Chapter 1

Statement on Baha'u'llah

by Baha'i International Community

Edition 1, (September 2006)

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CONTENTS

Baha'i Terms of Use Preface BAHA'U'LLAH Birth of a New Revelation Exile The Declaration in the Ridvan Garden "The Changeless Faith of God..." The Manifestation of God "An Ever-Advancing Civilization..." The Day of God Announcement to the Kings Arrival in the Holy Land Religion as Light and Darkness World Peace "Not of Mine Own Volition" The Covenant of God with Humankind

Baha'i International Community Office of Public Information New York

PREFACE

May 29, 1992, marks the centenary of the passing of Baha'u'llah. His vision of humanity as one people and of the earth as a common homeland, dismissed out of hand by the world leaders to whom it was first enunciated over a hundred years ago, has today become the focus of human hope. Equally inescapable is the collapse of moral and social order, which this same declaration foresaw with awesome clarity.

The occasion has encouraged publication of this brief introduction to Baha'u'llah's life and work. Prepared at the request of the Universal House of Justice, trustee of the global undertaking which the events of a century ago set in motion, it offers a perspective on the feeling of confidence with which Baha'is the world over contemplate the future of our planet and our race.

BAHA'U'LLAH

As the new millennium approaches, the crucial need of the human race is to find a unifying vision of the nature of man and society. For the past century humanity's response to this impulse has driven a succession of ideological upheavals that have convulsed our world and that appear now to have exhausted themselves. The passion invested in the struggle, despite its disheartening results, testifies to the depth of the need. For, without a common conviction about the course and direction of human history, it is inconceivable that foundations can be laid for a global society to which the mass of humankind can commit themselves.

Such a vision unfolds in the writings of Baha'u'llah, the nineteenth century prophetic figure whose growing influence is the most remarkable development of contemporary religious history. Born in Persia, November 12, 1817, Baha'u'llah(1) began at age 27 an undertaking that has gradually captured the imagination and loyalty of several million people from virtually every race, culture, class, and nation on earth. The phenomenon is one that has no reference points in the contemporary world, but is associated rather with climactic changes of direction in the collective past of the human race. For Baha'u'llah claimed to be no less than the Messenger of God to the age of human maturity, the Bearer of a Divine Revelation that fulfills the promises made in earlier religions, and that will generate the spiritual nerves and sinews for the unification of the peoples of the world.

If they were to do nothing else, the effects which Baha'u'llah's life and writings have already had should command the earnest attention of anyone who believes that human nature is fundamentally spiritual and that the coming organization of our planet must be informed by this aspect of reality. The documentation lies open to general scrutiny. For the first time in history humanity has available a detailed and verifiable record of the birth of an independent religious system and of the life of its Founder. Equally accessible is the record of the response that the new faith has evoked, through the emergence of a global community which can already justly claim to represent a microcosm of the human race.(2)

During the earlier decades of this century, this development was relatively obscure. Baha'u'llah's writings forbid the aggressive proselytism through which many religious messages have been widely promulgated. Further, the priority which the Baha'i community gave to the establishment of groups at the local level throughout the entire planet militated against the early emergence of large concentrations of adherents in any one country or the mobilization of resources required for large-scale programs of public information. Arnold Toynbee, intrigued by phenomena that might represent the emergence of a new universal religion, noted in the 1950s that the Baha'i Faith was then about as familiar to the average educated Westerner as Christianity had been to the corresponding class in the Roman empire during the second century A.D.(3)

In more recent years, as the Baha'i community's numbers have rapidly increased in many countries, the situation has changed dramatically. There is now virtually no area in the world where the pattern of life taught by Baha'u'llah is not taking root. The respect which the community's social and economic development projects are beginning to win in governmental, academic, and United Nations circles further reinforces the argument for a detached and serious examination of the impulse behind a process of social transformation that is, in critical respects, unique in our world.

No uncertainty surrounds the nature of the generating impulse. Baha'u'llah's writings cover an enormous range of subjects from social issues such as racial integration, the equality of the sexes, and disarmament, to those questions that affect the innermost life of the human soul. The original texts, many of them in His own hand, the others dictated and affirmed by their author, have been meticulously preserved. For several decades, a systematic program of translation and publication has made selections from Baha'u'llah's writings accessible to people everywhere, in over eight hundred languages.

