Despre Teste și Suferință
Compilație alcătuită de membri ai comunității bahá’ilor din Brașov; traducere de Ligia Henderson
Cu ceva timp în urmă am descoperit că Credința Bahá’i[1] are o viziune destul de neașteptată și foarte încurajatoare în privința testelor, dificultăților și suferinței pe care le întâmpinăm pe parcursul vieții[2]. Modul Bahá’i de a răspunde acestora este de a fi fericit, mulțumit și voios, de a adopta o atitudine de acceptare radioasă față de ele și de a le interpreta ca momente ce conțin posibilități și binecuvântări unice. Pe deasupra, trebuie să căutăm să răspundem fiecărui test, oricât de negativ, prin acte de cea mai pură natură (sau, de cel mai înalt caracter moral), atunci când realitatea ne-o permite. Câteodată, trebuie spus, este nevoie de multă răbdare, pentru că putem fi prinși între limite ce ne blochează de la a da răspunsul dorit sau chiar orice fel de răspuns. Răbdarea este asociată cu creșterea în credință (sau încrederea în forțele universului) și nu cu un moment de pauză în care nu se întâmplă nimic. În afară de multă răbdare se aplică aici și o interesantă mentalitate: cu cât un test sau obstacol este mai puternic sau mai negativ, cu atât răspunsul nostru pozitiv trebuie să fie mai intens (atâta vreme cât acest lucru nu afectează sănătatea noastră sau a altora).
Suferința este o parte esențială a dezvoltării morale și spirituale. Ea are o inestimabilă valoare epistemologică și este esențială în dezvoltarea inimii ca organ al înțelegerii și empatiei. Dinamica cunoașterii și a progresului implică o dialectică de tip criză/victorie. Fără această dinamică nu ne-am putea dezvolta.
Pentru cei interesați, compilația aceasta poate fi văzută, de asemenea, ca un material pregătitor pentru studiul ‘Văii Mulțumirii’ descrise de Bahá’u’lláh în cartea Sa despre traseul dezvoltării spirituale, intitulată “Cele Șapte Văi.”
I. De la omenesc la divin
‘Abdu’l-Bahá, The Promulgation of Universal Peace (1982), second edition, 296
II. Atitudinea în fața testelor
Citatele 6 și 7 au inspirat cântecul artistului Baha’i Andy Grammer intitulat ‘Wish You Pain’ care ilustrează perfect tema examinată aici:
7. “Orice s-ar putea întâmpla este cel mai bun lucru, pentru că nenorocirea nu este decât esența bunătății, și necazul și truda sunt pură îndurare, și supărarea este liniște sufletească, și a face un sacrificiu înseamnă a primi un dar și orice s-ar putea petrece își are sursa în harul lui Dumnezeu.”[14]Abdu’l-Bahá, Selection from the Writings of the Baha’i’ Faith (1982), 242-246
8. “Dacă renunțarea la o mică plăcere, le descoperă o plăcere mare, înțelepții vor uita de plăcerea cea mică și se vor uita la cea mare.”[15]Buddhism, Dhammapada – Sayings of the Buddha 2 (J. Richards tr.)
9. “Fie ca noi să nu continuăm pe vecie cu închipuirile și iluziile noastre, cu felul nostru de a analiza, interpreta și răspândi îndoieli complexe. Fie ca noi să lăsăm deoparte toate gândurile legate de sine; fie să ne închidem ochii la tot ce se află pe pământ, nici să nu ne facem cunoscute suferințele și nici să nu ne plângem de nedreptățile care ni s-au făcut. Mai degrabă, fie ca noi să uităm de propriile noastre persoane și sorbind cu nesaț vinul harului ceresc, să ne strigăm bucuria și să ne pierdem în frumusețea Celui Atot-Glorios.”[16]‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá (1982), 234-238
Un citat similar a fost pus pe muzică de Siria and Sophie Rutstein aici:
12. “Imperativul și caracteristica celor convinși și care cred este să fie fermi în Cauza lui Dumnezeu și să reziste încercărilor ascunse și vădite. Mulțumesc Domnului că ești distins și făcut eminent prin această binecuvântare. Oricine poate fi fericit într-o stare de confort, tihnă, sănătate, succes, plăcere și bucurie; dar dacă cineva va fi fericit și mulțumit la vreme de necaz, de greutate, și de răspândire a bolii, aceasta este dovada nobleții. Mulțumesc lui Dumnezeu că acel îndrăgit slujitor al lui Dumnezeu este extrem de răbdător în circumstanțele sale dezastruoase, și că în loc să se plângă el aduce mulțumiri.”[19]‘Abdu’l-Bahá, Selection from the Writings of the Baha’i Faith (1982), 263-264
13. “O Fiu al Omului! Pentru fiecare lucru există un semn. Semnul iubirii e îndurarea sub poruncile Mele și răbdarea sub încercările Mele.”[20]Bahá’u’lláh, Cuvinte Tainice, Nr. 48 (partea arabă)
14. “O Fiu al Omului! Dacă adversitatea nu te lovește pe cărarea Mea, cum poți să mergi atunci pe drumurile celor mulțumiți cu bunul Meu plac? Dacă nu te izbești de încercări în dorința de a mă întâlni, cum o să atingi atunci lumina în dragostea ta pentru frumusețea Mea?”[21]Bahá’u’lláh, Cuvinte Tainice, No 50 (partea arabă) Bahá’u’lláh, Cuvinte Tainice, No 50 (partea arabă)
15. “Orice se întâmplă în lumea ființei este lumină pentru cei iubiți de El și foc pentru oamenii discordiei și ai conflictelor. Chiar dacă toate pierderile lumii s-ar abate asupra unuia dintre prietenii lui Dumnezeu, el tot ar fi în câștig, în timp ce adevărata pierdere ar fi suportată de aceia care urmează numai interesul lor, indiferent de dorințele și binele altora[22] și care sunt ignoranți și disprețuitori. Deși autorul următoarei zicale o intenționase altfel, totuși, considerăm că ea este relevantă pentru funcționarea voinței imuabile a lui Dumnezeu: ‘Par sau impar, vei câștiga pariul.’ Prietenii lui Dumnezeu vor câștiga și vor profita în orice condiții și vor obține adevărata bogăție. În foc ei rămân reci, iar din apă ies uscați. Treburile lor diferă de treburile oamenilor. Câștigul este soarta lor, indiferent cu ce ar avea de-a face. Pentru acest lucru aduce mărturie fiecare înțelept al cărui ochi discerne și fiecare om imparțial a cărui ureche aude.”[23]Bahá’u’lláh, dintr-un tabel tradus din persană, din compilația Criza și victorie (1988), nr. 4
16. “Un îndrăgostit nu se teme de nimic şi nimic nu-l poate vătăma. Îl vezi rece în foc şi uscat în mare. ‘Un îndrăgostit este cel care e rece în focul iadului; Un cunoscător este cel care rămâne uscat în mare.’”[24] Poem mistic persan, Bahá’u’lláh, The Seven Valleys, Valley of Love
17. “Îl implor pe Dumnezeu să fii atât de umplut cu spiritul iubirii lui Dumnezeu, încât să nu rămână (în tine) nici un loc sau cale de intrare pentru vânturile încercărilor. Căci ce pot face îndoielile întunecate cu lumina călăuzirii sau norii cu strălucitoarea lună? Testele și încercările nu fac decât să tulbure inimile slabe. Cât despre sufletele curate, o sută de mii de încercări nu sunt pentru ei decât miraj, imaginație și umbră. Umbra nu poate rezista razelor soarelui și miresmele pure ale sfințeniei nu vor fi ascunse datorită îndoielilor gândacului. Durerea de cap a șovăielii (sau a ezitării) nu îi va afecta pe cei încântați de vinul iubirii lui Dumnezeu.”[25]‘Abdu’l‑Bahá, Tablets of Abdul-Baha Abbas (1909) 251
18. “O, tu, iubită servitoare a lui Dumnezeu! Ceea ce ai scris a fost luat în considerare și Ne-a indicat puritatea inimii tale și înaintarea ta către Dumnezeu. O, servitoare a Perfecțiunii Binecuvântate! Nu fii tristă, nici nefericită, căci, deși testele divine sunt violente, totuși, ele sunt benefice vieții sufletului și inimii. Cu cât aurul pur este mai des pus în cuptorul testelor, cu atât mai mari vor deveni puritatea și strălucirea acestuia și el va dobândi o nouă splendoare și luminozitate. Sper că și tu te afli într-o astfel de poziție. Ia în considerare viețile sufletelor sfințite din trecut; la ce teste au rezistat ele și ce persecuții au suferit; în timp ce erau înconjurate de calamități, ele și-au sporit fermitatea și în timp ce erau copleșite de teste, au dat dovadă de și mai mult zel și curaj. Fii și tu ca ele. Cea mai mare favoare este arătată față de tine, iar recompensele divine îți sunt călăuză. Străduiește-te, în măsura în care poți, să fii ca o oglindă castă și limpede, curățată și purificată de orice fir de praf, astfel încât revărsarea razelor Soarelui Adevărului să coboare în ea și să-i luminezi pe cei care sunt în jurul tău.”[26]‘Abdu’l‑Bahá, Tablets of ‘Abdu’l‑Bahá, pp.303-304, https://reference.bahai.org/en/t/ab/TAB/tab-358.html
19. “Te implor, O Dumnezeul meu … să rânduiești ca alegerea mea să fie în acord cu alegerea Ta și dorința mea în acord cu dorința Ta, ca să fiu în întregime mulțumit cu ceea ce Tu ai dorit și să fiu pe deplin mulțumit de ceea ce Mi-ai sortit prin bunătatea și favoarea ta.” Bahá’u’lláh, Prayers and Meditations (1987) 54
20. “Este interzis să vă răniți singuri sau să vă sinucideți … Oricând cineva se confruntă cu momente grele sau derutante, trebuie să își spună: ‘Acest lucru va trece în curând’: Apoi el va fi calm și liniștit. La vreme de năpastă și dificultăți obișnuiam să îmi spun ‘Acest lucru va trece’. Astfel, deveneam răbdător.”[27] ‘Abdu’l‑Bahá, Spiritual Survival (1998) 21
21. “Ca răspuns la scrisoarea dvs. din 1 mai 1979, Casa Universală a Dreptății ne-a îndrumat să împărtășim cu dvs. următorul fragment dintr-o scrisoare scrisă în numele lui Shoghi Effendi, de către secretarul său, unui credincios care a întrebat despre sinucidere.‘Sinuciderea este interzisă în Cauză. Dumnezeu, care este Autorul întregii vieți, este singurul care o poate lua înapoi și poate dispune de ea în felul în care El consideră că este cel mai bine. Cine se sinucide își pune în pericol sufletul și, ca urmare a acestui lucru, va suferi din punct de vedere spiritual în celelalte Lumi de Dincolo.’Casa Dreptății vă previne cu fermitate să vă scoateți din minte toate gândurile despre sinucidere și moarte și să vă concentrați asupra rugăciunii și a eforturilor de a servi Cauza lui Bahá’u’lláh.”[28]Dintr-o scrisoare scrisă în numele Casei Universale a Dreptății unui credincios individual, 7 iunie 1979, Lights of Guidance, No. 677
III. Rolul esențial al mulțumirii și importanța răbdării
IV. Rolul Testelor
– Există două tipuri de suferință, unul pentru încercarea omului (testare), altul pentru pedepsire.
– Umanitatea în ansamblu experimentează pedeapsa divină, calamitatea retributorie, inclusiv ‘tulburări, război, foamete și molime.’
– Unele teste sunt rezultatul alegerilor omului, al liberului lui arbitru.
– Cunoașterea prealabilă de către Dumnezeu a evenimentelor nu (este cea care) le provoacă.
– Tot ceea ce se întâmplă este spre binele celor iubiți de Dumnezeu.
– Dumnezeu folosește tot ceea ce se întâmplă în scopurile Sale proprii.”[57]
Memorandum al Departamentului de Cercetare, citat în Brian Kurzius, ‘Fire and Gold,’ pp.30-31.
V. Detașarea de această lume și aproprierea de Dumnezeu
VI. Dinamica testelor
VII. Dinamica Criză[73] și Victorie
VIII. Despre Suferință
Cei ce suferă cel mai mult, ajung la perfecțiune.
Cei care își declară dorința de a suferi de dragul lui Hristos, trebuie să își dovedescă sinceritatea; cei ce proclamă că aspiră la mari sacrificii nu își pot dovedi adevărul vorbelor decât prin fapte. Iov a dovedit fidelitatea dragostei sale pentru Dumnezeu rămânând credincios atât în zilele de grea încercare cât și în zilele prospere ale vieții sale. Apostolii lui Hristos care au îndurat cu statornicie toate încercările și suferințele, nu și-au dovedit oare fidelitatea? Nu a fost oare puterea lor de îndurare cea mai bună dovadă?
