This quote is from ‘Abdu’l-Baha’ as he explained the full significance of Baha’u’llah’s teachings. It is from “Selections from the Writings of ‘Abdu’l-Baha’. The full Tablet may be found here
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The world has never seen anyone like ‘Abdu’l-Baha’. As one attempts explain his position and meaning in our time, it is tempting to draw on historical comparisons. We could say that ‘Abdu’l-Baha’ is for Baha’u’llah’s Revelation what the Apostle Paul was for Christ- the explainer of His teachings, the man who established the early communities of the Christian revelation and founded their principles- essentially the founder of the Christian church. We could say that ‘Abdu’l-Baha’ was like Ali Ibn Talib in relation to the Prophet Muhammad, a companion of the Messenger of God and his loyal supporter, while also being the explainer of the significance of the Islamic Revelation and its greatest example. Those are both reasonable comparisons, and ‘Abdu’l-Baha’ did perform those functions in Baha’u’llah’s Revelation.
Still, none of those facts fully capture the splendor of the person of ‘Abdu’l-Baha’. It is quite possibly true that no human in the history of the human race has more clearly expressed the beauty and significance of religion better than ‘Abdu’l-Baha’. And it is not just a “spiritual” thing. It’s not just that he inspires feelings in his words better than any other human who was not a Manifestation of God. It is that he is also able to speak to the human mind, to our sense of rationality, in a way that is transformative. He had a remarkable ability to explain profound truths in simple ways, ways that anyone could appreciate. The world is only beginning to appreciate the significance of this majestic figure.
Those thoughts may sound and seem hyperbolic – “over the top”- or just plain exaggerated. If you think that, and it certainly would be natural to think that way if you haven’t experienced it yourself, then the only solution is to actually read his writings and make a judgment for yourself.
‘Abdu’l-Baha’s writings are captured in several texts, but the best place to start is “Selections from the Writings of ‘Abdu’l-Baha’”. These are letters he wrote to the early Baha’i communities in both the East and the West on a wide range of issues and subjects. His talks in the West may be found in the books “Paris Talks”, “‘Abdu’l-Baha’ in London”, and “The Promulgation of Universal Peace”- a collection of His talks in the US and Canada. The historical circumstances of his travels in America have been described brilliantly in an on-line blog called ‘239 Days’, which can be read as a companion to the talks in “Promulgation of Universal Peace” to give full context to his presentations. There are some excellent biographies as well. All of them are more important to read than virtually any other book in your possession (or anything you could watch on Neflix!).
As the American nation continues to be rocked by its endemic prejudices, so much of what ‘Abdu’l-Baha’ told the nation over 100 years ago remains as valid today as the day they were spoken. The truths contained in his words are the most vital truths we can all know at this stage in the development of American society. In the next several posts, we will make an attempt to present just a few of those truths.
We will start with a talk ‘Abdu’l-Baha’ gave to the 4th annual conference of the NAACP in Chicago in 1912. In comparison to his other talks, it is a short presentation, but it expresses an essential message he communicates in all of his writings- human beings are primarily spiritual- abstract, transcendent realities- and every other aspect of our being is “accidental” and only important to the degree that it enhances our diversity and beauty. For ‘Abdu’l-Baha’, it was simply not consistent with reality to put any emphasis on race or color whatsoever. It reflected our immaturity of spirit and mind to view humans in such a manner. Humans were souls- that was their essence- and the rest was just the covering and no more important than what we choose to wear day to day in relation to who we truly are. As humans get closer to their transcendent nature, they see others only in relation to that nature. Unity was an outgrowth of our spiritual development and understanding, and inter-related. It was all about going deeper, understanding the world more profoundly, more truly.
