Note: see also Jones' related pilgrim's notes.
[Presented as a homework assignment for the Wilmette Institute's "Revelation of Bahá'u'lláh" Course, year one: 1998.]
"Verily, verily, the dawn of a new Day has broken. The promised One is enthroned in the hearts of men. In His hand He holds the mystic cup, the chalice of immortality. Blessed are they who drink therefrom!" 1 --The Bab to Mullá Husayn and Mullá `Alí
After years of waiting and searching for the promised one Mullá Husayn found his heart's desire--a young merchant who called Himself the Bab. In their first meeting the Bab invited Mullá Husayn to His residence and revealed His mission with proofs and testimonies, which Mullá Husayn painstakingly scrutinized. But there was more. Mullá Husayn described his encounter with the Bab,
"I sat spellbound by His utterance, oblivious of time and of those who awaited me...the call of the Muadhdhin, summoning the faithful to their morning prayer, awakened me from the state of ecstasy into which I seemed to have fallen. All the delight, all the ineffable glories, which the Almighty has recounted in His Book as the priceless possessions of the people of Paradise--these I seemed to be experiencing that night." 2
Hence, Mullá Husayn depicted his state of captivated mystical ecstasy. Within days of this initial meeting Mullá Husayn and his disciple Mullá `Alí returned to the house of the Bab, wherein, the Bab disclosed His mission to Mullá `Alí who became His second follower. However, this second meeting was different. According to Nabil, "...all argument had been set aside and nothing but the spirit of intense adoration and ardent fellowship prevailed."3 The words from the opening quote were revealed at this time in an atmosphere that was "vitalized by that celestial potency which emanated from His inspired utterance. Everything in that room seemed to be vibrating with this testimony."4 Enthralled, these two chosen apostles responded to this divine summons to partake of the "mystic cup".
Likewise sixteen more souls after Mullá Husayn attained the presence of the Bab and were declared "Letters of the Living." One more remained to complete the number of these first faithful followers. The soon to be eighteenth Letter of the Living, Quddus, approached Mullá Husayn and pleaded to attain the presence of the Bab. Mullá Husayn restrained him, telling Quddus the time was not right. Hastening to the Bab, Mullá Husayn described Quddus' persistence. The Bab replied, "Marvel not at his strange behaviour. We have in the world of the spirit been communing with that youth. We know him already."5 Nabil asked, ". . . had not the mystic bond of the spirit linked their souls together?"6 Shortly thereafter Nabil observed the Bab in prayer before the rising sun, "He seemed to be addressing, in mystic language, that shining luminary, and to be entrusting it with His message of yearning and love to His concealed Beloved."7 Thus we see the intensely mystical nature of the opening days of the Babi Faith.
This paper arises from my deep personal experience with the writings of Bahá'u'lláh. Years ago in the Shrine of Bahá'u'lláh I experienced an overwhelming mystical encounter. After this life changing experience I discovered the mystical power in the words of Bahá'u'lláh--The Hidden Words, many parts of the Kitáb-i Íqán, the Seven Valleys and many others. Bahá'u'lláh describes the mystical experience with unparalleled clarity and majesty. He introduces mystical concepts beautifully and takes one ever deeper.
Regardless, I have tried for much of my Bahá'í life to forget this experience and frequently I have desired to leave the Bahá'í Faith, but could not quite bring myself to do so. Many reasons exist for my spiritual battles but a primary cause for my struggle is also the thrust of this paper. When one considers the deep mystical heritage left by the first followers of the Bab, not to mention the early Bahá'ís; when an individual like myself, and I am not alone, has intense mystical experience directly related to Bahá'í Holy places and Bahá'u'lláh's words; when we see that Shoghi Effendi refers to the mystic feeling as being of central significance; and most importantly when one peruses the powerful mystical messages contained within the actual words of Bahá'u'lláh; when considering all of these, one must ask--how can we in the American Bahá'í community go about our business of building this Faith with barely a mention of the mystical and without vigorous, overt efforts to exploit and develop it?
Originally I intended this paper to be more expository than persuasive, however, something occurred which augmented the urgency of this issue--someone close to me confided that they were considering leaving the Bahá'í Faith because of a perceived lack of spiritual depth. This person primarily cited the endless meetings, lackluster devotions, and lifeless feasts. I agreed, but noted that at this time it is a difficult, embryonic period, etc., and told them to look to the words of Bahá'u'lláh. They replied that the teachings are wonderful, Bahá'u'lláh's writings are beautiful, but that isn't enough--they craved more. Obviously, or so I thought at the time, this person wasn't convinced that the Bahá'ís had the spiritual strength to build a unified world.
