Chapter 1
1
The Ways of the Search: Towards a Philosophy of Reality
A Bahá'í scholar ... will not make the
mistake of regarding the sayings and beliefs of certain Bahá'ís
at any one time as being the Bahá'í Faith. The
Bahá'í Faith is the Revelation of Bahá'u'lláh: His
Own Words as interpreted by `Abdu'l-Bahá and the Guardian. It is a
Revelation of such staggering magnitude that no Bahá'í at this
early stage in Bahá'í history can rightly claim to have more than
a partial and imperfect understanding of it.
The Universal House of Justice
Whenever `Abdu'l-Bahá[1] set forth,
whether in His Writings or in His talks, a concise exposition of the principles
taught by Bahá'u'lláh,[2]
consistently among the first to be mentioned was the exhortation to free and
independent search after truth.[3] This search,
according to the Bahá'í teachings, is the beginning of man's true
life and the key to all his attainments. Bahá'u'lláh exhorts man
to make an independent search after truth, so that he may fulfil his purpose of
knowing truth, and He informs him of the criteria and methods he should follow
in order that the results of his search may be reliable.
The criteria and methods recommended for the investigation of physical (or
material) and metaphysical (or spiritual) reality are the same, for, as
`Abdu'l-Bahá writes: `reality is one and cannot admit of
multiplicity'.[4] The process of
investigation is knowledge; its fruit is science, which is defined by
`Abdu'l-Bahá, in this context, as `the outcome of this intellectual
endowment';[5] the process of investigation and
its fruits can be together defined as philosophy, according to the following
definition given by `Abdu'l-Bahá: `Philosophy consists in comprehending
the reality of things as they exist, according to the capacity and power of
man.'[6]
From this concise definition we can infer four fundamental elements:
- the purpose of philosophy: to understand reality;
- its subject: the reality of things;
- its risks: things as they exist, and not (it seems implicit) as they
appear or are supposed to be;
- its limits: according to the capacity and power of
man.
Nevertheless, this definition of philosophy could be misleading in the context
of modern Western civilization; we could be brought to believe that a
philosophy (and with it the search for truth), whose aim is `comprehending the
reality of things', is, and should be, a merely theoretical activity; that as
such it serves its own purposes and is therefore doomed to remain in the sphere
of thoughts and words. Bahá'ís, therefore, who strive to achieve
`all the perfections of man in activity'[7] and
to emulate `Abdu'l-Bahá in treading `the mystical way with practical
feet',[8] could be easily tempted to relegate
philosophy to those useless sciences which, beginning and ending in words, have
been peremptorily banished by Bahá'u'lláh.[9]
Bahá'u'lláh, on the contrary, praised great philosophers,
stating that they `stand out as leaders of the people and are prominent
among them';[10] whereas
`Abdu'l-Bahá, referring to Bahá'u'lláh, writes: ` In
His Tablets He has encouraged and rather urged [people] to study philosophy.
Therefore, in the religion of Bahá'u'lláh philosophy is highly
esteemed;11 moreover He says that `the philosophers have founded
material civilization';[12] whereas Shoghi
Effendi[13] wrote through his secretary:
`Philosophy ... is certainly not one of the sciences that begins and ends in
words. Fruitless excursions into metaphysical hair-splitting is meant, not a
sound branch of learning like philosophy ... he would advise you not to devote
too much of your time to the abstract side of philosophy, but rather to
approach it from a more historical angle.'[14]
All these statements encourage us, therefore, to search the
Bahá'í texts for references to philosophy which will give us a
clearer understanding of the reasons why it is so highly regarded, so that we
may be guided along its path, strictly adhering to the advice with which the
Bahá'í texts will certainly equip us.
The criteria of knowledge
When the aim of philosophy is understood as `comprehending the reality of
things', it is of paramount importance to know which criteria of knowledge man
has been endowed with.
`Abdu'l-Bahá specifies four criteria of human knowledge: sense
perception, intellect, insight or inspiration and Holy Writings or tradition.[15] Examining these four criteria, He concludes
that -- each one of them being limited -- any single one can lead to fallacious
results. Thus any object of human investigation should be studied in the light
of all these four criteria: only after such a thorough process, can one be
assured that reliable knowledge is gained. The effort exerted in this process
is man's task; the results depend on the way this effort is exerted, on the
ardour with which it is made, and on the divine gift of knowledge.
Sense perception. The senses are the most immediate instrument through
which man keeps in touch with physical reality. Shared by men and animals --
which in this respect are often more generously endowed than men -- the senses
are the instruments of sense perception, which, in the words of
`Abdu'l-Bahá, is `the lowest degree of perception'.[16] That senses can be deceived, producing a distorted
perception of reality, is a well-known fact. (Think, for instance, of the
phenomena of optical illusions.) Sense perception alone is not, therefore,
totally reliable.[17]
Intellect. Intellect is the instrument through which man can know
abstract reality. This distinctive human faculty differentiates men from
animals. `Abdu'l-Bahá asserts that intellect is assumed by Eastern
philosophy[18] as the only criterion for
truth. It is an important agent of knowledge, because it allows man to
transcend some of the limitations of sense perception which can, as we have
seen, involve a fallacious perception of reality. Nevertheless, intellect has
its own limits and can likewise be misleading. If this were not the case, why
have so many hypotheses supported by eminent scientists been proven false by
subsequent studies? Why is it that not even the greatest scholars agree among
themselves on many of the most important issues?
Intellect is particularly limited when spiritual reality is ignored i.e. when
intellect is confined to a mere analysis of those cognitive data which are
produced through sense perception, however vital these may be. Intellect
should, on the contrary, be used to analyze spiritual reality also,[19] which it can know through the guidance
provided by the Holy Writings.
This is one of the most important limitations of the modern Western world: it
does not avail itself of a methodical use of insight; it overlooks the data
provided by the Holy Writings; it disregards transcendency; it claims that an
unbridgeable gap exists between `natural science and the reflections of man on
the meaning of life';[20] it suggests that
within creation there are two spheres -- seen as opposed to each other --
requiring different means and methods for their analysis. What a cleft in human
life and society! What dire consequences in human history!