This may seem too abstract, or not sufficiently grounded in the realities of life. But then when we realize that the transcendent principles that hold our civilization together- justice and fairness being at the center- are part of the same abstract transcendent world ‘Abdu’l-Baha’ tells us to live in- we recognize that this is not “other worldly” at all. This is our world. If we occupy ourselves in the “lower world”, with the petty nonsense that divides people, the more we will suffer and the less we express what we are in reality. Baha’u’llah instructed His followers to “walk high above the world of being”– to see the world through spiritual eyes- and then to be “as a throbbing artery, pulsating in the body of the entire creation, that through the heat generated by this motion there may appear that which will quicken the hearts of those who hesitate”. The Revelations of God seek to elevate our perspective at all times, and to initiate social change from that elevated perspective.
Albert Einstein once said- and this is only a paraphrase- that the only way to solve problems is to take them to a higher level. That some problems simply cannot be solved by seeing them in the same plane we normally do. We all live in a world of distinctions and differences, where those differences are exploited for ego, to distinguish ourselves from others so that we “seem” better and more appealing to others. It seems hopeless to try and solve problems by focusing on those differences and appeasing all those egos. To create unity is to transcend that plane of pettiness and ego and function at a higher level. This is essentially the challenge of our time, and ‘Abdu’l-Baha’ has provided the path to overcome that challenge.
‘Abdu’l-Baha’ also explains how humans are different than the rest of creation. Though minerals, plants and animals have their own role and capacities in nature, ‘Abdu’l-Baha’ places special significance on our mind and spirit. In a sense, all the powers and capacities that are seen in the world outside of us (“the macrocosm”) are also wrapped up inside of us (“the microcosm”) in the way that the seed contains all that is in the tree.
The passage below is from the “Promulgation of Universal Peace”- delivered April 30th, 1912 at the 4th Annual Conference of the NAACP in Chicago, IL. It is fascinating because, rather than focus on the political or social reality itself, ’Abdu’l-Baha’ laid the philosophical basis for why it is not only wrong, but completely ignorant to differentiate between people based on color. It was “ignorant” in the plainest sense- a lack of knowledge of the reality of the situation. It was contrary to the reality of human beings as a reflection of the image of God. It was not our true reality and so it was foolish to focus on it. He spoke in the West to largely Judeo-Christian audiences, so his examples are drawn from that culture, but the ideas are universal and can be applied anywhere in our world:
According to the words of the Old Testament God has said, “Let us make man in our image, after our likeness.” This indicates that man is of the image and likeness of God—that is to say, the perfections of God, the divine virtues, are reflected or revealed in the human reality. Just as the light and effulgence of the sun when cast upon a polished mirror are reflected fully, gloriously, so, likewise, the qualities and attributes of Divinity are radiated from the depths of a pure human heart. This is an evidence that man is the most noble of God’s creatures.
Each kingdom of creation is endowed with its necessary complement of attributes and powers. The mineral possesses inherent virtues of its own kingdom in the scale of existence. The vegetable possesses the qualities of the mineral plus an augmentative virtue, or power of growth. The animal is endowed with the virtues of both the mineral and vegetable plane plus the power of intellect. The human kingdom is replete with the perfections of all the kingdoms below it with the addition of powers peculiar to man alone. Man is, therefore, superior to all the creatures below him, the loftiest and most glorious being of creation. Man is the microcosm; and the infinite universe, the macrocosm. The mysteries of the greater world, or macrocosm, are expressed or revealed in the lesser world, the microcosm. The tree, so to speak, is the greater world, and the seed in its relation to the tree is the lesser world. But the whole of the great tree is potentially latent and hidden in the little seed. When this seed is planted and cultivated, the tree is revealed. Likewise, the greater world, the macrocosm, is latent and miniatured in the lesser world, or microcosm, of man. This constitutes the universality or perfection of virtues potential in mankind. Therefore, it is said that man has been created in the image and likeness of God.
Let us now discover more specifically how he is the image and likeness of God and what is the standard or criterion by which he can be measured and estimated. This standard can be no other than the divine virtues which are revealed in him. Therefore, every man imbued with divine qualities, who reflects heavenly moralities and perfections, who is the expression of ideal and praiseworthy attributes, is, verily, in the image and likeness of God. If a man possesses wealth, can we call him an image and likeness of God? Or is human honor and notoriety the criterion of divine nearness? Can we apply the test of racial color and say that man of a certain hue—white, black, brown, yellow, red—is the true image of his Creator?
