What is the purpose of human life in the Bahai Faith ?

Baha’u’llah, writing of the situation that human life is short and we should not misuse it, has said:

“Ages have passed and your precious lives are well-nigh ended, yet not a single breath of purity hath reached Our court of holiness from you.”

~ Baha’u’llah, Hidden Words, Persian no. 20


“I desire communion with thee, but thou wouldst put no trust in Me. The sword of thy rebellion hath felled the tree of thy hope. At all times I am near unto thee, but thou art ever far from Me. Imperishable glory I have chosen for thee, yet boundless shame thou hast chosen for thyself. While there is yet time, return and lose not thy chance.”

~ Baha’u’llah, Hidden Words, Persian no. 21

Do Bahais believe in reincarnation ?

‘As to what thou hast written concerning "Reincarnation": Believing in reincarnation is one of the old tenets held by most nations and creeds, as well as by the Greek and Roman philosophers and wise men, the old Egyptians and the chief Assyrians. But all these sayings and superstitions are vanity in the sight of God.

‘The greatest argument produced by those who held to reincarnation has been this: "That it is necessary to the justice of God to give every one his due. Now everybody who is afflicted by any calamity is said to have sinned; but when a little child, which is still in the womb of its mother and hath just been formed, is found to be blind, deaf or imperfect, how could it have committed any sin that we might say this imperfection is given to it as a punishment therefore -- so, though such a child hath not done outwardly any sin in the womb of its mother, yet they say it must have sinned when it was in its former body, which hath caused it to suffer this punishment."

‘Indeed, these people have been negligent of the fact that had the creation been carried out in a uniform fashion, how could the statement be true, that "God doeth whatever He wisheth and God doeth whatever He desireth!"

‘Though the fact of "Return" is mentioned in the Divine Books, by this is intended the return of the qualities, characters, perfections, truths and lights, which re-appear in every age, and not of certain persons and souls. For example: If we say this lamp is the return of that of last night, or that the last year's flower hath returned in the garden, in this sense the return of the individual, or identity, or personality is not meant; nay, rather, it is intended that the same qualities and states existing in that lamp or flower, which are now seen in this lamp or flower, have returned. That is, the same perfections and virtues and properties which existed in the past springtime have returned during this present springtime. For instance: When one says, these fruits are the same as those of last year; in this sense, he hath reference to the freshness and delicacy of the fruit, which hath returned, although there is no doubt that the identical fruit of last year hath not returned.

‘Have the friends of God found such enjoyments and repose during their existence on this visible earth, that they might wish to have their return renewed and repeated constantly? Are all these calamities, injuries, trials and difficulties of the once coming not sufficient for them that they should wish a repeated life in this world? Hath this cup been of such sweetness that they should long for it successively and repeatedly? No! the friends of the Beauty of El-Baha never seek any recompense or reward except the meeting and the visit in the Kingdom of El-Baha; and they never walk but in the valley of desire to attain the Supreme Height. They only wish the immortal blessing and the eternal gift, which are sanctified above the worldly understanding.

‘Because, when thou lookest with the iron sight, thou wilt find that all mankind is suffering in this earthly world; there is no one in such tranquillity that this state might have been a reward for his good deeds in a former life and there is no soul so happy that this might be the fruit of his past pain! Had the life of a man in his spiritual being been only confined to his life in this world, the creation would have proved useless; the divine qualities would have no result and effect; nay, all things, created beings and the world of creation would have proved abortive. I ask pardon of God for such false imaginations and for such errors!

‘As the usefulness and powers of the life were not seen in that dark and narrow world, but when it is brought into this vast world, all the use of its growth and development becometh manifest and obvious in it, so likewise, reward and punishment, paradise and hell, and the requital of deeds and actions done by it in the present life become manifest and evident when it is transferred to the world to come -- which is far from this world! Had the life and growth of the child in the womb been confined to that condition, then the existence of the child in the womb would have proved utterly abortive and unintelligible; as would the life of this world, were its deeds, actions and their results not to appear in the world to come.

‘Therefore, know thou that the True One possesseth invisible worlds which human meditation is unable to comprehend and the intellect of man hath no power to imagine. When thou wilt purify and clarify thy spiritual nostrils from every worldly moisture, then thou wilt inhale the holy fragrances diffusing from the merciful gardens of these worlds.’

~ Abdu'l-Baha, Baha'i World Faith, p. 393

Do Bahais worship their ancestors ?

“People think religion is confined to an edifice, to be worshipped at an altar. In reality it is an attitude toward divinity which is reflected through life. The confirmations of the Spirit come to that man or woman who accepts his life with radiant acquiescence. Release comes by making of the will a door through which the confirmations of the Spirit come. By religion we mean those necessary bonds which unify the world of humanity. This has ever been the essence of religion, for this object have all the Manifestations come to the world. Alas! that the leaders of religion afterwards have abandoned this solid foundation and have fabricated a set of blind dogmas and rituals which are at complete variance with the foundation of divine religion.”

~ Abdu’l-Baha, Baha'i Scriptures, p. 438

Why is alcohol forbidden in the Bahai Faith ?

“O friends of God! Experience hath shown how much the renouncing of tobacco, wine and opium, giveth health, strength and intellectual enjoyments, penetration of judgment and physical vigor. There exists today a tribe which refrains and abstains from tobacco, alcohol and opium and it completely excels all others in power, in bravery, in health, beauty and grace. A single one of these men can withstand ten men of other tribes, and this hath been universally proved; that is to say, generally, the individuals of this tribe are superior to the individuals of the other tribes.

“Therefore strive that the greatest cleanliness and sanctity, which is the great desire of 'Abdu'l-Bahá, should be resplendent among the Bahá'ís, and that the companions of God should surpass the rest of mankind in all conditions and perfections; that they may be physically and morally superior to others; that through cleanliness and purity, refinement and health, they may be the chief of wise men, and that by their affranchisement, their prudence, and the control of their desires, they may be the princes of the pure, the free and the wise.”

~ Abdu'l-Baha, Baha'i World Faith - Abdu'l-Baha Section, p. 336


‘Abdu'l-Bahá explains that the Aqdas prohibits "both light and strong drinks", and He states that the reason for prohibiting the use of alcoholic drinks is because "alcohol leadeth the mind astray and causeth the weakening of the body".

‘Shoghi Effendi, in letters written on his behalf, states that this prohibition includes not only the consumption of wine but of "everything that deranges the mind", and he clarifies that the use of alcohol is permitted only when it constitutes part of a medical treatment which is implemented "under the advice of a competent and conscientious physician, who may have to prescribe it for the cure of some special ailment".’

~ The Kitab-i-Aqdas, p. 227

Does the Bahai Faith mention the 8th Noble Path: Right Contemplation ?

“… while you meditate you are speaking with your own spirit. In that state of mind you put certain questions to your spirit and the spirit answers: the light breaks forth and the reality is revealed… The spirit of man is itself informed and strengthened during meditation; through it affairs of which man knew nothing are unfolded before his view…

“Meditation is the key for opening the doors of mysteries. In that state man abstracts himself; in that state man withdraws himself from all outside objects; in that subjective mood he is immersed in the ocean of spiritual life and can unfold the secrets of things-in-themselves. To illustrate this, think of man as endowed with two kinds of sight; when the power of insight is being used the outward power of vision does not see.
This faculty of meditation frees man from the animal nature, discerns the reality of things…
The meditative faculty is akin to the mirror: if you put if 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.”