Others have noted this spiritual deficiency in the past and I am always amazed that anyone could say such a thing. I generally agree with their complaints and usually have the same problems, but, even considering the present situation I could never say the Bahá'í Faith lacked spiritual depth--for me Bahá'u'lláh's words generate a captivating spiritual power, a power that ultimately enabled me to tolerate the rest. Apparently this person, as well as many others, don't think it is worth it, and as I mentioned there have been times I have disassociated myself from the Bahá'ís for years, in great part because of these difficulties, but not because I didn't have a spiritual connection.
Why must individual Bahá'ís depend so completely on their personal efforts for spiritual sustenance? What about the crucial spiritual needs of new believers and others who have little idea or perhaps lack the capability at this stage in their development to see a clear spiritual path before them? Granted, we must all put forth solitary personal effort to grow spiritually, but doesn't the community as a whole have a great responsibility to assist its members in their religious development?
While puzzling over this I happened upon an article by Seena Fazel--Interreligious Dialogue and the Bahá'í Faith. While arguing that the Bahá'ís could learn much from the mystical intensity of other religions, Mr. Fazel quoted a non-Bahá'í anthropologist who, after observing a service at the Bahá'í House of Worship in Wilmette noted, "...what was read from each text destroyed the particularity of the tradition from which it was drawn, leaving, seemingly, but banal platitudes."8
Mr. Fazel goes on to note Bahá'í Scholar Jacques Chouleur who is concerned that Bahá'ís in the West are reticent in regard to the mystical and community aspects while preferring a focus on the social teachings.9 I have long agreed with Mr. Chouleur's opinion but the anthropologist's observation helped clarify the problem--too often devotions in our Faith do not inspire mystic feelings. We are so busy working on the social aspects of our religion that the mystical gets swept aside. There is limited intuitive sense for what constitutes mysticism. Mr. Chouleur notes those Bahá'ís who are working primarily for the social teachings,
"The transfiguration of the earthly world by the implementation of the Bahá'í principles may be for them a doubtless exhilarating objective, but quite incomplete, insufficient if it is deprived of mysticism and comtemplation".10
Perhaps what I considered obvious, that the individuals who drop out aren't convinced that Bahá'ís can build a new World order, isn't so clear. Perhaps they don't really care about the new World Order, at least in the way it is presented in the American Bahá'í community. People who crave the mystical, simply can't tolerate the secular nature of the current Bahá'í community. They desire a community in tune with the mystical spirituality, which is a Bahá'í heritage, but they don't see it strongly enmeshed in the current structure. Perhaps these souls hunger for an improved balance between personal effort and community support-a less secular climate which energizes devout, personal searching. Possibly, many require solid, regular guidance and direction in spiritual areas as well as the other principles of the Faith. Some may need regular, inspirational devotions. Focusing on the spiritual glories of the future and the social crises of today, though beneficial, does not, in itself, sustain our current needs in a materialistic world. Many simply can not find the adequate spiritual fervor solely on their own, perhaps few of us can. Likely, we all suffer from this neglect.
The Universal House of Justice noted the tendency toward the secular in our community in the May 19 letter to the National Spiritual Assembly.11 Although they discussed the secular nature of Bahá'í administration in its relationship to the general community it isn't too much of a stretch to assume that this secularism is pervasive. Bahá'í Administration is not simply Spiritual Assemblies--it is all of the friends and institutions--fused in a united effort to supply our spiritual and community needs. A secular attitude in one area is bound to permeate all areas. Obviously secularism cannot rejuvenate mankind, as the Universal House of Justice quoted the Guardian in the May 19th letter:
"The friends must never mistake the Bahá'í administration for an end in itself. It is merely the instrument of the spirit of the Faith. ... It is designed to benefit the entire human race, and the only way it can do this is to reform the community life of mankind, as well as seeking to regenerate the individual."12
This paper explores our need to access this "spirit of the Faith", what the Guardian also refers to as the "higher realms of spirit".13 The mystical is inextricably linked to this 'spirit'.