Caiafa a dus o viață confortabilă și fericită, în timp ce viața lui Petru a fost plină de necazuri și încercări; care dintre aceștia doi este mai de invidiat? Fără nici o îndoială vom alege situația actuală a lui Petru, deoarece el are parte de viața nemuritoare, pe când Caiafa și-a atras asupra lui rușinea veșnică. Încercările lui Petru i-au adeverit fidelitatea. Încercările sunt binefaceri de la Dumnezeu, pentru care ar trebui să-I mulțumim. Durerile și necazurile nu ne vin din întâmplare, ci ne sunt trimise de Mila Divină pentru propria noastră desăvârșire.
Când un om e fericit s-ar putea să-L uite pe Dumnezeu; însă când suferința se abate asupra lui și necazurile îl copleșesc, atunci își va aminti de Tatăl său care este în Ceruri și care poate să-l scape de umilințele sale.
Țăranul ară pământul cu plugul și din acest pământ iese o recoltă bogată și îndestulătoare. Cu cât un om e pus mai mult la încercare, cu atât va fi mai bogată recolta virtuților spirituale pe care o va manifesta. Un soldat nu va deveni un bun general până când nu va fi fost în prima linie a celor mai cumplite bătălii și nu va fi primit rănile cele mai adânci.”[80]‘Abdu’l-Bahá, Paris Talks (1972), 49-51
IX. Despre boală și spiritul omului și despre alte încercări
X. Dezastre ale naturii
Găsiți acest verset pus pe muzică de către Shadi Toloui-Wallace aici:
XI. Rolul suferinței la scară socială/globală
Fie ca negrii, printr-un efort corespunzător din partea lor, să arate prin toate mijloacele care le stau în putere căldura răspunsului lor, faptul că sunt gata de a uita trecutul și capacitatea lor de a șterge orice urmă de suspiciune care poate mai stăruie în inimile și mințile lor. Să nu ne gândim că soluția unei probleme atât de vaste este o chestiune care îi privește exclusiv pe ceilalți …
Să nu ne gândim nici că altceva decât dragostea autentică, răbdarea extremă, smerenia adevărată, tactul desăvârșit, inițiativa sănătoasă, înțelepciunea matură și efortul deliberat, persistent și făcut într-o stare de rugăciune, poate reuși să șteargă pata pe care acest rău evident a lăsat-o pe bunul nume al țării lor comune.
Fie ca ei mai degrabă să creadă și să fie ferm convinși, că de înțelegerea reciprocă, de prietenia lor și de cooperarea lor susținută, trebuie să depindă, mai mult decât de orice altă forță sau organizație care operează în afara cercului Credinței lor, devierea acelui curs periculos, de care ‘Abdu’l-Bahá se temea atât de mult, și materializarea speranțelor pe care El le păstra în suflet pentru contribuția lor comună la împlinirea destinului glorios al acelei țări.”[113] Shoghi Effendi, The Advent of Divine Justice (1939), 40-41
Să ne ferim de interpretări greşite. Principiul Unităţii Omenirii – pivotul în jurul căruia se rotesc toate învăţăturile lui Bahá’u’lláh – nu este o simplă izbucnire a unui sentimentalism ignorant sau expresia unor vagi speranţe evlavioase. Apelul său nu trebuie identificat doar cu o reînviere a spiritului de frăție și bunăvoință printre oameni și nu are ca scop doar promovarea unei cooperări armonioase între popoare și națiuni individuale. Implicațiile sale sunt mai profunde, revendicările sale mai mari decât oricare dintre cele pe care Profeții din vechime au fost autorizați să le avanseze. Mesajul său nu e aplicabil numai individului, ci se referă în primul rând la natura acelor relații esențiale care trebuie să lege toate statele și națiunile ca pe membri ai unei singure familii umane. El nu constituie doar enunțarea unui ideal, ci este asociat în mod inseparabil cu o instituție adecvată pentru a-i întruchipa adevărul, a-i demonstra validitatea și a-i perpetua influența. El implică o schimbare organică în structura societăţii actuale, o schimbare cum n-a mai fost cunoscută în lume până acum. El constituie o provocare în același timp îndrăzneaţă şi universală, adresată lozincilor depăşite ale crezurilor naţionale care şi-au trăit traiul şi care, pe măsură ce evenimentele îşi urmează cursul lor normal – aşa cum au fost influențate şi controlate de Providenţă – trebuie să cedeze locul unei noi Evanghelii, fundamental diferite şi infinit superioare concepţiilor pe care lumea le-a zămislit până acum. El cheamă la nu mai puţin decât reconstruirea şi demilitarizarea întregii lumi civilizate – o lume unificată organic în toate aspectele esenţiale ale vieţii sale: sistemul său politic, aspiraţiile sale spirituale, comerţul şi finanţele sale, forma de scriere şi limba sa – şi care să fie totuşi infinit de diversă prin caracteristicile naţionale ale unităţilor ei federale. El reprezintă desăvârşirea evoluţiei umane – o evoluţie care și-a avut începuturile în apariția vieții de familie, dezvoltarea ei ulterioară, în realizarea solidarității tribale, aceasta ducând la rândul ei la formarea de oraşe-state și extinzându-se mai târziu în instituţia naţiunilor independente şi suverane. Principiul Unităţii Omenirii, aşa cum a fost proclamat de Bahá’u’lláh, susține, nici mai mult, nici mai puţin, afirmaţia solemnă că atingerea stadiului final al acestei evoluţii uimitoare nu este numai necesară, ci chiar inevitabilă, că realizarea ei se apropie cu repeziciune şi că nimic în afara unei puteri născute din Dumnezeu nu va reuşi s-o instaureze.”[116] Shoghi Effendi, The World Order of Bahá’u’lláh, 1991, 44-45
XII. Principiul compensației
Răspuns: Acești copii se află la umbra Providenței Divine, și întrucât nu au săvârșit niciun păcat și nu sunt întinați de impuritățile lumii naturii, ei vor deveni manifestări ale harului divin, și privirile ochiului compasiunii divine vor fi îndreptate către ei.”[125] Abdu’l-Bahá, Răspunsuri la câteva întrebări, capitolul 66
7. “O, voi, două suflete răbdătoare! Scrisoarea dumneavoastră a fost primită. Moartea acelui tânăr iubit și despărțirea lui de dumneavoastră v-au provocat cea mai mare întristare și durere; căci și-a luat zborul spre cuibul ceresc, în floarea vârstei și în toiul tinereții. Dar el a fost eliberat din acest sălaș lovit de întristare și și-a îndreptat fața spre cuibul etern al Împărăției și, izbăvit dintr-o lume întunecată și îngustă, s-a grăbit spre tărâmul sfințit al luminii; în aceasta constă consolarea inimilor noastre. Inscrutabila înțelepciune divină stă la baza unor astfel de întâmplări sfâșietoare. Este ca și cum un grădinar binevoitor ar transfera un arbust proaspăt și fraged dintr-un loc restrâns într-un spațiu larg deschis. Acest transfer nu este cauza ofilirii, vlăguirii sau distrugerii acelui arbust; nu, dimpotrivă, el îl determină să crească și să prospere, să dobândească prospețime și delicatețe, să devină verde și să dea roade. Acest secret ascuns este bine cunoscut grădinarului, dar acele suflete care nu sunt conștiente de această milostivire presupun că grădinarul, în supărarea și mânia sa, a dezrădăcinat arbustul. Cu toate acestea, pentru cei care sunt conștienți, acest fapt ascuns este vădit, iar acest decret predestinat este considerat o binecuvântare. Nu vă simțiți întristată sau neconsolată, așadar, la înălțarea acelei păsări a loialității; ba, în toate circumstanțele, rugați-vă pentru acel tânăr, implorând iertarea lui și înălțarea rangului său. Sper că veți ajunge la cea mai mare răbdare, pace și resemnare și mă rog stăruitor și implor la Pragul Unității, cerând iertare și îndurare. Din infinitele daruri ale lui Dumnezeu speranța mea este ca El să adăpostească acest porumbel al grădinii credinței și să-l facă să rămână pe ramura Adunării Supreme[128], ca să poată cânta lauda și glorificarea Domnului Numelor și Atributelor în cele mai frumoase melodii.”[129] ‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá (1982), 199-200
XIII. Iubirea lui Dumnezeu
A doua este iubirea care pornește de la om spre Dumnezeu. Aceasta este credința, atracția spre Divin, însuflețirea, progresul, intrarea în împărăția lui Dumnezeu, primirea harului lui Dumnezeu, iluminarea prin luminile împărăției. Această iubire stă la baza întregii generozități; datorită acestei iubiri inimile oamenilor reflectă razele Soarelui Realității.
A treia este iubirea lui Dumnezeu față de Eul sau Identitatea lui Dumnezeu. Aceasta este transfigurarea Frumuseții Sale, reflectarea Lui în oglinda Creației Sale. Aceasta este realitatea iubirii, Străvechea Iubire, Eterna Iubire. Datorită unei singure raze din această iubire există toate celelalte iubiri.
A patra formă este iubirea omului față de om. Iubirea care există între inimile credincioșilor este stimulată de idealul unității spiritelor. Aceasta se atinge prin cunoașterea lui Dumnezeu astfel încât oamenii ajung să vadă Iubirea Divină reflectată în inimă. Fiecare vede în celălalt frumusețea lui Dumnezeu reflectată în suflet și găsind acest punct de similitudine, oamenii se simt atrași unii față de alții prin iubire. Această iubire va face ca toți să fie asemenea valurilor unei singure mări, ca stelele unui singur cer și ca fructele unui singur pom. Ea va duce la realizarea unei armonii adevărate, temelia unității reale.”[131] Abdu’l-Bahá, Paris Talks (1972), 180-181. Calla Kinglit ilustrează acest sentiment de iubire prin acest cântec:
Străduiți-vă să dezvoltați puterea de iubire a realității, să vă faceți inimile centre de atracție mai mari și să creați noi idealuri și relații. În primul rând, fiți gata să vă sacrificați viața unul pentru celălalt, să preferați bunăstarea generală bunăstării personale. Creați relații pe care nimic nu le poate zgudui; formați o adunare pe care nimic nu o poate dezbina; posedați o minte care nu încetează niciodată să dobândească bogății pe care nimic nu le poate distruge.
Dacă iubirea nu ar exista, ce ar rămâne din realitate? Focul iubirii lui Dumnezeu este ceea ce îl face pe om superior animalului. Întăriți această forță superioară prin care este obținut tot progresul din lume.
Frăția care se bazează pe o iubire universală este prețioasă. Nu este precum iubirea materială care este curând uitată și, poate, preschimbată în ură înainte de sfârșitul acestei vieți. Frații și surorile materiale au rareori o afecțiune durabilă unul pentru celălalt, dar această relație divină este eternă. În lumea lui Dumnezeu ea va deveni mai clară și mai evidentă.”[132] Abdu’l-Bahá, Divine Philosophy, 111-112
4. “… în lumea eternă a frăției universale separarea este necunoscută. Asocierea materială sau fizică se bazează pe interese lumești, dar prietenia divină își datorează existența suflării Sfântului Duh. Frăția spirituală este precum lumina, iar sufletele omenirii precum felinarele. Lămpile incandescente sunt multe, dar lumina este totuși una.”[133] Abdu’l-Bahá, The Promulgation of Universal Peace, pp.129-130 online
5. “Dar este nevoie de o putere superioară pentru a învinge prejudecățile umane, o putere căreia nimic din lumea omenirii nu îi poate rezista și care va eclipsa efectul tuturor celorlalte forțe care acționează în sfera umană. Acea putere irezistibilă este iubirea lui Dumnezeu.”[134] ‘Abdu’l-Bahá, The Promulgation of Universal Peace (1982), 68
6. “Frigul și căldura trupească nu pot afecta spiritul, deoarece el este încălzit de focul Iubirii lui Dumnezeu. Când înțelegem acest lucru, începem să înțelegem ceva din viața noastră în lumea care urmează.”[135] ‘Abdu’l-Bahá, Paris Talks (1972), 64-67 https://reference.bahai.org/en/t/ab/PT/pt-20.html
7. “La începutul vieții sale omenești omul a fost embrionic în lumea intrauterină. Acolo el a primit capacitate și înzestrare pentru realitatea existenței umane. Forțele și puterile necesare pentru această lume îi erau conferite în acea condiție limitată. În această lume el avea nevoie de ochi; el i-a primit ca potențial în lumea cealaltă. El avea nevoie de urechi; el le-a obținut acolo spre a fi gata și pregătit pentru noua sa existență. Puterile necesare lui în această lume îi erau conferite în lumea intrauterină, astfel încât atunci când a intrat pe acest tărâm al adevăratei existențe el nu numai că poseda toate funcțiile și puterile necesare dar a și găsit mijloacele pentru susținerea sa materială așteptându-l.