Insight.21 There is in man a power which directly `discerns
the reality of things', independent of deductive or inductive mental processes:
this is insight or, as `Abdu'l-Bahá sometimes calls it, inspiration or
the `meditative faculty'. In explaining the nature of insight,
`Abdu'l-Bahá mentions the school of `the Illuminati or followers of the
inner light ... Meditating and turning their faces to the Source of Light, from
that central Light the mysteries of the Kingdom were reflected in the hearts of
those people'.[22] Most people think that such
a power can only be used in the mystic field; yet it is well known that several
great scientists have discovered physical laws through intuition rather than
reasoning and deduction: Newton, with his famous apple; Galileo, with the
well-known episode of the swinging chandelier in the Cathedral of Pisa; and
more recently Einstein, with his dream in which he conceived the theory of
relativity. The Bahá'í writings urge us to train ourselves in the
intuitive process by daily practice of meditation and to use this faculty in
our endeavours to understand both physical and spiritual reality, for insight
-- like a mirror -- faithfully reflects whatever is placed in front of it.[23]
However, insight can be misleading too: how can we distinguish between idle
fantasies or fanciful dreams and reality? Certainly, testing intuitive data
through the senses and the intellect and checking them against facts will help
us to distinguish tinsel from gold.[24]
The Holy Writings. Even though the Holy Scriptures are infallible, it is
sometimes difficult to understand their meaning, since they are often written
in metaphorical language: the limits of this criterion are therefore the limits
of human intellect. Mistakes in the interpretation of the Holy Writings have
been the cause of endless wars and conflicts. One finds even today, in certain
circles, a desire to have the Holy Scriptures literally read, even against
reason itself -- almost as if the measure of one's faith were the capacity to
believe in the unbelievable. Tertullian's credo quia absurdum[25] is still a source of perplexity and grief.
Some creationists for example will have us believe that God has purposely
placed fossils in the bowels of the earth to test man's faith in the literal
interpretation of the first book of Genesis. We could consider this
attitude simply ridiculous, were it not for the personal and social tragedies
which this mentality has caused and continues to cause in the world today.[26]
Bahá'í texts explain that the Holy Scriptures should not,
generally speaking, be taken literally,[27]
and that these literal interpretations have been the primary cause of conflicts
and divisions in past centuries; even today, followers of the major revealed
religions engage in strife despite the fact that their religions are all
revelations from the same God. The Bahá'í Faith invites man to
read the Holy Scriptures through his senses, intellect and insight, and
especially to put them into practice: only then will the purity and ardour of
the intellectual and practical efforts be rewarded by an ever deeper
understanding of the truths the Scriptures offer.
The research method
Knowledge is a process which requires endeavour, at times a long and laborious
endeavour. The reason why man is ready to make this effort is that God has
endowed him with a `love of reality'[28] which
urges him on in his research; the greater the effort, the better the results.
However, the intensity and ardour of the effort are not enough to ensure the
results, if the effort is expended in the wrong way. The Bahá'í
texts are rich in counsels for anyone who wants to follow the path of search,
counsels which are valuable no matter what the object of research may be. For
evidently -- as has been already said -- it is always reality that man is
investigating, whether his researches are carried out on the physical or on the
spiritual level.
A long passage in the Kitáb-i-Íqán, the Book of
Certitude, one of the most important of Bahá'u'lláh's
Writings, is dedicated to the conduct which the `true seeker' must
maintain if he wants to reap the longed-for harvest of knowledge.[29]
Above all, the greatest obstacle to overcome in the search for truth is
prejudice; Bahá'u'lláh calls prejudice `the obscuring dust of
all acquired knowledge.'29 He defines it as `imitation, which
is following the traces of ... forefathers and sires'.[30] `Abdu'l-Bahá affirms that prejudice's
`rootcause ... is blind imitation of the past', and that it springs from
`selfish motives';[31] in
Bahá'u'lláh's words, from `shadowy and ephemeral
attachments' or from attachment to people[32] and, more often, ideas -- a `remnant of either love or
hate'.[33] `Abdu'l-Bahá writes
moreover that `the imitator saith that such a man hath seen, such a man hath
heard and such a conscience hath discovered; in other words he dependeth upon
the sight, the hearing and the conscience of others and has no will of his
own'.[34] And Bahá'u'lláh
warns us in His Hidden Words: `The best beloved of all things in My
sight is Justice; turn not away therefrom if thou desirest Me, and neglect it
not that I may confide in thee. By its aid thou shalt see with thine own eyes
and not through the eyes of others, and shalt know of thine own knowledge and
not through the knowledge of thy neighbour.'35
Other powerful obstacles in the path of search are, on the one hand, the
desire for human approval and, on the other, pride and vainglory; a true man of
science does not descend to compromise, but acts in full freedom from inner and
outer pressures; however, he should not imagine himself better than others,
for, as `Abdu'l-Bahá says: `As soon as one feels a little better than, a
little superior to, the rest, he is in a dangerous position.'[36]
Of great assistance to the searcher are, moreover, the following spiritual
qualities: patience, eagerness, detachment, resignation, moderation, compassion
towards man and animals, honesty and trustworthiness, the capacity to forgive,
to avoid empty discourse and finally to choose good company.[37]
A more detailed analysis of this important theme is beyond the scope of this
book. However, it seems that these texts -- written as they are in the
metaphorical language of Revelation -- suggest a scientific research method:
there is a deliberate, conscious, repeated, organized and systematic use of the
cognitive powers; certain standards of inner integrity of thought and behaviour
are observed. It is in this perspective that Shoghi Effendi describes the
Bahá'í Faith as `scientific in its method'.[38]
When this method is followed and these standards are observed, then,
`Abdu'l-Bahá says, `By the breaths and promptings of the Holy Spirit,
which is light and knowledge itself ... the human mind is quickened and
fortified into true conclusions and perfect knowledge':[39] in fact, man's cognitive powers are like eyes and the
Holy Spirit like light, in whose absence eyes cannot see.[40]
This Bahá'í concept of `knowledge as enlightenment' will be
further clarified in the light of the concepts of creation, spirit, evolution
and human development enshrined in the Bahá'í texts, which we
have attempted to study, recording in the following pages our preliminary,
incomplete results.
Which truth?
Even if this method is followed and these standards are observed, will man's
claim to know truth be justified? `Abdu'l-Bahá explains that `our
knowledge of things ... is knowledge of their qualities and not of their
essence' and He adds that `the essential reality underlying any given
phenomenon is unknown'. In fact, `the realities of material phenomena are
impenetrable and unknowable and are only apprehended through their properties
and qualities'. Knowledge, He explains, whether an outcome `gained by
reflection or by evidence',[41] or a fruit of
insight gained through meditation and spiritual growth, depends mostly on our
efforts. Therefore it is achieved by degrees, as the efforts proceed and bring
results, and as experience -- by similarity or by contrast[42] (`the limited is known through the
unlimited'43) -- enables us to bring it to the stage of
judgment. Truth, therefore, is a goal toward which we strive: moreover it is
only one, because -- as `Abdu'l-Bahá writes -- `reality is one and
does not admit of multiplicity'.[44]
Man is guided, individually and collectively, however, in his efforts toward
truth, by Revelation. In the various stages of his individual and collective
growth he is thus directly or indirectly guided to an ever wider and deeper
understanding of reality, and enabled to correct previous positions and adjust
old and partial understandings. Though his yearning for truth spurs him on in
his efforts towards this ultimate goal, his finite nature prevents him from
ever grasping it in its essence or entirety. His truth is always relative and
his science only `a mirror wherein the images of the mysteries of outer
phenomena are reflected',[45] and not Reality
or Truth itself.