~ Abdu’l-Baha, Paris Talks, pp. 174-6

Does the Bahai Faith mention the 7th Noble Path: Right Mindfulness ?

“He is not to be numbered with the people of Baha who followeth his mundane desires, or fixeth his heart on the things of the earth. He is My true follower who, if he come to a valley of pure gold, will pass straight through it aloof as a cloud, and will neither turn back, nor pause. Such a man is, assuredly, of Me… And if he met the fairest and most comely of women, he would not feel his heart seduced by the least shadow of desire for her beauty. Such a one, indeed is the creation of spotless chastity.”

~ Baha’u’llah, Gleanings, no. LX, pp. 117-8


“Live then the days of thy life, that are less than a fleeting moment, with thy mind stainless, thy heart unsullied, thy thoughts pure and thy nature sanctified, so that, free and content, thou mayest put away this mortal frame…”

~ Baha’u’llah, Hidden Words, Persian no.44

Does the Bahai Faith mention the 6th Noble Path: Right Effort ?

“Success or failure, gain or loss, must, therefore, depend upon man’s own exertions. The more he striveth, the greater will be his progress.”

~ Baha’u’llah, Gleanings, no. XXXIV, p. 81


“Arise, therefore, and, with the whole enthusiasm of your hearts, with all the eargerness of your souls, the full fervour of your will, and the concentrated efforts of your entire being, strive to attain the paradise of His presence… and to obtain a portion of this perfume of celestial glory.”

~ Baha’u’llah, Gleanings, no. CLI, p. 320


“Our greatest efforts must be directed towards detachment from the things of the world; we must strive to become more spiritual, more luminous, to follow the counsel of the Divine Teaching, to serve the cause of unity and true equality…”

~ Abdu’l-Baha, Paris Talks, p. 87

Does the Bahai Faith mention the 5th Noble Path: Right Living ?

“The best of men are they that earn a livelihood by their calling and spend upon themselves and upon their kindred…”

~ Baha’u’llah, Hidden Words, Persian no. 82


“It is enjoined upon every one of you to engage in some form of occupation, such as crafts, trades and the like… Waste not your time in idleness and sloth. Occupy yourselves with that which profiteth yourselves and others.”

~ Baha’u’llah, Tablets, p. 26

Does the Bahai Faith mention the 4th Noble Path: Right Action ?

“Beware, O People of Baha, lest ye walk in the ways of them whose words differ from their deeds… Let your acts be a guide unto all mankind, for the professions of most men, be they high or low, differ from their conduct. It is through their deeds that ye can distinguish yourselves from others… Happy is the man that heedeth My counsel.”

~ Baha’u’llah, Gleanings, no. CXXXIX, p. 305


“Guidance hath ever been given by words, and now it is given by deeds. Every one must show forth deeds that are pure and holy, for words are the property of all alike, whereas such deeds as these belong only to Our loved ones. Strive then with heart and soul to distinguish yourselves by your deeds? In this wise We counsel you in this holy and resplendent tablet.”

~ Baha’u’llah, Hidden Words, Persian no. 76


“The essence of faith is fewness of words and abundance of deeds; he whose words exceed his deeds, know verily that his death is better than his life.”

~ Baha’u’llah, Tablets, p. 156

Does the Bahai Faith mention the 3rd Noble Path: Right Speech ?

“A true seeker… must cling unto patience and resignation, observe silence, and refrain from idle talk. For the tongue is a smouldering fire, and excess of speech a deadly poison. Material fire consumeth the body, whereas the fire of the tongue devoureth both heart and soul. The force of the former lasteth but for a time, whilst the effects of the latter endure a century.
That seeker should also regard backbiting as grievous error, and keep himself aloof from its dominion, inasmuch as backbiting quencheth the light of the heart, and extinguisheth the life of the soul.”

~ Baha’u’llah, Book of Certitude, pp. 123-4


“Truthfulness is the foundation of all the virtues of the world of humanity.”

~ Abdu’l-Baha, Bahai World Faith, p. 384


“No man of wisdom can demonstrate his knowledge save by means of words. This showeth the significance of the Word as is affirmed in all the Scriptures, whether of former times or more recently. For it is through its potency and animating spirit that the people of the world have attained so eminent a position. Moreover words and utterances should be both impressive and penetrating. However, no word will be infused with these two qualities unless it be uttered wholly for the sake of God and with due regard unto the exigencies of the occasion and the people.”

~ Baha'u'llah, Tablets of Baha'u'llah, p. 172

Does the Bahai Faith mention the 2nd Noble Path: Right Aim ?

“Universal benefits derive from the grace of the Divine religions, for they lead their true followers to sincerity of intent, to high purpose, to purity and spotless honour, to surpassing kindness and compassion, to the keeping of their covenanted, to concern for the rights of others, to liberality, to justice in every aspect of life, to humanity and philanthropy, to valour and to unflagging efforts in the service of mankind.”

~ Abdu’l-Baha, Secret of Divine Civilization, p. 98

Does the Bahai Faith mention the 1st Noble Path: Right View ?

“The essence of that We have revealed for thee is Justice, is for man to free himself from idle fancy and imitation, discern with the eye of oneness His glorious handiwork, and look into all things with a searching eye.”

~ Baha’u’llah, Words of Wisdom, Tablets, p.157


“He whose sight is illumined with the light of understanding will assuredly detach himself from the world and the vanities thereof… Let not the world and its vileness grieve you.”

~ Abdu’l-Baha, Divine Art of Living, p.66

Does the Bahai Faith mention the Path or the 4th Noble Truth of Buddhism : The Middle Way, the way of moderation that avoid extremes ?

Baha’u’llah also praises the path of moderation and extends it to all matters.

“… the ninth leaf of the Most Exalted Paradise is this: In all matters moderation is desirable. If a thing is carried to excess, it will prove a source of evil.”

~ Baha’u’llah, Tablets, p. 69

Does the Bahai Faith mention the 3rd Noble Truth of Buddhism : How to end the suffering ?

Baha’u’llah also calls in people to detach themselves from the things of this world.

“Rejoice not in the things ye possess; tonight they are yours, tomorrow others will possess them.”

~ Baha’u’llah, Gleanings, no. CLIII, pp. 325-6


“O My Servant! Free thyself from the fetters of this world, and loose thy soul from the prison of self. Seize thy chance, for it will come to thee no more.”

~ Baha’u’llah, Hidden Words, Persian no. 40


“Disencumber yourselves of all attachment to this world and the vanities thereof. Beware that ye approach them not, inasmuch as they prompt you to walk after your own lusts and covetous desires, and hinder you from entering the straight and glorious Path.”

~ Baha’u’llah, Gleanings, no. CXXVIII, pp. 274-5

Does the Bahai Faith mention the 2nd Noble Truth of Buddhism : Attachment to this world causes this sorrow ?

Baha’u’llah sees the world in a similar way. The Bahai teachings identify our attachment to the things of this world as the cause of our sorrows.

“If we suffer it is the outcome of material things, and all the trials and troubles come from this world of illusion. For instance, a merchant may lose his trade and depression ensues. A workman is dismissed and starvation stares him in the face. A farmer has a bad harvest, anxiety fills his mind. A man builds a house which is burnt to the ground and he is straightway homeless, ruined, and in despair.

“All these examples are to show you that the trials which beset our every step, all our sorrow pain, shame and grief, are born in the world of matter…”

~ Abdu’l-Baha, Paris Talks, p. 110


Baha’u’llah likens humankind to a bird that has been attracted to the earth.