Prin urmare, în această lume trebuie el să se pregătească pentru viața de dincolo. Cele de care el are nevoie în lumea Împărăției trebuie obținute aici. La fel cum el s-a pregătit în lumea matriței dobândind forțele necesare în această sferă a existenței, în același fel, forțele indispensabile ale existenței divine trebuie obținute potențial în lumea aceasta.
De ce are el nevoie în Împărăție care transcende viața și limitările acestei lumi muritoare?
Lumea de dincolo este o lume a sanctității și strălucirii; de aceea, este necesar ca el să dobândească aceste atribute divine în această lume. În lumea aceea este nevoie de spiritualitate, credință, nădejde, cunoașterea și iubirea lui Dumnezeu. Pe acestea el trebuie să le obțină în lumea aceasta, astfel încât, după ascensiunea sa de la lumea pământească la Împărăția divină, el va găsi toate lucrurile de care are nevoie pregătite pentru el în acea viață eternă.
Lumea aceea este în mod manifest o lume a luminilor; prin urmare, omul are nevoie de iluminare aici. Aceea este o lume a iubirii; iubirea lui Dumnezeu este esențială. Este o lume a perfecțiunilor; virtuți și perfecțiuni trebuiesc dezvoltate. Acea lume este însuflețită de suflările Duhului Sfânt; în această lume trebuie să le căutăm. Aceea este Împărăția vieții eterne; trebuie obținută în timpul acestei existențe efemere.
Prin ce mijloace poate omul să dobândească aceste lucruri? Cum poate el obține aceste daruri și puteri milostive? În primul rând, prin cunoașterea lui Dumnezeu. În al doilea rând, prin iubirea lui Dumnezeu. În al treilea rând, prin credință. În al patrulea rând, prin acte de filantropie. În al cincelea rând, prin sacrificiu de sine. În al șaselea rând, prin detașare de lumea aceasta. În al șaptelea rând, prin sanctitate și sfințenie. Dar dacă el posedă cunoașterea lui Dumnezeu, este aprins cu focul iubirii lui Dumnezeu, recunoaște marile și puternicele semne ale Împărăției, devine cauza iubirii în întreaga omenire și trăiește în cea mai perfectă stare de sanctitate și sfințenie, atunci cu siguranță el va dobândi a doua naștere, va fi botezat de Duhul Sfânt și va obține viața eternă.
Nu este oare uimitor faptul că, deși omul a fost creat pentru cunoașterea și iubirea lui Dumnezeu, pentru virtuțile lumii umane, pentru spiritualitate, iluminare cerească și viață veșnică, totuși, el continuă să ignore și să neglijeze toate acestea?
Cugetați la modul în care el caută cunoașterea fiecărui lucru, cu excepția cunoașterii lui Dumnezeu. De exemplu, dorința sa cea mai mare este să pătrundă în misterele straturilor celor mai joase ale pământului. Zi de zi se străduiește să afle ce poate fi găsit la zece metri adâncime, ce poate descoperi în piatră, ce poate învăța în praful cercetărilor arheologice. El depune o muncă asiduă pentru a înțelege misterele terestre, dar nu este deloc preocupat de cunoașterea misterelor Împărăției, traversarea câmpurilor nelimitate ale lumii eterne, informarea cu privire la realitățile divine, descoperirea secretelor lui Dumnezeu, atingerea cunoașterii lui Dumnezeu, contemplarea splendorii Soarelui Adevărului și dobândirea gloriei vieții veșnice. El e nechibzuit și nu acordă atenție acestora. Cât de mult este atras de misterele materiei și de ce inconștiență totală dă dovadă în privința misterelor Divinității!”[136] ‘Abdu’l-Bahá, The Promulgation of Universal Peace (1982), 226-227
XIV. Împărăția lui Dumnezeu
2. “Nu te întrista din cauza necazurilor și greutăților acestei lumi de jos și nici nu te bucura în vremuri de tihnă și confort, căci ambele vor trece. Această viață actuală este precum umflarea unui val, sau ca un miraj, sau ca niște umbre trecătoare. Ar putea vreodată o imagine distorsionată din mijlocul deșertului să înlocuiască apele răcoritoare? Nu, pe Domnul Domnilor! Niciodată realitatea și simpla aparență a realității nu pot fi unul și același lucru și mare e diferența dintre fantezie și fapt, dintre adevăr și fantoma acestuia.
Află tu că Împărăția este lumea reală, iar acest loc inferior este doar proiecția umbrei sale. O umbră nu are viață proprie; existența ei este doar o fantezie și nimic mai mult; nu sunt decât imagini reflectate în apă care par a fi priveliști pentru ochi.
Bazează-te pe Dumnezeu. Ai încredere în El. Slăvește-L și cheamă-L în gând necontenit. El transformă într-adevăr necazurile în tihnă, tristețea în alinare și truda în pace deplină. Stăpânirea Lui se întinde, cu adevărat, peste toate lucrurile.”[138] ‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá (1982), 1977-1978
3. “Cel care este un credincios adevărat trăiește atât în această lume, cât și în lumea următoare.”[139] Citat în Bahá’u’lláh, The Kitáb-i-Íqán (1989), Part II, 120
4. “Un om care trăiește cu gândurile sale în această Împărăție cunoaște o bucurie perpetuă. Nenorocirile care sunt partea cărnii nu-l ocolesc, dar ele ating doar suprafața vieții lui, adâncurile rămân calme și senine.”[140] ‘Abdu’l-Baha’, Paris Talks, Pain and Sorrow, https://reference.bahai.org/en/t/ab/PT/pt-35.html
5. Răspunsul la prima întrebare: sufletele copiilor Împărăției, după separarea lor de trup, urcă pe tărâmul vieții veșnice. Dar dacă întrebați în ce loc, să știți că lumea existenței este o singură lume, deși nivelele sale sunt diferite și distincte. De exemplu, viața minerală își ocupă propriul nivel, dar o entitate minerală este fără niciun fel de conștientizare a regnului vegetal și, într-adevăr, cu limba sa interioară neagă că există un astfel de regat. În același fel, o entitate vegetală nu știe nimic despre lumea animală, rămânând complet nepăsătoare și ignorantă în privința acesteia, deoarece stadiul animalului este mai înalt decât cel al vegetalului, iar vegetalul este ascuns de lumea animală și neagă în adâncul lui existența acelei lumi – toate acestea în timp ce animalele, vegetalele și mineralele locuiesc împreună într-o singură lume. În același mod, animalul rămâne complet inconștient de acea putere a minții umane, care pătrunde idei universale și dezvăluie secretele creației – astfel încât un om care trăiește în est poate face planuri și aranjamente pentru vest; poate dezlega mistere; deși locuind pe continentul Europei poate descoperi America; deși așezat pe pământ poate pune mâna pe realitățile interioare ale stelelor cerului. Despre această putere de descoperire care aparține minții umane, această putere care poate pătrunde idei abstracte și universale, animalul rămâne total neștiutor și neagă într-adevăr existența sa.
În același fel, locuitorii acestui pământ sunt complet inconștienți de lumea Împărăției și neagă existența acesteia. Ei întreabă, de exemplu: ‘Unde este Împărăția? Unde este Domnul Împărăției?’ Acești oameni sunt aidoma mineralelor și vegetalelor, care nu știu nimic despre tărâmul animal și cel uman; ei nu o văd; ei nu o găsesc. Cu toate acestea, mineralul și vegetalul, animalul și omul, toate trăiesc împreună aici, în această lume a existenței.
În ceea ce privește a doua întrebare: testele și încercările lui Dumnezeu au loc în această lume, nu în lumea Împărăției.
Răspunsul la a treia întrebare este acesta: că în lumea cealaltă realitatea umană nu își asumă o formă fizică, ci mai degrabă ia o formă cerească, alcătuită din elemente ale acelui tărâm ceresc.
Și răspunsul la a patra întrebare: centrul Soarelui Adevărului se află în lumea supremă – Împărăția lui Dumnezeu. Acele suflete care sunt pure și neîntinate, după dizolvarea trupurilor lor elementare, se îndreaptă spre lumea lui Dumnezeu, iar acea lume se află în interiorul acestei lumi. Cu toate acestea, oamenii acestei lumi nu sunt conștienți de acea lume și sunt chiar ca mineralul și vegetalul care nu știu nimic despre lumea animalului și lumea omului.”[141] ‘Abdu’l-Bahá, The Promulgation of Universal Peace (1982), 270-271
6. “În lumea interioară, lumea Împărăției, Soarele Realității este Instructorul și Educatorul minților, sufletelor și spiritelor.”[142] ‘Abdu’l-Bahá, The Promulgation of Universal Peace (1982), 270-271
7. “În sistemul nostru solar centrul de iluminare este soarele însuși. Prin Voința lui Dumnezeu, acest luminar central este sursa unică a existenței și dezvoltării tuturor lucrurilor fenomenale. Când observăm organismele regnurilor materiale găsim că creșterea și instruirea lor depinde de căldura și lumina soarelui. Fără acest impuls stimulant nu ar crește nici copaci, nici vegetație, și nici existența animalului sau a ființei umane nu ar fi posibilă; de fapt, nici o formă de viață creată nu s-ar manifesta pe pământ. Dar dacă reflectăm adânc, vom percepe că cel mai mare distribuitor și dătător de viață este Dumnezeu; soarele este intermediarul voinței și planului Său. Fără binecuvântarea soarelui lumea ar fi în întuneric. Toată iluminarea sistemului nostru planetar vine sau emană de la centrul solar.
În același fel, pe tărâmul spiritual al inteligenței și idealismului trebuie să existe un centru al iluminării, și acel centru este eternul, atot-strălucitorul Soare, Cuvântul lui Dumnezeu.
Luminile sale sunt luminile realității care au strălucit asupra umanității, iluminând domeniul gândirii și al moralității, conferind omului binecuvântările lumii divine. Aceste lumini sunt cauza educației sufletelor și sursa iluminării inimilor, trimițând mai departe splendida strălucire a mesajului veștilor bune ale Împărăției lui Dumnezeu. Pe scurt, lumea eticii și moralei și lumea regenerării spirituale depind în existența lor progresivă de acest centru divin al iluminării. Acesta naște lumina religiei și acordă viața întru spirit, îmbibă umanitatea cu virtuți arhetipale și conferă splendori eterne. Acest Soare al Realității, acest centru al efulgențelor este profetul sau Manifestarea lui Dumnezeu. La fel cum soarele fenomenal strălucește asupra lumii materiale, producând viață și creștere, în același fel Soarele spiritual sau profetic conferă iluminare lumii gândirii și inteligenței umane și dacă acesta nu s-ar ridica la orizontul existenței omenești, împărăția omului s-ar întuneca și s-ar stinge.”[143] ‘Abdu’l-Bahá, Bahá’í World Faith—Selected Writings of Bahá’u’lláh and ‘Abdu’l-Bahá (1976), 254-255
8. “Cea mai mare realizare din lumea umanității este apropierea de Dumnezeu. Fiecare glorie, onoare, har și frumusețe de durată care vin către om vin prin apropierea de Dumnezeu. Toți profeții și apostolii au tânjit după apropierea de Creator și s-au rugat pentru ea. Cât de multe nopți nu au petrecut ei fără somn de dorul atingerii acestui rang; cât de multe zile nu au dedicat ei implorării pentru această împlinire, căutând neîncetat să se apropie de El! Însă apropierea de Dumnezeu nu este o realizare ușoară. În timpul în care Iisus Hristos a fost pe pământ, omenirea căuta apropierea de Dumnezeu, dar în acea perioadă nimeni nu a reușit să o atingă în afară de o mână de oameni – discipolii Săi.
