In a letter written on behalf of Shoghi Effendi, 23 May 1935 to a Baha’i

As to your question concerning the meaning of physical suffering and its relation to mental and spiritual healing: Physical pain is a necessary accompaniment of all human existence, and as such is unavoidable. As long as there will be life on earth, there will be also suffering, in various forms and degrees. But suffering, although an inescapable reality, can nevertheless be utilized as a means for the attainment of happiness. This is the interpretation given to it by all the Prophets and saints, who, in the midst of severe tests and trials, felt happy and joyous and experienced what is best and holiest in life. Suffering is both a reminder and a guide. It stimulates us to better adapt ourselves to our environmental conditions, and thus leads the way to self-improvement. In every suffering one can find a meaning and a wisdom. But it is not always easy to find the secret of that wisdom. It is sometimes only when all our suffering has passed that we become aware of its usefulness. What man considers to be evil turns often to be a cause of infinite blessings. And this is due to his desire to know more than he can. God’s wisdom is, indeed, inscrutable to us all, and it is no use pushing too far trying to discover that which shall always remain a mystery to our mind.” In a letter written on behalf of Shoghi Effendi, 23 May 1935 to an unnamed Baha’i.

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(Abdu’l-Baha. 19?? [1982]. “O ye concourse of the Kingdom of Abha!” Selections from the Writings of Abdu’l-Baha. Bahá’í World Centre. p. 283-295)

225. O ye concourse of the Kingdom of Abha! Two calls to success and prosperity are being raised from the heights of the happiness of mankind, awakening the slumbering, granting sight to the blind, causing the heedless to become mindful, bestowing hearing upon the deaf, unloosing the tongue of the mute and resuscitating the dead (Abdu’l-Baha, Selections from the Writings of Abdu’l-Baha, p. 283).

The one is the call of civilization, of the progress of the material world. This pertaineth to the world of phenomena, promoteth the principles of material achievement, and is the trainer for the physical accomplishments of mankind. It compriseth the laws, regulations, arts and sciences through which the world of humanity hath developed; laws and regulations which are the outcome of lofty ideals and the result of sound minds, and which have stepped forth into the arena of existence through the efforts of the wise and cultured in past and subsequent ages. The propagator and executive power of this call is just government.

The other is the soul-stirring call of God, Whose spiritual teachings are safeguards of the everlasting glory, the eternal happiness and illumination of the world of humanity, and cause attributes of mercy to be revealed in the human world and the life beyond.

This second call is founded upon the instructions and exhortations of the Lord and the admonitions and altruistic emotions belonging to the realm of morality which, like unto a brilliant light, brighten and illumine the lamp of the realities of mankind. Its penetrative power is the Word of God.

However, until material achievements, physical accomplishments and human virtues are reinforced by spiritual perfections, luminous qualities and characteristics of mercy, no fruit or result shall issue therefrom, nor will the happiness of the world of humanity, which is the ultimate aim, be 284 attained. For although, on the one hand, material achievements and the development of the physical world produce prosperity, which exquisitely manifests its intended aims, on the other hand dangers, severe calamities and violent afflictions are imminent.

Consequently, when thou lookest at the orderly pattern of kingdoms, cities and villages, with the attractiveness of their adornments, the freshness of their natural resources, the refinement of their appliances, the ease of their means of travel, the extent of knowledge available about the world of nature, the great inventions, the colossal enterprises, the noble discoveries and scientific researches, thou wouldst conclude that civilization conduceth to the happiness and the progress of the human world. Yet shouldst thou turn thine eye to the discovery of destructive and infernal machines, to the development of forces of demolition and the invention of fiery implements, which uproot the tree of life, it would become evident and manifest unto thee that civilization is conjoined with barbarism. Progress and barbarism go hand in hand, unless material civilization be confirmed by Divine Guidance, by the revelations of the All-Merciful and by godly virtues, and be reinforced by spiritual conduct, by the ideals of the Kingdom and by the outpourings of the Realm of Might.

Consider now, that the most advanced and civilized countries of the world have been turned into arsenals of explosives, that the continents of the globe have been transformed into huge camps and battlefields, that the peoples of the world have formed themselves into armed nations, and that the governments of the world are vying with each other as to who will first step into the field of carnage and bloodshed, thus subjecting mankind to the utmost degree of affliction. 285

Therefore, this civilization and material progress should be combined with the Most Great Guidance so that this nether world may become the scene of the appearance of the bestowals of the Kingdom, and physical achievements may be conjoined with the effulgences of the Merciful. This in order that the beauty and perfection of the world of man may be unveiled and be manifested before all in the utmost grace and splendour. Thus everlasting glory and happiness shall be revealed.

Praise be to God, throughout succeeding centuries and ages the call of civilization hath been raised, the world of humanity hath been advancing and progressing day by day, various countries have been developing by leaps and bounds, and material improvements have increased, until the world of existence obtained universal capacity to receive the spiritual teachings and to hearken to the Divine Call. The suckling babe passeth through various physical stages, growing and developing at every stage, until its body reacheth the age of maturity. Having arrived at this stage it acquireth the capacity to manifest spiritual and intellectual perfections. The lights of comprehension, intelligence and knowledge become perceptible in it and the powers of its soul unfold. Similarly, in the contingent world, the human species hath undergone progressive physical changes and, by a slow process, hath scaled the ladder of civilization, realizing in itself the wonders, excellencies and gifts of humanity in their most glorious form, until it gained the capacity to express the splendours of spiritual perfections and divine ideals and became capable of hearkening to the call of God. Then at last the call of the Kingdom was raised, the spiritual virtues and perfections were revealed, the Sun of Reality dawned, and the teachings of the Most Great Peace, of the oneness of the world of humanity and of the 286 universality of men, were promoted. We hope that the effulgence of these rays shall become more and more intense, and the ideal virtues more resplendent, so that the goal of this universal human process will be attained and the love of God will appear in the utmost grace and beauty and bedazzle all hearts.