“Could ye apprehend with what wonders of My munificence and bounty I have willed to entrust your souls, ye would, of a truth, rid yourselves of attachment to all created things, and would gain a true knowledge of your own selves… Suffer not your idle fancies, your evil passions, your insincerity and blindness of heart to dim the lustre, or stain the sanctity, of so lofty a station. Ye are even as the bird which soareth.. through the immensity of the heavens, until, impelled to satisfy its hunger, it turneth longinly to the water and clay of the earth below it, and, having been entrapped in the mesh of its desire, findeth itself impotent to resume its flight to the realms whence it came. Powerless to shake off the burden weighing on its sullied wings, that bird, hitherto an inmate of the heavens, is now force to seek a dwelling-place upon the dust. Wherefore… defile not your wings with the clay of waywardness and vain desires, and suffer them not to be stained with the dust of envy and hate, that ye may not be hindered from soaring in the heavens of My divine knowledge.”

~ Baha’u’llah, Gleanings, no CLIII, pp. 325-6

Does the Bahai Faith mention the 1st Noble Truth of Buddhism : Change leads to suffering and sorrow ?

“Such is this mortal abode: a storehouse of afflictions and suffering. It is ignorance that binds man to it, for no comfort can be secured by any soul in this world, from monarch down to the most humble commoner. If once this life should offer a man a sweet cup, a hundred bitter ones will follow; such is the condition of this world.”

~ Abdu’l-Baha, Selections, p. 200


“These brief few days shall pass away, this present life shall vanish from our sight; the roses of this world shall be fresh and fair no more, the garden of this earth’s triumphs and delights shall droop and fade. The spring season of life shall turn into the autumn of death, the bright joy of palace halls shall give way to moonless dark within the tomb. And therefore is none of this worth loving at all, and to this the wise will not anchor his heart.”

~ Abdu’l-Baha, Selections, p. 220-I

What is the concept of God in the Bahai Faith ?

“All the people have formed a god in the world of thought, and that form of their own imagination they worship; when the fact is that the imagined concept is comprehended by the mind which is the comprehended, for imagination is accidental (effect), while mind is essential (cause). Surely the essential is greater than the accidental.

“Therefore consider: All the sects and peoples worship their own thought; they create a god in their minds and proclaim him to be "the creator of all things," while that form is a superstition. Thus people adore and worship illusion.

“The Essence of the Divine Entity and the Unseen of the Unseen is holy above imagination and beyond thought. Consciousness doth not reach It. Within the capacity of comprehension of a created reality that Ancient (uncreated) Reality cannot be contained. It is a different world; from it there is no information; arrival thereat is impossible; attainment thereto is inaccessible and prohibited. This much is known: It exists, and Its existence is certain and proven -- but the condition is unknown.

“All the philosophers and sages knew that It is, but they were perplexed in the comprehension of Its existence and were at last discouraged, and left this world in great despair. For the comprehension of the condition and mysteries of that Reality of realities and Mystery of mysteries, there is need for another power and another sense. That power and sense is not possessed by mankind, therefore they have not found any information. For example: If a man possess the power of hearing, the power of tasting, the power of smelling and the power of feeling, but no power of seeing, he cannot see. Hence, through the powers and senses present in man the realization of the Unseen Reality, which is pure and holy above the reach of doubts, is impossible. Other powers are needed and other senses required. If those powers and senses are obtained, then information can be had; otherwise, not.”

~ Abdu’l-Baha, Tablets of Abdu’l-Baha v3, p. 561

Heaven and hell: a Bahá'í view of life after death

As in the world's other religions, the Bahá'í concept of life after death is deeply integrated into teachings about the nature of the soul and the purpose of this earthly life.

Bahá'u'lláh confirmed the existence of a separate, rational soul for every human. In this life, He said, the soul is related to the physical body. It provides the underlying animation for the body and is our real self.

Although undetectable by physical instruments, the soul shows itself through the qualities of character that we associate with each person. The soul is the focal point for love and compassion, for faith and courage, and for other such "human" qualities that cannot be explained solely by thinking of a human being as an animal or as a sophisticated organic machine.

The soul does not die; it endures everlastingly. When the human body dies, the soul is freed from ties with the physical body and the surrounding physical world and begins its progress through the spiritual world. Bahá'ís understand the spiritual world to be a timeless and placeless extension of our own universe--and not some physically remote or removed place.

Entry into the next life has the potential to bring great joy. Bahá'u'lláh likened death to the process of birth. He explains: "The world beyond is as different from this world as this world is different from that of the child while still in the womb of its mother."

The analogy to the womb in many ways summarizes the Bahá'í view of earthly existence. Just as the womb constitutes an important place for a person's initial physical development, the physical world provides the matrix for the development of the individual soul. Accordingly, Bahá'ís view life as a sort of workshop, where one can develop and perfect those qualities which will be needed in the next life.

"Know thou, of a truth, that if the soul of man hath walked in the ways of God, it will, assuredly return and be gathered to the glory of the Beloved," Bahá'u'lláh wrote. "By the righteousness of God! It shall attain a station such as no pen can depict, or tongue can describe."

In the final analysis, heaven can be seen partly as a state of nearness to God; hell is a state of remoteness from God. Each state follows as a natural consequence of individual efforts, or the lack thereof, to develop spiritually. The key to spiritual progress is to follow the path outlined by the Manifestations of God.

Beyond this, the exact nature of the afterlife remains a mystery. "The nature of the soul after death can never be described," Bahá'u'lláh writes.

'Abdu'l-Bahá on the Journey of the Soul

Therefore I say that man must travel in the way of God. Day by day he must endeavor to become better, his belief must increase and become firmer, his good qualities and his turning to God must be greater, the fire of his love must flame more brightly; then day by day he will make progress, for to stop advancing is the means of going back. The bird when he flies soars ever higher and higher, for as soon as he stops flying he will come down. Every day, in the morning when arising you should compare today with yesterday and see in what condition you are. If you see your belief is stronger and your heart more occupied with God and your love increased and your freedom from the world greater then thank God and ask for the increase of these qualities. You must begin to pray and repent for all that you have done that is wrong and you must implore and ask for help and assistance that you may become better than yesterday so that you may continue to make progress.[1]

The wisdom of the appearance of the spirit in the body is this: the human spirit is a Divine Trust, and it must traverse all conditions, for its passage and movement through the conditions of existence will be the means of its acquiring perfections. So when a man travels and passes through different regions and numerous countries with system and method, it is certainly a means of his acquiring perfection, for he will see places, scenes and countries, from which he will discover the conditions and states of other nations. He will thus become acquainted with the geography of countries and their wonders and arts; he will familiarize himself with the habits, customs and usages of peoples; he will see the civilization and progress of the epoch; he will become aware of the policy of governments and the power and capacity of each country. It is the same when the human spirit passes through the conditions of existence: it will become the possessor of each degree and station. Even in the condition of the body it will surely acquire perfections.

Besides this, it is necessary that the signs of the perfection of the spirit should be apparent in this world, so that the world of creation may bring forth endless results, and this body may receive life and manifest the divine bounties. So, for example, the rays of the sun must shine upon the earth, and the solar heat develop the earthly beings; if the rays and heat of the sun did not shine upon the earth, the earth would be uninhabited, without meaning; and its development would be retarded. In the same way, if the perfections of the spirit did not appear in this world, this world would be unenlightened and absolutely brutal. By the appearance of the spirit in the physical form, this world is enlightened. As the spirit of man is the cause of the life of the body, so the world is in the condition of the body, and man is in the condition of the spirit. If there were no man, the perfections of the spirit would not appear, and the light of the mind would not be resplendent in this world. This world would be like a body without a soul.