Our mystical heritage is not simply a heritage but a real and vital force in the Bahá'í community, a force which must be recognized and used. The Bahá'í Faith is first and foremost mystical. All of our efforts in teaching, administration and community are contingent on developing the mystic feeling. The spiritual energy needed for personal and global transformation is dependent on our mystical connection to Bahá'u'lláh.
While exploring these ideas this paper will demonstrate the essential mystical nature of the Bahá'í Faith. This discussion will likely raise many more questions than answers, but the purpose of this paper is to show that a pursuit of the mystical is necessary. What this pursuit entails as well as a detailed description of the nature of Bahá'í mysticism is far beyond its scope.
There is some misunderstanding about what constitutes the mystical within the Bahá'í community and there are some who consider this a dangerous area. To a high degree I believe that the problem is one of terminology--many simply don't know what the word mysticism implies. Within certain contexts there is cause for concern, however, the terms mystic, mystical and mysticism are all used in the Bahá'í Sacred Writings in a positive sense. I am not sure how the negative connotations have taken hold within the Bahá'í Faith, however, even though these negative shadings are not universal they are pervasive enough that it deserves mention. Rather than defining these terms I will let the sacred texts speak for themselves. These are difficult concepts which even advanced students struggle with--for me to bias the reader with shallow definitions in a preliminary discussion such as this would be unwise, since grappling with these notions individually within the context of the Bahá'í Writings is part of the growth process.14 I now return to the theme of the mystic cup.
Bahá'u'lláh, describing the early followers of a previous manifestation was likely speaking of the same mystic cup as the Bab, which endowed its partakers "with the grace of a new life."
"These same people, though wrapt in...veils of limitation...as soon as they drank the immortal draught, from the cup of certitude, at the hand of the Manifestation of the All-Glorious, were so transformed that they would renounce for His sake their kindred, their substance, their lives, their beliefs, yea, all else save God! So overpowering was their yearning for God, so uplifting their transports of ecstatic delight, that the world and all that is therein faded before their eyes into nothingness."15
Drinking of the mystic cup, the cup of certitude, wrought a dramatic transformation in the lives of these early believers. Bahá'u'lláh calls it a "mystic transformation" as he continues:
"It is evident that nothing short of this mystic transformation could cause such spirit and behaviour, so utterly unlike their previous habits and manners, to be made manifest in the world of being. For their agitation was turned into peace, their doubt into certitude, their timidity into courage. Such is the potency of the Divine Elixir, which, swift as the twinkling of an eye, transmuteth the souls of men!"16
The Divine Elixir, this mystical draught, effected a radical transformation--an overpowering yearning for God and a dramatic change in their "habits and manners." In the modern world are these not the same changes we seek? Can we too partake of the heavenly elixir? Or was it only available to followers at the time of the Prophet--people who associated with a Manifestation while He was on earth--a period when great feats and strong endeavor was necessary?
Perhaps the potency of the mystic draught was stronger at the time of the Bab's and Bahá'u'lláh's physical presence. However, Shoghi Effendi makes clear that this mystic power is always available:
"That the cause associated with the name of Bahá'u'lláh feeds itself upon those hidden springs of celestial strength which no force of human personality, whatever its glamour, can replace; that its reliance is solely upon that mystic Source with which no worldly advantage, be it wealth, fame or learning can compare; that it propagates itself by ways mysterious and utterly at variance with the standards accepted by the generality of mankind, will, if not already apparent, become increasingly manifest as it forges ahead towards fresh conquests in its struggle for the spiritual regeneration of mankind."17 [emphasis mine]
Not only are these hidden springs of mystic power always available, but, their effects will "become increasingly manifest". Apparently this mystical force, or at least its effects, will intensify with time and not diminish with Bahá'u'lláh's physical departure. Not to mention, the Guardian informs us that the Cause relies "solely upon that mystic Source".
Even the Universal House of Justice has encouraged Bahá'ís to develop the "mystic feeling" as recently as the Ridvan 150 letter to the Bahá'ís of the world. "No less essential to nourishing this vitality [of faith] is the cultivation of a sense of spirituality, that mystic feeling which unites the individual with God and is achieved through meditation and prayer."18
The Universal House of Justice calls the mystic feeling "a sense of spirituality". They use the word cultivate as though it is something we must care for, nurture and develop.