We must conclude that color is not the standard and estimate of judgment and that it is of no importance, for color is accidental in nature. The spirit and intelligence of man is essential, and that is the manifestation of divine virtues, the merciful bestowals of God, the eternal life and baptism through the Holy Spirit. Therefore, be it known that color or race is of no importance. He who is the image and likeness of God, who is the manifestation of the bestowals of God, is acceptable at the threshold of God—whether his color be white, black or brown; it matters not. Man is not man simply because of bodily attributes. The standard of divine measure and judgment is his intelligence and spirit.
Therefore, let this be the only criterion and estimate, for this is the image and likeness of God. A man’s heart may be pure and white though his outer skin be black; or his heart be dark and sinful though his racial color is white. The character and purity of the heart is of all importance. The heart illumined by the light of God is nearest and dearest to God, and inasmuch as God has endowed man with such favor that he is called the image of God, this is truly a supreme perfection of attainment, a divine station which is not to be sacrificed by the mere accident of color.
(Photo is from the Baha’i Media Bank and is of the portrait painted of ‘Abdu’l-Baha’ when he visited the US in 1912. The thoughts expressed in this article reflect those of the author only.)
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As one studies Baha’u’llah’s Revelation- which claims to be God’s prescription for healing the wounds of a divided humanity in our time- we encounter several recurrent themes and ideas. One of them is that unity ultimately rests on justice. Justice is a major theme of Baha’u’llah’s Revelation. He describes it as the “best beloved of all things” in the eyes of God, and as in this passage, states that the purpose of justice is to bring unity. So often in thinking deeply about these issues, you come to see them as a balance. You can’t have unity- true unity- without justice. But justice can be used as a justification for oppression if you don’t recognize that it’s entire purpose is unity.
It’s so meaningful to meditate on these words and find their inner significance, and then try and apply them to improve the world. How does this one quote apply to our efforts to build unity in the United States right now?
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As with most of Baha’u’llah’s Writings, He chose various instances to promote key ideas and concepts in His Revelation. This passage is taken for a Tablet written to a man of Zoroastrian background who had asked him certain questions, to which Baha’u’llah responded with several remarkable Tablets published in the compilation “Tabernacle of Unity”,. The compilation is so-named because of this passage, also from these Tablets-
Say: O well-beloved ones! The tabernacle of unity hath been raised; regard ye not one another as strangers. Ye are the fruits of one tree, and the leaves of one branch. Verily I say, whatsoever leadeth to the decline of ignorance and the increase of knowledge hath been, and will ever remain, approved in the sight of the Lord of creation. Say: O people! Walk ye neath the shadow of justice and truthfulness and seek ye shelter within the tabernacle of unity.
The preceding word “Say:” emphasizes the point that it is the Voice of God that is speaking. Again and again in His Revelation, Baha’u’llah emphasizes that what God wants most from humanity in this Day in history is to establish unity, founded on justice and fairness to all peoples, ultimately an expression of love.
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One of the elements that Baha’is can bring to the current difficulties is the confidence that we will overcome racism and build a nation, even a world, in which racial differences are only regarded as a source of beauty and not a source of division. Baha’u’llah promised us that we can get there and His Revelation is intended to give us the spiritual perspective necessary to transcend petty differences, like those of race or color. ‘Abdu’l-Baha’ described it simply as the maturity of the human race-
“All created things have their degree or stage of maturity. The period of maturity in the life of a tree is the time of its fruit-bearing… The animal attains a stage of full growth and completeness, and in the human kingdom man reaches his maturity when the light of his intelligence attains its greatest power and development… Similarly there are periods and stages in the collective life of humanity. At one time it was passing through its stage of childhood, at another its period of youth, but now it has entered its long-predicted phase of maturity, the evidences of which are everywhere apparent… That which was applicable to human needs during the early history of the race can neither meet nor satisfy the demands of this day, this period of newness and consummation. Humanity has emerged from its former state of limitation and preliminary training. Man must now become imbued with new virtues and powers, new moral standards, new capacities. New bounties, perfect bestowals, are awaiting and already descending upon him. The gifts and blessings of the period of youth, although timely and sufficient during the adolescence of mankind, are now incapable of meeting the requirements of its maturity.”