This world is also in the condition of a fruit tree, and man is like the fruit; without fruit the tree would be useless.

Moreover, these members, these elements, this composition, which are found in the organism of man, are an attraction and magnet for the spirit; it is certain that the spirit will appear in it. So a mirror which is clear will certainly attract the rays of the sun. It will become luminous, and wonderful images will appear in it - that is to say, when these existing elements are gathered together according to the natural order, and with perfect strength, they become a magnet for the spirit, and the spirit will become manifest in them with all its perfections.

Under this conditions it cannot be said, "What is the necessity for the rays of the sun to descend upon the mirror?" - for the connection which exists between the reality of things, whether they be spiritual or material, requires that when the mirror is clear and faces the sun, the light of the sun must become apparent in it. In the same way, when the elements are arranged and combined in the most glorious system, organization and manner, the human spirit will appear and be manifest in them. This is the decree of the Powerful, the Wise.[2]

You have asked why it was necessary for the soul that was from God to make this journey back to God? ...

Man must walk in many paths and be subjected to various processes in his evolution upward. Physically he is not born in full stature but passes through consecutive stages of fetus, infant, childhood, youth, maturity and old age. Suppose he had the power to remain young throughout his life. He then would not understand the meaning of old age and could not believe it existed. If he could not realize the condition of old age, he would not know that he was young. He would not know the difference between young and old without experiencing the old. Unless you have passed through the state of infancy, how would you know this was an infant beside you? If there were no wrong, how would you recognize the right? If it were not for sin, how would you appreciate virtue? If evil deeds were unknown, how could you commend good actions? If sickness did not exist, how would you understand health? Evil is nonexistent; it is the absence of good. Sickness is the loss of health; poverty, the lack of riches. When wealth disappears, you are poor; you look within the treasure box but find nothing there. Without knowledge there is ignorance; therefore, ignorance is simply the lack of knowledge. Death is the absence of life. Therefore, on the one hand, we have existence; on the other, nonexistence, negation or absence of existence.

Briefly, the journey of the soul is necessary. The pathway of life is the road which leads to divine knowledge and attainment. Without training and guidance the soul could never progress beyond the conditions of its lower nature, which is ignorant and defective.[3]

In the beginning of his human life man was embryonic in the world of the matrix. There he received capacity and endowment for the reality of human existence. The forces and powers necessary for this world were bestowed upon him in that limited condition. In this world he needed eyes; he received them potentially in the other. He needed ears; he obtained them there in http://www.blogger.com/img/blank.gifreadiness and preparation for his new existence. The powers requisite in this world were conferred upon him in the world of the matrix so that when he entered this realm of real existence he not only possessed all necessary functions and powers but found provision for his material sustenance awaiting him.

Therefore, in this world he must prepare himself for the life beyond. That which he needs in the world of the Kingdom must be obtained here. Just as he prepared himself in the world of the matrix by acquiring forces necessary in this sphere of existence, so, likewise, the indispensable forces of the divine existence must be potentially attained in this world.

What is he in need of in the Kingdom which transcends the life and limitation of this mortal sphere? That world beyond is a world of sanctity and radiance; therefore, it is necessary that in this world he should acquire these divine attributes. In that world there is need of spirituality, faith, assurance, the knowledge and love of God. These he must attain in this world so that after his ascension from the earthly to the heavenly Kingdom he shall find all that is needful in that eternal life ready for him.

That divine world is manifestly a world of lights; therefore, man has need of illumination here. That is a world of love; the love of God is essential. It is a world of perfections; virtues, or perfections, must be acquired. That world is vivified by the breaths of the Holy Spirit; in this world we must seek them. That is the Kingdom of everlasting life; it must be attained during this vanishing existence.

By what means can man acquire these things? How shall he obtain these merciful gifts and powers? First, through the knowledge of God. Second, through the love of God. Third, through faith. Fourth, through philanthropic deeds. Fifth, through self-sacrifice. Sixth, through severance from this world. Seventh, through sanctity and holiness. Unless he acquires these forces and attains to these requirements, he will surely be deprived of the life that is eternal. But if he possesses the knowledge of God, becomes ignited through the fire of the love of God, witnesses the great and mighty signs of the Kingdom, becomes the cause of love among mankind and lives in the utmost state of sanctity and holiness, he shall surely attain to second birth, be baptized by the Holy Spirit and enjoy everlasting existence.[4]

[1] 'Abdu'l-Bahá, in Star of the West 8, no. 6 (24 June 1917): p. 68.
[2] `Abdu'l-Bahá, Some Answered Questions (Wilmette: Bahá'í Publishing Trust, 1964), pp. 200-02.
[3] 'Abdu'l-Bahá, The Promulgation of Universal Peace (Wilmette: Bahá'í Publishing Trust, 1922. 2nd edition 1982), p. 294-96.
[4] 'Abdu'l-Bahá, The Promulgation of Universal Peace, pp. 225-26.

The Soul [1]

The Bahá'í writings affirm that "the soul is a sign of God, a heavenly gem whose reality the most learned of men hath failed to grasp, and whose mystery no mind, however acute, can ever hope to unravel." [2]

Concerning the soul or spirit of human beings and its relationship to the physical body, Bahá'u'lláh explained:

Know thou that the soul of man is exalted above, and is independent of all infirmities of body or mind. That a sick person showeth signs of weakness is due to the hindrances that interpose themselves between his soul and his body, for the soul itself remaineth unaffected by any bodily ailments. ... When it leaveth the body, however, it will evince such ascendancy, and reveal such influence as no force on earth can equal ... consider the sun which hath been obscured by the clouds. Observe how its splendor appeareth to have diminished, when in reality the source of that light hath remained unchanged. The soul of man should be likened unto this sun, and all things on earth should be regarded as his body. So long as no external impediment interveneth between them, the body will, in its entirety, continue to reflect the light of the soul, and to be sustained by its power. As soon as, however, a veil interposeth itself between them, the brightness of the light seemeth to lessen.... The soul of man is the sun by which his body is illumined, and from which it draweth its sustenance, and should be so regarded. [3]

The soul not only continues to live after the physical death of the human body, but is, in fact, immortal. Bahá'u'lláh wrote:

Know thou of a truth that the soul, after its separation from the body, will continue to progress until it attaineth the presence of God, in a state and condition which neither the revolution of ages and centuries, nor the changes and chances of this world, can alter. It will endure as long as the Kingdom of God, His sovereignty, His dominion and power will endure. [4]

In commenting on the immortality of the rational soul, 'Abdu'l- Baha explained that everything in creation which is composed of elements is subject to decomposition:

The soul is not a combination of elements, it is not composed of many atoms, it is of one indivisible substance and therefore eternal. It is entirely out of the order of the physical creation; it is immortal ! [5]

Bahá'u'lláh taught that individuals have no existence previous to their life here on earth. Neither is the soul reborn several times in different bodies. He explained, rather, that the soul's evolution is always towards God and away from the material world. A human being spends nine months in the womb in preparation for entry into this physical life. During that nine-month period, the fetus acquires the physical tools (e.g., eyes, limbs, and so forth) necessary for existence in this world. Similarly, this physical world is like a womb for entry into the spiritual world. Our time here is thus a period of preparation during which we are to acquire the spiritual and intellectual tools necessary for life in the next world.