O ye beloved of God! Know ye, verily, that the happiness of mankind lieth in the unity and the harmony of the human race, and that spiritual and material developments are conditioned upon love and amity among all men. Consider ye the living creatures, namely those which move upon the earth and those which fly, those which graze and those which devour. Among the beasts of prey each kind liveth apart from other species of its genus, observing complete antagonism and hostility; and whenever they meet they immediately fight and draw blood, gnashing their teeth and baring their claws. This is the way in which ferocious beasts and bloodthirsty wolves behave, carnivorous animals that live by themselves and fight for their lives. But the docile, good-natured and gentle animals, whether they belong to the flying or grazing species, associate with one another in complete affinity, united in their flocks, and living their lives with enjoyment, happiness and contentment. Such are the birds that are satisfied with and grateful for a few grains; they live in complete gladness, and break into rich and melodious song while soaring over meadows, plains, hills and mountains. Similarly those animals which graze, like the sheep, the antelope and the gazelle, consort in the greatest amity, intimacy and unity while living in their plains and prairies in a condition of complete contentment. But dogs, wolves, tigers, hyenas and those other beasts of prey, are alienated from each other as they hunt and roam about alone. The creatures of the fields and birds of the air 287 do not even shun or molest one another when they come upon their mutual grazing and resting grounds but accept each other with friendliness, unlike the devouring beasts who immediately tear each other apart when one intrudes upon the other’s cave or lair; yea, even if one merely passeth by the abode of another the latter at once rusheth out to attack and if possible kill the former.

Therefore, it hath been made clear and manifest that in the animal kingdom also love and affinity are the fruits of a gentle disposition, a pure nature and praiseworthy character, while discord and isolation are characteristic of the fierce beasts of the wild.

The Almighty hath not created in man the claws and teeth of ferocious animals, nay rather hath the human form been fashioned and set with the most comely attributes and adorned with the most perfect virtues. The honour of this creation and the worthiness of this garment therefore require man to have love and affinity for his own kind, nay rather, to act towards all living creatures with justice and equity.

Similarly, consider how the cause of the welfare, happiness, joy and comfort of humankind are amity and union, whereas dissension and discord are most conducive to hardship, humiliation, agitation and failure.

But a thousand times alas, that man is negligent and unaware of these facts, and daily doth he strut abroad with the characteristics of a wild beast. Lo! At one moment he turneth into a ferocious tiger; at the next he becometh a creeping, venomous viper! But the sublime achievements of man reside in those qualities and attributes that exclusively pertain to the angels of the Supreme Concourse. Therefore, when praiseworthy qualities and high morals emanate from man, he becometh a heavenly being, an angel of the 288 Kingdom, a divine reality and a celestial effulgence. On the other hand, when he engageth in warfare, quarrelling and bloodshed, he becometh viler than the most fierce of savage creatures, for if a bloodthirsty wolf devoureth a lamb in a single night, man slaughtereth a hundred thousand in the field of battle, strewing the ground with their corpses and kneading the earth with their blood.

In short, man is endowed with two natures: one tendeth towards moral sublimity and intellectual perfection, while the other turneth to bestial degradation and carnal imperfections. If ye travel the countries of the globe ye shall observe on one side the remains of ruin and destruction, while on the other ye shall see the signs of civilization and development. Such desolation and ruin are the result of war, strife and quarrelling, while all development and progress are fruits of the lights of virtue, co-operation and concord.

If one were to travel through the deserts of Central Asia he would observe how many cities, once great and prosperous like Paris and London, are now demolished and razed to the ground. From the Caspian Sea to the River Oxus there stretch wild and desolate plains, deserts, wildernesses and valleys. For two days and two nights the Russian railway traverseth the ruined cities and uninhabited villages of that wasteland. Formerly that plain bore the fruit of the finest civilizations of the past. Tokens of development and refinement were apparent all around, arts and sciences were well protected and promoted, professions and industries flourished, commerce and agriculture had reached a high stage of efficiency, and the foundations of government and statesmanship were laid on a strong and solid basis. Today that vast stretch of land hath become mostly the shelter and asylum of Turkoman tribes, and an arena for the ferocious display of wild beasts. The ancient cities of that plain, such 289 as Gurgan, Nissa, Abivard and Shahristan, famous throughout the world for their arts, sciences, culture, industry, and well known for their wealth, greatness, prosperity and distinction, have given way to a wilderness wherein no voice is heard save the roaring of wild beasts and where bloodthirsty wolves roam at will. This destruction and desolation was brought about by war and strife, dissension and discord between the Persians and the Turks, who differed in their religion and customs. So rigid was the spirit of religious prejudice that the faithless leaders sanctioned the shedding of innocent blood, the ruin of property and the desecration of family honour. This is to cite only one illustration.