Aceste suflete binecuvântate au fost confirmate cu apropierea divină prin dragostea lui Dumnezeu. Apropierea divină depinde de dobândirea cunoașterii de Dumnezeu, de separarea de orice altceva decât Dumnezeu. Ea depinde de sacrificiul de sine și poate fi găsită doar prin renunțarea la avere și la posesiunile lumești. Este posibilă prin botezul apei și focului revelat în Evanghelii. Apa simbolizează apa vieții, care este cunoaștere, iar focul este focul iubirii lui Dumnezeu; de aceea, omul trebuie botezat cu apa vieții, cu Duhul Sfânt și cu focul iubirii Împărăției. Până când nu atinge aceste trei grade, apropierea de Dumnezeu nu este posibilă. Acesta este procesul prin care Bahá’ii din Persia au ajuns la ea. Ei și-au dat viața pentru acest rang, și-au sacrificat onoarea, comfortul și posesiunile, s-au grăbit cu cea mai mare bucurie către locul martiriului; sângele lor a fost vărsat, trupurile lor au fost torturate și distruse, casele lor jefuite, copiii lor luați în captivitate. Ei au îndurat toate aceste condiții cu bucurie și din toată inima. Printr-un astfel de sacrificiu apropierea de Dumnezeu devine posibilă. Și să se știe că această apropiere nu depinde de timp sau de loc. Apropierea de Dumnezeu depinde de puritatea inimii și de exaltarea spiritului prin veștile bune ale Împărăției. Luați în considerare modul în care o oglindă pură, bine lustruită, reflectă pe deplin strălucirea soarelui, indiferent cât de departe ar fi soarele. De îndată ce oglinda este curățată și purificată, soarele va apărea în ea. Cu cât inima omului devine mai pură și mai sfințită, cu atât mai mult se apropie ea de Dumnezeu și lumina Soarelui Realității este revelată în ea. Această lumină aprinde în inimi focul dragostei lui Dumnezeu, deschide în ele ușile cunoașterii și despecetluiește misterele divine, astfel încât descoperirile spirituale să devină posibile. Toți profeții s-au apropiat de Dumnezeu prin renunțare. Trebuie să urmăm exemplul acelor suflete și să renunțăm la propriile noastre jinduiri și dorințe. Trebuie să ne purificăm de noroiul și țărâna atingerii pământești până când inimile noastre devin limpezi ca niște oglinzi și lumina celei mai mari călăuziri se dezvăluie în ele. Bahá’u’lláh proclamă în Cuvinte Tainice că Dumnezeu Își inspiră servitorii și se revelează prin ei. El spune, ‘Inima ta e locuința Mea; sfințește-o, ca să pot coborî în ea. Spiritul tău e locul revelației Mele; curăță-l, ca să apar în el.’ Astfel, învățăm că aproprierea de Dumnezeu este posibilă prin devoțiunea pentru El, prin intrarea în Împărăție și slujirea umanității; este obținută prin unitate cu omenirea și bunătate iubitoare față de fiecare; depinde de investigarea adevărului, dezvoltarea de virtuți lăudabile, servirea în cauza păcii universale și sanctitatea personală. Într-un cuvânt, aproprierea de Dumnezeu necesită sacrificiu de sine, detașare și renunțarea la tot pentru El. Aproprierea este asemănare. Iată cum soarele strălucește asupra întregii creații, dar numai suprafețele care sunt pure și lustruite pot reflecta gloria și lumina sa. Sufletul întunecat nu are nicio parte din revelarea glorioasei străluciri a realității; iar solul sinelui, incapabil să beneficieze de acea lumină, nu produce creștere. Ochii orbilor nu pot privi razele soarelui; numai ochii puri cu vederea clară și perfectă le pot recepta. Copacii verzi și vii pot absorbi binecuvântarea soarelui; rădăcinile moarte și ramurile ofilite sunt distruse de aceasta. Prin urmare, omul trebuie să caute capacitatea și să își cultive disponibilitatea. Atâta timp cât îi lipsește susceptibilitatea la influențele divine, el este incapabil să reflecte lumina și să asimileze beneficiile acesteia. Solul steril nu va produce nimic, chiar dacă norul mărinimiei își varsă ploaia peste el timp de o mie de ani. Trebuie să ne facem solul inimii receptiv și fertil prin cultivare, pentru ca ploaia mărinimiei divine să îl reîmprospăteze și să-l facă să dea la iveală trandafirii și zambilele divin semănate.
Trebuie să avem ochi pătrunzători pentru a vedea lumina soarelui. Trebuie să ne purificăm nările pentru a simți miresmele grădinii divine de trandafiri. Trebuie să ne încordăm auzul pentru a auzi chemarea Împărăției supreme. Oricât de frumoasă ar fi melodia, urechea surdă nu o poate auzi, ea nu poate recepta chemarea Adunării Supreme.
Nara înfundată de praf nu poate inhala savoarea înmiresmată a florilor. Prin urmare, trebuie să ne străduim necontenit să ne sporim capacitatea și să căutăm să fim pregătiți. Atâta timp cât ne lipsește susceptibilitatea, frumusețile și bunătatea lui Dumnezeu nu pot ajunge până la noi. Hristos a rostit o parabolă în care El a asemănat cuvintele Sale semințelor semănătorului; unele cad pe pământ pietros, altele pe pământ sterp, altele sunt sufocate de spini și ciulini, dar unele cad pe pământul gata pregătit, receptiv și fertil al inimilor umane. Atunci când semințele sunt aruncate pe un sol sterp, nimic nu va crește din ele. Cele aruncate pe un teren pietros vor crește pentru un scurt timp, dar lipsite de rădăcini adânci se vor veșteji. Spinii și ciulinii le vor distruge complet pe celălalte, dar semințele aruncate în pământ bun aduc recoltă și fructe.
În același mod, cuvintele pe care vi le spun aici, în această seară s-ar putea să nu producă niciun efect. Unele inimi pot fi mișcate de ele, dar apoi vor uita curând; alții din cauza ideilor superstițioase și a închipuirilor lor pot chiar să nici nu le audă sau înțeleagă; dar sufletele binecuvântate care sunt atente la îndemnul și sfatul Meu, ascultând cu urechea acceptării, permițând cuvintelor mele să îi pătrundă pe deplin, vor avansa zi de zi spre deplina rodire, ba chiar și până la Adunarea Supremă.
Luați în considerare modul în care parabola face ca realizarea să depindă de capacitate. Dacă nu se dezvoltă capacitatea, chemarea Împărăției nu poate ajunge la ureche, lumina Soarelui Adevărului nu va fi observată, iar miresmele din grădina de trandafiri a semnificație lăuntrice vor fi pierdute. Să ne străduim să ne dezvoltăm capacitatea, susceptibilitatea și vrednicia pentru a putea auzi chemarea veștilor bune ale Împărăției, pentru a fi reînsuflețiți de suflările Duhului Sfânt, a ridica stindardul unității umanității, a stabili frăția umană și pentru a putea, sub protecția harului divin, atinge viața eternă.”[144]Abdu’l-Bahá, The Promulgation of Universal Peace (1982), 147-150
9. “Împărăția lui Dumnezeu nu va veni în chip văzut; și nici nu vor zice, ‘Iat-o aici sau acolo.’ Căci, iată, împărăția lui Dumnezeu este înlăuntrul vostru [sau, ‘printre voi’ sau ‘în mijlocul vostru’ – traducere alternativă].[145] Noul Testament, Luca 17:20-21
Bibliografie:
[1] Pentru mai multe informații despre Credința Bahá’i în România vă recomand site-ul oficial: https://bahai.org.ro/
[2] S-ar putea spune că această perspectivă este comună multor religii.
[3] “The pathway of life is the road which leads to divine knowledge and attainment.”
‘Abdu’l-Bahá, The Promulgation of Universal Peace (1982), second edition, 296
[4] “Man’s physical existence on this earth is a period during which the moral exercise of his free will is tried and tested in order to prepare his soul for the other worlds of God, and we must welcome affliction and tribulations as opportunities for improvement in our eternal selves.”
From a letter written on behalf of the Universal House of Justice to an individual believer, July 16, 1980, Lights of Guidance (1999), no. 367
[5] Cuvântul Abhā este forma elativă a cuvântului Bahā’, însemnând “glorie, splendoare.” Cuvântul Abhā este deobicei tradus ca “cel mai glorios” în Scrierile Bahá’i.
[6] “O sincere servant of the True One! I hear thou art grieved and distressed at the happenings of the world and the vicissitudes of fortune. Wherefore this fear and sorrow? The true lovers of the Abhá Beauty, and they that have quaffed the Cup of the Covenant fear no calamity, nor feel depressed in the hour of trial. They regard the fire of adversity as their garden of delight, and the depth of the sea the expanse of heaven.” ‘Abdu’l-Bahá, Selections From the Writings of ‘Abdu’l-Bahá (1982), 309.
[7] “O Son of Man! My calamity is My providence, outwardly it is fire and vengeance, but inwardly it is light and mercy. Hasten thereunto that thou mayest become an eternal light and an immortal spirit. This is My command unto thee, do thou observe it.”
Bahá’u’lláh, The Hidden Words of Bahá’u’lláh (1985), No. 51 (Arabic)
[8] Am tradus ‘calamity’ ca ‘năpastă’ sau ‘calamitate’ după cum s-a potrivit mai bine cu restul traducerii. Aceste două cuvinte sunt interschimbabile însă în acest document și se referă la același cuvânt în limba engleză.
[9] “O Thou Whose remembrance is the delight of the souls of all them that yearn after Thee, Whose name is the exultation of the hearts of all who are wholly devoted to Thy will, Whose praise is cherished by such as have drawn nigh unto Thy court, Whose face is the ardent desire of all them that have recognized Thy truth, Whose trial is the healer of the sicknesses of them who have embraced Thy Cause, Whose calamity is the highest aspiration of such as are rid of all attachment to any one but Thyself!”
Bahá’u’lláh, Prayers and Meditations (1987), 132.
[10] Am tradus ‘bounty’ ca ‘binecuvântare’ sau ‘bunătate’ după cum s-a potrivit mai bine cu restul traducerii. Aceste două cuvinte sunt interschimbabile însă în acest document și se referă la același cuvânt în limba engleză.
[11] “Thou didst write of afflictive tests that have assailed thee. To the loyal soul, a test is but God’s grace and favour; for the valiant doth joyously press forward to furious battle on the field of anguish, when the coward, whimpering with fright, will tremble and shake. So too, the proficient student, who hath with great competence mastered his subjects and committed them to memory, will happily exhibit his skills before his examiners on the day of his tests. So too will solid gold wondrously gleam and shine out in the assayer’s fire.
It is clear, then, that tests and trials are, for sanctified souls, but God’s bounty and grace, while to the weak, they are a calamity, unexpected and sudden.
These tests, even as thou didst write, do but cleanse the spotting of self from off the mirror of the heart, till the Sun of Truth can cast its rays thereon; for there is no veil more obstructive than the self, and however tenuous that veil may be, at the last it will completely shut a person out, and deprive him of his portion of eternal grace.”
‘Abdu’l-Bahá, Selections From the Writings of ‘Abdu’l-Bahá (1982), 181-182
[12] “The more difficulties one sees in the world the more perfect one becomes.
The more you plough and dig the ground the more fertile it becomes.
The more you cut the branches of a tree the higher and stronger it grows.
The more you put the gold in the fire the purer it becomes.
The more you sharpen the steel by grinding the better it cuts.
Therefore, the more sorrows one sees the more perfect one becomes.
That is why, in all times, the Prophets of God have had tribulations and difficulties to withstand.
The more often the captain of a ship is in the tempest and difficult sailing the greater his knowledge becomes.
Therefore I am happy that you have had great tribulations and difficulties.
For this I am very happy — that you have had many sorrows.
Strange it is that I love you and still I am happy that you have sorrows.”
‘Abdu’l-Bahá, Star of the West, vol. XIV, no. 2, p.41
[13] “Your pain is the breaking of the shell that encloses your understanding.” – Khalil Gibran
[14] “Whatsoever may happen is for the best, because affliction is but the essence of bounty, and sorrow and toil are mercy unalloyed, and anguish is peace of mind, and to make a sacrifice is to receive a gift, and whatsoever may come to pass hath issued from God’s grace.”
‘Abdu’l-Baha’, Selection from the Writings of the Baha’i’ Faith (1982), 242-246
[15] “If by giving up a small pleasure, one sees a great pleasure, the wise will let go of the small pleasure and look to the great one”.
Buddhism, Dhammapada – Sayings of the Buddha 2 (J. Richards tr.)
[16] “Let us not keep on forever with our fancies and illusions, with our analysing and interpreting and circulating of complex dubieties. Let us put aside all thoughts of self; let us close our eyes to all on earth, let us neither make known our sufferings nor complain of our wrongs. Rather let us become oblivious of our own selves, and drinking down the wine of heavenly grace, let us cry out our joy, and lose ourselves in the beauty of the All-Glorious.”
‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá (1982), 234-238
[17] “See, our hearts come open like shells, when He raineth grace like pearls,
And our lives are ready targets, when agony’s arrows He hurls.”