In the following letter to an individual believer the Guardian placed these same ideas in the context of a materialistic society.
"....The spirit of the age, taken on the whole, is irreligious. Man's outlook upon life is too crude and materialistic to enable him to elevate himself into the higher realms of spirit. It is this condition, so sadly morbid, into which society has fallen, that religion seeks to improve and transform. For the core of religious faith is that mystic feeling which unites man with God."19
In his previous quote the Guardian stated that the cause relies "solely on that Mystic source"20 and here he says the mystic feeling is the "core of religious faith." Apparently there is nothing more fundamental and important than developing the mystical. This importance is underscored by Shoghi Effendi's assertion that the way we can overcome the materialistic condition of society is through religion. Religion seeks to "transform" this condition. Since the core of religion is the "mystic feeling" we must assume that the mystic feeling is at the heart of the transforming process and that transformation is in some way an elevation to a higher spiritual level, "the higher realms of spirit" that our present crudeness prohibits us from experiencing. Shoghi Effendi proceeds by giving some hints of what the mystic feeling is.
"This state of spiritual communion can be brought about and maintained by means of meditation and prayer. And this is the reason why Bahá'u'lláh has so much stressed the importance of worship. It is not sufficient for a believer to merely accept and observe the teachings. He should, in addition, cultivate the sense of spirituality, which he can acquire chiefly by means of prayer.21
The Guardian depicts the mystic feeling as "spiritual communion" and as "a sense of spirituality" and perhaps as "worship". After describing the mystic feeling as the core of religion Shoghi Effendi now explains that, "It is not sufficient for a believer to merely accept and observe the teachings." Belief and action are not enough. Perhaps believing that racism is evil and acting on that belief with sincere and ardent effort is not enough. Is attending every Spiritual Assembly meeting and every feast with sincere effort and participation enough? Constantly telling others about the Bahá'í Faith may not be enough. Bahá'u'lláh reinforces this concept in the Kitáb-i Íqán by noting, "One hour's reflection is preferable to seventy years of pious worship."22 One must be in touch with the mystical core through "spiritual communion" and by cultivating a "sense of spirituality".
Adib Taherzadeh, during a talk at the Bahá'í House of Worship in Wilmette, Illinois, said, "Teaching is not the problem, the problem is that we must develop a love for Bahá'u'lláh."23 What is a love for Bahá'u'lláh? The following portion of letter advising a Local Spiritual Assembly, written on behalf of Shoghi Effendi, helps to clarify this, "[He] ... should study more deeply the teachings, and meditate on what he studies. We liken God to the Sun, which gives us all our life. So the Spirit of God reaches us through the Souls of the Manifestations. We must learn to commune with Their Souls, and this is what the Martyrs seemed to have done, and what brought them such ecstasy of joy that life became nothing. This is the true mysticism, and the secret, inner meaning of life which humanity has at present, drifted so far from."24 [emphasis mine]
`Abdu'l-Bahá ties this communion with the souls of the manifestations to love, " . . . drink deep of the mystic cup of heavenly love and know the rapture of being drawn ever closer unto the Realm of the All-Glorious."25 [emphasis mine]
Through this mystic communion we drink deeply of heavenly love which draws us closer and closer to our Beloved. Mr. Taherzadeh also said that once we establish this love for Bahá'u'lláh teaching will be no problem, we would be unable to keep our mouths shut.26 Likewise, effective administration, strong communities and all other Bahá'í goals will be more attainable. Returning to the previous letter of Shoghi Effendi we see this idea reinforced.
"The Bahá'í Faith, like all other Divine religions, is thus fundamentally mystic in character. Its chief goal is the development of the individual and society, through the acquisition of spiritual virtues and powers. It is the soul of man that has first to be fed. And this spiritual nourishment prayer can best provide. Laws and institutions, as viewed by Bahá'u'lláh, can become really effective only when our inner spiritual life has been perfected and transformed. Otherwise religion will degenerate into a mere organization, and become a dead thing."27To avoid lifeless religion we must develop its mystic character. Transformation attained through the nourishment of spiritual communion generates spiritual virtues and powers. Our inner life, our mystic life, must be perfected and transformed. Remember, Bahá'u'lláh also wrote of a "mystic transformation". The Universal House of Justice further discusses this concept of transformation:
"It is not enough to proclaim the Bahá'í message, essential as that is. It is not enough to expand the rolls of Bahá'í membership, vital as that is. Souls must be transformed, communities thereby consolidated, new models of life thus attained. Transformation is the essential purpose of the Cause of Bahá'u'lláh, but it lies in the will and effort of the individual to achieve it in obedience to the Covenant."28 [emphasis mine]
What an amazing relationship which exists between the "mystic feeling" and transformation? Just as the mystic feeling is the core of religious faith we see that transformation is "the essential purpose of the Cause". One is described as the core, the other as the "essential purpose." Transformation through the "true mysticism"-- communing with the souls of the manifestations by dwelling in the love of God--is our real goal. How important for us to further our understanding of the relationship between these two fundamentals--mysticism and transformation!