Consequently, when thou traversest the regions of the world, thou shalt conclude that all progress is the result of association and co-operation, while ruin is the outcome of animosity and hatred. Notwithstanding this, the world of humanity doth not take warning, nor doth it awake from the slumber of heedlessness. Man is still causing differences, quarrels and strife in order to marshal the cohorts of war and, with his legions, rush into the field of bloodshed and slaughter.

Then again, consider the phenomenon of composition and decomposition, of existence and non-existence. Every created thing in the contingent world is made up of many and varied atoms, and its existence is dependent on the composition of these. In other words, through the divine creative power a conjunction of simple elements taketh place so that from this composition a distinct organism is produced. The existence of all things is based upon this principle. But when the order is deranged, decomposition is produced and disintegration setteth in, then that thing ceaseth to exist. That is, the annihilation of all things is 290 caused by decomposition and disintegration. Therefore attraction and composition between the various elements is the means of life, and discord, decomposition and division produce death. Thus the cohesive and attractive forces in all things lead to the appearance of fruitful results and effects, while estrangement and alienation of things lead to disturbance and annihilation. Through affinity and attraction all living things like plants, animals and men come into existence, while division and discord bring about decomposition and destruction.

Consequently, that which is conducive to association and attraction and unity among the sons of men is the means of the life of the world of humanity, and whatever causeth division, repulsion and remoteness leadeth to the death of humankind.

And if, as thou passest by fields and plantations, thou observest that the plants, flowers and sweet-smelling herbs are growing luxuriantly together, forming a pattern of unity, this is an evidence of the fact that that plantation and garden is flourishing under the care of a skilful gardener. But when thou seest it in a state of disorder and irregularity thou inferrest that it hath lacked the training of an efficient farmer and thus hath produced weeds and tares.

It therefore becometh manifest that amity and cohesion are indicative of the training of the Real Educator, and dispersion and separation a proof of savagery and deprivation of divine education.

A critic may object, saying that peoples, races, tribes and communities of the world are of different and varied customs, habits, tastes, character, inclinations and ideas, that opinions and thoughts are contrary to one another, and how, therefore, is it possible for real unity to be revealed and perfect accord among human souls to exist? 291

In answer we say that differences are of two kinds. One is the cause of annihilation and is like the antipathy existing among warring nations and conflicting tribes who seek each other’s destruction, uprooting one another’s families, depriving one another of rest and comfort and unleashing carnage. The other kind which is a token of diversity is the essence of perfection and the cause of the appearance of the bestowals of the Most Glorious Lord.

Consider the flowers of a garden: though differing in kind, colour, form and shape, yet, inasmuch as they are refreshed by the waters of one spring, revived by the breath of one wind, invigorated by the rays of one sun, this diversity increaseth their charm, and addeth unto their beauty. Thus when that unifying force, the penetrating influence of the Word of God, taketh effect, the difference of customs, manners, habits, ideas, opinions and dispositions embellisheth the world of humanity. This diversity, this difference is like the naturally created dissimilarity and variety of the limbs and organs of the human body, for each one contributeth to the beauty, efficiency and perfection of the whole. When these different limbs and organs come under the influence of man’s sovereign soul, and the soul’s power pervadeth the limbs and members, veins and arteries of the body, then difference reinforceth harmony, diversity strengtheneth love, and multiplicity is the greatest factor for co-ordination.

How unpleasing to the eye if all the flowers and plants, the leaves and blossoms, the fruits, the branches and the trees of that garden were all of the same shape and colour! Diversity of hues, form and shape, enricheth and adorneth the garden, and heighteneth the effect thereof. In like manner, when divers shades of thought, temperament and character, are brought together under the power and 292 influence of one central agency, the beauty and glory of human perfection will be revealed and made manifest. Naught but the celestial potency of the Word of God, which ruleth and transcendeth the realities of all things, is capable of harmonizing the divergent thoughts, sentiments, ideas, and convictions of the children of men. Verily, it is the penetrating power in all things, the mover of souls and the binder and regulator in the world of humanity.

(Abdu’l-Baha, Selections from the Writings of Abdu’l-Baha, p. 282)

Abdu’l-Baha. 1912. [2008]. The Promulgation of Universal Peace. Baha’i Publishing Trust. pp. 707. ISBN: 978-0-87743-335-4.

4 December 1912 12

Talk to Theosophical Society

2228 Broadway, New York

Notes by Esther Foster

“Those who are uninformed of the world of reality, who do not comprehend existing things, who are without perception of the inner truth of creation, who do not penetrate the real mysteries of material and spiritual phenomena and who possess only a superficial idea of universal life and being are but embodiments of pure ignorance. They believe only that which they have heard from their fathers and ancestors. Of themselves they have no hearing, no sight, no reason, no intellect; they rely solely upon tradition. Such persons imagine that the dominion of God is an accidental dominion, or Kingdom (Abdu’l-Baha. 1912-12-04. “Talk to Theosophical Society.” The Promulgation of Universal Peace. 19xx:461 Notes by Esther Foster).”

