Abdu’l-Baha

The Forum – Nature and Universal Law

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Introduction

Every other week, I hold a gathering in my house called “The Forum.” The purpose of my gathering is to engage in dialog and consultation on developing the framework of action with the goal of promoting the betterment of mankind.

The gathering revolves around the Abdu’l-Baha’s “Some Answered Questions” because I felt the topics were rich with meaning, approached the matter with logic, and conveyed the message in the spirit of learning.

Even though this may seem like a deepening session, the gathering is open to all to gain a better understanding on the Teachings of the Baha’i Faith, and underlining the universal purpose that humanity has in this world.

Nature and Universal Law

To understand the basic principles of existence, Abdu’l-Baha explains what natures consists of, and how nature is governed by conditions that allows it to grow, expand and live. In Some Answered Questions, Abdu’l-Baha states:

“Nature is that condition, that reality, which in appearance consists in life and death, or, in other words, in the composition and decomposition of all things. This Nature is subjected to an absolute organization, to determined laws, to a complete order and a finished design, from which it will never depart—to such a degree, indeed, that if you look carefully and with keen sight, from the smallest invisible atom up to such large bodies of the world of existence as the globe of the sun or the other great stars and luminous spheres, whether you regard their arrangement, their composition, their form or their movement, you will find that all are in the highest degree of organization and are under one law from which they will never depart.”

Abdu’l-Baha’s definition of nature, and the things the nature is influenced by, resonates very well with a concept in the field of Physics regarding string theory; a sub-quark element that is responsible for all the forces that a mass is influenced by (weak, strong, and electromagnetic). Edward Whitten, a renowned Theoretical Physicist at Princeton University, can the following statement about superstring theory, which is a derivative of string theory:

“Superstring theories provide a framework in which the force of gravity may be united with the other three forces in nature: the weak, electromagnetic and strong forces. Recent progress has shown that the most promising superstring theories follow from a single theory. For the last generation, physicists have studied five string theories and one close cousin. Recently it has become clear that these five or six theories are different limiting cases of one theory which, though still scarcely understood, is the candidate for superunification of the forces of nature.”

Humanity is a part of Nature; however, what distinguishes humans from other bodies, organisms and elements on the earth is the fact that humans are intelligent beings that are able to promote the progress of their community and society; break the barriers of knowledge through innovation, experience and discovery. Abdu’l-Baha explains further:

“But when you look at Nature itself, you see that it has no intelligence, no will. For instance, the nature of fire is to burn; it burns without will or intelligence. The nature of water is fluidity; it flows without will or intelligence. The nature of the sun is radiance; it shines without will or intelligence. The nature of vapor is to ascend; it ascends without will or intelligence. Thus it is clear that the natural movements of all things are compelled; there are no voluntary movements except those of animals and, above all, those of man. Man is able to resist and to oppose Nature because he discovers the constitution of things, and through this he commands the forces of Nature; all the inventions he has made are due to his discovery of the constitution of things. For example, he invented the telegraph, which is the means of communication between the East and the West. It is evident, then, that man rules over Nature.”

Abdu’l-Baha’s proof of intelligence is also agreed upon not only by scientists, but also laureates, other religious bodies, and scientists. Reflecting on two short quotes that relay such understanding:

“The test of a first-rate intelligence is the ability to hold two opposed ideas in mind at the same time and still retain the ability to function.”

– F. Scott Fitzgerald (author of The Great Gatsby)

“The senses, they say, are great. Greater than the senses is the mind, greater than the mind is intelligence but greater than the intelligence is He.”