What we are seeing in the world today is massive transition, like the kind that occurs when a teenager becomes an adult. Some kids take a while to make that transition, clinging to behaviors that worked for them in adolescence. Our society is going through the same kind of process. The world is now effectively one single entity, interdependent but not yet united- not yet mature. In that transition, the pain is caused by our clinging to old values, values that reflect a less mature stage in our social development, and the “new virtues and powers, new moral standards, new capacities” have not yet become a firm part of our culture. Those old values- nationalism, various forms of racial superiority- have been inherited from previous generations, and are unconsciously part of us.
In another letter of Shoghi Effendi addressed to the Baha’i community, he outlined the implications of the principle of the “oneness of humanity”- the guiding light in our transition to social maturity-
“The principle of the Oneness of Mankind—the pivot round which all the teachings of Bahá’u’lláh revolve —is no mere outburst of ignorant emotionalism or an expression of vague and pious hope..It implies an organic change in the structure of present-day society, a change such as the world has not yet experienced. It constitutes a challenge, at once bold and universal, to outworn shibboleths of national creeds—creeds that have had their day and which must, in the ordinary course of events as shaped and controlled by Providence, give way to a new gospel, fundamentally different from, and infinitely superior to, what the world has already conceived. It calls for no less than the reconstruction and the demilitarization of the whole civilized world.”
This expression’ “an organic change in the structure of present day society” has had a great influence in Baha’i thinking. “Organic” suggests a change that is deep, embedded within, and integrated with other aspects of life. It’s not a superficial change, but a change that is profound and long lasting.
When we look at the world today, the Baha’i Writings teach us to see two processes going on- the disintegration of the old values- the “old world order”- and the integration associated with the “new world”- where new values are replacing the old. If you look closely at the world, and know that we are moving towards a world of unity and peace at the end, you can see both processes happening. With that knowledge, you don’t panic when challenges inevitably come, but can see it as the unfoldment of the natural processes of a society moving towards its maturity. Even seemingly backward steps are really just a recoil that causes a spring forward.
As Baha’u’llah promises us- “Soon will the present order be rolled up and a new one spread out in its stead. Verily thy Lord speaketh the truth and is the knower of things unseen.” And in another passage- “Yet so it shall be. These fruitless strifes, these ruinous wars, shall pass away and the Most Great peace shall come”
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The centerpiece of Baha’u’llah’s Revelation is the oneness of humanity. This is reflected in \His earliest Tablets- like the Hidden Words itself- where Baha’u’llah exhorts humanity to view themselves as all one-
“Know ye not why We created you all from the same dust? That no one should exalt himself over another”.
As His Revelation further unfolded, the full implications of this principle were clarified as He exhorted leaders of human society and particularly His own followers to unity and the elimination of oppression. When ‘Abdul’-Baha’ came to America in 1912 to proclaim His Father’s new Revelation on the American continent, he encountered a society that remained profoundly divided along racial lines. In story after story from this period, as well as his talks, we see ‘Abdu’l-Baha’ laying out the full implications of the oneness of humanity.
In one event, an official dinner in Washington DC, in which one of his companions- a young African-American lawyer named Louis Gregory- was placed at a table off of the main table because of his race, ‘Abdul-Baha’ arrived early and rearranged all the placemarkers so that Louis Gregory was given the seat at the head of the table, where ‘Abdu’l-Baha’ himself was supposed to sit. He later encouraged Louis Gregory and a young white woman named Louisa May Alcott to marry so that their union could demonstrate further the oneness of humanity.