“For instance, they believe that this world of existence was created six or seven thousand years ago, as if God did not reign before that time and had no creation before that period. They think that Divinity is accidental, for to them Divinity is dependent upon existing things, whereas, in reality, as long as there has been a God, there has been a creation. As long as there has been light, there have been recipients of that light, for light cannot become manifest unless those things which perceive and appreciate it exist. The world of Divinity presupposes creation, presupposes recipients of bounty, presupposes the existence of worlds. No Divinity can be conceived as separate from creation, for otherwise it would be like imagining an empire without a people. A king must needs have a kingdom, must needs have an army and subjects. Is it possible to be a king and have no country, no army, no subjects? This is an absurdity. If we say that there was a time when there was no country, no army and no subjects, how then could there have been a king and ruler? For these things are essential to a king (Abdu’l-Baha. 1912-12-04. “Talk to Theosophical Society.” The Promulgation of Universal Peace. 19xx:462. Notes by Esther Foster.).”

“Consequently, just as the reality of Divinity never had a beginning — that is, God has ever been a Creator, God has ever been a Provider, God has ever been a Quickener, God has ever been a Bestower — so there never has been a time when the attributes of God have not had expression. The sun is the sun because of its rays, because of its heat. Were we to conceive of a time when there was a sun without heat and light, it would imply that there had been no sun at all and that it became the sun afterward. So, likewise, if we say there was a time when God had no creation or created beings, a time when there were no recipients of His bounties 463 and that His names and attributes had not been manifested, this would be equivalent to a complete denial of Divinity, for it would mean that Divinity is accidental. To explain it still more clearly, if we think that fifty thousand years ago or one hundred thousand years ago there was no creation, that there were then no worlds, no human beings, no animals, this thought of ours would mean that previous to that period there was no Divinity. If we should say that there was a time when there was a king but there were no subjects, no army, no country for him to rule over, it would really be asserting that there was a time when no king existed and that the king is accidental. It is, therefore, evident that inasmuch as the reality of Divinity is without a beginning, creation is also without a beginning. This is as clear as the sun. When we contemplate this vast machinery of omnipresent power, perceive this illimitable space and its innumerable worlds, it will become evident to us that the lifetime of this infinite creation is more than six thousand years; nay, it is very, very ancient (Abdu’l-Baha. 1912-12-04. “Talk to Theosophical Society.” The Promulgation of Universal Peace. 19xx:463. Notes by Esther Foster.).”

“Notwithstanding this, we read in Genesis in the Old Testament that the lifetime of creation is but six thousand years. This has an inner meaning and significance; it is not to be taken literally. For instance, it is said in the Old Testament that certain things were created in the first day. The narrative shows that at that time the sun was not yet created. How could we conceive of a day if no sun existed in the heavens? For the day depends upon the light of the sun. Inasmuch as the sun had not been made, how could the first day be realized? Therefore, these statements have significances other than literal (Abdu’l-Baha. 1912-12-04. “Talk to Theosophical Society.” The Promulgation of Universal Peace. 19xx:463. Notes by Esther Foster.).”

“To be brief: Our purpose is to show that the divine sovereignty, the Kingdom of God, is an ancient sovereignty, that it is not an accidental sovereignty, just as a kingdom presupposes the existence of subjects, of an army, of a country; for otherwise the state of dominion, authority and kingdom cannot be conceived of. Therefore, if we should imagine that the creation is accidental, we would be forced to admit that the Creator is accidental, whereas the divine bounty is ever flowing, and the rays of the Sun of Truth are continuously shining. No cessation is possible to the divine bounty, just as no cessation is possible to the rays of the sun. This is clear and obvious (Abdu’l-Baha. 1912-12-04. “Talk to Theosophical Society.” The Promulgation of Universal Peace. 19xx:463. Notes by Esther Foster.).”

“Thus there have been many holy Manifestations of God. One thousand years ago, two hundred thousand years ago, one million years ago, the bounty of God was flowing, the radiance of God was shining, the dominion of God was existing (Abdu’l-Baha. 1912-12-04. “Talk to Theosophical Society.” The Promulgation of Universal Peace. 19xx:463. Notes by Esther Foster.).”

“Why do these holy Manifestations of God appear? What is the wisdom and purpose of Their coming? What is the outcome of Their mission? It is evident that human personality appears in two aspects: the image or likeness of God, and the aspect of Satan. The human reality stands between these two: the divine and the satanic. It is manifest that beyond this material body, man is endowed with another reality, which is the world of exemplars constituting the heavenly body of man. In speaking, man says, “I saw,” “I spoke,” “I went.” Who is this I? It is obvious that this I is different from this body. It is clear that when man is thinking, it is as though he were consulting with some other person. With whom is he consulting? It is evident that it is another reality, or one aside from this body, with whom he enters into consultation when he thinks, “Shall I do this work or not?” “What will be the result of my doing this?” Or when he questions the other reality, “What is the objection to this work if I do it?” And then that reality in man communicates its opinion to him concerning the point at issue. Therefore, that reality in man is clearly and obviously other than his body — an ego with which man enters into consultation and whose opinion man seeks (Abdu’l-Baha. 1912-12-04. “Talk to Theosophical Society.” The Promulgation of Universal Peace. 19xx:464. Notes by Esther Foster).”

“Often a man makes up his mind positively about a matter; for instance, he determines to undertake a journey. Then he thinks it over — that is, he consults his inner reality — and finally concludes that he will give up his journey. What has happened? Why did he abandon his original purpose? It is evident that he has consulted his inner reality, which expresses to him the disadvantages of such a journey; therefore, he defers to that reality and changes his original intention (Abdu’l-Baha. 1912-12-04. “Talk to Theosophical Society.” The Promulgation of Universal Peace. 19xx:468. Notes by Esther Foster.).”