– Bhagavad Gita (Sacred Hindu Scripture)

It is clear and evident that humanity has reigned over Nature since the start of time. However, the greater question that arises is what intelligence developed Nature? For anything that has been created, whether an atom or a mountain, an intelligent source is needed. In the realm of science, we utilize the basis that it is through chance and chaos that such a wonder was achieved. Yet, even numbers show elegance and uniformity that it cannot merely be chance, but a very well calibrated design, a design that enables us, and Nature, to live and foster. Abdu’l-Baha sheds light on this matter:

“Now, when you behold in existence such organizations, arrangements and laws, can you say that all these are the effect of Nature, though Nature has neither intelligence nor perception? If not, it becomes evident that this Nature, which has neither perception nor intelligence, is in the grasp of Almighty God, Who is the Ruler of the world of Nature; whatever He wishes, He causes Nature to manifest.
One of the things which has appeared in the world of existence, and which is one of the requirements of Nature, is human life. Considered from this point of view man is the branch; nature is the root. Then can the will and the intelligence, and the perfections which exist in the branch, be absent in the root? It is said that Nature in its own essence is in the grasp of the power of God, Who is the Eternal Almighty One: He holds Nature within accurate regulations and laws, and rules over it.”

In addition to the clear and logical message presented here by Abdu’l-Baha, I decided to venture online and find out if any other figures and entities from the past have shed light on this idea. And it was amazing for me to see the universal agreement, spoken in different tones and languages, to describe what Abdu’l-Baha mentioned about what governs Nature, and of the essence of God.

To clarify, God is not merely a man in the sky, nor an entity to which we can comprehend and grasp. It is best to consider it as an Intelligent being that is beyond our realm of comprehension, yet present. A better example of this is the value and concept of infinity, which is beyond the realm of comprehension in our mind. However, it provides the answer to missing links and questions in Mathematics, especially in mathematical series.

Among some of the individuals who have discussed this matter include Max Planck, where he shares a fundamental message in the realm of Quantum Mechanics:

“As a man who has devoted his whole life to the most clear headed science, to the study of matter, I can tell you as a result of my research about atoms this much: There is no matter as such. All matter originates and exists only by virtue of a force which brings the particle of an atom to vibration and holds this most minute solar system of the atom together. We must assume behind this force the existence of a conscious and intelligent mind. This mind is the matrix of all matter.”

Derived from the lecture, ‘Das Wesen der Materie’ [The Essence/Nature/Character of Matter], Florence, Italy (1944). Archiv zur Geschichte der Max-Planck-Gesellschaft, Abt. Va, Rep. 11 Planck, Nr. 1797.

Previous religious Holy Writings, from Quran and Bhagavad Gita, gave their interpretation of Intelligence and essence of God:

It is He Who brought you forth from the wombs of your mothers when ye knew nothing; and He gave you hearing and sight and intelligence and affections: that ye may give thanks.

– The Quran, Surat Al Nahl (The Bee), verse 78

When a man puts away all the desires of his mind, O Partha (Arjuna), and when his spirit is content in itself, then he is called stable in intelligence.

– Bhagavad Gita (Sacred Hindu Scripture)

And finally, Isaac Newton, in the Untitled Treatise on Revelation, under “Rules for interpreting the words and language in Scripture”, which was one of Newton’s writings and research dedicated to understanding and how to correctly interpret the Writings of Bible, states in Rule 9:

“It is the perfection of God’s works that they are all done with the greatest simplicity. He is the God of order and not of confusion. And therefore as they would understand the frame of the world must endeavor to reduce their knowledge to all possible simplicity, so must it be in seeking to understand these visions.”

Asmaa – Month of Name

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It is the first day of the Baha’i month Asma’a, or name. I was responsible in gathering prayers and writings for this day. And I was searching for something relevant to the theme of the month, and shed light to why the Baha’i months have names after virtues or titles; such as the Month of Questions, Glory, Greatness and so forth (Baha’i Calendar). I found this excerpt from Abdu’l-Baha’s Divine Philosophy, which I believe is definitely worth sharing with everyone and relevant to the theme for the month of Asma’a. Hope you enjoy it as much as I have:

“Each religion teaches that a mediator is necessary between man and the Creator — one who receives the full light of the divine splendor and radiates it over the human world, as the earth’s atmosphere receives and diffuses the warmth of the sun’s rays. This mediator between God and humanity has different designations though he always brings the same spiritual command.

