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Wilmette, Illinois
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Bahá’í Publishing, 415 Linden Avenue, Wilmette, IL 60091-2886 Copyright © 2004 by Kenneth E. Bowers All rights reserved. Published 2004 Printed in the United States of America on acid-free paper ∞ 09—08—07—
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Library of Congress Cataloging-in-Publication Data Bowers, Kenneth E. God speaks again : an introduction to the Bahá’í Faith / by Kenneth E. Bowers. p. cm. Includes bibliographical references and index. ISBN 978-1-931847-12-4 (alk. paper) 1. Bahai Faith. I. Title. BP365.B64 2004 297.9’3—dc22 2003062595
Cover design by Robert A. Reddy Book design by Patrick J. Falso
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Introduction Human beings have always longed for a sense of purpose. We have ever been in search of the meaning of existence. We have always wanted to love and to be loved. We have always dreamed of peace. This is no less true today than in ancient times. The twentieth century was born at a time when the forces of modernism were swiftly gaining momentum. Scienti³c, political, and cultural advances of that day contributed to an overwhelming sense that humanity was entering a new era. With these discoveries came not only hope for dramatic and uninterrupted progress, but also new philosophies, at the center of which stood man himself. Humanity was now, according to emerging thought, unloosed from the shackles of past traditions and dogmas, free to discover truth, and ³rmly in control of its destiny. In the conviction that happiness and prosperity were at long last within the reach of every individual, the pioneers of that age, especially in Europe and America, poised themselves to spread the bene³ts of enlightened civilization across the earth. The present perspective, however, shows that the Modern Age has been a mixed blessing. In spite of humanity’s many marvelous achievements, the fundamental goal of a peaceful and just society still seems to lie beyond our reach. Although conditions have certainly improved for many people, the vast majority of the world still languishes in desperate poverty while a few enjoy luxuries such as the Caesars could not have imagined. The very advances that have transformed the planet into a “global village” have also exacerbated age-old tensions between nations, religions, and ethnic groups and have provided the means for rivals to deal with each other on a scale so vast and by means so brutal as could scarcely have been imagined in a previous age. To these tensions can be added a steadily rising environmental destruction whose ultimate consequences, if the trend is not reversed, are dreadful to contemplate. The ironies of modern life are present also in the nations that have gained the most. In the United States, for example, the top strata of society enjoy a standard of living and a level of personal freedom unparalleled in history. Yet a large pro3
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INTRODUCTION
portion of the country’s citizens seem perpetually excluded from this prosperity. There is hardly a household that has not been touched by the crimes and abuses that abound in that society, and the prevalence of mental and emotional disorders demonstrates that material well-being alone is no guarantor of happiness. As we enter the new millennium, an increasing number of thoughtful people are realizing that the Modern Age might just as aptly be labeled the Age of Frustration. History has shown that the moral aspects of civilization do not automatically progress hand-in-hand with the material ones. More and more thinkers admit that science does not, after all, address inner spiritual needs. It has been learned that even the most advanced and progressive political systems can go only so far in ensuring justice—in other words, that morality cannot be legislated. And education, for all its value, does not equal wisdom if it does not include the moral dimension. Moreover, we are presented with a chaos of choices in the form of countless religions, creeds, political movements, and other belief systems, each laying claim to solutions to the issues of human happiness. In many respects we seem no closer than we ever were to the ideal of universal human prosperity. Yet it is clear that the world needs a common ethical center. Humanity must have a frame of reference that ministers to practical and spiritual needs and that balances individual freedom with social responsibility. There must be a unifying moral force that provides the collective will necessary to address, once and for all, the problems that threaten not only our well-being but also our very existence. Not long ago it was generally assumed among Western leaders of thought that religion was destined to die out as society advanced. For them religion was a relic of an ignorant and superstitious age, neither compatible with scienti³c reality nor in keeping with the needs of the times. In addition, there were and still are abundant examples of the destructive in·uence of religion carried to extremes. The idea of religion is now being reexamined. It has become increasingly acknowledged that, religious fanaticism notwithstanding, religion is a powerful force for good. Many have observed that most religions have certain essential aspects in common. All cultivate a sense of the transcendent, o²er meaning and value to human life, and uphold an essentially universal set of moral and ethical values. Yet no particular creed seems capable, in and of itself, of reconciling the vast diversity of humanity into the kind of moral system of which the world is now in dire need. The world needs a universal spiritual vision, with practical e²ects, that can provide both the continuity and the adaptability required for an age of transition. The Bahá’í Faith o²ers just such a vision. It provides the answer to the hopes and expectations of countless philosophers, teachers, and religious leaders of the past and the present. It demonstrates that the promises in the sacred scriptures of