In later years, Shoghi Effendi- who led the Baha’i Faith from 1921 to 1957- addressed several important and landmark letters to the American Baha’i Community outlining the challenges they must overcome to better reflect the principles of Baha’u’llah. He referred to racial differences as the “most vital and challenging issue’ facing the American Baha’i community and it is still referred to by Baha’is in this manner. In the letter, Shoghi Effendi quotes from the Writings and talks of Baha’u’llah and ‘Abdu’l-Baha profusely. It contains profound truths that can illuminate our current challenges in America today. An excerpt from Shoghi Effendi’s letter is below. It has been edited for brevity and the quotes have been spaced out to clearly distinguish them.
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“Freedom from racial prejudice, in any of its forms, should, at such a time as this when an increasingly large section of the human race is falling a victim to its devastating ferocity, be adopted as the watchword of the entire body of the American believers, in whichever state they reside, in whatever circles they move, whatever their age, traditions, tastes, and habits. It should be consistently demonstrated in every phase of their activity and life, whether in the Bahá’í community or outside it, in public or in private, formally as well as informally, individually as well as in their official capacity as organized groups, committees and Assemblies. It should be deliberately cultivated through the various and everyday opportunities, no matter how insignificant, that present themselves, whether in their homes, their business offices, their schools and colleges, their social parties and recreation grounds, their Bahá’í meetings, conferences, conventions, summer schools and Assemblies….
“O ye discerning ones!” Bahá’u’lláh has written, “Verily, the words which have descended from the heaven of the Will of God are the source of unity and harmony for the world. Close your eyes to racial differences, and welcome all with the light of oneness.”
“We desire but the good of the world and the happiness of the nations,” He proclaims, “…that all nations should become one in faith and all men as brothers; that the bonds of affection and unity between the sons of men should be strengthened; that diversity of religion should cease, and differences of race be annulled.” “
Bahá’u’lláh hath said,” writes ‘Abdu’l‑Bahá, “that the various races of humankind lend a composite harmony and beauty of color to the whole. Let all associate, therefore, in this great human garden even as flowers grow and blend together side by side without discord or disagreement between them.” \
“God,” ‘Abdu’l‑Bahá Himself declares, “maketh no distinction between the white and the black. If the hearts are pure both are acceptable unto Him. God is no respecter of persons on account of either color or race. All colors are acceptable unto Him, be they white, black, or yellow. Inasmuch as all were created in the image of God, we must bring ourselves to realize that all embody divine possibilities.” “In the estimation of God,” He states, “all men are equal. There is no distinction or preference for any soul, in the realm of His justice and equity.”
“God did not make these divisions,” He affirms; “these divisions have had their origin in man himself. Therefore, as they are against the plan and purpose of God they are false and imaginary.” “In the estimation of God,” He again affirms, “there is no distinction of color; all are one in the color and beauty of servitude to Him. Color is not important; the heart is all-important. It mattereth not what the exterior may be if the heart is pure and white within. God doth not behold differences of hue and complexion. He looketh at the hearts. He whose morals and virtues are praiseworthy is preferred in the presence of God; he who is devoted to the Kingdom is most beloved. In the realm of genesis and creation the question of color is of least importance.”
“Throughout the animal kingdom,” He explains, “we do not find the creatures separated because of color. They recognize unity of species and oneness of kind. If we do not find color distinction drawn in a kingdom of lower intelligence and reason, how can it be justified among human beings, especially when we know that all have come from the same source and belong to the same household? In origin and intention of creation mankind is one. Distinctions of race and color have arisen afterward.”….
A tremendous effort is required by both races if their outlook, their manners, and conduct are to reflect, in this darkened age, the spirit and teachings of the Faith of Bahá’u’lláh. Casting away once and for all the fallacious doctrine of racial superiority, with all its attendant evils, confusion, and miseries, and welcoming and encouraging the intermixture of races, and tearing down the barriers that now divide them, they should each endeavor, day and night, to fulfill their particular responsibilities in the common task which so urgently faces them.”