BIRTH OF A NEW REVELATION

Baha'u'llah's mission began in a subterranean dungeon in Teheran in August 1852. Born into a noble family that could trace its ancestry back to the great dynasties of Persia's imperial past, He declined the ministerial career open to Him in government, and chose instead to devote His energies to a range of philanthropies which had, by the early 1840s, earned Him widespread renown as "Father of the Poor." This privileged existence swiftly eroded after 1844, when Baha'u'llah became one of the leading advocates of a movement that was to change the course of His country's history.

The early nineteenth century was a period of messianic expectations in many lands. Deeply disturbed by the implications of scientific inquiry and industrialization, earnest believers from many religious backgrounds turned to the scriptures of their faiths for an understanding of the accelerating processes of change. In Europe and America groups like the Templers and the Millerites believed they had found in the Christian scriptures evidence supporting their conviction that history had ended and the return of Jesus Christ was at hand. A markedly similar ferment developed in the Middle East around the belief that the fulfillment of various prophecies in the Qur'an and Islamic Traditions was imminent.

By far the most dramatic of these millennialist movements had been the one in Persia, which had focused on the person and teachings of a young merchant from the city of Shiraz, known to history as the Bab.(4) For nine years, from 1844 to 1853, Persians of all classes had been caught up in a storm of hope and excitement aroused by the Bab's announcement that the Day of God was at hand and that He was himself the One promised in Islamic scripture. Humanity stood, He said, on the threshold of an era that would witness the restructuring of all aspects of life. New fields of learning, as yet inconceivable, would permit even the children of the new age to surpass the most erudite of nineteenth-century scholars. The human race was called by God to embrace these changes through undertaking a transformation of its moral and spiritual life. His own mission was to prepare humanity for the event that lay at the heart of these developments, the coming of that universal Messenger of God, "He Whom God will make manifest," awaited by the followers of all religions.(5)

The claim had evoked violent hostility from the Muslim clergy, who taught that the process of Divine Revelation had ended with Muhammad; and that any assertion to the contrary represented apostasy, punishable by death. Their denunciation of the Bab had soon enlisted the support of the Persian authorities. Thousands of followers of the new faith had perished in a horrific series of massacres throughout the country, and the Bab had been publicly executed on July 9, 1850.(6) In an age of growing Western involvement in the Orient, these events had aroused interest and compassion in influential European circles. The nobility of the Bab's life and teachings, the heroism of His followers, and the hope for fundamental reform that they had kindled in a darkened land had exerted a powerful attraction for personalities ranging from Ernest Renan and Leo Tolstoy to Sarah Bernhardt and the Comte de Gobineau.(7)

Because of His prominence in the defense of the Bab's cause, Baha'u'llah was arrested and brought, in chains and on foot, to Teheran. Protected in some measure by an impressive personal reputation and the social position of His family, as well as by protests which the Babi pogroms had evoked from Western embassies, He was not sentenced to death, as influential figures at the royal court were urging. Instead, He was cast into the notorious Siyah-_Ch_al, the "Black Pit", a deep, vermin-infested dungeon which had been created in one of the city's abandoned reservoirs. No charges were laid but He and some thirty companions were, without appeal, kept immured in the darkness and filth of this pit, surrounded by hardened criminals, many of them under sentence of death. Around Baha'u'llah's neck was clamped a heavy chain, so notorious in penal circles as to have been given its own name. When He did not quickly perish, as had been expected, an attempt was made to poison Him. The marks of the chain were to remain on His body for the rest of His life.

Central to Baha'u'llah's writings is an exposition of the great themes which have preoccupied religious thinkers throughout the ages: God, the role of Revelation in history, the relationship of the world's religious systems to one another, the meaning of faith, and the basis of moral authority in the organization of human society. Passages in these texts speak intimately of His own spiritual experience, of His response to the Divine summons, and of the dialogue with the "Spirit of God" which lay at the heart of His mission. Religious history has never before offered the inquirer the opportunity for so candid an encounter with the phenomenon of Divine Revelation.

Toward the end of His life, Baha'u'llah's writings on His early experiences included a brief description of the conditions in the Siyah-_Ch_al.

