As internet access allows I will be using this space more and more for discussing Baha'u'llah's understanding of human nature especially as it relates to divine nature. I'll be putting the most focus on the Kitab-i-Iqan, but it's centrality to the Baha'i message means that many other Baha'i writings will be brought into view. Right now it is my contention that the whole faith revolves around the principle elaborated in verse 22 of the Arabic Hidden Words: O Son of Spirit! Noble have I created thee, yet thou hast abased thyself. Rise then unto that for which thou was created. Building off of this idea, the Kitab-i-Iqan is then one long ode to this fundamental nobility. Furthermore it is His last major work before His declaration as the world-messiah promised by the Bab. So for that reason its revelation stands at the threshold of Baha'u'llah's transition from the foremost Babi, to the expounder of His own faith, which itself is a sort of extended elaboration on the principle enshrined in the words, Rise then...
But before I do any of that I want to blather on for awhile about a debate within Baha'i scholarship.
Unmistakably, there is an evolution in the tone and content of Baha'u'llah's writings as His ministry continues. Earlier writings are first and foremost mystical treatises. Writings after his declaration tend to emphasize his station as a world-messiah in whom all history past and future is consummated. Later writings then focus on providing guidance for a global religious community and New World Order.
Traditionally, it has been assumed that these different periods are different aspects of one universal message. But In recent years, the unity and coherence of this diversity has been called into question. This has most been the case among the Talisman scholars, particularly Juan Cole. Whether it be the abrogation of Islamic-Babi principles and worldviews, changes in political strategy, or sudden interest in new foreign influences, changes in tone and content were interpreted more as repudiation rather than development of past beliefs. Among others, Nader Saiedi has contended with this view by pointing out passages that either hearken back to, or foreshadow themes that appear in far greater prominence at other periods of Baha'u'llah's writings, e.g. world unity in the Baghdad writings, or Sufism in the Akka writings. His view is that Baha'u'llah's writings build upon each other and that all other stages of His ministry are present at any one moment if only as hidden supports of surface content or foreshadowing of future development.
As much as I enjoy reading tension and ambiguity into places where others want coherence and certainty, I am most persuaded by Saiedi's approach to Baha'u'llah's writings. While his engagement with the non-Baha'i context of the Writings is far weaker than any of the Talisman scholars, he makes up for it with his in-depth analysis of the internal Shaykhi, Babi, and Baha'i contexts of Baha'u'llah's writings. After all, when it comes down to it, Baha'u'llah is a Baha'i, and patchwork references to gnosticism, reformism, or "Jeffersonian democracy" are of rather limited use at charting the depths of such a complex body of writings.
It is within this debate about the evolution of Baha'u'llah's writings that I would like to frame my discussion of the Kitab-i-Iqan. Saiedi sees the historical and evolutionary nature of religion as the book's central message and the bridge that unites the spiritual writings of the Baghdad period with the world order writings of the Akka period. In this we are more or less agreed. But one thing that I think is lacking in his analysis is proper attention to the one who is born along and advances this historical process: the human being. As I've said it is my contention that the book from beginning to end is one long ode to the nobility of the human person. O Son of Spirit! Noble have I created thee, yet thou hast abased thyself. Rise then unto that for which thou wast created. What I'm going to show is that Baha'u'llah's understanding of human nature is pivotal to everything else in His writings. Namely, that it is we human actors who must will divine justice into being. God has laid down the guidance and will provide assistance both seen and unseen. But other than that, He has thought highly enough of our freedom that He has left it up to us to make it happen. In this destiny there is something divine. But it is this divinity that makes us our most human.
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4 comments:
I appreciate your analysis on Baha'u'llah's exposition of human nobility as expressed in the Kitabi-Iqan. I have always thought that if the kingdom of God on earth were to come about through some miraculous event (like the physical arrival of Jesus in the clouds), humans would never have the chance to discover their own divinity. By giving us the guidance and the free choice to follow it, He is giving us the opportunity to discover our true selves and in the process build the Kingdom of God on earth.
Greg, one more thing, do you mind if I link to some of your posts on my blog?
Greg,
I really like this new project: Charting in the Writings of Baha'u'llah of the principle of the nobility of man.
I would call your attention first to the words of the Guardian, (specifically in God Passes By and I'm sure in other areas as well), where he states clearly and repeatedly that The Central principal put forth by Baha'u'llah is the Unity:
Of the principles enshrined in these Tablets the most vital of them all is the principle of the oneness and wholeness of the human race, which may well be regarded as the hall-mark of Bahá’u’lláh’s Revelation and the pivot of His teachings. Of such cardinal importance is this principle of unity that it is expressly referred to in the Book of His Covenant, and He unreservedly proclaims it as the central purpose of His Faith. “We, verily,” He declares, “have come to unite and weld together all that dwell on earth.” “So potent is the light of unity,” He further states, “that it can illuminate the whole earth.” “At one time,” He has written with reference to this central theme of His Revelation, “We spoke in the language of the lawgiver; at another in that of the truth seeker and the mystic, and yet Our supreme purpose and highest wish hath always been to disclose the glory and sublimity of this station.” Unity, He states, is the goal that “excelleth every goal” and an aspiration which is “the monarch of all aspirations.” (p217)
I'm sure that you will rely heavily on the Guardian and the Master for their perfect understanding of the Revelation of Baha'u'llah.
Jason, go ahead and link to whatever you want. It's a great confirmation for me that you jumped straight to the question of humans recognizing their own divinity. You're so right. To imagine that there's this huge gap between the Messiah who returns and those who witness the whole affair is what undermines a noble vision of human nature. It's the interpenetration between the two that makes life as a Baha'i so....bizarre really. What it all amounts to is that human beings are called by Baha'u'llah to do the work for justice that everyone assumed God would do for us. Just think about it, when in human history has God ever handed us anything on a silver platter without demanding of us any hard work in return. It would be totally without precedent. So, why should that change once the end-times come?
Jalal, Eventually where this is going to lead is a discussion of the unity of the human race. Clearly, I'm eager to get there because as the writings have made so apparent, it is the principle par excellence of the entire faith and any systematic presentation of the faith would be lacking without it. As for now I'm working with the Baghdad writings where the most visible concerns are recognition, spiritual ascent, and distinguishing between the righteous and the wicked.
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