(End of passage from Shoghi Effendi)
The passage taken from “The Advent of Divine Justice”, available in full here. Photo reflects ‘Abdu’l-Baha’s metaphor that humanity should be viewed as a beautiful garden whose different colors and forms add to the beauty of the whole. Photo by S. Rasoul Jabari on Unsplash
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Given the current events in our country, we are going to offer several posts that highlight passages in the Baha’i Writings bearing on the issue of race in American society. Baha’is have been actively engaged in working with others to solve what is regarded as “the most vital and challenging issue” facing the American democracy for over a century. In this first post, we highlight a quote in which Baha’u’llah reminds us that is it the wish of God that we eliminate all forms of racial discrimination and oppression. Baha’u’llah states this in several passages of His Writings and Abdu’l-Baha’ references it again and again in his travels in America. We will highlight several of those passages in future posts.
This particular quote has been made into a song that is frequently sung in Baha’i gatherings. Unfortunately, there is not a high quality recording of the song available, so we went with the best we had!- a recording made at a Baha’i summer school event. The song is lovely. Teach it to your kids! Only by infusing these ideas into our children and teaching them to live them will we finally be rid of this evil.
Lyrics are:
“Close your eyes to racial differences and welcome all with the light of oneness. Be as brilliant as the light, as splendid as the fire, show the brightness of the fire of your love.”
Enjoy!
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Dear friends,
Sorry for the silence over the last several weeks. Sifter of Dust remains a project held up by only a few hands and its been a challenging time! We’re firing it back up as of today. We are also excited to announce that we will soon be hosting an interactive zoom call/podcast about the Baha’i Writings weekly. The details of that will be coming shortly. As with all our content, the podcast will give people who are otherwise unfamiliar with the Baha’i Faith an opportunity to learn more about it, with a particular focus on it’s sacred writings.
We hope everyone has been staying safe. Much love!
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The Cambrian explosion is a period of biological history over 500 million years ago in which, over a relatively short period of time, almost all the major body types of organisms were developed. Many subsequent organisms, up until the modern day, have descended from these original archetypes. Before that, there is very little in the fossil record. Then, all of a sudden, there is this massive dynamic creation of new body types.
It turns out that if you look at the evolution and development of matter, and particularly biology, it didn’t happen with slow gradual development but was rather “punctuated” by periods of rapid evolution followed by vast stretches of time in which nothing seemed to be evolving at all. In other words, evolution has not been continuous, but has periods of dynamic creativity that result in significant changes. Anyone who has ever watched their children grow up has seen this phenomenon. Kids don’t seem to change day to day, but then one day, usually somewhere in their late teens, you look up and you see that your child is now an adult- standing there asking for the car keys. Their growth has been like the growth of all things- slow, gradual, and then something like puberty happens, and- boom!- they’re a different human.
So what does that have to do with the festival of Ridvan, that Baha’is are celebrating all over the world? Because Baha’u’llah tells us that humanity’s spiritual and social development happens in the same way as biological development has. It is slow and gradual, punctuated by periods of rapid advancement. Those periods of rapid advancement are associated with one of the Revelations of God. When Baha’u’llah entered a garden outside of Baghdad in 1863, on the eve of his departure from the city into further exile, he formally declared His Revelation. The language He uses for that time is extraordinarily compelling, suggesting that there was something far deeper going on than just a Prophet making a claim to divine authority-
Verily, the eye of creation hath never beheld the light of those days, nor hath the gaze of humankind ever witnessed their like. The approach of Him Who is the Desire of the world, His entrance into that garden, His ascent upon the throne of utterance, and the words that streamed forth from the mouth of His will at that moment shall forever transcend every earthly mention. Any attribute that might be ascribed unto them, any praise wherewith they might be extolled will fail to do justice to the dust that hath been ennobled by His footsteps, how much less to His mighty throne, His manifest establishment thereon, and His pervasive and all-embracing utterance. Indeed, the splendours of that Day elude the understanding and comprehension of the peoples of the world.