It seems after all that knowledge is a kind of faith: what man knows is what
he has understood through the instrumentality of his cognitive powers and
criteria. The certitude of his knowledge is dependent on the harmonization of
his newly acquired information with his previously acquired data, in which
context new information acquires meaning and value. In this perspective, it is
not difficult to understand how faith is described in a Bahá'í
text as `conscious knowledge'. Having faith in something means accepting
it as truth in the light of a series of considerations of which we are
certain.[46]
However, the world of creation, being a dynamic reality, presents us with
innumerable facets which defy man's often too strict schemes and definitions.[47] It is precisely because of the manifold
facets and changeability of reality that a confrontation of understanding is
useful. Different intellects identify different facets of the same reality, and
thus, in the exchange of ideas which Bahá'í often call
consultation they can help each other in a joint intellectual effort. In fact,
the manifold facets of reality require us to be tolerant (i.e. to understand
others' points of views) and to shun fanaticism, that stubborn assertion of
personal truth as though it were absolute -- whereas, in fact, every human
truth is always partial.
Thought and action
In the Bahá'í texts, truth is reality; thus the
coincidence between what is (reality) and what man understands (knowledge) is
the guarantee of every human truth. Such coincidence becomes evident when
knowledge is put on trial in daily living. `Abdu'l-Bahá writes: `Many
ideas spring out from the mind of man; some concern the truth and some
falsehood. Of these ideas those which owe their origin to the Light of Truth
are realized in the external world, while the others from different origins
vanish, they come and they go like the waves of the sea of fantasy and do not
find fulfillment in the world of existence.'[48] This concept reminds us of Karl Popper's principle of
refutability or the method of falsification, proposing that only what can be
refuted through experience is scientific.[49]
In the Bahá'í view, for an idea to be accepted as true, it must
produce results of unity and peace before the tribunal of life and history,
whereas prejudices -- erroneous interpretations of reality[50] -- have always been `the foundation of distention, the
cause of obstinacy, the means of war and struggle'.[51]
In the Bahá'í texts, `the thought which belongs only to the
world of thought' is disapproved, because, as `Abdu'l-Bahá states, `if
these thoughts never reach the plane of action they remain useless'.[52] Even more severely admonished is he who does
not live up to his own words. Bahá'u'lláh sternly warns: `he
whose words exceed his deeds, know verily his death is better than his
life'.[53] And `Abdu'l-Bahá has
little esteem for those philosophers who `are unable or unwilling to show forth
their grand ideas in their own lives'.[54]
Philosophy, therefore, is only meaningful if -- having brought man to an
understanding of `the reality of things as they exist, according to the
capacity and power of man',[55] it can be
translated into beneficial actions in the world of existence. This translation
into action is both the necessary prerequisite of every philosophy which is
more than mere talk, and the proof and demonstration of its validity: `Whatever
is conducive to the unity of the world of mankind is acceptable and
praiseworthy; whatever is the cause of discord and disunion is saddening and
deplorable.'[56] The tribunal of life and
history is undoubtedly most just and implacable. Knowledge of reality, its
practical application, and its consequences of co-operation and unity among
men: these are the fundamental prerequisites of a philosophy worthy of man.
Natural philosophy and divine philosophy
Philosophy, aiming at `comprehending the reality of things', should not limit
the sphere of its investigation. It is clear that it cannot and should not
exclude the investigation of physical reality, which is also called material,
objective, contingent, outer, visible, earthly, sensible, or phenomenal. The
branch of philosophy that concerns itself with physical reality,
`Abdu'l-Bahá calls `natural philosophy': this is `the investigation of
natural phenomena' and `the discovery of the realities of things'; it `seeks
knowledge of physical verities and explains material phenomena'; it examines
and understands created objects and their laws: `it discovers the occult and
mysterious secrets of the material universe':[57] this is what is today called science. `Abdu'l-Bahá
says that science, being `the outcome of this intellectual endowment' which is
characteristic of man, is his `most noble virtue' and `highest attainment' and
is what distinguishes him from animals; He describes it as `a mirror wherein
the images of the mysteries of outer phenomena are reflected' and `the one
agency by which man explores the institutions of material creation'. Science
is, at the same time, a gift from God -- in `Abdu'l-Bahá's words, `an
effulgence of the Sun of reality' -- and `the most noble and praiseworthy
accomplishment of man'.[58] It is a gift
because all knowledge is a gift from God, and it is an accomplishment because
only through his own efforts is man accorded this divine gift.
The power which man acquires through natural philosophy or science is great:
`science is the discoverer of the past' and `from its premises of the past and
present' man can `deduce conclusions as to the future'.[59] In fact, says `Abdu'l-Bahá, `he can frequently,
through his scientific knowledge, reach out with prophetic vision'.[60] Science permits man to `penetrate the
mysteries of the future and anticipate its happenings' and to `modify, change
and control nature according to his own wishes and uses'. Through science, man
`is informed of all that appertains to humanity, its status, conditions and
happenings'. It is because of science that man is `the most noble product of
creation, the governor of nature'.[61]
The fruit of progress in the sphere of natural science is a civilization which
`Abdu'l-Bahá calls `material',[62] a civilization which is typical of the modern age. The
Bahá'í teachings appreciate this material progress, which in its
best aspects results in control over the environment and the production of
things which are useful, often enhancing the quality of human life.