In one era he is called Abraham, at another time Moses, again he is called Buddha, another time Jesus, and yet another time Mohammad. All turned to the divine reality for their strength. Those who followed Moses accepted him as their mediator; those who followed Zoroaster accepted him as their mediator; but all the Israelites deny Zoroaster, and the Zoroastrians deny Moses. They fail to see in both the one light. Had the Zoroastrians comprehended the reality of Zoroaster, they would have understood Moses and Jesus. Alas! the majority of men attach themselvesto the name of the mediator and lose sight of the real purport.

Therefore did Bahá’u’lláh cry, “O God, deliver us from the sea of names!”

Man must turn to the light and not think that the form of the lamp is essential, for the lamp may be changed; but he who longs for light welcomes it from whatever source it comes. If the Jews had comprehended Moses, they would have accepted the Christ; but they were occupied with the name and when that name was changed they denied the reality.”

– `Abdu’l-Bahá

More from Divine Philosophy can be found here: Link

O ye roses in the garden of God’s love!

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O ye roses in the garden of God’s love! O ye bright lamps in the assemblage of His knowledge! May the soft breathings of God pass over you, may the Glory of God illumine the horizon of your hearts. Ye are the waves of the deep sea of knowledge, ye are the massed armies on the plains of certitude, ye are the stars in the skies of God’s compassion, ye are the stones that put the people of perdition to flight, ye are clouds of divine pity over the gardens of life, ye are the abundant grace of God’s oneness that is shed upon the essences of all created things.

On the outspread tablet of this world, ye are the verses of His singleness; and atop lofty palace towers, ye are the banners of the Lord. In His bowers are ye the blossoms and sweet-smelling herbs, in the rose garden of the spirit the nightingales that utter plaintive cries. Ye are the birds that soar upward into the firmament of knowledge, the royal falcons on the wrist of God.

Why then are ye quenched, why silent, why leaden and dull? Ye must shine forth like the lightning, and raise up a clamouring like unto the great sea. Like a candle must ye shed your light, and even as the soft breezes of God must ye blow across the world. Even as sweet breaths from heavenly bowers, as musk-laden winds from the gardens of the Lord, must ye perfume the air for the people of knowledge, and even as the splendours shed by the true Sun, must ye illumine the hearts of humankind. For ye are the life-laden winds, ye are the jessamine-scents from the gardens of the saved. Bring then life to the dead, and awaken those who slumber. In the darkness of the world be ye radiant flames; in the sands of perdition, be ye well-springs of the water of life, be ye guidance from the Lord God. Now is the time to serve, now is the time to be on fire. Know ye the value of this chance, this favourable juncture that is limitless grace, ere it slip from your hands.

Soon will our handful of days, our vanishing life, be gone, and we shall pass, empty-handed, into the hollow that is dug for those who speak no more; wherefore must we bind our hearts to the manifest Beauty, and cling to the lifeline that faileth never. We must gird ourselves for service, kindle love’s flame, and burn away in its heat. We must loose our tongues till we set the wide world’s heart afire, and with bright rays of guidance blot out the armies of the night, and then, for His sake, on the field of sacrifice, fling down our lives.

Thus let us scatter over every people the treasured gems of the recognition of God, and with the decisive blade of the tongue, and the sure arrows of knowledge, let us defeat the hosts of self and passion, and hasten onward to the site of martyrdom, to the place where we die for the Lord. And then, with flying flags, and to the beat of drums, let us pass into the realm of the All-Glorious, and join the Company on high.

Well is it with the doers of great deeds.

(Abdu’l-Baha, Selections from the Writings of Abdu’l-Baha, p. 265)

Moral Education and Economics

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It is evident that the economy of any system has multiple factors that affects its progress or development. Each system – whether it is a country, corporate, school, or home – have unique factors that affects their economic growth. However, there are some factors that are common throughout all, and I mean ALL, systems. One of them is moral, or spiritual, education.

Now, what in the world is Moral Education? And how does it affect the systems mentioned?

According to Wikipedia:

“[Moral Education] is the term given to education concerned with religion. It may refer to education provided by a church or religious organization, for instruction indoctrine and faith, or for education in various aspects of religion, but without explicitly religious or moral aims.”