INTRODUCTION
5
the great religions of the world—promises of a day when justice and righteousness would be ³rmly established—are true and are now being ful³lled. It rea¹rms that humanity has a destiny, that there is a God Who cares about us and has provided a way to achieve universal peace and salvation. The history and teachings of the Bahá’í Faith center around the inspiring person of its Founder, Bahá’u’lláh. The traits of character that He displayed throughout the course of a long and turbulent life, His voluminous and comprehensive body of written works, and the impact that He has already had in the world qualify Him for a place in the ³rmament of history’s greatest religious luminaries. Bahá’u’lláh, Whose name in Arabic means “The Glory of God,” claimed to be none other than the Promised One foretold in the sacred scriptures of all of the world’s great religions. Bahá’u’lláh’s spiritual and ethical teachings embrace all aspects of the human condition and o²er the means to achieve the age-old dream of world peace. Bahá’u’lláh taught that all humanity are the children of a loving God, Who has guided our spiritual and social evolution in progressive stages until the present era, which is destined to witness the uni³cation of the world, universal justice, and the permanent establishment of peace. This is the age when God’s promise of peace, as foretold in the scriptures of the world’s great religions, will be ful³lled. Bahá’u’lláh taught that each human being is endowed with an immortal soul. The purpose of this physical life is to develop the spiritual qualities necessary for the life hereafter. Yet this does not mean that we are to disdain this world. On the contrary, the means to spiritual life is through loving service to all of humanity as well as through cultivation of personal faith and virtues. The teachings of Bahá’u’lláh a¹rm the eternal truths taught by all of the great religions of the past. His teachings uphold the validity and divine inspiration of the great Prophets and Messengers such as Moses, Jesus, and Mu¥ammad, all of Whom were sent by God for the purpose of guiding humanity. Bahá’u’lláh has given principles that address the needs of the present age. Among them is the oneness of humanity, a principle that, in and of itself, has vast moral and social implications. This principle of the oneness of humanity implies the equality of men and women as well as the equality of all races. The harmony of science and religion is another essential teaching of Bahá’u’lláh, as is the principle of independent investigation of truth. Among others are the need for the elimination of all forms of prejudice, the elimination of the extremes of wealth and poverty, and the principle of compulsory education for all. Yet another teaching of Bahá’u’lláh is that the time has come to establish a system of world order. Bahá’u’lláh designed a new system of governance, based upon the principles described above, that addresses the material and spiritual needs
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INTRODUCTION
of humanity. This system is the nucleus and pattern for a new world civilization that will emerge in the fullness of time and will mark the establishment of God’s Kingdom on earth. At its heart, the Bahá’í Faith addresses the innermost longings of the human spirit. It proclaims God’s continued presence in human a²airs and the joyous news that the prophecies of ancient days are to be ful³lled. It tells of God’s in³nite and abiding love for each one of us, His assurance that divine justice will indeed reign, and His open call to a purposeful life in this world and eternal happiness in the world to come. Today the Bahá’í Faith counts millions of followers in virtually every nation and territory on earth, ³rmly establishing it as a great new world religion. The achievements of this united global community, comprising the whole diversity of the human race, already portend the realization of mankind’s ancient hopes for world peace and universal happiness. This volume focuses on several essential themes. First and foremost, it chronicles the life of Bahá’u’lláh and other central ³gures in the history of the religion so that the reader may better appreciate their extraordinary lives and their historical context. Interspersed with this history are sections dealing with basic Bahá’í beliefs and teachings. Other chapters deal with the speci³c relationship of the Bahá’í Faith to Christianity, the rise and spread of the Bahá’í Faith throughout the world, the Bahá’í vision for world peace, and what being a Bahá’í means for the individual. The aim here is simply to o²er an overview that can serve as a starting point for further study. This is the story of the Bahá’í Faith. It is unique in the annals of religious history for the circumstances of its birth, the dramatic episodes that accompanied its rise and development, and the world-embracing character of its vision. The story begins in what might seem an unlikely time and place.