Even more compelling, the Guardian makes clear that mystic transformation is also essential to the evolution of society as a whole. "That mystic, all-pervasive, yet indefinable change, which we associate with the stage of maturity inevitable in the life of the individual and the development of the fruit must, if we would correctly apprehend the utterances of Bahá'u'lláh, have its counterpart in the evolution of the organization of human society."29
Consider the implications of this paragraph. Not only is there an indefinable or mystic change that occurs in the individual, in effect, the Guardian is also saying that the New World order will occur when society as a whole undergoes some kind of mystical metamorphosis. Apparently this mystical connection is not simply for the individual but can somehow permeate an entire society in a spontaneous organic manner. Exactly what that means can likely be grasped only after we better understand the mystic change of the individual. Regardless, as a group expecting global evolution, the Bahá'ís can ill afford to ignore something which appears to be integrally connected to that change.
Shoghi Effendi goes on to say that this mystic change will eventually produce a striking phenomenon in society.30 In a previous quote, after stating that the cause relies "solely on that mystic Source with which no worldly advantage can compare;"31 he proceeded to say, "that it propagates itself by ways mysterious and utterly at variance with the standards accepted by mankind".32 Bahá'u'lláh has declared that he has called into being "a new race of men". The Blessed Beauty in another passage proclaimed, "The world's equilibrium hath been upset through the vibrating influence of this most great, this New World Order. Mankind's ordered life hath been revolutionized by the agency of this unique, this wondrous system--the like of which mortal eyes hath never witnessed." 34
Is there an integral connection between the uniqueness of Bahá'u'lláh's system and the mystical? After saying that we are solely reliant on the mystic Source, Shoghi Effendi says that the cause propagates itself in a manner that is not only mysterious (mysticism implies mystery) but completely at variance with the norm. Complete reliance on a mystic Source would be very different from accepted processes of development. Bahá'u'lláh's phrase a "new race of men" leads one to consider the "mystic transformation" that established totally new habits in the devout followers we discussed previously. Bahá'u'lláh declares "a system the like of which mortal eyes hath never witnessed",35 then immediately broadcasts one of the most mystical concepts in his Revelation, "Immerse yourselves in the ocean of my words, that ye may uncover all the pearls of wisdom that lie hid in its depths."36
Undoubtedly there is a reliance on the mystical in the Bahá'í Faith, but how often do we consider the possibility that this reliance is of such magnitude that it dwarfs all other forces. Perhaps the uniqueness of Bahá'u'lláh's system is that it will use this mystic Source far more than at any time in history--to an unimaginable degree. Perhaps in everything we do, whether it is teaching, administration, or working for social justice--the primary driving force, perhaps the only effective driving force, is our mystical connection to Bahá'u'lláh. Assuming this unique system depends completely on the mystical, is it too bold to ask, that without a connection to this mystic Source, do we have anything that other non-Bahá'í segments of society cannot supply? Recognizing that these prophecies of "new models of life", "a new race of men", and a system "the like of which mortal eyes hath never witnessed", are more likely connected to a mystic transformation than they are to the social principles of the Bahá'í Faith suggests that this mystic Source and the transformation it inspires is the undeniable foundation upholding the Cause of Bahá'u'lláh. Furthermore, Bahá'u'lláh said,
"The purpose of the one true God, exalted be His glory, hath been to bring forth the Mystic Gems out of the mine of man--they Who are the Dawning-Places of His Cause and the repositories of the pearls of His knowledge."37
These Mystic Gems, the manifestations of God, are our mystic teach-ers. We have many opportunities for material knowledge but the mystic knowledge comes only from Bahá'u'lláh. The mystic feeling is integral in developing spiritual virtues and powers. With these powers we will change the material world--not the other way around.