`Abdu'l-Bahá therefore praises the scientist in these terms: `The man of
science is perceiving and endowed with vision ... attentive, alive ... a true
index and representative of humanity'. He considers science `the very
foundation of all individual and national development', `the means by which man
finds a pathway to God', an instrument in whose absence `development is
impossible'.[63]
The Bahá'í teachings condemn, however, the abuse of this
progress in the production of things which do not benefit humanity but on the
contrary destroy it: directly, as in the case of armaments, or indirectly, as
in the case of waste of the earth's resources and the devastation and pollution
of the environment; or in its more subtle, though not less dangerous,
perversion of pride and prejudice: pride in that tiny bit of knowledge man may
have acquired; prejudice, in his pretension of being immune from mistakes.[64]
`Divine philosophy', also called `divine science' or `spiritual science',[65] is concerned with spiritual reality, which
can also be called metaphysical, subjective, transcendent, inner, invisible,
celestial or ideal. This is the study of what `Abdu'l-Bahá calls `ideal
verities and phenomena of the spirit'. Its aims are: `the discovery and
realization of spiritual verities', `the discoveries of the mysteries of God,
the comprehension of spiritual realities, the wisdom of God, inner significance
of the heavenly religion and foundation of law'. `Abdu'l-Bahá states
that, since the teachings of all revealed religions `constitute the science of
reality',[66] divine philosophy cannot ignore
revealed religion, which -- in His words -- is `the truest philosophy'.[67]
However, `the philosophers ... are educators along the lines of intellectual
training' and according to `Abdu'l-Bahá, `they have been incapable of
universal education', because philosophy, as such, is limited to the
development of the mind,[68] and has no effect
on spiritual development. It is not, therefore, capable of exerting an
influence equal to that of divine teachings. `What philosophy has ever elevated
a whole nation and influenced humanity? Philosophy of necessity is restricted
to a small school and cannot have an essentially moral influence.'[69] Moreover, whereas intellectual knowledge,
becoming sometimes a cause of pride and prejudice, may, like a veil, shut men
out from God, religion assists them in approaching `the highest and last end
of all learning', that is `the recognition of Him Who is the Object of
all knowledge'.[70]
`Abdu'l-Bahá enumerates some fundamental themes and principles of
divine philosophy: `the unity of mankind ... the tie of love which blends human
hearts' which He defines as `the most important principle of divine
philosophy'; the concept of existence being `composition' and non-existence
`decomposition'; `the intrinsic oneness of all phenomena', which is explained
by the atomic concept of the universe; the assertion that `the world of nature
is incomplete ... nature seems complete, it is, nevertheless, imperfect because
it has need of intelligence and education'.[71] Other themes of divine philosophy which He cites are:
`the problem of the reality of the spirit of man; of the birth of the spirit;
of its birth from this world into the world of God; the question of the inner
life of the spirit and of its fate after its ascension from the body ... the
essential nature of Divinity, of the Divine revelation, of the manifestation of
Deity in this world'.[72]
Divine philosophy sets high moral goals which `Abdu'l-Bahá thus
enumerates: `the training of human realities so that they may become clear and
pure as mirrors and reflect the light and love of the Sun of Reality ... the
true evolution and progress of humanity'; and furthermore, `the sublimation of
human nature, spiritual advancement, heavenly guidance for the development of
the human race, attainment to the breaths of the Holy Spirit and knowledge of
the verities of God'.[73]
Mankind's progress in this field leads to the flourishing -- thanks to the
impulse of Revelation -- of a spiritual `divine civilization'.[74] This is the highest aim of the world order
proclaimed by the Bahá'í Faith, and in general of all revealed
religions.[75]
We should therefore not be surprised to find that in the Bahá'í
texts the philosophers of ancient Greece are praised. Commenting on His
`contemporary men of learning' Bahá'u'lláh wrote that
`most of [their] learning hath been acquired from the sages of the
past, for it is they who have laid the foundation of philosophy, reared its
structure and reinforced its pillars'. He writes moreover that `the
sages aforetime acquired their knowledge from the Prophets ... The essence and
the fundamentals of philosophy have emanated from the Prophets'.[76] These are affirmations, accepted by Islamic
culture, which can and should be verified through an attentive study of history
and of the history of philosophy.[77] The
philosophers of Greece, `Abdu'l-Bahá said, `were devoted to the
investigation of both natural and spiritual phenomena. In their schools of
teaching they discoursed upon the natural as well as the supernatural world.
Today the philosophy and logic of Aristotle are known throughout the world.
Because they were interested in both natural and divine philosophy, furthering
the development of the physical world of mankind as well as the intellectual,
they rendered praiseworthy service to humanity ... Man should continue both
these lines of research and investigation so that all human virtues, outer and
inner, may become possible.'[78] This is an
exhortation which present every would-be Bahá'í philosopher with
clear and specific indications for the goals of his or her study.
On the other hand, `Abdu'l-Bahá disapproves of `that group of
materialists of narrow vision who worship that which is sensed, who depend upon
the five senses only, and whose criterion of knowledge is limited to that which
can be perceived by sense', for whom `all that can be sensed is real,
whilst whatever falleth not under the power of the sense is either unreal or
doubtful. The existence of the Deity they regard as wholly doubtful'.[79] In speaking of these philosophers,
`Abdu'l-Bahá, known for His charitable indulgence, His deep love for
every human being, and His great tolerance of others' ideas, expresses Himself
with a subtle irony, witty and pungent, but at the same time also loving and
good-natured: `Strange indeed that after twenty years training in colleges and
universities man should reach such a station wherein he will deny the existence
of the ideal or that which is not perceptible to the senses. Have you ever
stopped to think that the animal has graduated from such a university? Have you
ever realized that the cow is already a professor emeritus of that university?
For the cow without hard labour and study is already a philosopher of the
superlative degree in the school of nature. The cow denies everything that is
not tangible, saying, "I can see! I can eat! Therefore I believe only in that
which is tangible!" Then why should we go to the colleges? Let us go to the
cow.'[80]
Naturally this praise of divine philosophy and ironic view of materialistic
philosophy should be seen in the context of the Bahá'í
Revelation, in which ancient concepts have been overturned and words have often
assumed new meanings. Regarding this point, it is important to remember a
corollary of the principle of the independent search after truth, i.e. the
abandonment of all prejudices. This principle -- apparently obvious to the
point of banality -- put into action with determination, will result in
enormously important consequences. Above all, it requires that any would-be
philosopher make an unbiased examination of reality, an examination which holds
high neither the standards of current thought nor those of ancient traditions.
Everything must thus be analyzed through a rigorous cognitive inquiry,
retaining only what can hold up under this close examination and yield fruits
of unity and progress. How many of the concepts modern philosophers and
scientists condemn in those self-styled divine or religious philosophies would
remain after such an upsetting revision?
Next, the researcher must disregard even his own self, so that he may be as
objective as possible: what counts is reality and the knowledge of that
reality; in its light every particularity or selfishness must melt like snow
under the sun.[81] The Bahá'í
principle of balance between science and religion and all statements similar to
that of `Abdu'l-Bahá on materialistic philosophers should be read in
such a context.