“Furthermore, man sees in the world of dreams. He travels in the East; he travels in the West; although his body is stationary, his body is here. It is that reality in him which makes the journey while the body sleeps. There is no doubt that a reality exists other than the outward, physical reality. Again, for instance, a person is dead, is buried in the ground. Afterward, you see him in the world of dreams and speak with him, although his body is interred in the earth. Who is the person you see in your dreams, talk to and who also speaks with you? This again proves that there is another reality different from the physical one which dies and is buried. Thus it is certain that in man there is a reality which is not the physical body. Sometimes the body becomes weak, but that other reality is in its own normal state. The body goes to sleep, becomes as one dead; but that reality is moving about, comprehending things, expressing them and is even conscious of itself (Abdu’l-Baha. 1912-12-04. “Talk to Theosophical Society.” The Promulgation of Universal Peace. 19xx:468. Notes by Esther Foster.).”

“This other and inner reality is called the heavenly body, the ethereal form which corresponds to this body. This is the conscious reality which discovers the inner meaning of things, for the outer body of man does not discover anything. The inner ethereal reality grasps the mysteries of existence, discovers scientific truths and indicates their technical application. It discovers electricity, produces the telegraph, the telephone and opens the door to the world of arts. If the outer material body did this, the animal would, likewise, be able to make scientific and wonderful discoveries, for the animal shares with man all physical powers and limitations. What, then, is that power which penetrates the realities of existence and which is not to be found in the animal? It is the inner reality which comprehends things, throws light upon the mysteries of life and being, discovers the heavenly Kingdom, unseals the mysteries of God and differentiates man from the brute. Of this there can be no doubt (Abdu’l-Baha. 1912-12-04. “Talk to Theosophical Society.” The Promulgation of Universal Peace. 19xx:465. Notes by Esther Foster.).”

“As we have before indicated, this human reality stands between the higher and the lower in man, between the world of the animal and the world of Divinity. When the animal proclivity in man becomes predominant, he sinks even lower than the brute. When the heavenly powers are triumphant in his nature, he becomes the noblest and most superior being in the world of creation. All the imperfections found in the animal are found in man. In him there is antagonism, hatred and selfish struggle for existence; in his nature lurk jealousy, revenge, ferocity, cunning, hypocrisy, greed, injustice and tyranny. So to speak, the reality of man is clad in the outer garment of the animal, the habiliments of the world of nature, the world of darkness, imperfections and unlimited baseness (Abdu’l-Baha. 1912-12-04. “Talk to Theosophical Society.” The Promulgation of Universal Peace. 19xx:468. Notes by Esther Foster.).”

“On the other hand, we find in him justice, sincerity, faithfulness, knowledge, wisdom, illumination, mercy and pity, coupled with intellect, comprehension, the power to grasp the realities of things and the ability to penetrate the truths of existence. All these great perfections are to be found in man. Therefore, we say that man is a reality which stands between light and darkness. From this standpoint his nature is threefold: animal, human and divine. The animal nature is darkness; the heavenly is light in light (Abdu’l-Baha. 1912-12-04. “Talk to Theosophical Society.” The Promulgation of Universal Peace. 19xx:468. Notes by Esther Foster.).”

“The holy Manifestations of God come into the world to dispel the darkness of the animal, or physical, nature of man, to purify him from his imperfections in order that his heavenly and spiritual nature may become quickened, his divine qualities awakened, his perfections visible, his potential powers revealed and all the virtues of the world of humanity latent within him may come to life. These holy Manifestations of God are the Educators and Trainers of the world of existence, the Teachers of the world of humanity. They liberate man from the darkness of the world of nature, deliver him from despair, error, ignorance, imperfections and all evil qualities. They clothe him in the garment of perfections and exalted virtues. Men are ignorant; the Manifestations of God make them wise. They are animalistic; the Manifestations make them human. They are savage and cruel; the Manifestations lead them into kingdoms of light and love. They are unjust; the Manifestations cause them to become just. Man is selfish; They sever him from self and desire. Man is haughty; They make him meek, humble and friendly. He is earthly; They make him heavenly. Men are material; the Manifestations transform them into divine semblance. They are immature children; the Manifestations develop them into maturity. Man is poor; They endow him with wealth. Man is base, treacherous and mean; the Manifestations of God uplift him into dignity, nobility and loftiness (Abdu’l-Baha. 1912-12-04. “Talk to Theosophical Society.” The Promulgation of Universal Peace. 19xx:466. Notes by Esther Foster.).”

“These holy Manifestations liberate the world of humanity from the imperfections which beset it and cause men to appear in the beauty of heavenly perfections. Were it not for the coming of these holy Manifestations of God, all mankind would be found on the plane of the animal. They would remain darkened and ignorant like those who have been denied schooling and who never had a teacher or trainer. Undoubtedly, such unfortunates will continue in their condition of need and deprivation (Abdu’l-Baha. 1912-12-04. “Talk to Theosophical Society.” The Promulgation of Universal Peace. 19xx:468. Notes by Esther Foster.).”