Cited in Bahá’u’lláh, The Fourth Valley, The Seven Valleys and the Four Valleys (1991), 57-65
[18] “Do ye not seek one moment of rest by day or by night. Nay, rather strive after composure of heart in the heaven of Unity. Do ye not for one moment obey the instinct of the worldly consciousness for ease. Seek ye divine happiness through the hardships and sorrows of this physical world, and behold spiritual well-being in the struggles of this fleeting existence. Distill sugar and honey from the bitter poison of suffering. Recognize the caress of divine favor in the arrows of misfortune. Consider the lowest degree of humiliation in the path of the Blessed Perfection as the highest station of Glory. Know descent to be identical with ascent, and consider death itself the essence of life.”
‘Abdu’l-Bahá, Bahá’í Scriptures, Part 5, No. 798
[19] “The necessity and the particularity of the assured and believing ones is to be firm in the Cause of God and withstand the hidden and evident tests. Thanks be to God that you are distinguished and made eminent by this blessing. Anybody can be happy in the state of comfort, ease, health, success, pleasure and joy; but if one will be happy and contented in the time of trouble, hardship and prevailing disease, it is the proof of nobility. Thanks be to God that that dear servant of God is extremely patient under the disastrous circumstances, and in the place of complaining gives thanks.”
‘Abdu’l-Bahá, Selection from the Writings of the Baha’i Faith (1982), 263-264
[20] “O Son of Man! For everything there is a sign. The sign of love is fortitude under My decree and patience under My trials. …”
Bahá’u’lláh, The Hidden Words of Bahá’u’lláh (1985), No. 48 (Arabic)
[21] “O Son of Man! If adversity befall thee not in My path, how canst thou walk in the ways of them that are content with My pleasure? If trials afflict thee not in thy longing to meet Me, how wilt thou attain the light in thy love for My beauty?”
Bahá’u’lláh, The Hidden Words of Bahá’u’lláh (1985), No. 50 (Arabic)
[22] Nu am reușit să găsesc o traducere potrivită pentru cuvântul ‘wayward’ (= “wanting to have one’s own way regardless of the wishes or good of others”) așa că am tradus acest cuvânt printr-o frază, ca “aceia care urmează numai interesul lor indiferent de dorințele și binele altora.”
[23] “Whatsoever occurreth in the world of being is light for His loved ones and fire for the people of sedition and strife. Even if all the losses of the world were to be sustained by one of the friends of God, he would still profit thereby, whereas true loss would be borne by such as are wayward, ignorant and contemptuous. Although the author of the following saying had intended it otherwise, yet We find it pertinent to the operation of God’s immutable Will: ‘Even or odd, thou shalt win the wager.’ The friends of God shall win and profit under all conditions, and shall attain true wealth. In fire they remain cold, and from water they emerge dry. Their affairs are at variance with the affairs of men. Gain is their lot, whatever the deal. To this testifieth every wise one with a discerning eye, and every fair-minded one with a hearing ear.”
Bahá’u’lláh, from a Table translated from the Persian, from the compilation Crisis and Victory (1988), No. 47
[24] “A lover feareth nothing and no harm can come nigh him: Thou seest him chill in the fire and dry in the sea.
‘A lover is he who is chill in hell fire;
A knower is he who is dry in the sea.’” Persian mystic poem
Bahá’u’lláh, The Seven Valleys, Valley of Love
[25] “I beg of God that thou mayest be so replenished with the spirit of the love of God that there may not remain (in thee) any place or access for the winds of tests. For what can dark doubts do with the light of guidance, or clouds with the shining moon? Tests and trials only cause agitation to weak hearts. But the pure souls, a hundred thousand tests are but to them like mirage, imagination and shadow. The shadow cannot withstand the rays of the sun and pure fragrances of holiness will not be concealed through the doubts of the beetle. The headache of wavering (or hesitancy) will not affect those exhilarated with the wine of the love of God.”
Tablets of Abdul-Baha Abbas (1909) 251
[26] “O thou beloved maid-servant of God!
What thou hast written was considered. It indicated purity of heart and advancement toward God.
O thou maid-servant of the Blessed Perfection! Be thou not sad, neither be thou unhappy, although the divine tests are violent, yet are they conducive to the life of the soul and the heart. The more often the pure gold is thrown into the furnace of test, the greater will become its purity and brilliancy and it will acquire a new splendor and brightness. I hope that thou art thyself in such a position. Consider thou the lives of the former sanctified souls; what tests have they not withstood and what persecutions have they not beheld; while they were surrounded with calamities they increased their firmness and while they were overwhelmed with tests they manifested more zeal and courage. Be thou also like unto them. The utmost favor is shown toward thee and the divine bounties are thy guide. Endeavor thou, as far as thou canst, in order that thou mayest be like unto a chaste and clear mirror, cleansed and purified from every dust, so that the outpouring of the rays of the Sun of Truth may descend and thou mayest illumine those who are around thee.”
‘Abdu’l‑Bahá, Tablets of ‘Abdu’l‑Bahá, pp.303-304, https://reference.bahai.org/en/t/ab/TAB/tab-358.html
[27] “You must not injure yourselves or commit suicide…. Should anyone at anytime encounter hard or perplexing times, he must say to himself, ‘This will soon pass’; Then he will be calm and quiet. In all my calamity and difficulties I used to say to myself, ‘This will pass away’. Then I became patient.”
‘Abdu’l-Baha’, Spiritual Survival (1998) 21
[28] “In reply to your letter of 1st May 1979, the Universal House of Justice has instructed us to share with you the following excerpt from a letter written on behalf of Shoghi Effendi by his secretary to a believer who asked about suicide.
‘Suicide is forbidden in the Cause. God Who is the Author of all life can alone take it away, and dispose of it in the way He deems best. Whoever commits suicide endangers his soul, and will suffer spiritually as a result in the other Worlds Beyond.’
The House of Justice admonishes you to put all thought of suicide and death out of your mind and concentrate on prayer and effort to serve the Cause of Bahá’u’lláh.”
From a letter written on behalf of the Universal House of Justice to an individual believer, June 7, 1979, Lights of Guidance, No. 677
[29] “O God! Refresh and gladden my spirit. Purify my heart. Illumine my powers. I lay all my affairs in Thy hand. Thou art my Guide and my Refuge. I will no longer be sorrowful and grieved; I will be a happy and joyful being. O God! I will no longer be full of anxiety, nor will I let trouble harass me. I will not dwell on the unpleasant things of life. O God! Thou art more friend to me than I am to myself. I dedicate myself to Thee, O Lord.”
‘Abdu’l-Bahá, Baha’i Prayers (1991), 152
[30] “…one who is content to be content may always be content.”
Taoism, Tao Te Ching, # 46
[31] “Verily the most necessary thing is contentment under all circumstances; by this one is preserved from morbid conditions and from lassitude. Yield not to grief and sorrow: they cause the greatest misery.”
Bahá’u’lláh, Bahá’u’lláh and the New Era (1980), 108
[32] “I have found that the greatest degree of inner tranquility comes from the development of love and compassion. The more we care for the happiness of others, the greater is our own sense of well-being. Cultivating a close, warm-hearted feeling for others automatically puts the mind at ease. It is the ultimate source of success in life.”
Buddhism, Dalai Lama (Book of Comfort and Healing, 2012, 50)
[33] “Manifest magnificent patience during every calamity and hardship.”
‘Abdu’l-Bahá, Bahá’í World Faith (1976), 374
[34] “As these tribulations, however, were sustained in Thy path and for love of Thee, they who were afflicted by them render thanks, under all conditions, unto Thee, and say: “O Thou who art the Delight of our hearts and the Object of our adoration! Were the clouds of Thy decree to rain down upon us the darts of affliction, we would, in our love for Thee, refuse to be impatient. We would yield Thee praise and thanksgiving, for we have recognized and are persuaded that Thou hast ordained only that which will be best for us. If our bodies be, at times, weighed down by our troubles, yet our souls rejoice with exceeding gladness.”
Bahá’u’lláh, Prayers and Meditations (1987), 135
[35] “We must not only be patient with others, infinitely patient!, but also with our own poor selves, remembering that even the Prophets of God sometimes got tired and cried out in despair.”
Shoghi Effendi, Unfolding Destiny (1981), 456
[36] “While he would urge you to courageously meet and overcome the many obstacles that stand in your way, he would at the same time advise you that in case of failure and no matter what befalls you, you should remain radiantly content at, and entirely submissive to, the Divine will. Our afflictions, tests and trials are sometimes blessings in disguise, as they teach us to have more faith and confidence in God, and bring us nearer to Him.”
From a letter dated 28 April 1936 written on behalf of Shoghi Effendi to an individual believer
https://bahai-library.com/compilation_living_the_life
[37] “To be grateful for the blessings of God in time of want and trouble is necessary. In the abundance of blessings everyone can be grateful. It is said that Sultán Mahmúd cut a melon and gave a portion of it to Ayáz who ate it cheerfully and expressed gratitude. When the Sultán ate a little of the same melon, he found it bitter. He asked, ‘How did you eat such a bitter melon and show no sign of disliking it?’ Ayáz answered, ‘I had eaten many sweet and palatable things from the hands of the Sultán and I thought it very unworthy of me to express dislike on eating a slightly bitter thing today.’ Thus man, who is immersed in the blessings of God, should not be grieved if he experiences a little trouble. He should not forget the manifold divine bounties.”
Abdu’l-Bahá (Words of Abdu’l-Bahá, September 2, Montreal, Canada; ‘Mahmud’s Diary’)
[38] “Contentment is real wealth. If one develops within himself the quality of contentment he will become independent. Contentment is the creator of happiness. When one is contented he does not care either for riches or poverty. He lives above the influence of them and is indifferent to them.”
attributed to ‘Abdu’l-Bahá; Fire and Gold, Benefiting from Life’s Tests (1995), 171
[39] “Do you realize how much you should thank God for His blessings? If you should thank Him a thousand times with each breath, it would not be sufficient, because God has created and trained you.”
‘Abdu’l-Bahá, The Promulgation of Universal Peace (1982), 187-188
[40] “If we are not happy and joyous at this season, for what other season shall we wait and for what other time shall we look?”
‘Abdu’l-Bahá, Bahá’í World Faith (1976), 351
[41] “God hath never burdened any soul beyond its power.” Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh (1983) LII, 106–107
[42] “Nothing save that which profiteth them can befall My loved ones.” Bahá’u’lláh, cited in The Advent of Divine Justice (1990), 82
[43] “Often physical sickness draws man nearer unto his Maker, suffers his heart to be made empty of all worldly desires until it becomes tender and sympathetic toward all sufferers and compassionate to all creatures. Although physical diseases cause man to suffer temporarily, yet they do not touch his spirit. Nay, rather they contribute toward the divine purpose; that is, spiritual susceptibilities will be created in his heart.”
‘Abdu’l-Bahá: From Diary of Mirza Sohrab, October 27, 1913, cited in Star of the West, Vol 8, Issue 8, 230-231
[44] “The Beloved Guardian has asked me to assure you and the parents of the dear baby of his prayers for his healing, both material and spiritual. It is difficult for us to understand these calamities when they come to us. Those who are firm in the Faith, know that the Hand of God protects them, and if something of this nature comes upon them, it is for some reason, which may have to do with the spiritual development of the one affected, or the spiritual development and welfare of the loved ones; or even for the melting of the hearts of non-Bahá’ís, who will be affected by the Divine Spirit, through the manner in which the Bahá’í meets such an ordeal.”
From a letter written on behalf of Shoghi Effendi to an individual believer, July 23, 1953
[45] “…the world is full of suffering. Bahá’u’lláh tells us that the deeper are the furrows it digs into our very being, the greater will be the fruit of our life and the more enhanced our spiritual development. All the Saints that shine in the history of society had to pass through tribulations. Their form was various but their effect has always been the same, namely, the purification of our heart and soul for receiving the light of God.”
From a letter written on behalf of Shoghi Effendi to an individual believer, December 9, 1931, Lights of Guidance, no. 678.
[46] When one is released from the prison of self, that is, indeed, freedom! For self is the greatest prison. When this release takes place one can never be imprisoned. Unless one accepts dire vicissitudes, not with dull resignation, but with radiant acquiescence, one cannot attain this freedom.”
‘Abdu’l-Bahá, ‘Abdu’l-Bahá in London (1982), 120
[47] “Today the real king is the soul who serves all, and dear is he who exhibits humility toward all humanity. The humbler and lowlier a person shall be the nearer to and more acceptable at the threshold of God is he.
The Beauty of Abhá, Bahá’u’lláh, said that the one nearest the threshold of God is he who serves all and who considers himself evanescent and non-existent; who forgets himself utterly, turns to God alone and for the sake of God serves all mankind.”