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Chapter 1
The Dawn The Iranian plateau rises like an altar in the heart of the Asian continent, as if predestined to be the opening scene of the greatest spiritual drama in the history of the world. A crossroads of civilization since history was ³rst recorded, its peoples have made pivotal contributions to the spiritual and cultural evolution of humanity. This is the land where the ancient Faith of Zoroaster was founded, with its depiction of the epic struggle between the forces of good and evil that would greatly in·uence the thinking of Jewish and European philosophers in subsequent centuries. For a time, the prophet Daniel lived there and experienced his mysterious visions of the future deliverance of God’s people. The Lord then bade him to “seal” these visions until “the time of the end.” Centuries later, this region became one of the most fertile ³elds of Islamic thought, contributing more than its share of great scientists, poets, philosophers, and theologians, the fruits of whose e²orts would eventually reach the countries of Europe and help to found the Renaissance. It was here that the Shí‘ih branch of Islam gained its strongest foothold and here that certain leaders of religion anticipated the advent of God’s Kingdom on earth. In the years leading up to the Alexandrian Age (336–323 B.C.), the land now known as Iran—Persia, as it was then called—was the seat of a great civilization. This was followed in successive eras by a series of notable resurgences and declines. This pattern repeated itself until the era of the Industrial Revolution, when the fortunes of the nation took a steady and marked downfall. By the nineteenth century of our era the glory of ancient Persia was a mere memory. Its once vast domain had shrunk to the dimensions with which we are now familiar. It was a decline all the more shocking to those who knew the splendors of her past. At a time when the countries of Europe and North America were 9
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THE BIRTH OF THE BAHÁ’Í FAITH
embarking upon unprecedented technological, material, and political advancement, Persia remained tragically backward in outlook, unable to free herself from the mire of endemic political and religious corruption. Lord Curzon, a contemporary European observer, described Persia as a “ChurchState,” held in the combined grip of civil and religious authorities whose rule was both tyrannical and arbitrary. Lord Curzon described a system of governance whose lubricant was simple, open bribery, a²ecting all transactions and rulings from the lowest village to the royal court. Ultimate authority lay in the hands of the shah, who wielded absolute power. Another writer described the situation in this way: Venal, cruel, and immoral as it was, it was formally religious. Muslim orthodoxy was its basis and permeated to the core both it and the social lives of the people. But otherwise there were no laws, statutes, or charters to guide the direction of public a²airs. There was no House of Lords nor Privy Council, no synod, no Parliament. The Sháh was despot, and his arbitrary rule was re·ected all down the o¹cial scale through every minister and governor to the lowliest clerk or remotest headman. No civil tribunal existed to check or modify the power of the monarch or the authority which he might choose to delegate to his subordinates. If there was a law, it was his word. He could do as he pleased. It was his to appoint or to dismiss all ministers, o¹cials, o¹cers, and judges. He had power of life and death without appeal over all members of his household and of his court, whether civil or military. The right to take life was vested in him alone; and so were all the functions of government, legislative, executive, and judicial. His royal prerogative was limited by no written restraint whatever. Descendants of the Sháhs were thrust into the most lucrative posts throughout the country, and as the generations went by they ³lled innumerable minor posts too, far and wide, till the land was burdened with this race of royal drones who owed their position to nothing better than their blood and who gave rise to the Persian saying that “camels, ·eas, and princes exist everywhere.”1 This despotic rule was buttressed by a brutal penal system. Lord Curzon noted, “Before I quit the subject of the Persian law and its administration, let me add a few words upon the subject of penalties and prisons. Nothing is more shocking to the European reader, in pursuing his way through the crimestained and bloody pages of Persian history during the last and, in a happily less degree, during the present century, than the record of savage punish-
T H E D AW N