In a religion whose watchword is unity this is the ultimate unity. Shoghi Effendi described it as that "mystic feeling which unites man with God."38 From this mystical unity all other unity flows. This unity teaches all unity. For it there is no substitute. `Abdu'l-Bahá foretells what this mystic oneness will bring.
"I beg of God to strengthen these spiritual bonds as day followeth day, and make this mystic oneness to shine ever more brightly, until at last all shall be as troops marshaled together beneath the banner of the Covenant within the sheltering shade of the Word of God; that they may strive with all their might until universal fellowship, close and warm, and unalloyed love, and spiritual relationships, will connect all the hearts of the world. Then will all humankind, because of this fresh and dazzling bounty, be gathered in a single homeland. Then will conflict and dissension vanish from the face of the earth, then will mankind be cradled in love for the beauty of the All-Glorious."39 [emphasis mine]
*****************
The theme of the mystic cup and its heavenly draught is a fine thread woven through the Bahá'í Sacred Writings. Not only do we see the Bab, Bahá'u'lláh and `Abdu'l-Báha enjoining seekers to partake of a mystic cup or cup of certitude, but, there are numerous references to an immortal draught.40 Such a glorious picture unfolds as we ponder the promise the Bab offered to His followers, "Blessed are they who drink therefrom!"
After the first believers in our Faith were entranced by an invitation to drink of the mystic cup, Nabil observed the Bab engaged in mystic communion with his Beloved and spoke of His use of a mystic language with Quddus who was far away. Bahá'u'lláh points to the early believers of another age who after imbibing from the "cup of certitude" underwent a "mystic transformation" in which "their agitation was turned into peace, their doubt into certitude, their timidity into courage." Shoghi Effendi asserts that "the core of religious faith is the mystic feeling which unites man with God", and that we are totally reliant on that "mystic Source." The Universal House of Justice encourages us to cultivate the mystic feeling. `Abdu'l-Báha directs us to drink of the mystic cup of heavenly love so we can partake of the love engendered by the true mysticism. Even more interesting the Guardian writes of that "mystic, all-pervasive, yet indefinable change," which is associated with the maturity of the individual and which will have its counterpart in the transformation and coming of age of the entire human race. And this coming of age is underscored by `Abdu'l-Bahá's projection of world unity engendered by an ever brighter "mystic oneness".
The queries this discussion raises are manifold. Precisely where does mysticism fit in as we develop "new models of life"? What connection does this mystic feeling have to Bahá'í administration? What do the writings mean by mystic transformation and mystic language? How can we pursue this "mystic feeling"? How does Bahá'u'lláh teach mysticism? Complete answers to these and other questions are likely impossible at this early stage of Bahá'í development. However, if mankind is ever to get the solutions, we must now begin a serious investigation at all levels--as institutions and as individuals. The fruits inspired by a search through the mystical ocean of Bahá'u'lláh's Revelation could provide crucial assistance with elusive goals like spiritual transformation, building strong communities, the perfecting of Bahá'í institutions, and for the ultimate goal of sweeping global change.
"Peace be upon him that inclineth his ear unto the melody of the Mystic Bird calling from the Sadrat'l-Muntaha! Glorified be our Lord the Most High"41
--Bahá'u'lláh
1. Nabil, The Dawn-Breakers, trans. Shoghi Effendi (Wilmette, Illinois: Bahá'í Publishing Trust, 1974) p. 69.
2. Ibid., p. 62.
3. Ibid., p. 69.
4. Ibid.
5. Ibid., p. 70.
6. Ibid.
7. Ibid., p. 78.
8. International Dialogue and the Bahá'í Faith: Some Preliminary Observations, in Revisioning the Sacred: New Perspectives on a Bahá'í Theology, ed. Jack McLean (Los Angeles: Kalimat Press, 1970), pp. 147, 148.
9. Ibid.
10. Ibid.
11. Universal House of Justice, Letter to the National Spiritual Assembly of the Bahá'ís of the United States, May 19, 1994, pars. 27, 28.
12. Ibid., par. 32.
13 8 December, 1935 to an individual believer, published in Bahá'í News 102, August 1936, p. 3, in The Compilation of Compilations, Vol. 2, pp.
237.