Ultimately, the Bahá'í philosopher resembles the ancient sage or
man of learning, rather than any modern philosopher who is more interested in
intellectual games than in the results of his research. `Abdu'l-Bahá has
thus described the Bahá'í philosopher, in His political treatise,
The Secret of Divine Civilization: `Again, there are those famed and
accomplished men of learning, possessed of praiseworthy qualities and vast
erudition, who lay hold on the strong handle of the fear of God and keep to the
ways of salvation. In the mirror of their minds, the forms of transcendent
realities are reflected, and the lamp of their inner vision derives its light
from the sun of universal knowledge. They are busy by night and by day with
meticulous research into such sciences as are profitable to mankind, and they
devote themselves to the training of students of capacity. It is certain that
to their discerning taste, the proffered treasures of kings would not compare
with a single drop of the waters of knowledge, and mountains of gold and silver
could not outweigh the successful solution of a difficult problem. To them, the
delights that lie outside their work are only toys for children, and the
cumbersome load of unnecessary possessions is only good for the ignorant and
the base. Content, like birds, they give thanks for a handful of seeds, and the
song of their wisdom dazzles the minds of the world's most
wise.'82
The unity of religion and science
Science being, in the Bahá'í view, `the discovery of the reality
of things', philosophy is science. Science and philosophy cannot ignore the
teachings of religion, for -- as `Abdu'l-Bahá says -- `science and
reason are realities, and religion itself is the Divine Reality unto which true
science and reason must conform'. Furthermore, He says: `true science is reason
and reality, and religion is essentially reality and pure reason; therefore the
two must correspond. Religious teaching which is at variance with science and
reason is human invention and imagination unworthy of acceptance, for the
antithesis and opposite of knowledge is superstition born of the ignorance of
man. If we say that religion is opposed to science, we lack knowledge of either
true science or true religion, for both are founded on the premises and
conclusions of reason, and both must bear its test.'[83]
It is here that we have the reconciliation of a painful division, which has
afflicted our society for centuries: spirit-matter, religion-science,
faith-reason. In fact `reality is one and cannot admit of
multiplicity':[84] man is one, even though
the instruments and criteria he uses for obtaining knowledge are many; the
method for investigating that single reality is one, the scientific method; the
result of his intellectual effort is one, science; the test of the validity of
science is one, its outcome of unity and peace in human life.
This single `reality' which is the object of science, philosophy and
religion, is also described by `Abdu'l-Bahá as `the love of God ... the
knowledge of God ... justice ... the oneness or solidarity of mankind ...
international peace ... the knowledge of verities. Reality unifies mankind.'[85] In another passage we find: `reality is the
divine standard and the bestowal of God. Reality is reasonableness, and
reasonableness is ever conducive to the honourable station of man. Reality is
the guidance of God. Reality is the cause of illumination of mankind. Reality
is love, ever working for the welfare of humanity. Reality is the bond which
conjoins hearts. This ever uplifts man toward higher stages of progress and
attainment. Reality is the unity of mankind, conferring everlasting life.
Reality is perfect equality, the foundation of agreement between the nations,
the first step towards international peace.'[86]
Such is the reality[87] which man is invited
to investigate and such are the fruits of his investigation.
Towards a philosophy of reality
In philosophy, so it appears from this initial study of some
Bahá'í texts, three fundamental aspects can be discerned:
- man's efforts, which consist in the use of cognitive criteria,
following a set of norms and a method that is, after all, scientific;
- the divine gift of enlightenment/knowledge which God confers on
those who exert the effort required and behave in the proper way;
- the results of human effort, not only in terms of theoretical
knowledge, but also in terms of the material and spiritual progress of
individuals and society -- in other words, civilization. Such civilization will
be balanced, whenever man equally investigates physical reality, producing
material philosophy or science, as we call it today, and spiritual reality,
producing divine philosophy.
In all this effort, man should apply the data provided by Revelation, that
God-given guidance enabling him to accomplish his difficult but fascinating
allotted task -- a task which is both ethical and theoretical, practical and
cognitive.
This global knowledge is indispensable for the creation of a true civilization
worthy of man. For `the attainment of any object is conditioned upon knowledge,
volition and action. Unless these three conditions are forthcoming, there is no
execution or accomplishment.'[88] We could
compare the search for material and spiritual knowledge to the process of
assimilation through which an embryo in the womb acquires the substances
necessary for its development. If that poor embryo did not take the necessary
atoms and molecules from its mother's blood, it would never become a foetus,
let alone an infant and much less an adult. What will happen, then, to that man
who cannot or will not use his cognitive instruments and criteria to draw from
daily living those ideas he needs in order to be able to understand the reality
by which he is surrounded? or to him who assimilates them in an incomplete or
distorted way?
This search is indispensable, for -- like the mythical Ulysses -- man can find
no peace in his unending search for distant goals; his life is naught but a
journey, a quest for the far-away Pillars of Hercules, the seemingly ever more
distant and mysterious frontier of his possibilities of experience and
knowledge.[89]
A conclusion and a preamble
The task of would-be Bahá'í philosophers today is thus an
important one:
- first of all, to undertake the formidable task of studying and
learning the Bahá'í texts. Bahá'u'lláh revealed
texts that fill over a hundred volumes; there are innumerable Writings of His
Herald and Forerunner, the Báb;[90] His
authoritative Interpreter, `Abdu'l-Bahá wrote copiously and many of His
talks are recorded; there is moreover an abundance of comments and explanations
given by the Guardian of the Cause, Shoghi Effendi. All of these texts must be
examined and studied in depth;
- secondly, philosophical and religious traditions ought to be given
proper appreciation,[91] and modern scientific
discoveries ought to be evaluated in the light of the Bahá'í
texts;
- last, but not least, it is necessary to compile and present those
texts which are relevant to the most urgent problems of modern man, in such a
way that they can be understood and gradually put into practice throughout the
world for the wellbeing of mankind.
These tasks seem quite similar to those which the Universal House of Justice[92] has indicated for the `Bahá'í
scholar'.[93] Should we, in fact, prefer the
word scholar to philosopher? -- philosophy today being considered a science of
words and not of actions, what A.J. Ayer calls `a talk about talk'.[94] However, when we choose to use the word
philosophy in this book, we do it from the Bahá'í standpoint,
where philosophy belongs not only to the realm of thought but also to the realm
of action.
In the following pages a presentation will be made of quotations from
Bahá'í texts found on the themes which are fundamental to the
understanding of `the reality of things as they exist'.[95]
It is offered with an awareness of its limitations, especially in this early
stage of the development of the Bahá'í Faith, in the hope of not
disturbing any heart and the desire to awaken in the reader's heart -- as
others did in ours -- the urge of `this love of reality'[96] with which God has endowed every man.
End notes:
[1] `Abbás Effendi, known as
`Abdu'l-Bahá (1844-1921); son of Bahá'u'lláh, (see
below p.1, no. 2) Who appointed Him Centre of His Covenant and authorized
Interpreter of His Words; after Bahá'u'lláh's passing He was the
Head of the Bahá'í Community. For a study of His life, mission
and writings see Shoghi Effendi, God Passes By, chapters XIV-XXI;
H.M. Balyuzi, `Abdu'l-Bahá.
[2] Mírzá Husayn-`Alí,
known as Bahá'u'lláh (1817-1892), Founder of the
Bahá'í Faith. For His life, mission and writings, see
Shoghi Effendi, God Passes By, chapters V- VIII; H. M. Balyuzi,
Bahá'u'lláh, the King of Glory; A. Taherzadeh, The
Revelation of Bahá'u'lláh, vols. I-IV.