The crucial difference is that, whereas physical development in the mother's womb is involuntary, spiritual and intellectual development in this world depend strictly on conscious individual effort:

The incomparable Creator hath created all men from one same substance, and hath exalted their reality above the rest of His creatures. Success or failure, gain or loss, must, therefore, depend upon man's own exertions. The more he striveth, the greater will be his progress. [6]

The Bahá'í writings often speak of the bounty or grace of God towards humanity, but explain that an appropriate human response is always necessary for God's grace and mercy to penetrate the human soul and bring about any genuine change within us:

"No matter how strong the measure of Divine grace, unless supplemented by personal, sustained and intelligent effort, it cannot become fully effective and be of any real and abiding advantage." [7]

Thus, in the Bahá'í conception, salvation is not simply a unidirectional gift from God to us, but is rather a dialogue, a collaborative venture initiated by God but requiring vigorous and intelligent human participation.

Since human nature is spiritual, the essential capacities of women and men are the capacities of the soul. In other words, one's personality, one's basic intellectual and spiritual faculties, reside in the soul, even though they are expressed through the instrumentality of the body for the short duration of earthly life. Some of the faculties that Bahá'u'lláh mentioned as capacities of the soul are
1. the mind, which represents the capacity for rational thought and intellectual investigation;
2. the will, which represents the capacity for self-initiated action; and
3. the "heart" or the capacity for conscious, deliberate, self-sacrificing love (sometimes called altruism).

The Bahá'í teachings confirm that the soul retains its individuality and consciousness after death, and is able to associate with other souls that are drawn together by love.

[1] Adapted from William S. Hatcher and Douglas Martin, The Bahá'í Faith: The Emerging Global Religion (San Francisco: Harper and Row, 1985), pp. 104-06.
[2] Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh, 2d rev. ed. (Wilmette: Bahá'í Publishing Trust, 1976), pp. 158-59.
[3] Bahá'u'lláh, Gleanings, pp. 153-55.
[4] Bahá'u'lláh, Gleanings, pp. 155-56.
[5] `Abdu'l-Bahá, Paris Talks: Addresses given by `Abdu'l-Bahá in Paris in 1911-1912,11th ed. (London: Bahá'í Publishing Trust, 1969), p. 91.
[6] Bahá'u'lláh, Gleanings, pp. 81-82.
[7] From a letter date 27 February 1938 written on behalf of Shoghi Effendi to an individual believer.

Life, Death, and the Soul

According to Bahá'í teachings human nature is fundamentally spiritual. Although human beings exist on earth in physical bodies, the essential identity of each person is defined by an invisible, rational, and everlasting soul.

The soul animates the body and distinguishes human beings from the animals. It grows and develops only through the individual's relationship with God, as mediated by His Messengers. The relationship is fostered through prayer, knowledge of the scriptures revealed by these Teachers, love for God, moral self-discipline, and service to humanity. This process is what gives meaning to life.

Cultivation of life's spiritual side has several benefits. First, the individual increasingly develops those innate qualities that lie at the foundation of human happiness and social progress. Such qualities include faith, courage, love, compassion, trustworthiness and humility. As these qualities are increasingly manifest, society as a whole advances.

Another effect of spiritual development is alignment with God's will. This growing closer to God prepares the individual for the afterlife. The soul lives on after the body's death, embarking on a spiritual journey towards God through many "worlds" or planes of existence. Progress on this journey, in traditional terms, is likened to "heaven." If the soul fails to develop, one remains distant from God. This condition of remoteness from God can in some sense be understood as "hell." Thus, heaven and hell are regarded not as literal places but descriptions of one's spiritual progress toward the light of God.

Inspiration from the Mahatma Gandhi

"You must be the change you want to see in the world."

~ Mahatma Gandhi

Seven Lights of Unity

In one of His Tablets 'Abdu'l-Bahá, elucidating further His noble theme, reveals the following:

"In cycles gone by, though harmony was established, yet, owing to the absence of means, the unity of all mankind could not have been achieved. Continents remained widely divided, nay even among the peoples of one and the same continent association and interchange of thought were well nigh impossible. Consequently intercourse, understanding and unity amongst all the peoples and kindreds of the earth were unattainable. In this day, however, means of communication have multiplied, and the five continents of the earth have virtually merged into one... In like manner all the members of the human family, whether peoples or governments, cities or villages, have become increasingly interdependent. For none is self-sufficiency any longer possible, inasmuch as political ties unite all peoples and nations, and the bonds of trade and industry, of agriculture and education, are being strengthened every day. Hence the unity of all mankind can in this day be achieved. Verily this is none other but one of the wonders of this wondrous age, this glorious century. Of this past ages have been deprived, for this century -- the century of light -- has been endowed with unique and unprecedented glory, power and illumination. Hence the miraculous unfolding of a fresh marvel every day. Eventually it will be seen how bright its candles will burn in the assemblage of man."

"Behold how its light is now dawning upon the world's darkened horizon. The first candle is unity in the political realm, the early glimmerings of which can now be discerned. The second candle is unity of thought in world undertakings, the consummation of which will ere long be witnessed. The third candle is unity in freedom which will surely come to pass. The fourth candle is unity in religion which is the corner-stone of the foundation itself, and which, by the power of God, will be revealed in all its splendor. The fifth candle is the unity of nations -- a unity which in this century will be securely established, causing all the peoples of the world to regard themselves as citizens of one common fatherland. The sixth candle is unity of races, making of all that dwell on earth peoples and kindreds of one race. The seventh candle is unity of language, i.e., the choice of a universal tongue in which all peoples will be instructed and converse. Each and every one of these will inevitably come to pass, inasmuch as the power of the Kingdom of God will aid and assist in their realization."

~ Shoghi Effendi, The World Order of Baha'u'llah

Attitude to adopt when entering a city

"Should any one of you enter a city, he should become a center of attraction by reason of his sincerity, his faithfulness and love, his honesty and fidelity, his truthfulness and loving-kindness towards all the peoples of the world, so that the people of that city may cry out and say: “This man is unquestionably a Bahá’í, for his manners, his behavior, his conduct, his morals, his nature, and disposition reflect the attributes of the Bahá’ís.”
~ ‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá (Wilmette: Bahá’í Publishing Trust, 1997), p. 71

Why do Bahais NOT go on strike or demonstrate?

Below are notes from a talk by Michael Karlberg given at the Eastside Bahá'í Center in Bellevue, Washington, on 27 June 2009, as part of a larger public program organized in support of the Bahá'í prisoners in Iran.

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As you know, one year ago, seven Iranian Baha’is were arrested and imprisoned for the
crime of believing that there is only one God; that all of the world’s great religions spring from this same Divine Source and have all contributed to humanity’s collective spiritual evolution; and that the most important spiritual lesson humanity is facing in this day is the need to recognize our unity and interdependence – across all of the lines that have historically divided us – so that we can create a new social order based on the principle of the oneness of humanity.

For holding these beliefs, these seven Bahá'ís that we are remembering tonight have been charged with the crime of “spreading corruption on earth” and they face possible
execution. Over 200 Iranian Bahá'ís have been killed by the Iranian government since
the revolution in 1979, as a result of similar charges. Many of us know the stories of some of these Bahá'ís. For instance, one story that stands out most of our memories is the story of Mona Mahmudnizhad, a 17-year old girl who was arrested 26 years ago this month, and was hung in the dead of night, after watching nine other Bahá'í women being hung for the same crime – being a Bahá'í.