“If the mountains, hills and plains of the material world are left wild and uncultivated under the rule of nature, they will remain an unbroken wilderness, no fruitful tree to be found anywhere upon them. A true cultivator changes this forest and jungle into a garden, training its trees to bring forth fruit and causing flowers to grow in place of thorns and thistles. The holy Manifestations are the ideal Gardeners of human souls, the divine Cultivators of human hearts. The world of existence is but a jungle of disorder and confusion, a state of nature producing nothing but fruitless, useless trees. The ideal Gardeners train these wild, uncultivated human trees, cause them to become fruitful, water and cultivate them day by day so that they adorn the world of existence and continue to flourish in the utmost beauty (Abdu’l-Baha. 1912-12-04. “Talk to Theosophical Society.” The Promulgation of Universal Peace. 19xx:468. Notes by Esther Foster.).”

“Consequently, we cannot say that the divine bounty has ceased, that the glory of Divinity is exhausted or the Sun of Truth sunk into eternal sunset, into that darkness which is not followed by light, into that night which is not followed by a sunrise and dawn, into that death which is not followed by life, into that error which is not followed by truth. Is it conceivable that the Sun of Reality should sink into an eternal darkness? No! The sun was created in order that it may shed light upon the world and train all the kingdoms of existence. How then can the ideal Sun of Truth, the Word of God, set forever? For this would mean the cessation of the divine bounty, and the divine bounty by its very nature is continuous and ceaseless. Its sun is ever shining; its cloud is ever producing rain; its breezes are ever blowing; its bestowals are all-comprehending; its gifts are ever perfect. Consequently, we must always anticipate, always be hopeful and pray to God that He will send unto us His holy Manifestations in Their most perfect might, with the divine penetrative power of His Word, so that these heavenly Ones may be distinguished above all other beings in every respect, in every attribute, just as the glorious sun is distinguished above all stars (Abdu’l-Baha. 1912-12-04. “Talk to Theosophical Society.” The Promulgation of Universal Peace. 19xx:467).”

“Although the stars are scintillating and brilliant, the sun is superior to them in luminous effulgence. Similarly, these holy, divine Manifestations are and must always be distinguished above all other beings in every attribute of glory and perfection in order that it may be proven that the Manifestation is the true Teacher and real Trainer; that He is the Sun of Truth, endowed with a supreme splendor and reflecting the beauty of God. Otherwise, it is not possible for us to train one human individual and then after training him, believe in him and accept him as the holy Manifestation of Divinity. The real Manifestation of God must be endowed with divine knowledge and not dependent upon learning acquired in schools. He must be the Educator, not the educated; His standard, intuition instead of tuition. He must be perfect and not imperfect, great and glorious instead of being weak and impotent. He must be wealthy in the riches of the spiritual world and not indigent. In a word, the holy, divine Manifestation of God must be distinguished above all others of mankind in every aspect and qualification in order that He may be able to train effectively the human body politic, eliminate the darkness enshrouding the human world, uplift humanity from a lower to a higher kingdom, be able through the penetrative power of His Word to promote and spread broadcast the beneficent message of universal peace among men, bring about the unification of mankind in religious belief through a manifest divine power, harmonize all sects and denominations and convert all native lands and nationalities into one native land and fatherland (Abdu’l-Baha. 1912-12-04. “Talk to Theosophical Society.” The Promulgation of Universal Peace. 19xx:468. Notes by Esther Foster.).”

“It is our hope that the bounties of God will encompass us all, the gifts of the divine become manifest, the lights of the Sun of Truth illumine our eyes, inspire our hearts, convey to our souls cheerful glad tidings of God, cause our thoughts to become lofty and our efforts to be productive of glorious results. In a word, it is our hope that we may attain to that which is the summit of human aspirations and wishes (Abdu’l-Baha. 1912-12-04. “Talk to Theosophical Society.” The Promulgation of Universal Peace. 19xx:468. Notes by Esther Foster.).”

“I have been in America nine months and have traveled to all the large cities, speaking before various assemblages, proclaiming to them the oneness of the world of humanity, summoning all to union, harmony and oneness. I have indeed received the greatest kindness from the American people. I look upon them as a noble nation, capable of every perfection. Tomorrow I am going away to Europe, and now I bid farewell to you all, seeking for you the divine mercy, the eternal glory and everlasting life; and I pray that you may attain the highest station of humanity. I am greatly pleased with this meeting. My happiness is great. I shall never forget you. You shall always live in my thought. I shall always pray and supplicate before the Kingdom of God and seek heavenly blessings for you (Abdu’l-Baha. 1912-12-04. “Talk to Theosophical Society.” The Promulgation of Universal Peace. 19xx:468. Notes by Esther Foster.)”

Bibliography and Webliography

Abdu’l-Baha. 1912. [19xx; 2008]. The Promulgation of Universal Peace. Baha’i Publishing Trust. pp. 707. ISBN: 978-0-87743-335-4.

Abdu’l-Baha. 1912. Foundations of World Unity.