Selection from an address given by ‘Abdu’l-Bahá, in Washington, D.C., on the 12th of May 1912, Star of the West, 4
[48] “Whosoever has lost himself, has found the universe and the inhabitants thereof! Whosoever is occupied with himself is wandering in the desert of heedlessness and regret! The master-key of self-mastery is self-forgetfulness. The road to the palace of life is through the path of renunciation.”
Abdu’l-Bahá, Star of the West, vol. 17, no. 2, p. 348; Compilation ‘Psychology and Knowledge of Self by Bahá’u’lláh, Abdu’l-Bahá, Shoghi Effendi and Universal House of Justice’, Compiled by Research Department of the Universal House of Justice
[49] “Soon will your swiftly-passing days be over, and the fame and riches, the comforts, the joys provided by this rubbish-heap, the world, will be gone without a trace. Summon ye, then, the people to God, and invite humanity to follow the example of the Company on high. Be ye loving fathers to the orphan, and a refuge to the helpless, and a treasury for the poor, and a cure for the ailing. Be ye the helpers of every victim of oppression, the patrons of the disadvantaged. Think ye at all times of rendering some service to every member of the human race. Pay ye no heed to aversion and rejection, to disdain, hostility, injustice: act ye in the opposite way. Be ye sincerely kind, not in appearance only. Let each one of God’s loved ones centre his attention on this: to be the Lord’s mercy to man; to be the Lord’s grace. Let him do some good to every person whose path he crosseth, and be of some benefit to him. Let him improve the character of each and all, and reorient the minds of men. In this way, the light of divine guidance will shine forth, and the blessings of God will cradle all mankind: for love is light, no matter in what abode it dwelleth; and hate is darkness, no matter where it may make its nest. O friends of God! That the hidden Mystery may stand revealed, and the secret essence of all things may be disclosed, strive ye to banish that darkness for ever and ever.”
‘Abdu’l-Bahá, Selections From the Writings of ‘Abdu’l-Bahá (1982), 3
[50] The greater your trials and sufferings, the stronger should wax your attachment and devotion to the Cause. For only through repeated tribulations and trials does God test His servants, and these they should therefore view as blessings in disguise, and as opportunities whereby they can acquire a fuller consciousness of the Divine Will and Purpose.”
From a letter dated 23 February 1939 written on behalf of Shoghi Effendi to two believers; Compilation of Compilations, vol. 2, “Living the Life,” no. 1285
[51] “Peace of mind is gained by the centering of the spiritual consciousness on the Prophet of God; therefore you should study the spiritual Teachings, and receive the Water of Life from the Holy Utterances. Then by translating these high ideals into action, your entire character will be changed, and your mind will not only find peace, but your entire being will find joy and enthusiasm.”
From a letter written on behalf of Shoghi Effendi to an individual believer, October 15, 1952, Lights of Guidance (1999), no. 381
[52] “You must not be sad. This affliction will make you spiritually stronger. Do not be sad. Cheer up! Praise be to God, you are dear to Me, I will tell you a story:
A certain ruler wished to appoint one of his subjects to a high office: so, in order to train him, the ruler cast him into prison and caused him to suffer much. The man was surprised at this, for he expected great favours. The ruler had him taken from prison and beaten with sticks. This greatly astonished the man, for he thought the ruler loved him. After this he was hanged on the gallows until he was nearly dead. After he recovered he asked the ruler, ‘If you love me, why did you do these things?’ The ruler replied: ‘I wish to make you prime minister. By having gone through these ordeals you are better fitted for that office. I wish you to know how it is yourself. When you are obliged to punish, you will know how it feels to endure these things. I love you so I wish you to become perfect.’
Even so with you. After this ordeal you will reach maturity. God sometimes causes us to suffer much and to have many misfortunes that we may become strong in His Cause. You will soon recover and be spiritually stronger than ever before. You will work for God and carry the Message to many of your people.”
Words of ‘Abdu’l-Bahá on October 10, 1912 to Mr. Tinsley who was recovering from an accident in San Francisco, California: Star of the West, Vol. IV, No. 12, p. 205
[53] “Know ye that trials and tribulations have, from time immemorial, been the lot of the chosen Ones of God and His beloved, and such of His servants as are detached from all else but Him, they whom neither merchandise nor traffic beguile from the remembrance of the Almighty, they that speak not till He hath spoken, and act according to His commandment. Such is God’s method carried into effect of old, and such will it remain in the future. Blessed are the steadfastly enduring, they that are patient under ills and hardships, who lament not over anything that befalleth them, and who tread the path of resignation.”
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh (1983), 129
[54] Do men imagine that they will be left because they say, ‘We believe,’ and will not be tested with affliction? Lo! We tested those who were before you. Thus God knows those who are sincere, and knows those who feign.”
Qur’an 29:2-3
[55] “Many a time a calamity leads to a bounty. Not until a man has endured hardship on account of a thing will he appreciate the full value of that thing. The more one suffers because of something or other, the better will one understand the worth of it. As the Qur’an says: ‘Never will they attain (unto Divine bounty), except through severe trials’… For the people of faith, trials and disasters and tribulations lead to spiritual progress, that is, if one bears them with patience and detachment from all save God. It is said in the Qur’an: ‘Think ye to enter Paradise, when no such things have come upon you as on those who flourish before you? Ills and troubles tried them…’ Man can never be intoxicated, unless he drink of these. Never can he feel the bliss of those who are drunk with the wine of loving God, unless he too has a draught from calamity’s cup. The more you beat upon the steel, the sharper is your sword. The longer you leave gold in red-hot fire, the purer it will be.”
Words attributed to ‘Abdu’l-Bahá, quoted in Marzieh Gail, Summon Up Remembrance, pp.255-256.
[56] “There is always an important difference between friends and tested friends. No matter how precious the first type may be, the future of the Cause rests upon the latter.”
From a letter written on behalf of Shoghi Effendi to an individual believer, 4 April 1930, Lights of Divine Guidance, Vol. 2, p.34
[57] “As …has noted from the materials he has already studied, the questions of suffering and free will are both profound and hard to understand. In some pilgrims’ notes, Abdu’l-Baha indicates that the suffering of innocent creatures and human free will are two of God’s three great mysteries, the third being the mystery of good and evil. Nevertheless, a number of Baha’i texts shed light on these subjects… We especially note the following points…:
– There are two kinds of suffering, one for testing, one for punishment
– Humanity as a whole is experiencing divine punishment, retributory calamity, including ‘upheavals, war, famine and pestilence’.
– Some tests are the result of man’s choices, his free will.
– God’s foreknowledge of events does not cause them.
-Everything that happens is good for God’s loved ones.
– God uses everything that happens for His own purposes.”
Memorandum of the Research Department, cited in Brian Kurziu, Fire and Gold, pp.30-31.
[58] “The troubles of this world pass, and what we have left is what we have made of our souls; so it is to this we must look—to becoming more spiritual, drawing nearer to God, no matter what our human minds and bodies go through.”
Shoghi Effendi, Directives from the Guardian (1973), 68
[59] “O Son of Dust! Blind thine eyes, that thou mayest behold My beauty; stop thine ears, that thou mayest hearken unto the sweet melody of My voice; empty thyself of all learning, that thou mayest partake of My knowledge; and sanctify thyself from riches, that thou mayest obtain a lasting share from the ocean of My eternal wealth. Blind thine eyes, that is, to all save My beauty; stop thine ears to all save My word; empty thyself of all learning save the knowledge of Me; that with a clear vision, a pure heart and an attentive ear thou mayest enter the court of My holiness.”
Bahá’u’lláh, Hidden Words, no. 11 (Persian). Rowshan has captured a similar Hidden Word in this song: https://www.youtube.com/watch?v=gQXIfrbW2r0
[60] “…I beseech Thee, by the embodiments of Thy names whom no grief can hinder from rejoicing in Thy love or from gazing on Thy face, and whom all the hosts of the heedless are powerless to cause to turn aside from the path of Thy pleasure, to supply him with the good things Thou dost possess, and to raise him up to such heights that he will regard the world even as a shadow that vanisheth swifter than the twinkling of an eye. …”
Bahá’u’lláh, Bahá’i Prayers (1991), 129-130
[61] “Know ye that by ‘the world’ is meant your unawareness of Him Who is your Maker, and your absorption in aught else but Him. The ‘life to come,’ on the other hand, signifieth the things that give you a safe approach to God, the All-Glorious, the Incomparable. Whatsoever deterreth you, in this Day, from loving God is nothing but the world. Flee it, that ye may be numbered with the blest.”
Bahá’u’lláh, Gleanings From the Writings of Bahá’u’lláh (1990), 277
[62] “Thy servant’s shame is to be shut out as by a veil from Thee, and his glory is to know Thee. Armed with the power of Thy name nothing can ever hurt me, and with Thy love in my heart all the world’s afflictions can in no wise alarm me.”
Bahá’u’lláh, Bahá’i Prayers (1991), 128-129
[63] “In considering the effect of obedience to the laws on individual lives, one must remember that the purpose of this life is to prepare the soul for the next. Here one must learn to control and direct one’s animal impulses, not to be a slave to them. Life in this world is a succession of tests and achievements, of falling short and of making new spiritual advances. Sometimes the course may seem very hard, but one can witness, again and again, that the soul who steadfastly obeys the law of Bahá’u’lláh, however hard it may seem, grows spiritually, while the one who compromises with the law for the sake of his own apparent happiness is seen to have been following a chimera: he does not attain the happiness he sought, he retards his spiritual advance and often brings new problems upon himself.” Written on behalf of the Universal House of Justice, Lights of Guidance, p. 359
[64] “Just as there are laws governing our physical lives, requiring that we must supply our bodies with certain foods, maintain them within a certain range of temperatures, and so forth, if we wish to avoid physical disabilities, so also there are laws governing our spiritual lives. These laws are revealed to mankind in each age by the Manifestation of God, and obedience to them is of vital importance if each human being, and mankind in general, is to develop properly and harmoniously. Moreover, these various aspects are interdependent. If an individual violates the spiritual laws for his own development, he will cause injury not only to himself but to the society in which he lives. Similarly, the condition of society has a direct effect on the individuals who must live within it.”
From a letter of the Universal House of Justice to an individual believer; excerpts to all National Spiritual Assemblies, February 6, 1973: Messages from the Universal House of Justice, 1968-1973, pp. 105-106, in Lights of Guidance, no. 1146
[65] “Tests are a means by which a soul is measured as to its fitness, and proven out by its own acts. God knows its fitness beforehand, and also its unpreparedness, but man, with an ego, would not believe himself unfit unless proof were given him. Consequently his susceptibility to evil is proven to him when he falls into the tests, and the tests are continued until the soul realizes its own unfitness, then remorse and regret tend to root out the weakness.
The same test comes again in greater degree, until it is shown that a former weakness has become a strength, and the power to overcome evil has been established.”
‘Abdu’l-Bahá, Star of the West, Volume 4, p. 45
[66] “We must always look ahead and seek to accomplish in the future what we may have failed to do in the past. Failures, tests, and trials, if we use them correctly, can become the means of purifying our spirit, strengthening our characters, and enable us to rise to greater heights of service.”
From a letter written on behalf of the Guardian to an individual believer, December 14, 1941, p. 7, Lights of Guidance, no. 2039
[67] “… Thou wilt never cause tribulations to befall any soul unless thou desirest to exalt his station in Thy celestial Paradise and to buttress his heart in this earthly life with the bulwark of Thine all-compelling power, that it may not become inclined towards the vanities of this world. Indeed Thou are well aware that under all conditions I would cherish the remembrance of Thee far more than the ownership of all that is in the heavens and on the earth.”
The Báb, Bahá’í Prayers (2002), 226
[68] “It is easy to approach the Kingdom of Heaven, but hard to stand firm and staunch within it, for the tests are rigorous, and heavy to bear.”
‘Abdu’l-Bahá, Selections From the Writings of ‘Abdu’l-Bahá (1982), 274
[69] “The confirmations of the Spirit are all those powers and gifts which some are born with (and which men sometimes call genius), but for which others have to strive with infinite pains. They come to that man or woman who accepts his life with radiant acquiescence.”
‘Abdu’l-Bahá, ‘Abdu’l-Bahá in London (1982), 120
[70] “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 utilised 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 better to 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.”
Shoghi Effendi, Unfolding Destiny (1981), 434-435
[71] “And yet, how often we seem to forget the clear and repeated warnings of our beloved Master, who, in particular during the concluding years of His mission on earth, laid stress on the ‘severe mental tests: that would inevitably sweep over His loved ones of the West – tests that would purge, purify and prepare them for their noble mission in life.’”