But these persecutions trace back much deeper than the current regime in Iran. One
hundred and fifty seven years ago, the founder of the Bahá'í Faith – Bahá'u'lláh – who was the author of the beliefs for which those we are remembering tonight were
persecuted, was himself arrested and thrown in a dark underground pit for four months to languish near death, and then sent into a forty year-long imprisonment and exile that would last until his death. One hundred and fifty nine years ago, the herald of the Bahá'í Faith – the Bab – was likewise arrested, imprisoned, and executed by a firing squad of 750 riflemen, for proclaiming the birth of this Faith.

In the period from the execution of the Báb to the arrest of the seven Bahá'í friends one year ago over twenty thousand believers have been killed in the most brutal and inhumane ways; many more have had their property plundered, their livelihoods taken from them, their gravesites desecrated, and their holy places destroyed. Bahá'í students have been denied access to higher education. Bahá'í children have been vilified in their schools. And all Iranian Bahá'ís have been systematically vilified from the pulpit and through the media.

It is no easy thing to be a Bahá'í in Iran.

But I am not here today to solicit your pity on behalf of the Iranian Bahá'ís. I want to put their suffering in a larger context so that you can understand the purpose of this suffering – and why the Bahá'ís accept these hardships with patience and long-suffering.

As I’ve already mentioned, Bahá'ís believe in the oneness of humanity. But this concept of oneness is not merely a vague or naïve expression of idealism. It is a social reality that Bahá'ís all around the world are actively and intelligently working to create. Bahá'ís are working to create this reality through the moral and spiritual education of children, through the spiritual empowerment of adolescents, and through training processes that foster the capabilities for community service in youth and adults. Bahá'ís are working to create this reality through inclusive worship with people of all Faiths, through social action directed at the betterment of our society, through the construction of a new model of participatory governance that is unifying rather than divisive, and through attention to the underlying spiritual disciplines – such as prayer and meditation, fasting, and calling
oneself to account each day – that are essential to processes of deep personal and social transformation.

If you step back and look at all of these processes as a whole, you can see that they
constitute an approach to social change – or a model of social change – directed at
bringing about the oneness of humanity.

Skeptics might ask: will it work? Ultimately, there is only one way to find out. The
approach has to be tried. The experiment has to be run.

This is what the Bahá'ís are doing all over the world, in ever-growing numbers. They are engaged in a vast social experiment, testing the hypothesis that humanity can learn to live as one family, in a single social order, characterized by unity and justice. It will take many generations before any conclusions can be drawn about the success of this vast social experiment. But the early results, in my opinion, are promising. And the experiment warrants the attention of anyone interested in peace and social justice.

But what about those seven Bahá'ís languishing in an Iranian prison, who we are here
tonight to remember? It might seem, on the surface, that the experiment is not working so well for them. Clearly they are suffering deeply, and their lives are at great risk, just like so many Baha’is before them.

When I first began writing and speaking out about the Bahá'ís in Iran, and the suffering they are experiencing, some people asked me: Why don’t the Bahá'ís in Iran fight back? Why aren’t they willing to confront their oppressors by organizing politically? Or by engaging in acts of civil disobedience? And more recently, people might ask: Why are the Bahá'ís of Iran not taking to the streets in protest – like their fellow citizens this past week following the Iranian election? After all, there are over 300,000 Bahá'ís in Iran.
That’s a small army – if it was mobilized in opposition to the current regime.

To answer these questions, we need to look closer at the Bahá'í approach to social
change. The Bahá'í approach to social change has one more element that needs to be
carefully examined to fully understand what is going on.

If the goal of the Bahá'í Faith is to bring about the oneness of humanity – to promote unity across all of the lines that have historically divided humans from one another – clearly this cannot be accomplished through methods that are divisive or adversarial, because the means would not be consistent with the ends. Therefore violent revolution is not an option for Bahá'ís. But neither is non-violent confrontation. Confrontation of any form is divisive and incompatible with the goal of unity.

Furthermore, the methods of non-violent confrontation were tried by others throughout
the twentieth century. These methods led to some significant social advances, such as
independence in India and advances in the field of civil rights in this country. But these methods have proven to be limited because the methods, in themselves, do not construct lasting alternatives to the oppressive systems they seek to replace. After the non-violent independence movement in India threw off the oppressive yoke of the British empire, the country descended into a sectarian bloodbath in which millions were killed and millions more were turned into refugees. After the non-violent civil rights movement in the US threw off the Jim Crow laws in the south, racism assumed more subtle expressions – even as the growing chasm between the richest and poorest people in this country created other forms of widespread oppression.

In this regard, while the methods of non-violent confrontation have led to some
remarkable achievements, they are arguably reaching a point of diminishing returns, and it is unlikely that these methods alone can lead us to the world of unity and justice we seek.

In this context, Bahá'ís are pioneering a radical model of social change that is unifying rather than divisive, that focuses on constructing the framework of a new social order, and that works even in the face of violent oppression. If I could describe this model in one phrase, I would call it “constructive resilience” (note: this phrase was used by the Universal House of Justice in a letter to the Bahá'í students deprived of access to higher education in Iran, dated 9 September 2007).

The model is constructive because all of the energy of the Bahá'í community goes into constructing a new social order, rather than attacking or tearing down the old order or those who benefit from it. It is resilient because it has proven itself capable of withstanding the most violent opposition. The Bahá'í community bends, but never breaks. It is like a palm tree that can withstand the hurricane winds that assail it from time to time, while the tree continues to grow, and thrive, and ultimately yield its fruit.

This model of constructive resilience is already proving itself to be remarkably effective. It enables the Bahá'í community to survive its birth in Iran, in the face of immediate, brutal, and sustained violence directed against it. From those humble origins the community has now taken root in every nation on earth. Its steadily growing membership numbers in the millions and in its diversity, the international Bahá'í community has become a microcosm of humanity.

With the Iranian revolution in 1979, a fresh wave of violent persecution was unleashed on the Bahá'í community there. Since then the principled response of the Iranian Bahá'í community has attracted the admiration of many Iranians. And it has denied the authorities any pretext with which to launch a much more violent, genocidal attack on the Bahá'ís.

Meanwhile, the worldwide Bahá'í community has been inspired to new heights of
achievement by the courageous and principled example of the Iranian Bahá'ís. This
worldwide community has also been galvanized in support of their Iranian brothers and
sisters and it has been able to shine a spotlight on the situation in Iran. As a result, governments and leaders of thought throughout the world have appealed for justice on behalf of the Bahá'ís of Iran. Countless resolutions of support have been passed by United Nations agencies, national governments, and international human rights organizations – and they have had a positive effect. A growing number of Iranian citizens outside and even inside Iran are also beginning to appeal for justice on behalf of the Bahá'ís – often at great personal risk.

Meanwhile, also inside Iran, every effort the government makes to eradicate the Bahá'í community spurs the development of creative, constructive responses. For instance, when the authorities denied Bahá'í students access to higher education, the Bahá'í community created a decentralized virtual university. It operates in Bahá'í living rooms across the country, and over the internet. Top faculty from inside Iran and around the world offer over a dozen university degrees that are recognized by prestigious graduate programs in many other countries.

This is constructive resilience. This is a force for progress that cannot be arrested and will not be denied. This is the big picture.