[3] See `Abdu'l-Bahá,
Selections, pp.107, 248, 298; Promulgation, pp.62, 105, 127, 169,
180, 314, 372, 433, 440, 454; Paris Talks, pp. 129, 135; Divine
Philosophy, p.77; `Abdu'l-Bahá in London, p. 27.
[4] Selections, p. 298. See also
Promulgation, pp. 63, 126, 287, 297, 313, 344, 364, 373; `Talks by
Abdul-Baha in the Holy Land', in Star of the West, IX, p. 135.
[5] Promulgation, p. 29.
[6] Some Answered Questions, p. 221.
[7] Quoted in Esslemont, New Era, p.
71.
[8] This statement on `Abdu'l-Bahá was
uttered by Dr. David Starr Jordan, President of the Leland Stanford Junior
University of Palo Alto, California, while he was commenting upon a talk
deliver by `Abdu'l-Bahá in that University, during His visit of 18
October 1912. Quoted in Bahá'í World, VI, p. 480.
[9] Bahá'u'lláh writes: `The
knowledge of such sciences... should be acquired as can profit the peoples of
the earth, and not those which begin with words and end with words.'
(Tablets, p.169) And moreover: `The learned of the day must direct
the people to acquire those branches of knowledge which are of use, that both
the learned themselves and the generality of mankind may derive benefits
therefrom. Such academic pursuits as begin in words alone have never been and
will never be of any worth'.(ibid. p. 169.)
[10] Tablets, p. 147.
11 `It is the time His Holiness Christ calls the "Days of
Marriage"', in Star of the West, XIII, p. 194.
[12] Promulgation, p.375.
[13] Shoghi Rabbani, known as Shoghi Effendi
(1898-1957), grand-grandson of Bahá'u'lláh, appointed by
`Abdu'l-Bahá Guardian of the Cause of God and His successor, led the
Bahá'í community from 1921 to 1957. For his life, mission and
writings see R. Rabbani, The Priceless Pearl; and U. Giachery,
Shoghi Effendi: Recollections.
[14] Unfolding Destiny, p. 445.
[15] See Some Answered Questions,
pp.297-9; Promulgation, pp.20-2, 253-5; Divine Philosophy,
pp.88-90.
[16] Some Answered Questions, p.
217.
[17] At the time of `Abdu'l-Bahá
materialistic trends of opinion (for example positivism) were in great favour;
they maintained sense perception as their main criterion of knowledge. `The
basis of all their conclusions' -- says `Abdu'l-Bahá -- `is that the
acquisition of knowledge of phenomena is according to a fixed, invariable law
-- a law mathematically exact in its operation through the senses.'
(Promulgation, p.20) He criticizes this kind of philosophy (see
below pp.15-16) whose narrowness is today mostly recognized not only from a
theoretical standpoint, but also for its nefarious consequences on human
life.
[18] He includes among Eastern philosophers
also the philosophers of Ancient Greece. See Promulgation,
pp.356-7, and below, p.16, n.80.
[19] For the concept of spiritual reality
see below pp.41-2.
[20] I. Prigogine and A. Danzin, `Quale
scienza per domani' (Which Science for Tomorrow?) in Corriere Unesco,
no.2, 1982. Ilya Prigogine writes: `Nothing must be left out of account, if we
are to be successful in reconciling the natural sciences with man's reflections
about why he is alive.'
21 For the concept of insight, see `Abdu'l-Bahá,
Selections p.44; Some Answered Questions, p.157; Paris
Talks, pp.86-7, 173-6; Divine Philosophy, p.122 and below pp. 135-6,
139-40, 157-8, 172.
[22] Paris Talks, pp.175, 176, 173.
[23] Regarding the concept of meditation,
see below pp.120, 158. `Abdu'l-Bahá says: `The meditative faculty
is akin to the mirror: if you put it before earthly objects it will reflect
them. Therefore if the spirit of man is contemplating earthly subjects he will
be informed of these.
`But if you turn the mirror of your spirits heavenwards, the heavenly
constellations and the rays of the Sun of Reality will be reflected in your
hearts, and the virtues of the Kingdom will be obtained.' (Paris Talks
p.176.)
[24] Regarding this issue, Shoghi Effendi's
secretary wrote on his behalf: `The inspiration received through meditation is
of a nature that one cannot measure or determine ... We cannot clearly
distinguish between personal desire and guidance, but if the way opens, when we
have sought guidance, then we may presume God is helping us.' (quoted in
Bahá'í Institutions (comp.), p.111.) See also ibid.
pp. 109, 111-2.
[25] Tertullian, De Carne Christi,
V.
[26] Regarding this concept F. Facchini
writes: `Advocates of scientific creationism, keeping to literal
interpretations of the first chapters of the Genesis, claim the scientific
nature of its account of creation ... Though the scientific nature of the
`creationistic theory' is upheld by its advocates, nevertheless they adopt an
unscientific approach, in the strict meaning of the word, and in their
eagerness to give at least a scientific semblance to their claims, they advance
opinions on the theory of evolution, denouncing paleontological gaps and not
yet explained issues of biological theory. Their statements are amazing, even
ridiculous: for instance they maintain that fossils were created by God in
order to test believers' faith.' (Il Cammino dell'Evoluzione Umana,
p.224.)
[27] See Bahá'u'lláh,
Kitáb-i-Iqán, pp.53-69; `Abdu'l- Bahá, Some
Answered Questions, pp.83-6. Moreover Saint Paul says: `The letter killeth,
but the spirit giveth life.' (II Corinthians 3:6.)
[28] Promulgation, p.49.
[29] The interested reader would do well to
read this passage for himself. (Kitáb-i-Íqán,
pp.192-8.) See ibid. pp.192. Another important quotation on this subject
can be found in Bahá'u'lláh's Seven Valleys, The Valley of
Search (Seven Valleys, pp.5-8.)
[30] Seven Valleys, p.5.
[31] Selections, pp.234, 300.
[32] Regarding this issue, Shoghi Effendi's
secretary wrote on his behalf: `... we must reach a spiritual plane where God
comes first and great human passions are unable to turn us away from him. All
the time we see people who either through the force of hate or the passionate
attachment they have to another person, sacrifice principle and bar themselves
from the Path of God ...'.(quoted in Living the Life (comp.), p.10.)
This idea of detachment, though it is here intended in the way of living,
nevertheless can be referred also to the path of search, where Truth or Reality
must come before any other thing.
[33] Kitáb-i-Íqán,
p.192.
[34] Selections, p.29.
35 Hidden Words, Arabic, no. 2.
[36] quoted in Esslemont, New Era,
p.84. See below pp.126-7.
[37] How will these qualities assist a man in
his search? The concept will be more fully examined further on. It is here
enough to say that these qualities are an outcome of spiritual progress and
that this spiritual progress quickens intuitive faculties which are a powerful
means and criterion of knowledge. See below pp.172-3.