From a letter written by Shoghi Effendi to the believers in Australia and New Zealand, December 2, 1923: Letters from the Guardian to Australia and New Zealand, 1923-1957, pp. 1-2, Lights of Guidance, no. 450
[72] “Life is a constant struggle, not only against forces around us, but above all against our own ego. We can never afford to rest on our own oars, for if we do, we soon see ourselves carried down stream again. …. Sometimes, of course, people fail because of a test they just do not meet, and often our severest tests come form each other. Certainly the believer should try to avert such things, and if they happen, remedy them through love.”
Shoghi Effendi, Unfolding Destiny (1981), 454
[73] Potrivit Casei Universale a Dreptății (Scrisoarea din 2 ianuarie 1986 către Baha’ii lumii), Shoghi Effendi a perceput în viața organică a Cauzei [Credinței] o dialectică a crizei și a victoriei. S-ar putea sugera că un tip similar de dinamică se aplică vieții noastre individuale. S-ar putea să ne confruntăm cu o perioadă de teste (criză / adversitate / umilință), apoi cu o perioadă de victorie (victorie/ prosperitate/ glorie) și ca acest ciclu să se repete la niveluri din ce în ce mai înalte, până când ne vom fi dezvoltat întregul potențial spiritual.
[74] “Be generous in prosperity, and thankful in adversity.”
Bahá’u’lláh, Epistle to the Son of the Wolf, 93
[75] “Be not troubled in poverty nor confident in riches, for poverty is followed by riches, and riches are followed by poverty.”
Bahá’u’lláh, The Persian Hidden Words, no. 51
[76] “O Son of Man! Should prosperity befall thee, rejoice not, and should abasement come upon thee, grieve not, for both shall pass away and be no more.”
Bahá’u’lláh, The Arabic Hidden Words, no. 52.
[77] O Son of Being! If poverty overtake thee, be not sad; for in time the Lord of wealth shall visit thee. Fear not abasement, for glory shall one day rest on thee.
Bahá’u’lláh, The Arabic Hidden Words, no. 53.
[78] “O ye beloved of God! When the winds blow severely, rains fall fiercely, the lightning flashes, the thunder roars, the bolt descends and storms of trial become severe, grieve not; for after this storm, verily, the divine springtime will arrive, the hills and fields will become verdant, the expanses of grain will joyfully wave, the earth will become covered with blossoms, the trees will be clothed with green garments and adorned with blossoms and fruits. Thus blessings become manifest in all countries. These favors are results of those storms and hurricanes.”
‘Abdu’l-Bahá, Bahá’í World Faith (1976), 395
[79] “‘Does the soul progress more through sorrow or through the joy in this world?’
‘Abdu’l-Bahá.—‘The mind and spirit of man advance when he is tried by suffering. The more the ground is ploughed the better the seed will grow, the better the harvest will be. Just as the plough furrows the earth deeply, purifying it of weeds and thistles, so suffering and tribulation free man from the petty affairs of this worldly life until he arrives at a state of complete detachment. His attitude in this world will be that of divine happiness. Man is, so to speak, unripe: the heat of the fire of suffering will mature him. Look back to the times past and you will find that the greatest men have suffered most.’”
‘Abdu’l-Bahá, Paris Talks (1972), 184
[80] “God alone ordereth all things and is all-powerful. Why then does He send trials to His servants?
The trials of man are of two kinds. (a) The consequences of his own actions. If a man eats too much, he ruins his digestion; if he takes poison he becomes ill or dies. If a person gambles he will lose his money; if he drinks too much he will lose his equilibrium. All these sufferings are caused by the man himself, it is quite clear therefore that certain sorrows are the result of our own deeds. (b) Other sufferings there are, which come upon the Faithful of God. Consider the great sorrows endured by Christ and by His apostles! |
Those who suffer most, attain to the greatest perfection. |
Those who declare a wish to suffer much for Christ’s sake must prove their sincerity; those who proclaim their longing to make great sacrifices can only prove their truth by their deeds. Job proved the fidelity of his love for God by being faithful through his great adversity, as well as during the prosperity of his life. The apostles of Christ who steadfastly bore all their trials and sufferings—did they not prove their faithfulness? Was not their endurance the best proof? |
These griefs are now ended. |
Caiaphas lived a comfortable and happy life while Peter’s life was full of sorrow and trial; which of these two is the more enviable? Assuredly we should choose the present state of Peter, for he possesses immortal life whilst Caiaphas has won eternal shame. The trials of Peter tested his fidelity. Tests are benefits from God, for which we should thank Him. Grief and sorrow do not come to us by chance, they are sent to us by the Divine Mercy for our own perfecting. |
While a man is happy he may forget his God; but when grief comes and sorrows overwhelm him, then will he remember his Father who is in Heaven, and who is able to deliver him from his humiliations. |
Men who suffer not, attain no perfection. The plant most pruned by the gardeners is that one which, when the summer comes, will have the most beautiful blossoms and the most abundant fruit. |
The labourer cuts up the earth with his plough, and from that earth comes the rich and plentiful harvest. The more a man is chastened, the greater is the harvest of spiritual virtues shown forth by him. A soldier is no good General until he has been in the front of the fiercest battle and has received the deepest wounds. …” ‘Abdu’l-Baha’, Paris Talks (1972), 49-51 |
[81] “Indeed, if an avowed follower of Bahá’u’lláh were to immerse himself in, and fathom the depths of the ocean of these heavenly teachings, and with utmost care and attention deduce from each of them the subtle mysteries and consummate wisdom that lie enshrined therein, such a person’s life materially, intellectually and spiritually will be safe from toil and trouble, unaffected by setbacks and perils, or any sadness or despondency.”
Shoghi Effendi, Extract from a letter to the Friends in Adhirbayjan, Jan.13, 1923
[82] “Although ill health is one of the unavoidable conditions of man, truly it is hard to bear. The bounty of good health is the greatest of all gifts.”
Selections from the Writings of ‘Abdu’l-Bahá, sec. 132, p. 151
[83] “Resort ye, in times of sickness, to competent physicians.”
Bahá’u’lláh, Kitáb-i-Aqdas, p.60, para. 113
[84] “According to the explicit decree of Bahá’u’lláh one must not turn aside from the advice of a competent doctor. It is imperative to consult one even if the patient himself be a well-known and eminent physician. In short, the point is that you should maintain your health by consulting a highly-skilled physician.”
‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, p. 156, No. 135
[85] “O ye, God’s loved ones! Experience hath shown how greatly the renouncing of smoking, of intoxicating drink, and of opium, conduceth to health and vigour, to the expansion and keenness of the mind and to bodily strength. There is today a people* who strictly avoid tobacco, intoxicating liquor and opium. This people is far and away superior to the others, for strength and physical courage, for health, beauty and comeliness. A single one of their men can stand up to ten men of another tribe. This hath proved true of the entire people: that is, member for member, each individual of this community is in every respect superior to the individuals of other communities. *[note: Possibly ‘Abdu’l-Bahá was referring to the Sikhs; the description appears to apply to them.] Make ye then a mighty effort, that the purity and sanctity which, above all else, are cherished by ‘Abdu’l-Bahá, shall distinguish the people of Bahá; that in every kind of excellence the people of God shall surpass all other human beings; … that for purity, immaculacy, refinement, and the preservation of health, they shall be leaders in the vanguard of those who know. And that by their freedom from enslavement, their knowledge, their self-control, they shall be first among the pure, the free and the wise.”
‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, p. 150, No. 129
[86] “Know thou that the soul of man is exalted above, and is independent of all infirmities of body or mind. That a sick person showeth signs of weakness is due to the hindrances that interpose themselves between his soul and his body, for the soul itself remaineth unaffected by any bodily ailments. Consider the light of the lamp. Though an external object may interfere with its radiance, the light itself continueth to shine with undiminished power. In like manner, every malady afflicting the body of man is an impediment that preventeth the soul from manifesting its inherent might and power. When it leaveth the body, however, it will evince such ascendancy, and reveal such influence as no force on earth can equal. Every pure, every refined and sanctified soul will be endowed with tremendous power, and shall rejoice with exceeding gladness.”
Bahá’u’lláh, LXXX Gleanings https://reference.bahai.org/en/t/b/GWB/gwb-80.html
[87] “Regarding your questions concerning the condition of the soul during illness. The passages in the ‘Gleanings’ make it quite clear that physical ailments, no matter how severe, cannot bring any change in the inherent condition of the soul. As Bahá’u’lláh says: ‘The spirit is permanent and steadfast in its station’. The veil or hindrance that interposes between soul and body during physical disease is sickness itself. Sickness reveals a lack of balance in human organism, an absence of equilibrium in the forces essential for the normal functioning of the human body.”
From a letter written on behalf of Shoghi Effendi to an individual believer, March 8, 1936
[88] “It is very hard to be subject to any illness, particularly a mental one. However, we must always remember these illnesses have nothing to do with our spirit or our inner relation to God. It is a great pity that as yet so little is really known of the mind, its workings and illnesses that afflict it; no doubt, as the world becomes more spiritually minded and scientists understand the true nature of man, more humane and permanent cures for mental diseases will be found.
You must always remember, no matter how much you or others may be afflicted with mental troubles and the crushing environment of these State Institutions, that your spirit is healthy, near to our Beloved, and will in the next world enjoy a happy and normal state of soul. Let us hope in the meantime scientists will find better and permanent cures for the mentally afflicted. But in this world such illness is truly a heavy burden to bear!”
From a letter written on behalf of Shoghi Effendi to an individual believer, April 12, 1948: Selections from Bahá’í Writings on Some Aspects of Health and Healing, A Compilation of the Universal House of Justice, June 1974, in Lights of Guidance, no. 948
[89] “…mental illness is not spiritual, although its effects may indeed hinder and be a burden in one’s striving toward spiritual progress. In a letter written on behalf of the Guardian to a believer there is this further passage: ‘Such hindrances (i.e., illness and outer difficulties), no matter how severe and insuperable they may at first seem, can and should be effectively overcome through the combined and sustained power of prayer and of determined and continued effort.’
That effort can include the counsel of wise and experienced physicians, including psychiatrists. Working for the Faith, serving others who may need you, and giving of yourself can aid you in your struggle to overcome your sufferings. One helpful activity is, of course, striving to teach the Cause in spite of personal feelings of shortcomings, thus allowing the healing words of the Cause to flood your mind with their grace and positive power.”
From a letter written on behalf of the Universal House of Justice to an individual believer, June 15, 1982, in Lights of Guidance, no. 955
[90] Eu am găsit acest citat căutând învățături Bahá’i adresate celor ce suferă de autism sau de alte tulburări de spectru autist – deci acest text trebuie citit și cu această interpretare.
[91] “A person with a mental or physical disability can be compared to someone running a race against others. He is wearing a big sweat suit, falling far behind in the race and has to make tremendous effort to reach the others. After being last in reaching the finish line, he takes off the sweat suit and suddenly you see that heavy weights were strapped to all over his body and once he takes off the heavy weights, due to the of heavier load he had to carry, his muscles are now much stronger than the rest of us and he will win the next race in the spiritual world with ease …”
John Hatcher, cited in https://bahaiteachings.org/love-transcends-physical-mental-disability/
[92] John Hatcher este un intelectual Bahá’i și nu reprezintă una din figurile centrale sau instituțiile Credinței Bahá’i. Mi-am permis să folosesc acest citat pentru că descrie bine perspectiva Bahá’i pe această temă.
[93] Am găsit acest citat Bahá’i menționat în contextul unei discuții despre boala Alzheimer. Cu siguranță el se aplică oricăror boli neurologice sau cu impact neurologic.
[94] “In short, the proofs are many that go to show that despite the loss of reason, the power of the soul would still continue to exist.”
‘Abdu’l-Bahá, Bahá’í World Faith, p. 337-338
[95] “Cancer is such a terrible scourge in the world today! But when the believers are called upon to go through such bitter ordeals they have the Faith to sustain them, the love of their Bahá’í friends to comfort them, and the glorious words of Bahá’u’lláh regarding immortality to give them confidence and courage. Blessed are we, indeed, even, in the midst of our greatest trials.”
From a letter written on behalf of the Guardian to an individual believer, September 5, 1949: Bahá’í News, No. 231, p. 1, May 1950, in Lights of Guidance, no. 978
[96] “Be not the slave of your moods, but their master. But if you are so angry, so depressed and so sore that your spirit cannot find deliverance and peace even in prayer, then quickly go and give some pleasure to someone lowly or sorrowful, or to a guilty or innocent sufferer! Sacrifice yourself, your talent, your time, your rest to another, to one who has to bear a heavier load than you.”
‘Abdu’l-Bahá, source unknown, http://bahaiquotes.com/subject/depression
[97] “There is a tremendous darkness in the world today, the darkness caused by mankind’s going against the Laws of God and giving way to the animal side of human nature. People must recognize this fact, and consciously struggle against pessimism and depression.”