Of course, some may roll their eyes when the world religion comes about. It is understandable. It is a sad fact that humanity has destroyed the true spiritual foundation of religion with false dogmas, interpretations, and traditions. Religion, to some, is seen as the method to brainwash people, or source of violence, or a source of ignorance and denial, or simple stupidity. Of course, the same mentality exists when we people blame the economy rather than the people that run the economy. To explain this problem, I would like you to ponder on this quote by ‘Abdu’l-Baha about moral education:

“With political questions the clergy, however, have nothing to do! Religious matters should not be confused with politics in the present state of the world (for their interests are not identical). Religion concerns matters of the heart, of the spirit, and of morals. Politics are occupied with the material things of life. Religious teachers should not invade the realm of politics; they should concern themselves with the spiritual education of the people; they should ever give good counsel to men, trying to serve God and human kind; they should endeavour to awaken spiritual aspiration, and strive to enlarge the understanding and knowledge of humanity, to improve morals, and to increase the love for justice.”
– Paris Talks, p. 158

Now that the definition of moral education is unveiled, what morals are we talking about?

Morals are basic principles, or ethical codes, that shapes our understanding of what is right or wrong, or what is good or bad. This is the dry definition. In my opinion, morals are a set of tools that assist us to become a better individual, leading to the improvement of our community. Those morals include understanding, tolerance, respect, trust, truthfulness, love, humility, cooperation and striving for excellence.

Those set of morals are essential elements that strengthen the foundation of our society, which directly and indirectly affect our economic progress.

For example, based on personal experience:

The United Arab Emirates is a country with high potential of growth due to its wealth in oil and current human resources. However, due to prejudice among some individuals; such as racism, sexism and even religious hatred, they have barred themselves from attaining such potential. It happens in many forms, one form is that  an unqualified person takes a high responsibility position at work, while a colleague of his, who is qualified and happens to be of a different race that is considered second class among the local culture, holds a lower position. Ironically, in all schools in the United Arab Emirates, they teach Islamic Values and ethics. They have taught us moral values, critical thinking and interesting historical eras. Yet,  they haven’t correlated those concepts with the condition present in our society. Every individual absorbed the Teachings as set of information, memorized them (or being told to memorize them); not being told how those Teachings can be channeled through our daily lives, or simply, understand the essence behind those Teachings. There are many more cases present in our society and community that reflect such dilemma. Which you can reflect yourself of what is limiting the potential of our community from growing.

Moral education is essential to the growth of the community. It is important to foster those morals at a very young age; children and the youth. Starting with the roots of our society, those children and youth have the potential, power and capacity to learn and apply those moral values in their lives, which in turn will influence the community around them as they become more aware of the problems in our society; such as poverty, environmental concerns, and injustice.

The current method used to direct our society to follow the codes and ethics of the community is found most of the time in the form of punishment. Rarely have we seen in our media, education or even in conversations individuals laud the work of the good individual. It somehow seems that it has been shaped in our mind that the only way we learned to do good, or act in accordance to the rule of law is punishment.

‘Abdu’l-Baha, in Some Answered Questions, states:

“The communities are day and night occupied in making penal laws, and in preparing and organizing instruments and means of punishment. They build prisons, make chains and fetters, arrange places of exile and banishment, and different kinds of hardships and tortures, and think by these means to discipline criminals, whereas, in reality, they are causing destruction of morals and perversion of characters. The community, on the contrary, ought day and night to strive and endeavor with the utmost zeal and effort to accomplish the education of men, to cause them day by day to progress and to increase in science and knowledge, to acquire virtues, to gain good morals and to avoid vices, so that crimes may not occur. At the present time the contrary prevails; the community is always thinking of enforcing the penal laws, and of preparing means of punishment, instruments of death and chastisement, places for imprisonment and banishment; and they expect crimes to be committed. This has a demoralizing effect.