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ments and abominable tortures, testifying alternately to the callousness of the brute and the ingenuity of the ³end. The Persian character has ever been fertile in device and indi²erent to su²ering; and in the ³eld of judicial executions it has found ample scope for the exercise of both attainments. Up till quite a recent period, well within the borders of the present reign, condemned criminals have been cruci³ed, blown from guns, buried alive, impaled, shod like horses, torn asunder by being bound to the heads of two trees bent together and then allowed to spring back to their natural position, converted into human torches, ·ayed while living.”2 On the subject of litigation he wrote, “The ultimate court of appeal in each case is the king, of whose sovereign authority these subordinate exercises of jurisdiction are merely a delegation, although it is rare that a suppliant at any distance from the capital can make his complaint heard so far. . . . Justice, as dispensed in this fashion by the o¹cers of government in Persia, obeys no law and follows no system. Publicity is the sole guarantee for fairness; but great is the scope, especially in the lower grades, for . . . the bribe. The dárúghis [magistrates] have the reputation of being both harsh and venal, and there are some who go so far as to say that there is not a sentence of an o¹cial in Persia, even of the higher ranks, that cannot be swayed by a pecuniary consideration.”3 Lord Curzon summed up the thorough corruption of Persian government and society in these words: “. . . Under a twofold governing system, such as that of which I have now completed the description—namely, an administration in which every actor is, in di²erent aspects, both the briber and the bribed; and a judicial procedure, without either a law or a law court—it will readily be understood that con³dence in the Government is not likely to exist, that there is no personal sense of duty or pride of honour, no mutual trust or co-operation (except in the service of ill-doing), no disgrace in exposure, no credit in virtue, above all no national spirit or patriotism.”4 By the mid-nineteenth century there were, to be sure, an increasing number of patriotic individuals determined that Persia should compete successfully against the rising powers of Europe and America. At this time both Russia and Great Britain were making incursions into the country and threatening to reduce it to subservience. In the light of the situation described above, however, one can easily
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THE BIRTH OF THE BAHÁ’Í FAITH
imagine how di¹cult it was to meet the challenge of modernization. Almost every worthwhile project, whether in transportation, commerce, education, or other areas, eventually succumbed either to the weight of bureaucratic self-interest or to a cooling of royal support. The di¹culty was exacerbated by a clergy that was determined to block any innovations that they deemed potentially detrimental to their prerogatives. Proponents of unwanted change were often dealt with mercilessly. As bleak as conditions were, and as di²erent as the culture appeared to be from that of the Western world, there was nevertheless an interesting parallel between their religious outlooks. In the early years of the nineteenth century peoples in all of these nations sensed that world history was entering upon a new era. Often this was linked to a sense of the impending ful³llment of ancient scriptural prophecies. In North America and Europe many believed that the return of Christ was at hand. A number of well-known religious leaders and scholars went so far as to predict the precise year that He would come again to inaugurate the Kingdom of God on earth. A well-known example is that of the Reverend William Miller. Careful study of Biblical prophecy led him to the conclusion that the long-awaited day would come in 1843 or 1844. Tens of thousands in America believed this interpretation. Of course, Christ did not appear in the heavens, and so future generations would remember the episode as “the Great Disappointment.” The Millerites were but one example of a number of millennial movements that were born and ·ourished in those years. It was very much the same case in the Middle East, where new movements actively proclaimed the near advent of the Promised One of Islam.* Signi³cant numbers of Muslims expected two Figures to appear, in rapid succession, and, in a manner similar to Christian expectations, to establish God’s reign in the world. Siyyid Káμim, the leader of one of the best-known of these movements, declared that the time was very close at hand. He had come to this conclusion after careful study of the Koran and various other Islamic traditions concerning the Last Days. Around him gathered a large number of followers who undertook rigorous study and discipline to prepare themselves to recognize and follow the Promised One.
* Because of the complexity of Islamic prophecy, we will not deal with this subject in detail. Both Shí‘ih and Sunni Islam anticipate the appearance of messianic ³gures who are to exercise speci³c functions related to the Day of Judgment. For the convenience of the reader, these are all captured by the phrase “Promised One,” a designation also used in the Islamic world. For further reading, please see Moojan Momen, Islam and the Bahá’í Faith (Oxford: George Ronald, 2000).
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