With this picture in mind, I want to turn our attention back to the seven friends in Iran who are languishing in prison, awaiting their sentence, with little hope of a fair trial.
These seven Bahá'ís are willing to pay the highest price of all – they are willing to
sacrifice their own lives – for the cause of the oneness of humanity. But these sacrifices may no longer be necessary because humanity is arriving at a new stage in its collective development. All around the world, people of conscience are recognizing that injury to one means injury to all, and that justice must become the reigning principle of human affairs. In this regard, the oneness of humanity is fast becoming a universally accepted ideal.

The Bahá'ís in Iran have made tremendous sacrifices, for over 150 years, to advance this ideal. It is time for humanity to lift the burden of sacrifice from their shoulders. It is time for people everywhere to speak out with a unified voice and say: enough is enough.

These oppression can no longer be tolerated – in any country, against any people.
Enough is enough.

So I urge all of you here to use every channel of communication and legitimate influence at your disposal to speak out. Speak out to your elected representatives and to your fellow citizens. Speak out through conversations, and emails, and letters, and the media. Speak out on behalf of our common humanity. Enough is enough.

Through their sacrifices, the Bahá'ís in Iran are offering humanity an opportunity to take the next step down the path toward unity and justice. It is time for humanity to move beyond the point of leaving persecuted and oppressed minorities to struggle in isolation for their own survival. It is time for all people of conscience, everywhere, to begin to speak out, with a unified voice, in support of the victims of oppression, everywhere. This is what the oneness of humanity looks like. This is where we are headed.

The Bahá'ís in Iran have made such painful sacrifices, for over 150 years, to bring about the reality of the oneness of humanity. It is time for humanity to lift the burden of sacrifice from their shoulders.

One Word: God

“The well-being of mankind, its peace and security, are unattainable unless and until its unity is firmly established.” Baha’u’llah. One day I was walking along Charles River in Cambridge when I noticed two men in suites and yamakas looking for someone to take their picture with the Boston skyline behind them. I offered to take their picture. After I took a few photographs and was returning the camera, one of them spoke to me in Hebrew. I said: ‘I am afraid I do not speak Hebrew’. The man said: ‘but you are Jewish, right?’ Smiling and impressed, I replied: ‘Good guess! My ancestry is Jewish; in fact both sides of my family have included a couple of rabbis and are descended from Ecbatana, the ancient Persian city where Ester was from – but, I am not Jewish!’ The man gave me his card that identified him as the rabbi at one of the local colleges and asked: ‘so your great grandmother, grandmother and mother were Jewish?’ I replied, ‘yes.’ He said: ‘then you are Jewish!’ The young Spanish priest walked into our house in Needham with some urgency. ‘Where is your mother?’ he asked. I explained that it was my Mexican mother-in-law that was in need of his services and led him to her room. She had been seriously ill and very close to the end of her life. One of her friends visiting her earlier that day had become alarmed and had asked that we immediately find a Spanish speaking priest to perform her last rites. Through St. Joseph, where she was a parishioner, the Spanish padre was contacted and arrived at our door in an hour or so. I watched him say some prayers lovingly and tenderly and perform some rites that were completely unfamiliar to me. After a while, he stopped and said something to the effect that he could not perform the last rites since she was not close enough to passing. I asked what we should do for her meanwhile, and if he was going to come back again? He replied that we should pray for her. I said that we do, but out of respect for her, since she was a Catholic, we felt that it should also be done in a Christian way. He asked some questions such as, ‘do you believe in God, the Father’ and, ‘do you believe that Jesus was the Savior’, to which I replied in the affirmative. He said, ‘you can pray for her, you are a Christian!’ I have been in similar situations when I was also told by “good authority” that I must be a Muslim! Far from being offended or even uncomfortable I find these occasional mistaken attributions to other religions to be a confirmation of my Faith rather than its denial. I am a Baha’i which means I try to follow the teachings of Baha’u’llah in my day to day life. Baha’u’llah, who lived in the nineteenth century, was born to a noble and wealthy family. He taught that we are fundamentally spiritual beings and life is part of the journey of the human soul to acquire and perfect spiritual qualities such as love, justice, humility, selflessness and kindness. He taught that the Creator, known by different names at different times and places, has revealed himself to humanity throughout the ages by individuals who Baha’u’llah called “Manifestations of God”. It was through these Manifestations that humanity could learn about its Creator and acquire the spiritual perfections that it needs for its happiness, tranquility and peace. Baha’u’llah taught that there is only one human race and the spiritual foundations of the religions that were founded by Abraham, Buddha, Krishna, Zoroaster, Moses, Jesus, Muhammad, the Bab and Baha’u’llah are all the same. They only differ in their “social” teachings because the needs of each age are different. He claimed to be the latest in this progressive revelation. As a result of his claim and teachings, Baha’u’llah was arrested, stripped of all his worldly belongings, imprisoned in the Black Pit of Tehran and suffered 40 years of further exile and imprisonment finally ending in the Ottoman penal colony of Akka, in the present day Israel. Despite all his suffering and the intrigues of the Persian and Ottoman empires to silence him and destroy the movement that he had started, Baha’u’llah in over 100 volumes of books, letters and epistles outlined the spiritual and intellectual principles that are needed to relieve a suffering humanity from “the tumult of religious dissension and strife” and establish the Peace for which the followers of all religions have been praying and waiting for.

Ramin Abrishamian www.boston.com June 2, 2009


We must recognize the sun no matter from what dawning-point it may shine forth, be it Mosaic, Abrahamic or any personal point of orientation whatever, for we are lovers of sunlight and not of orientation. We are lovers of illumination and not of lamps and candles. We are seekers for water no matter from what rock it may gush forth. We are in need of fruit in whatsoever orchard it may be ripened. We long for rain it matters not which cloud pours it down. We must not be fettered. If we renounce these fetters we shall agree, for all are seekers of reality. The counterfeit or imitation of true religion has adulterated human belief and the foundations have been lost sight of. The variance of these imitations has produced enmity and strife, war and bloodshed. Now the glorious and brilliant twentieth century has dawned and the divine bounty is radiating universally. The Sun of Truth is shining forth in intense enkindlement. This is verily the century when these imitations must be forsaken, superstitions abandoned and God alone worshiped. We must look at the reality of the prophets and their teachings in order that we may agree.
~ Abdu'l-Baha, Foundations of World Unity, p. 15

The Fire of Love

Create, then, in their hearts, O my Beloved, the fire of Thy love, to such an extent that the mention of all save Thee may be consumed by it, that they may witness within their selves that Thou hast ever been in the loftiness of eternity, and that there has never been anything with Thee, and that Thou art as Thou bast ever been; no God is there save Thee, the Generous, the Mighty.

~ Baha'u'llah

Buddhism in Asian civilization

Buddhism began as an intellectual and ethical movement in the sixth century B.C in India. It spread during the life time of the Buddha in India. At the time of the Buddha’s parinibhana almost all the important states of India seemed to have been deeply influenced by the new teaching. He had many disciples and accumulated a large public following by the time of his parinibhana in 483 B.C.

The spread of Buddhism

Buddhism has been significant not only in India, but also in Sri Lanka, Thailand, Cambodia, Myanmar and Laos, where Theravada has been dominant. Mahayana has had greatest impact in China, Afghanistan, Japan, Taiwan, Tibet, Nepal, Mongolia, Korea and Vietnam as well as in India. Tibetan Buddhism which developed in isolation of Theravada and Mahayana Buddhism is functioning as a separate sect since the 19th century. The number of Buddhists world wide has been estimated as between 150 and 300 million.