Notes

“New Edition of The Promulgation of Universal Peace for 2008! The new edition includes paragraph numbers and a talk given by ‘Abdu’l-Bahá in Montreal, in Coronation Hall, on September 3, 1912. The Promulgation of Universal Peace is a compilation of 139 talks and extemporaneous discourses given by ‘Abdu’l-Bahá on the fundamental principles of the revelation and teachings of Bahá’u'lláh-principles that form the basis of the universal peace Bahá’u'lláh has promised “shall come.” Among the multitude of subjects discussed are the coming of age of the human race, the oneness and continuity of the Manifestations of God, and the oneness of religion as a social force for establishing world order and peace. These talks were given during ‘Abdu’l-Bahá’s 1912 visit to the United States and Canada. They are a priceless resource for studying the language and the personal example of ‘Abdu’l-Bahá. ‘Abdu’l-Bahá, meaning in Arabic “Servant of the Glory,” was the title assumed by ‘Abbás Effendi (1844-1921), the eldest son and appointed successor of Bahá’u'lláh, the Prophet and Founder of the Bahá’í Faith. A prisoner since the age of nine, ‘Abdu’l-Bahá shared a lifetime of imprisonment and exile with his father at the hands of the Ottoman Empire. He spent his entire life in tireless service to, and promotion of, Bahá’u'lláh’s teachings.” http://www.bahaibookstore.com/productdetails.cfm?pc=7916

See also bahaikipedia

I received a delightful Thank-You-comment from a blog visitor from Thailand who showed the Valley of Unity movie (with photos from photographer in Germany) that was hosted on an Australian site.

I encourage the use of Web 2.0 Plus tools that allow users anywhere to post their PowerPoints, digital images, video clips, etc for free on line. I have been regularly using Flickr.com for images, YouTube and Google.com for videos and slideshare.net for PowerPoint. I am comfortable with the level of security these open source service providers offer. I am careful to not post anything I would not want viewed 30 years from now by my grandchildren and great grandchildren.

I post resources online and license it with a Creative Commons 3.0 BY-NC-SA license so that others may use it without having to ask permissions each time.

I encourage you to consider using services like slideshare.net. These services are for free for everyone. They allow you options of making your resources either private (with invitations to friends) or public.

The following are quotes without references. Your help in clarifying sources (if indeed they exist) would be appreciated.

1. “Know that you are where you are by the grace of God, either for your own development or for the development of those around you.” Abdu’l-Baha

Music is the cause of the exaltation of sad and despondent hearts

“In this dispensation, music is one of the arts that is highly approved and is considered to be the cause of the exaltation of sad and desponding hearts. Therefore … set to music the verses and the divine words so that they may be sung with soul-stirring melody in the Assemblies and gatherings, and that the hearts of the listeners may become tumultuous and rise towards the Kingdom of Abha in supplication and prayer (Abdu’l-Baha, Baha’i World Faith – Abdu’l-Baha Section, p. 378).”

Crude notes of a hurdy gurdy versus immortal, charming songs with celestial harmonies by accomplished musician

“Abdu’l-Baha seated himself in his usual chair by the window. A band of street singers just below struck up noisily. A girl in the flat above was practicing on the piano. Abdu’l-Baha sat quietly till the noise ceased and still looking out of the window gave the following talk on the celestial music of the spheres:

“Last night a Hindu professor of music came to see me. He brought with him a musical instrument called the vina and sang for us certain Oriental verses, accompanying himself on the vina. Overhead, our neighbor was playing the piano, but as soon as the professor began, the piano became silent till the Hindu finished. This teaches us a lesson – whenever we hear superb music we must listen; then we will forget all inferior music. For instance, when a lover of music hearkens once to the entrancing notes of a great master, his love for music will no longer be satisfied by the playing of a pupil. If he listens with equal pleasure to the pupil, it shows a lack of artistic appreciation.

Let us suppose that the most accomplished artist of Paris is playing for us in this room, inspiring the hearts by immortal songs and charming us with celestial harmonies – is it possible that any one of us could leave this room and going through the streets stop to enjoy the crude notes of a hurdy-gurdy?

Today there are many melodies; from every studio divers strains are floated to our ears, but these tunes have become antiquated and covered with the rust of time. For thousands of years the same notes have been heard. They lack their original charm and purity, for the singers have grown old and decrepit and lost their voices. The song of life has lost its virility. From every direction melodies are sounded and we must needs have discriminating ears (Abdu’l-Baha, Divine Philosophy, p. 76).”

See also

“Music and the Arts: Striking a Chord and a Balance.”

“Consultation: Thought Collisions.”

Robust Debates Related to the Organization and Planning of Community Events

Maintaining social cohesion in a highly diversified community is always a challenge. Indeed Robert Putman’s pivotal research and publication on social cohesion (See Bowling Alone) described how activities such as bowling leagues and community choirs struggled to continue to exist as neighbourhoods and communities became more diversified. Today this would include stratification and difference in terms of wealth, status and power that are sometimes but not always related to culture of origin, formal education, religion, language, accents, race, ethnicity, profession, pigmentation, image-management, level of conspicuous consumption, renters or home owners, urban or rural . . . The invisible backpack of privilege has changed its contents and maybe even its bearers. Terms such as academic capital, cultural capital, social capital are also relevant in this conversation.

For some who long for the Golden Age of Bowling and Community Choirs and Bands of the period preceding the 1960s (? ) the dream includes a return to homogeneous communities by assimilating diversity. Aspects of this homogeneous culture of unity-in-sameness include the adoption of one set of civic (if not moral, political, economic) values. But even this becomes elusive as each moral code is scrutinized through multiple, distinct and different points of view.

There has been an urgent call for robust conversation in civil society which would provide a process for examining different perspectives.

One of the most useful tools in working towards social cohesion in a diverse community is a unique process of consultation initiating with and described in Baha’i teachings designed for this period of the shrinking globe phenomenon where cultures are coming closer and closer together. The process of Baha’i consultation deals explicitly and in an systematic way with extracting and mobilizing the energy from the power of different opinions rather than attempting to suppress them, at all levels of decision-making from the smallest family unit to the global community.