[38] World Order of
Bahá'u'lláh, p.ix. W.S. Hatcher writes: `... scientific
method is the systematic, organized, directed and conscious use of our various
mental faculties in an effort to arrive at a coherent model of whatever
phenomenon is being investigated.' (W.S. Hatcher, `Science and the
Bahá'í Faith', in Bahá'í Studies II, 32.)
[39] Promulgation, p.22.
[40] In the 4th century AD St Augustine set
forth a very similar concept in his well-known doctrine of enlightenment: God
is Light that enables man to know.
[41] Some Answered Questions, pp.220,
157.
[42] See Promulgation, pp.295, 82-3.
43 `Abdu'l-Bahá, `Tablet to Dr. A. Forel', in
Bahá'í World XV, p.37.
[44] Selections, p.298.
[45] Promulgation, p.29.
[46] W.S. Hatcher writes: `We can define an
individual's faith to be his total emotional and psychological orientation
resulting from the body of assumptions about reality which he has made
(consciously or unconsciously) ... However, the quality of men's faiths differs
considerably depending on the degree to which the basic assumptions on which a
given faith is based are justified.' (W.S. Hatcher, `Science and Religion', in
World Order, III, no.3, p.14.)
Regarding the definitions of faith recorded in the Bahá'í texts
three aspects are considered: knowledge, love and will or action.
`Abdu'l-Bahá writes: `By faith is meant, first, conscious knowledge,
and, second, the practice of good deeds.' (Tablets, p.549.)
Elsewhere He writes: `Know that faith is of two kinds. The first is
objective faith that is expressed by the outer man, obedience of the limbs and
senses. The other faith is subjective, and unconscious obedience to the will of
God ... This condition of unconscious obedience constitutes subjective faith.
But the discerning faith ... consists of true knowledge of God and the
comprehension of divine words ...' (quoted in Bahá'í World
Faith, p.364.) Moreover `Abdu'l-Bahá says: `... the love that flows
from man to God ... is faith, attraction to the Divine, enkindlement, progress,
entrance into the Kingdom of God, receiving the Bounties of God, illumination
with the lights of the Kingdom. This love is the origin of all philanthropy;
this love causes the hearts of men to reflect the rays of the Sun of
Reality.'(Paris Talks, p.180.)
[47] Regarding the concept of dynamism of the
world of existence see below p.59.
[48] Tablets, p.301.
[49] See Karl Popper, The Logic of
Scientific Discovery.
[50] In one of His writings,
`Abdu'l-Bahá mentions five main types of prejudices: `religious,
racial, political, economic and patriotic'. (Selections, p.299.) In
the same passage He writes that these prejudices `result from human
ignorance and selfish motives'. (ibid. p.300.)
[51] `Abdu'l-Bahá, `Talks by Abdul-Baha
in the Holy Land', in Star of the West IX, p.135. `Abdu'l-Bahá
says: `Wars -- religious, racial or political -- have arisen from human
ignorance, misunderstanding and luck of education.' (Promulgation,
p.116.)
[52] Paris Talks, p.18.
[53] Tablets, p.156. See below
pp.126-30.
[54] Paris Talks, p.18.
`Abdu'l-Bahá however says also that `A philosophers' thought may ... in
the world of progress and evolution, translate itself into the actions of other
people ...' (ibid. p.18.)
[55] Some Answered Questions, p.221.
[56] Promulgation, p. 56.
[57] Promulgation, pp. 326, 138, 348,
326, 29.
[58] Promulgation, pp. 29, 49, 138, 49,
29, 49, 29.
[59] ibid. p.29.
[60] Paris Talks, p.41.
[61] Promulgation, pp. 49, 30, 50,
30.
[62] Selections, p.132. See
ibid. pp.132-3, 303-4; Promulgation, pp.2, 101, 130, 375; Paris
Talks, pp.72-3.
[63] Promulgation, pp.50, 49, 50.
[64] Bahá'u'lláh writes:
`Know verily that knowledge is of two kinds: Divine and Satanic. The one
welleth out from the fountain of divine inspiration; the other is but a
reflection of vain and obscure thoughts. The source of the former is God
Himself; the motive-force of the latter the whisperings of selfish desire ...
The former bringeth forth the fruit of patience, of longing desire, of true
understanding, and love; whilst the latter can yield naught but arrogance,
vainglory and conceit ...' (Kitáb-i-Íqán,
p.87.)
`Abdu'l-Bahá writes: `If a person be unlettered, and yet clothed
with Divine excellence, and alive in the breaths of the Spirit, that individual
will contribute to the welfare of society, and his inability to read and write
will do him no harm. And if a person be versed in the arts and every branch of
knowledge, and not live a religious life, and not take on the characteristics
of God, and be directed by a pure intent, and be engrossed in the life of the
flesh -- then he is harm personified, and nothing will come of all his learning
and intellectual, accomplishments but scandal and torment.'(quoted in
Bahá'í Education (comp.), p.42.)
These concepts are commented upon by J. McLean in his `The Knowledge of God:
An Essay on Bahá'í Epistemology' (in World Order
XII, no.3, p.38.) He writes: `Bahá'u'lláh, however, is not
suggesting that one stop learning, reading, or working because it involves
being caught up in acquired knowledge. Such antiwordliness would constitute
obvious contradictions to other explicit teachings of
Bahá'u'lláh. [Universal compulsory education, higher learning,
and the sacred character of work are all to be found in
Bahá'u'lláh's Teachings.] It simply means that one does not apply
these forms of knowledge in the search after the knowledge of the
Manifestation.' (J. McLean, ibid. p.49.)
In the writer's opinion, this means also recognizing the paramount importance
of deeds productive of peace, unity and co-operation among men and the
importance of making any human activity, even knowledge, conditional upon this
fundamental practical outcome.
[65] Promulgation, pp.326, 138.
See also Promulgation, pp.31, 87, 253, 284, 329, 349.
[66] Promulgation, pp.326, 138, 297.
See also below p.104.
[67] Paris Talks, p.31.
[68] Promulgation, pp.85, 213.
[69] Divine Philosophy, pp.84-5.
[70] . Bahá'u'lláh, in
Synopsis, p.23.
[71] Promulgation, pp.31, 87, 329.
[72] Paris Talks, p.174.
[73] Promulgation, pp.59, 326-7.
[74] `Abdu'l-Bahá, Selections,
p.132.
[75] Shoghi Effendi wrote through his
secretary: `In the Bayán, the Báb says that every religion
of the past was fit to become universal. The only reason why they failed to
attain that mark was the incompetence of their followers.' (quoted in Living
the Life (comp.), p.4.)
[76] Tablets, p.144.