Baha’u’llah extols this day with words that are astounding, suggesting that all creation was shaken to its depths and a “new life was breathed into the entire creation”. In subsequent Tablets around this period, He would predict a significant growth of human knowledge and advancement in human affairs along the lines His Revelation had outlined. Indeed, this is exactly what we have seen. Consider, for instance, the institution of slavery, or any one of the detestable practices that humanity has abandoned in the last two centuries. It was with us for eons, considered a natural part of life and society, and now the idea of enslaving another human being and limiting their freedom and rights is regarded as so heinous we cringe to even think about it. Why? Because we have made substantial moral and spiritual progress in the last two centuries. Human civilization, which had languished for centuries, blasted off into the heavens in ways that would be unrecognizable to people who lived before.
Science, of course, studies things it can know something about- something we can measure, quantify, or otherwise manipulate. But nobody truly knows why, at our time in history, everything just seemed to come together in new and creative ways. Just like the Cambrian explosion, nobody really knows what happened to make that phenomenon occur. But if we think about it and deduce from some of the principles Baha’u’llah has outlined, we can come up with some really interesting conclusions.
On a fundamental level, what Baha’u’llah is telling us is that the Divine Will- the ultimate impetus behind any creative boost in all development- works similarly at all levels of creation. A Revelation of God is just the Divine Will manifested to humans- a theme repeatedly expressed in the Writings of Baha’u’llah. And it occurs in a punctuated way, with certain intervals of time more “blessed” than others. We just happen to be living in one of the most blessed time in all of human history- “All glory be to this Day, the Day in which the fragrances of mercy have been wafted over all created things, a Day so blest that past ages and centuries can never hope to rival it.”
But we’re never going to be able to see the Divine Will directly. As Baha’u’llah states in the passage above- “the splendours of that Day elude the understanding and comprehension of the peoples of the world”. It’s probably not simply that we are somehow unaware of it when we could be, but rather that it is simply beyond our ability to comprehend. We can never see the Divine Will acting directly, like some physical force. It acts beneath all that, in a manner that we likely can never understand. We can only see its effects.
One of the other principles given in the Writings of Baha’u’llah- and also those of the Bab- is that a massive infusion of energy from the Divine Will creating a great leap forward occurs because creation has the capacity to accept it. This relationship between what is given and the capacity to receive it seems to be fundamental. So, it may seem that nothing much is going on for centuries, or on biological time scales, millions of years- but what is gradually happening is the slow development of increased capacity, then it blasts into a new and dynamic reality seemingly all at once. If you watch a house being built, the creation of the foundation and the erection of the girders and support structures takes a long time, and the process is slow, and then- boom!- they starting putting up the walls and all of a sudden a house is there. That’s because the slow times were building the capacity for you to put up the structures that would ultimately form a new house, which seemingly happens overnight.
Baha’u’llah’s Tablets about Ridvan are very metaphorical, with highly allusive and poetic language describing what is happening “behind the scenes” to creation overall. They are seemingly the expression, in mere words, of something that is ultimately beyond words to express, beyond our capacity to fully appreciate- a new creative infusion of the Divine Will.
It is the Festival of Riḍván, the vernal season wherein the Beauty of the All-Glorious was revealed between earth and heaven. In this wondrous Day the gates of Paradise were flung open before the faces of all people, at the behest of Him Who is the All-Praised, and the outpourings of divine mercy rained down from the clouds of celestial favour upon His countless embodiments and manifestations in the world of being.
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In several Tablets, Baha’u’llah praises medicine and the “science of healing”. He Himself urged His followers to seek care when they are ill and follow the advice of competent providers, explaining that it is through science and “material means” that God assists humanity-
“Resort ye, in times of sickness, to competent physicians. We have not set aside the use of material means, rather We have confirmed it through this Pen, which God hath made the Dawning place of His shining and glorious Cause.”
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