We were consigned for four months to a place foul beyond comparison.... The dungeon was wrapped in thick darkness, and Our fellow-prisoners numbered nearly a hundred and fifty souls: thieves, assassins and highwaymen. Though crowded, it had no other outlet than the passage by which We entered. No pen can depict that place, nor any tongue describe its loathsome smell. Most of these men had neither clothes nor bedding to lie on. God alone knoweth what befell Us in that most foul-smelling and gloomy place!(8)

Each day the guards would descend the three steep flights of stairs of the pit, seize one or more of the prisoners, and drag them out to be executed. In the streets of Teheran, Western observers were appalled by scenes of Babi victims blown from cannon mouths, hacked to death by axes and swords, and led to their deaths with burning candles inserted into open wounds in their bodies.(9) It was in these circumstances, and faced with the prospect of His own imminent death, that Baha'u'llah received the first intimation of His mission:

One night, in a dream, these exalted words were heard on every side: "Verily, We shall render Thee victorious by Thyself and by Thy Pen. Grieve Thou not for that which hath befallen Thee, neither be Thou afraid, for Thou art in safety. Erelong will God raise up the treasures of the earth--men who will aid Thee through Thyself and through Thy name, wherewith God hath revived the hearts of such as have recognized Him."(10)

The experience of Divine Revelation, touched on only at secondhand in surviving accounts of the lives of the Buddha, Moses, Jesus Christ, and Muhammad, is described graphically in Baha'u'llah's own words:

During the days I lay in the prison of Tihran, though the galling weight of the chains and the stench-filled air allowed Me but little sleep, still in those infrequent moments of slumber I felt as if something flowed from the crown of My head over My breast, even as a mighty torrent that precipitateth itself upon the earth from the summit of a lofty mountain. Every limb of My body would, as a result, be set afire. At such moments My tongue recited what no man could bear to hear.(11)

EXILE

Eventually, still without trial or recourse, Baha'u'llah was released from prison and immediately banished from His native land, His wealth and properties arbitrarily confiscated. The Russian diplomatic representative, who knew Him personally and who had followed the Babi persecutions with growing distress, offered Him his protection and refuge in lands under the control of his government. In the prevailing political climate, acceptance of such help would almost certainly have been misrepresented by others as having political implications.(12) Perhaps for this reason, Baha'u'llah chose to accept banishment to the neighboring territory of Iraq, then under the rule of the Ottoman Empire. This expulsion was the beginning of forty years of exile, imprisonment, and bitter persecution.

In the years which immediately followed His departure from Persia, Baha'u'llah gave priority to the needs of the Babi community which had gathered in Baghdad, a task which had devolved on Him as the only effective Babi leader to have survived the massacres. The death of the Bab and the almost simultaneous loss of most of the young faith's teachers and guides had left the body of the believers scattered and demoralized. When His efforts to rally those who had fled to Iraq aroused jealousy and dissension,(13) He followed the path that had been taken by all of the Messengers of God gone before Him, and withdrew to the wilderness, choosing for the purpose the mountain region of Kurdistan. His withdrawal, as He later said, had "contemplated no return." Its reason "was to avoid becoming a subject of discord among the faithful, a source of disturbance unto Our companions." Although the two years spent in Kurdistan were a period of intense privation and physical hardship, Baha'u'llah describes them as a time of profound happiness during which He reflected deeply on the message entrusted to Him: "Alone, We communed with Our spirit, oblivious of the world and all that is therein."(14)

Only with great reluctance, believing it His responsibility to the cause of the Bab, did He eventually accede to urgent messages from the remnant of the desperate group of exiles in Baghdad who had discovered His whereabouts and appealed to Him to return and assume the leadership of their community.

Two of the most important volumes of Baha'u'llah's writings date from this first period of exile, preceding the declaration of His mission in 1863. The first of these is a small book which He named The Hidden Words. Written in the form of a compilation of moral aphorisms, the volume represents the ethical heart of Baha'u'llah's message. In verses which Baha'u'llah describes as a distillation of the spiritual guidance of all the Revelations of the past, the voice of God speaks directly to the human soul:

O Son of Spirit! 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 neighbor. Ponder this in thy heart; how it behooveth thee to be. Verily justice is My gift to thee and the sign of My loving-kindness. Set it then before thine eyes.

O Son of Being! Love Me that I may love thee. If thou lovest Me not, My love can in no wise reach thee. Know this, O servant.

O Son of Man! Sorrow not save that thou art far from Us. Rejoice not save that thou art drawing near and returning unto Us.