14 This statement may appear to contradict my previous argument. However, as stated a balance is necessary. Personal search and effort within a spiritually energized community is the ideal. Likely, a community cannot be spiritually charged if it has too strong a focus on secular and social issues.
15 Kitáb-i-Íqán, trans. Shoghi Effendi, 6th ed. (Wilmette, Illinois: Bahá'í Publishing Trust, 1974), p. 155.
16 Ibid., pp. 156, 157.
17 The World Order of Bahá'u'lláh: Selected Letters from Shoghi Effendi (Wilmette, Ill.,: Bahá'í Publishing Trust, 1974) pp. 51, 52.
18 Message of the Universal House of Justice: Introducing the Three Year Plan in The Three Year Plan prepared by the National Teaching Committee of the Bahá'ís of the United States (Wilmette, Ill: 1993), p. 5.
19 Shoghi Effendi, Bahá'í News 102, August 1936, p. 3 in Compilation of Compilations, Vol. 2, pp. 237, 238.
20 The World Order of Bahá'u'lláh, pp. 51, 52.
21 Ibid., p. 237.
22 Kitáb-i-Íqán, p. 238.
23 Speech by Adib Taherzadeh, Member of the Universal House of Justice, at the Bahá'í House of Worship, Wilmette, Illinois, Sept. 1997.
24 Unfolding Destiny, p. 406.
25 Selections from the Writings of `Abdu'l-Bahá. (Trans. Committee at the Bahá'í World Center. [Chatham, Great Britain: W & J Mackay, 1978] pp. 149, 150.
26 Speech at the Bahá'í House of Worship, Wilmette, Illinois, Sept. 1997.
27 Compilation of Compilations V. 2, p.238.
28 Universal House of Justice, Ridván Message, 1992 **See revisioning sacred p150
29 Shoghi Effendi, The World Order of Bahá'u'lláh, pp. 163, 164.
30. Ibid., p. 164.
31. Ibid., p. 51.
32 Ibid.
33 need to look up
34 look up
35 The Kitáb-I-Aqdas: The Most Holy Book, (Haifa: The Bahá'í World Center,
1992) K. 181,182.
36 The mystical connection is one that transcends words. As I noted the Guardian above, it is a mystic feeling, which unites man with God. The idea that pearls of wisdom are hidden in the ocean of Bahá'u'lláh's words suggests that this wisdom transcend words. Would we expect that more words be hidden in the words? Abdu'l-Báha on page 450 of the Promulgation of Universal Peace states, " . . . attain knowledge of the mysteries hidden therein. Be not satisfied with words, but seek to understand the spiritual meanings hidden in the heart of the words." Bahá'u'lláh on page 83 of Prayers and Meditations says, "Number me not with them who read Thy words and fail to find Thy hidden gift which, as decreed by Thee, is contained therein, and which quickeneth the souls of Thy creatures and the hearts of Thy servants." In the Kitáb-I-Iqán on page 59 Bahá'u'lláh speaks of the "stream of utterance" which without word reveals the divine sayings and without speech unravels the mysteries of God. Apparently there is the outer message which is contained in the words, but there is also the inner message which is hidden. (Kitáb-I-Iqán, p. 123) This hidden message is reserved for the "mystic knower" and is uncovered only with diligent search and earnest striving-immersion in the Word of God. Word is used more in the sense of Logos as used in the New Testament, as the Word that was with God, and as Bahá'u'lláh speaks of the "Point", which
is the centre of the circle of Names and the manifestation of "Letters in the world of creation." The Point at a certain stage traverses the "heavens of exposition and utterance." (Tablets of Bahá'u'lláh, pp. 101, 102)
37 Epistle to the Son of the Wolf, Trans. Shoghi Effendi. (Wilmette, Ill: Bahá'í Publishing Trust, 1971) p. 13.
38 Compilation of Compilations, Vol 2
39 Selections from the Writings of `Abdu'l-Bahá, pp. 19, 20.
40 In the opening lines of the Kitáb-i-Íqán, alluding to the immortal elixir, Bahá'u'lláh speaks of those who "thirst for the wine of certitude". The heavenly draught is also referred to as the "wine of renunciation", "wine of heavenly reunion", "the choice wine"(TB 105) and in numerous other ways. Bahá'u'lláh refers to the inebriating effect of the Word of God.
41 The Kitáb-I-Íqán, p. 257.
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