "falling into chaos and decline."
To conclude, although the general tendency of a single religion, the succession
of religions, or the religious cycles is in general progressive, the concept of
decline is also an integral part of this process, especially at the end of a
religious or prophetic cycle. Thus, decline is a necessary part of the concept
of progressive revelation, but humanity is also to some extent responsible for
both the process of progress as well as the process of decline.
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