The fascinating philosophy which became a religion

The marvel of Buddhism is that it has lasted for more than 2500 years. It has a philosophy as well as a religion. The philosophy of the Buddha fascinates the intellectual. As a religion it illuminates the lives of millions of men, women and children. All the more wonderful, it has never been imposed by force.
Today many universities in Asia, the Buddha’s doctrine has been made a subject of philosophical research. Vivid dialogues and sayings of the Buddha, recordings, edicts, scriptures originated in Asian civilization. Two and half centuries after the parinibhana of the Buddha, a council of monks collected his teachings and the oral traditions of the faith into written form, called the Tripitake (The Three Baskets). The Tripitake which is translated to English and other languages form one great prime source of Buddhism in Asian civilization.

Buddhism and the Eightfold Path

The contribution which Buddhism has made to the spiritual, moral, social and intellectual advancement of man and woman in Sri Lanka and in Asian Civilization is needed notable. Buddhism is a moral code based on compassion, universal love, non-violence, equanimity and a practical philosophy for daily life. The essence of Buddhism is the Eightfold Path, which includes morality, mind, culture and wisdom.
Buddhism is also an institution of well-laid rules and regulations formulated for its functioning. Thus a community of men, women, male and female, disciples who are known to hold the same views dedicated to the same cause, opinion and principles and following the same religious teaching emerged. It was a highly organized community possessing stability and a high degree of efficiency without any loss of functions to the individual members whether man or woman. Woman had the right to freely participate in the social life of the religion. Given the diversity of target groups and educational tasks, the Buddha made effective use of informal education to teach and educate the fourfold Buddhist community.

Impact of Buddhism

Impact of Buddhism in Asian civilization can be attributed to the unswerving faithfulness of the bhikkhu and bhikkunie groups, the Tripitake and the scriptures. There were a sufficient number of faithful, erudite monks to preach the doctrine undefiled and to fill millions with its spirit. The transforming power of Buddhism made new personalities of all kinds of people -- from kings to peasants. It has changed individual men and women, it has changed entire nations. Emperor Asoka of India, King Tissa of Sri Lanka were history’s greatest examples of transformation. The Indian missionaries led by Rev. Mahinda brought not only Buddhism to the Island, but also the culture and civilization of Buddhist India. Almost all the Buddhist rites, ceremonies, festivals, architecture, arts and crafts were introduced into countries of Asia.

Emperor Asoka’s great contributions to Buddhism

The Emperor Asoka is history’s greatest example in the impact of Buddhism in Asian Civilizations. Inspired by Buddhism in 200 B.C. he sent missionaries to many lands. As a result Buddhism played a vital role in Asian Civilization. Vincent Smith in his book “Asoka, Buddhist Emperor of India” states “the transformation of the local sect into a world religion is the work of Asoka alone.” He passed on the Teaching in its original purity. The extent of the accomplishment of Emperor Asoka, would not have been known today were it not for some 5000 inscriptions that he had carved on pillars, rocks and caves throughout his empire. The inscriptions contain Buddhist rules for the laity. These inscriptions explain the meaning of this religion and reveal what Emperor Asoka accomplished in social welfare in his empire.
Missionaries were sent to Sri Lanka while others went to Burma to Syria, Egypt, Cyprus, Macedonia and Epirus. So from generation to generation tales of the glory of Emperor Asoka, man of peace, in Asian civilizations were handed down from parent to child. He put the teaching into practice. One inscription includes the references to; “an absence of self-indulgence, many good actions, kindness, generosity, truthfulness and parity.”
Emperor Aoska recorded: All men are children. And just as I wish my children every kind of prosperity and happiness, in this world and the next, so do I wish for all other men.” Hundreds of monasteries arose, and subjects were encouraged to make pilgrimages to them. He built hospitals for men and animals. He was the pioneer in introducing the profession of veterinary surgery. He established gardens for the cultivation of healing herbs and rest houses at intervals along travel routes. He was a pioneer educationalist and urged Buddhist monks to raise the national level of instruction. He championed and financially supported the education for women.
The most glorious mission of Asoka was carried out by Rev. Mahinda in Sri Lanka. This was followed by the arrival of Rev. Sangamitta. These two visits brought about a renaissance in Sri Lanka. Buddhism, education, arts and craft, sculpture, agriculture and the economy developed. The social, cultural intellectual and moral development of the individuals would not have been a possibility if not for the introduction of Buddhism to Sri Lanka. Buddhism was equated to governance and every king who ruled in Sri Lanka was dedicated to Buddhism and contributed to the welfare of the country.

Buddhism in other Asian societies

A Buddhist environment prevails in countries like Burma, Thailand, Vietnam, and Laos. Buddhism played a predominant role in Asian civilization. Theory and practice of Buddhism have made happier and more confident people as confirmed by other great individuals. Thomas Huckey stated, “It spread over a considerable portion of the world with marvelous rapidity, and is still the dominant creed of a large fraction of mankind.”
As a result of the spread of Buddhism, Asian civilizations remained devoted and dedicated to transient spiritual standards and values of a more lasting character. It may be rightly said that Emperor Asoka’s outstanding service to Asian mankind is the missionary zeal that he displaced both within and outside his vast domain. Sri Lanka profiting by his missionary activities, dedicated itself whole-heartedly to the observance, preservation and the custodianship of the Buddha-Dhamma writing down of the doctrine during the 1st century A.D. is the greatest contribution that Sri Lanka had made to the intellectual heritage of mankind. Asian civilizations are not only proud of its past Buddhist cultural attainments but they are also conscious that the present day world society sadly needs the most comforting message of peace and loving kindness declared by the Buddha as a panacea for all ills of the world.

The foundations: philosophy, ideology, concepts, and attitudes.

His philosophy was that everything in the world is transient -- it changes. It is so with the infant, the child, the youth, man and women. It is very philosophical and has a special appeal to mankind. His ideology is truthfulness, peace, compassion, justice and love. His attitudes are very positive such as respect, regard and recognition. These noble principles have been retained in Asian civilizations, where force and coercion dominate. The impact of Buddhism in Asian civilization cannot be underestimated. Its impact has been significant, where Therovada, as well as Mahayana traditions have had the greatest impact.
Dr (Mrs) Tilokasundari Kariyawasam www.dailymirror.lk May 08, 2009



One of the organizers of the Races Congress present spoke of the Western ideals of Bahá'u'lláh as differing from those of former prophets which were tinged with the ideas and civilization of the East. He then asked whether Bahá'u'lláh had made a special study of Western writings, and founded his teachings in accordance with them.

'Abdu'l-Bahá laughed heartily, and said that the books of Bahá'u'lláh, written and printed sixty years ago, contained the ideals now so familiar to the West, but, at that time, they had not been printed or thought of in the West. Besides, he continued, supposing that a very advanced thinker from the West had gone to visit Bahá'u'lláh and to teach Him, would the name of such a great man and the fact of his visit have been unknown and unrecorded? No! In former days, in the time of the Buddha and Zoroaster, civilization in Asia and in the East was very much higher than in the West and ideas and thoughts of the Eastern peoples were much in advance of, and nearer to the thoughts of God than those of the West. But since that time superstitions had crept into the religion and ideals of the East, and from many differing causes the ideals and characters of the Eastern peoples had gone down and down, lower and lower, while the Western peoples had been constantly advancing and struggling towards the Light. Consequently, in these days, the civilization of the West was much higher than that of the East, and the ideas and thoughts of the people of the West were much nearer to the thought of God than those of the East. Therefore, the ideals of Bahá'u'lláh had been more quickly realized in the West.

~ Abdu'l-Baha, Abdu'l-Baha in London, p. 68