[77] Shoghi Effendi wrote through his
secretary: `We have no historical proof of the truth of the Master's statement
regarding the Greek philosophers visiting the Holy Land, etc. but such proof
may come to light through research in the future.' (Unfolding Destiny,
p.445.) And elsewhere: `Historians cannot be sure Socrates did not visit the
Holy Land. But believing as we do that `Abdu'l-Bahá had an intuitive
knowledge quite different from our own, we accept His authority on this matter
...' (on behalf of Shoghi Effendi, in Arohanui, p.88.)
For a comment on relations between Israel and Greece in the ancient times
see J.R. Cole, `Problems of Chronology in Bahá'u'lláh's
Tablet of Wisdom', in World Order, XIII, no. 3, p.14.
[78] Promulgation, p.327.
[79] `Tablet to Dr. A. Forel', in
Bahá'í World, XV, p.37.
[80] Promulgation, p.361. See
also ibid. pp.263, 311-12. The words with which He describes in another of His
recorded talks the materialistic philosophers, defining them as `bats'
(Promulgation, p.179), should be viewed in the same perspective.
See. below p. 110.
As to the idea advanced by some Westerners that all Western philosophers are
considered materialistic by `Abdu'l-Bahá, He Himself wrote the following
words to Dr. Auguste Forel: `It is as thou hast written, not philosophers in
general but narrow-minded materialists that are meant. As to deistic
philosophers, such as Socrates, Plato and Aristotle, they are indeed worthy of
esteem and of the highest praise, for they have rendered distinguished service
to mankind. In like manner we regard the materialistic, accomplished, moderate
philosophers, who have been of service (to mankind.)' (in
Bahá'í World XV, p.37.)
Shoghi Effendi wrote the following words, through his secretary, on the same
topic: `We must not take many of `Abdu'l-Bahá's statements as dogmatic
finalities, for there are other points which when added to them round out the
picture. For instance, when He calls Aristotle and Plato Philosophers of the
East., He is obviously placing them in that category because He believes they
belong more correctly to Eastern culture than to Central European and the New
World cultures of the West. When He calls the philosophers of the West
materialistic [See Promulgation, pp.355-6] this does not for a
moment mean He includes all Western philosophers for, as you truly point out,
many of them have been very spiritual in their concepts ...' (quoted in
Arohanui, p.88.)
[81] `Abdu'l-Bahá writes:'...
universality is of God and all limitations earthly.' (Will and
Testament, p.13.)
82 Secret of Divine Civilization, pp.21-2.
[83] Promulgation, pp.348, 373-4, 107.
It could be interesting to examine some of the definitions of religion given by
`Abdu'l-Bahá. `By the word religion I do not mean the present dogmatic
and theological superstitions which are in the hands of people. By religion I
mean the world of celestial attributes.' (Divine Philosophy, p.171.)
`Religion is the outer expression of divine reality.' (Promulgation,
p.140.) `Religion is the essential connection which proceeds from the realities
of things.' (Some Answered Questions, p.158.) `... by religion is
meant that which is ascertained by investigation and not that which is based on
mere imitation, the foundations of Divine Religions and not human
imitations.' (Selections, p.303.) `Religion ... is not a series
of beliefs, a set of customs; religion is the teachings of the Lord God,
teachings which constitute the very life of humankind which urge high thoughts
upon the mind, refine the character, and lay the groundwork for man's
everlasting honour.' (ibid. pp.52-3.) `By religion is meant those
necessary connections which unite the world of mankind. This has always been
the essence of the Divine Religions. This is the object of the Divine laws and
doctrines. This is the light of Eternal Life.' (quoted in A. Bausani,
Unità delle Religioni.) (Cf. Divine Philosophy,
pp.157-8.)
Harmony between science and religion is one of the principles brought by
Bahá'u'lláh. See Selections, pp.107, 280;
Promulgation, pp.62, 105, 127, 169, 180, 314, 372, 433, 440, 454;
Paris Talks, pp.130-1, 141; Divine Philosophy, p.77;
`Abdu'l-Bahá in London, p.27.
[84] `Abdu'l-Bahá, Selections,
p.298.
[85] Promulgation, p.372.
[86] Promulgation, p.376.
[87] `Abdu'l-Bahá says: `truth or
reality'. (Promulgation, p.62.) In the Bahá'í texts the
word `reality' is used also in its meaning of substance, called also essence or
identity.
N. Abbagnano gives the following definitions of the word `reality':
`1. The way of being of things, as they exists outside of, and independently
from, human mind. 2. Being, in anyone of its existential meanings. 3. That
which ... is de facto in existence.' (Dizionario di Filosofia,
pp.733-5.)
[88] Promulgation, p.157.
[89] We are reminded of Ulysses' words as
imagined in Dante's Commedia: `for brutish ignorance your mettle was not
made; you were made men, to follow after knowledge and excellence.'
(Hell, XXVI, 119-120. Translated by Dorothy L. Sayers.)
[90] Siyyid `Alí-Muhammad, known as the
Báb (1819-1851), founder of the Bábí Faith and Forerunner
of Bahá'u'lláh. For a study of His life, mission and Writings
see `Abdu'l-Bahá, A Traveller's Narrative, Shoghi Effendi,
God Passes By, chapters I-V, Nabíl-i-A`zam, The Dawn
Breakers; H.M. Balyuzi, The Báb.
[91] Shoghi Effendi wrote through his
secretary: `As to correlating philosophy with the Bahá'í
teachings; this is a tremendous work which scholars in the future can
undertake. We must remember that not only are all the teachings not yet
translated into English, but they are not even all collected yet. Many
important Tablets may still come to light which are at present owned
privately.' (quoted in Unfolding Destiny, p.455.)
The Universal House of Justice (see below, n.92) has since 1964
encouraged the collection and collation of all the Writings of the Central
Figures of the Faith, Bahá'u'lláh, `Abdu'l-Bahá and Shoghi
Effendi. By 1983, 60.000 documents had already been collated. At the same time
the Supreme Bahá'í body guides and encourages the
Bahá'í world community in its studies of these vital
documents.
[92] `The Universal House of Justice, the
supreme governing body of the Bahá'í Faith, was created by
Bahá'u'lláh, the Founder of that Faith in his written text.
`There are no clergy in the Bahá'í Faith. The Community is
administered by institutions which function at local, national and
international levels. These councils have each nine members elected by the free
choice of the voters ...
`The chief duty of the Universal House of Justice is to promote the
transformation of human society from its present chaos and conflict into a
world order of peace and justice ...' (from a statement issued by the Universal
House of Justice, 9 October 1985.)
[93] `The Challenge and promise of
Bahá'í Scholarship', Bahá'í World, XVII, pp.
195-6.
[94] The Concept of Person and Other
Essays, p.3.
[95] Some Answered Questions, p.221.
[96] Promulgation, p.49.
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