But if the community would endeavor to educate the masses, day by day knowledge and sciences would increase, the understanding would be broadened, the sensibilities developed, customs would become good, and morals normal; in one word, in all these classes of perfections there would be progress, and there would be fewer crimes.

It has been ascertained that among civilized peoples crime is less frequent than among uncivilized — that is to say, among those who have acquired the true civilization, which is divine civilization — the civilization of those who unite all the spiritual and material perfections. […] The reason is evident: it is because education and virtues prevent them.

Therefore, the communities must think of preventing crimes, rather than of rigorously punishing them.”

The economy, guided with the force of Moral Education, will achieve progress and development due to the power of knowledge, education and consciousness that fuels the momentum to pursue excellence. As individuals who will soon change the course of our community, we must strive, through patience and practice, to implement these values in our circle. And the best way to start is through being an example ourselves.

Baha’u’llah, Founder of the Baha’i Faith, states:

“Forget your own selves, and turn your eyes towards your neighbor. Bend your energies to whatever may foster the education of men.”

Pain and Sorrow – ‘Abdu’l-Baha, Paris Talks

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PAIN AND SORROW

November 22nd, 1911

In this world we are influenced by two sentiments, Joy and Pain.

Joy gives us wings! In times of joy our strength is more vital, our intellect keener, and our understanding less clouded. We seem better able to cope with the world and to find our sphere of usefulness. But when sadness visits us we become weak, our strength leaves us, our comprehension is dim and our intelligence veiled. The actualities of life seem to elude our grasp, the eyes of our spirits fail to discover the sacred mysteries, and we become even as dead beings.

There is no human being untouched by these two influences; but all the sorrow and the grief that exist come from the world of matter — the spiritual world bestows only the joy!

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; whereas the spiritual Kingdom never causes sadness. A man living with his thoughts in this Kingdom knows perpetual joy. The ills all flesh is heir to do not pass him by, but they only touch the surface of his life, the depths are calm and serene.

Today, humanity is bowed down with trouble, sorrow and grief, no one escapes; the world is wet with tears; but, thank God, the remedy is at our doors. Let us turn our hearts away from the world of matter and live in the spiritual world! It alone can give us freedom! If we are hemmed in by difficulties we have only to call upon God, and by His great Mercy we shall be helped.

If sorrow and adversity visit us, let us turn our faces to the Kingdom and heavenly consolation will be outpoured.

If we are sick and in distress let us implore God’s healing, and He will answer our prayer.

When our thoughts are filled with the bitterness of this world, let us turn our eyes to the sweetness of God’s compassion and He will send us heavenly calm! If we are imprisoned in the material world, our spirit can soar into the Heavens and we shall be free indeed!

When our days are drawing to a close let us think of the eternal worlds, and we shall be full of joy!

You see all round you proofs of the inadequacy of material things — how joy, comfort, peace and consolation are not to be found in the transitory things of the world. Is it not then foolishness to refuse to seek these treasures where they may be found? The doors of the spiritual Kingdom are open to all, and without is absolute darkness.

Thank God that you in this assembly have this knowledge, for in all the sorrows of life you can obtain supreme consolation. If your days on earth are numbered, you know that everlasting life awaits you. If material anxiety envelops you in a dark cloud, spiritual radiance lightens your path. Verily, those whose minds are illumined by the Spirit of the Most High have supreme consolation.

I myself was in prison forty years — one year alone would have been impossible to bear  — nobody survived that imprisonment more than a year! But, thank God, during all those forty years I was supremely happy! Every day, on waking, it was like hearing good tidings, and every night infinite joy was mine. Spirituality was my comfort, and turning to God was my greatest joy. If this had not been so, do you think it possible that I could have lived through those forty years in prison?

Thus, spirituality is the greatest of God’s gifts, and ‘Life Everlasting’ means ‘Turning to God’. May you, one and all, increase daily in spirituality, may you be strengthened in all goodness, may you be helped more and more by the Divine consolation, be made free by the Holy Spirit of God, and may the power of the Heavenly Kingdom live and work among you.

This is my earnest desire, and I pray to God to grant you this favour.