Brilliant Light Comes from Collision of Thoughts

So they (members) must confer and consult in such a way that neither disagreement nor abhorrence may occur. When meeting for consultation, each must use perfect liberty in stating his views and unveiling the proof of his demonstration. If another contradicts him, he must not become excited because if there be no investigation or verification of questions and matters, the agreeable view will not be discovered neither understood. The brilliant light which comes from the collision of thoughts is the “lightener” of facts. If all views are in harmony at the end of a conference, it will be excellent; but if, God forbid! disagreement occurs, then the decision must be according to the greater number in harmony. If, after reaching the result, one or other of the members does not agree with it, neither of the other members nor any one must argue with or reproach him, but keep silence; then they will write to this Servant. (Abdu’l-Baha, Baha’i World Faith – Abdu’l-Baha Section, p. 406)

NGOs, particularly smaller groups in urban areas, are faced with challenges when asked to provide musical performances, drama, poetry and the arts to enhance programs. Guidelines that encourage striving for excellence confront pragmatic realities of inadequate acoustics, insufficient funding and myriads of divergent tastes in the arts along with strong differences of opinion as to how to measure quality in terms of aesthetics.

What is excruciatingly painful to one sensitive person might be “music to the ears” of another.

Professional trained artists aware of image-management might refuse to participate in any program where there are non-professionals, beginners, amateurs or others whose works are derivative, mechanical, unpolished, etc. Professional artists may also be constrained by unions or union-like restrictions that insist on fair compensation for performances. Professional artists are often uncomfortable performing for audiences lacking any aesthetic or cultural awareness in their particular art form, audiences that are unfamiliar with codes of courtesy that are common knowledge in their field or audiences just so intent on socializing they respond to embodied skilled artists as they would a mechanical reproduction.

How many artists whose work has embellished special community events suddenly choose artistic non-production? Do we understand why such decisions were made? Has the behaviour of audiences and/or organizational task forces unwittingly been part of the reason for artists to abandon their art form or to continue practicing it but alone without audiences?

How many artists have been offended or hurt by well-meaning but under-informed communities of which they are apart? Many artists by nature are “sensitive” and even “difficult” since the very act of “becoming” in the arts involves constantly improving by raising one’s own standards higher and higher and working harder towards self-imposed goals that are not necessarily easy to explain or evaluate according to some objective external standard of aesthetics or skill-acquisition. Indeed there are countless artists who abandon their art form at least publicly once they realize they will never attain a level of excellence to which they once aspired (or once they realize that the audiences to which they have access will never attain the level of excellence in audience-behaviour that they feel is sufficient for them to warrant presenting their performances. This is often to the chagrin of those around them who sincerely enjoyed their contributions. But for some individuals it is their way of being truly authentic to themselves.

And how can NGO event organizers, particularly those organizations devoted to promoting unity in diversity, decide what standards of excellence are appropriate for the community they serve?

In a recent conversation, a film studies student passionate about her work, acknowledged that the production standards acceptable to NGOs combined with the desire by NGOs to use artists on a last-minute, no-cost, volunteer basis meant that she would have to choose between producing something she would be ashamed to share with her film study peers or decline invitations to assist in the work of producing multimedia clips that are needed to enhance events.

Will we become dependent on enthusiastic and/or passionate amateurs and self-proclaimed artists (who may or may not be talented) but who are capable of producing non-professional work with barely adequate technical tools and competencies?

Do we need to only use professionally-produced CDs if the pool of performers dries up and the performers available at the last minute fall below standard? Who decides and when what is below-standard?

How do we build, nurture and maintain a pool of willing and able artists that reflects cultural and age diversity? How do we find and keep those who are dependable and sufficiently competent to enhance events in tune with the spirit of each occasion? We will never be able to satisfy the tastes of all members in our highly diverse community. What compromises are we willing to make?

What are best practices? What is being done already? What works? What doesn’t.

One of the recurring questions that is debated by many religious communities that have music as part of their devotionals is whether or not applause is appropriate. Choral Net opened an online debate on applause after musical presentations in spiritual gatherings in 1999 and comments were still coming in in 2007! It seems that an almost equal number of comments argued for and against. Many also argued that there should be no policy and individuals should be allowed to respond as they feel by applauding or not. The most challenging for most people was applause for childrens’ choirs and performances.

The robust conversation on the kind and quality of music appropriate for spiritual gatherings was widely discussed following the Pope’s mass in Washington, DC (2008). This potentially contentious issue is not unique to any large and diverse community.

See also:

“Prepare a Quality Program with Superior Musicians, Readers and Speakers“

“Consultation: Thought Collisions.”

This PowerPoint Presentation is licensed under the Creative Commons 3.0 license and is available for use. It was first developed to encourage groups to sing along. Images include photos taken of dawn on Rainy Lake, Fort Frances, ON (2001); a breeze stirring on Bell Lake, Ste-Cecile-de-Masham, Quebec (c.2004); sunshine through depths of the clear water of Bell Lake, Ste-Cecile-de-Masham, Quebec (c.2004) taken while canoeing; the Cree EcoLodge, Moose Factory, ON (2001-2?); sunset near Gatineau, Quebec (2003-4)?; view outside Baha’i House, Iqaluit, Nunavut (2002-3); clouds over the trees on Bell Lake, Quebec.