O Son of Being! With the hands of power I made thee and with the fingers of strength I created thee; and within thee have I placed the essence of My light. Be thou content with it and seek naught else, for My work is perfect and My command is binding. Question it not, nor have a doubt thereof.(15)

The second of the two major works composed by Baha'u'llah during this period is The Book of Certitude, a comprehensive exposition of the nature and purpose of religion. In passages that draw not only on the Qur'an, but with equal facility and insight on the Old and New Testaments, the Messengers of God are depicted as agents of a single, unbroken process, the awakening of the human race to its spiritual and moral potentialities. A humanity which has come of age can respond to a directness of teaching that goes beyond the language of parable and allegory; faith is a matter not of blind belief, but of conscious knowledge. Nor is the guidance of an ecclesiastical elite any longer required: the gift of reason confers on each individual in this new age of enlightenment and education the capacity to respond to Divine guidance. The test is that of sincerity:

No man shall attain the shores of the ocean of true understanding except he be detached from all that is in heaven and on earth.... The essence of these words is this: they that tread the path of faith, they that thirst for the wine of certitude, must cleanse themselves of all that is earthly--their ears from idle talk, their minds from vain imaginings, their hearts from worldly affections, their eyes from that which perisheth. They should put their trust in God, and, holding fast unto Him, follow in His way. Then will they be made worthy of the effulgent glories of the sun of divine knowledge and understanding, ... inasmuch as man can never hope to attain unto the knowledge of the All-Glorious ... unless and until he ceases to regard the words and deeds of mortal men as a standard for the true understanding and recognition of God and His Prophets.

Consider the past. How many, both high and low, have, at all times, yearningly awaited the advent of the Manifestations of God in the sanctified persons of His chosen Ones.... And whensoever the portals of grace did open, and the clouds of divine bounty did rain upon mankind, and the light of the Unseen did shine above the horizon of celestial might, they all denied Him, and turned away from His face--the face of God Himself....

Only when the lamp of search, of earnest striving, of longing desire, of passionate devotion, of fervid love, of rapture, and ecstasy, is kindled within the seeker's heart, and the breeze of His loving-kindness is wafted upon his soul, will the darkness of error be dispelled, the mists of doubts and misgivings be dissipated, and the lights of knowledge and certitude envelop his being.... Then will the manifold favors and outpouring grace of the holy and everlasting Spirit confer such new life upon the seeker that he will find himself endowed with a new eye, a new ear, a new heart, and a new mind.... Gazing with the eye of God, he will perceive within every atom a door that leadeth him to the stations of absolute certitude. He will discover in all things the ... evidences of an everlasting Manifestation.

When the channel of the human soul is cleansed of all worldly and impeding attachments, it will unfailingly perceive the breath of the Beloved across immeasurable distances, and will, led by its perfume, attain and enter the City of Certitude....

That city is none other than the Word of God revealed in every age and dispensation.... All the guidance, the blessings, the learning, the understanding, the faith, and certitude, conferred upon all that is in heaven and on earth, are hidden and treasured within these Cities.(16)

No overt reference is made to Baha'u'llah's own as yet unannounced mission; rather, The Book of Certitude is organized around a vigorous exposition of the mission of the martyred Bab. Not the least of the reasons for the book's powerful influence on the Babi community, which included a number of scholars and former seminarians, was the mastery of Islamic thought and teaching its author displays in demonstrating the Bab's claim to have fulfilled the prophecies of Islam. Calling on the Babis to be worthy of the trust which the Bab had placed in them and of the sacrifice of so many heroic lives, Baha'u'llah held out before them the challenge not only of bringing their personal lives into conformity with the Divine teachings, but of making their community a model for the heterogeneous population of Baghdad, the Iraqi provincial capital.

Though living in very straitened material circumstances, the exiles were galvanized by this vision. One of their company, a man called Nabil, who was later to leave a detailed history of both the ministries of the Bab and Baha'u'llah, has described the spiritual intensity of those days:

Many a night no less than ten persons subsisted on no more than a pennyworth of dates. No one knew to whom actually belonged the shoes, the cloaks, or the robes that were to be found in their houses. Whoever went to the bazaar could claim that the shoes upon his feet were his own, and each one who entered the presence of Baha'u'llah could affirm that the cloak and robe he then wore belonged to him.... O, for the joy of those days, and the gladness and wonder of those hours!(17)