Shoghi Effendi, Lights of Guidance, p. 113
[98] “Be thou not unhappy; the tempest of sorrow shall pass; regret will not last; disappointment will vanish; the fire of the love of God will become enkindled, and the thorns and briars of sadness and despondency will be consumed! Be thou happy; rest thou assured upon the favors of Bahá’, so that uncertainty and hesitation may become non-existent and the invisible outpourings descend upon the arena of being!”
‘Abdu’l-Bahá, Tablets of ‘Abdu’l-Bahá v3, p. 557
[99] “In truth were man to attain the stage of certitude in his spiritual development, no affliction could ever depress his spirits, though he would undoubtedly be influenced by reason of his human susceptibilities. Nevertheless, man’s inner being will be so revived by the breeze of divinely-ordained woes and trials that the dust of wailing and lamentation will entirely subside and the light of submissive resignation unto His Will shall shine forth like unto a radiant morn.”
‘Abdu’l-Bahá, Fire and Light, p. 25
[100] “You should never be too depressed about your dissatisfaction concerning not finding a job you like, a place in the world that fits you. If you analyse it this general sense of mis-fit is one of the curses of your generation, one of the products of the world’s disequilibrium and chaos. It is not confined to your life, it is pretty general.”
Shoghi Effendi, The Unfolding Destiny of the British Bahá’í Community, p. 454 http://bahaiquotes.com/subject/depression
[101] “Everything in life ministers to our development. Our lesson is to study and learn. Money and difficulties are alike advantages to us. Tests are either stumbling blocks or stepping stones, just as we make them.”
‘Abdu’l-Bahá. Cited in: “Ten Days in the Light of Akka,” https://bahai-library.com/grundy_ten_days_akka
[102] “Has not Bahá’u’lláh assured us that sufferings and privations are blessings in disguise, that through them our inner spiritual forces become stimulated, purified, and ennobled? Remain, therefore, confident that your material hardships will far from hindering your activities for the Cause, impart to your heart a powerful impetus to better serve and promote its interests.”
Written on behalf of Shoghi Effendi, cited in Brian Kurzius, “Fire and Gold,” pp.16-17.
[103] “We Bahá’ís firmly believe that it is possible, if we have the right spirit, to make our stumbling blocks stepping-stones to progress. You have already, through at last facing yourself and acknowledging that you have both failed and erred in managing your life so far, set your feet on the right path. But now this new and spiritual condition in you is going to be proved—and the proving, the testing, will surely consist of the way you determine to take your punishment.
Life is based on laws: physical, man-made, and spiritual. As you have broken the laws of the society in which you live, you will have to stand up like a man and take your punishment. The spirit in which you do this is the most important thing, and constitutes a great opportunity for you. He (the Guardian) advises you to turn your face towards the future, to realise that when you are set free you have loving and helpful friends to go to, an upright job awaiting you, and you can also become active in serving our glorious Faith. So really everything lies before you. But at present, until your sentence is up, you must live within yourself in a way not to spoil the new future awaiting you. You must not become bitter—for after all you are only reaping what you planted. Bahá’u’lláh and ‘Abdu’l-Bahá, through no crime of their own, spent the better part of their lives in exile and imprisoned, but they never became embittered although they were the victims of injustice. You, on the other hand, are the victim of injustice which you have inflicted on yourself—therefore you certainly have no right to be bitter towards the world.
He urges you to grasp firmly the teachings of our Faith, the love of your family and many Bahá’í friends, to put the past behind entirely, realising that it can do you no more harm; on the contrary, through changing you and making you spiritually aware, this very past can be a means of enriching your life in the future! He will certainly ardently pray for your happiness, your victory over yourself, and that you may become an exemplary and active Bahá’í.”
Written on behalf of Shoghi Effendi, Unfolding Destiny, pp.449-450
[104] “On the appearance of fearful natural events call ye to mind the might and majesty of your Lord, He Who heareth and seeth all, and say: ‘Dominion is God’s, the Lord of the seen and the unseen, the Lord of creation.’”
Bahá’u’lláh, The Kitáb-i-Aqdas (1992), para. 11
[105] “Although outwardly cataclysms are hard to understand and to endure, yet there lies a great wisdom behind them which appears later. All the visible material events are inter-related with invisible spiritual forces. The infinite phenomena of creation are as interdependent as the links of a chain. When certain links become rusty, they are broken by unseen forces, to be replaced by newer and better ones.”
‘Abdu’l-Bahá, Divine Philosophy, p. 115
[106] “You seem to complain about the calamities that have befallen humanity. In the spiritual development of man a stage of purgation is indispensable, for it is while passing through it that the over-rated material needs are made to appear in their proper light. Unless society learns to attribute more importance to spiritual matters, it would never be fit to enter the golden era foretold by Bahá’u’lláh. The present calamities are parts of this process of purgation, [and] through them alone will man learn his lesson. They are to teach the nations that they have to view things internationally, they are to make the individual attribute more importance to his moral, than his material welfare.”
Lights of Guidance, no. 447 (From a letter written on behalf of Shoghi Effendi to an individual believer in reply to a letter dated October 14, 1931: Bahá’í News, No. 58, January 1932, p. 1)
[107] Aici este vorba de a salva omenirea de la a rămâne prizonieră naturii animalice a omului.
[108] “There is not one soul whose conscience does not testify that in this day there is no more important matter in the world than that of Universal Peace. … And among the teachings of Bahá’u’lláh is that religious, racial, political, economic and patriotic prejudices destroy the edifice of humanity. As long as these prejudices prevail, the world of humanity will have no rest. For a period of six thousand years history informs us about the world of humanity. During these six thousand years the world of humanity has not been free from war, strife, murder and bloodthirstiness. In every period war has been waged in one country or another, and that war was due to either religious prejudice, racial prejudice, political prejudice or patriotic prejudice. It has, therefore, been ascertained and proved that all prejudices are destructive of the human edifice. As long as these prejudices persist, the struggle for existence must remain dominant, and bloodthirstiness and rapacity continue. Therefore, even as was the case in the past, the world of humanity cannot be saved from the darkness of nature, and cannot attain illumination, except through the abandonment of prejudices and the acquisition of the morals of the Kingdom.”
‘Abdu’l-Bahá, Foundations of World Unity (1979), 28-33
[109] “The most important teaching of Bahá’u’lláh is to leave behind racial, religious, national and patriotic prejudices. Until these prejudices are entirely removed mankind will not find rest. Nay, rather, discord and bloodshed will increase day by day, and the foundation of the prosperity of the world of man will be destroyed.”
‘Abdu’l-Bahá, Beyond Prejudice and Racism: the Power of Unity (1986), 41
[110] “An attribute of perfection is justice and impartiality. This means to have no regard for one’s own personal benefits and selfish advantages, and to carry out the laws of God without the slightest concern for anything else. It means to see one’s self as only one of the servants of God, the All-Possessing, and except for aspiring for spiritual distinction, never attempting to be singled out from the others. It means, to consider the welfare of the community as one’s own. It means, in brief, to regard humanity as a single individual, and one’s own self as a member of that corporeal form, and to know of a certainty that if pain or injury afflicts any member of that body, it must inevitably result in suffering for all the rest.”
Abdu’l-Bahá, The Secret of Divine Civilization (1990), 39
[111] Adică care tratează pe alții aparent cu bunătate dar atitudinea lor implică un sentiment de superioritate.
[112] Informală.
[113] “Let the white make a supreme effort in their resolve to contribute their share to the solution of this problem [“the fallacious doctrine of racial superiority”], to abandon once for all their usually inherent and at times subconscious sense of superiority, to correct their tendency towards revealing a patronizing attitude towards the members of the other race, to persuade them through their intimate, spontaneous and informal association with them of the genuineness of their friendship and the sincerity of their intentions, and to master their impatience of any lack of responsiveness on the part of a people who have received, for so long a period, such grievous and slow-healing wounds. Let the Negroes, through a corresponding effort on their part, show by every means in their power the warmth of their response, their readiness to forget the past, and their ability to wipe out every trace of suspicion that may still linger in their hearts and minds. Let neither think that the solution of so vast a problem is a matter that exclusively concerns the other. …. Let neither think that anything short of genuine love, extreme patience, true humility, consummate tact, sound initiative, mature wisdom, and deliberate, persistent, and prayerful effort, can succeed in blotting out the stain which this patent evil has left on the fair name of their common country. Let them rather believe, and be firmly convinced, that on their mutual understanding, their amity, and sustained cooperation, must depend, more than on any other force or organization operating outside the circle of their Faith, the deflection of that dangerous course so greatly feared by ‘Abdu’l-Bahá, and the materialization of the hopes He cherished for their joint contribution to the fulfillment of that country’s glorious destiny.”
Shoghi Effendi, The Advent of Divine Justice (1939), 40-41
[114] The gross materialism that engulfs the entire nation at the present hour; the attachment to worldly things that enshrouds the souls of men; the fears and anxieties that distract their minds; the pleasure and dissipations that fill their time, the prejudices and animosities that darken their outlook, the apathy and lethargy that paralyze their spiritual faculties–these are among the formidable obstacles that stand in the path of every would-be warrior in the service of Bahá’u’lláh, obstacles which he must battle against and surmount in his crusade for the redemption of his own countrymen.”
Shoghi Effendi, Citadel of Faith, pp. 148-150
[115] “Adversity, prolonged, world-wide, afflictive, allied to chaos and universal destruction, must needs convulse the nations, stir the conscience of the world, disillusion the masses, precipitate a radical change in the very conception of society, and coalesce ultimately the disjointed, the bleeding limbs of mankind into one body, single, organically united, and indivisible.”
Shoghi Effendi, The Promised Day is Come (1980), 122–123
[116] “Let there be no mistake. 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. Its appeal is not to be merely identified with a reawakening of the spirit of brotherhood and good-will among men, nor does it aim solely at the fostering of harmonious cooperation among individual peoples and nations. Its implications are deeper, its claims greater than any which the Prophets of old were allowed to advance. Its message is applicable not only to the individual, but concerns itself primarily with the nature of those essential relationships that must bind all the states and nations as members of one human family. It does not constitute merely the enunciation of an ideal, but stands inseparably associated with an institution adequate to embody its truth, demonstrate its validity, and perpetuate its influence. 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—a world organically unified in all the essential aspects of its life, its political machinery, its spiritual aspiration, its trade and finance, its script and language, and yet infinite in the diversity of the national characteristics of its federated units.
It represents the consummation of human evolution—an evolution that has had its earliest beginnings in the birth of family life, its subsequent development in the achievement of tribal solidarity, leading in turn to the constitution of the city-state, and expanding later into the institution of independent and sovereign nations.
The principle of the Oneness of Mankind, as proclaimed by Bahá’u’lláh, carries with it no more and no less than a solemn assertion that attainment to this final stage in this stupendous evolution is not only necessary but inevitable, that its realization is fast approaching, and that nothing short of a power that is born of God can succeed in establishing it.”
Shoghi Effendi, The World Order of Bahá’u’lláh, 1991, 44-45
[117] Preocupate numai de ele însele.
[118] “How pathetic indeed are the efforts of those leaders of human institutions who, in utter disregard of the spirit of the age, are striving to adjust national processes, suited to the ancient days of self-contained nations, to an age which must either achieve the unity of the world, as adumbrated by Bahá’u’lláh, or perish.”
Shoghi Effendi, The World Order of Bahá’u’lláh (1991), 35-38
[119] “Yet there is reassurance in the knowledge that, amidst the disintegration, a new kind of collective life is taking shape which gives practical expression to all that is heavenly in human beings.”
The Universal House of Justice, Ridvan 2015 Message
[120] “A very great responsibility for the future peace and well-being of the world is borne by the youth of today. Let the Bahá’í youth by the power of the Cause they espouse be the shining example for their companions.”
From a letter of the Universal House of Justice to the National Spiritual Assembly of the United States, April 15, 1965
[121] “The present condition of the world—its economic instability, social dissensions, political dissatisfaction and international distrust—should awaken the youth from their slumber and make them enquire what the future is going to bring. It is surely they who will suffer most if some calamity sweeps over the world. They should therefore open their eyes to the existing conditions, study the evil forces that are at play and then with a concerted effort arise and bring about the necessary reforms—reforms that shall contain within their scope the spiritual as well as social and political phases of human life.”
From a letter written on behalf of Shoghi Effendi to an individual believer, March 13, 1932
[122] “Life afflicts us with very severe trials sometimes, but we must always remember that when we accept patiently the Will of God He compensates us in other ways. With faith and love we must be patient, and He will surely reward us.”
From a letter written on behalf of Shoghi Effendi to an individual believer, October 30, 1951,
Lights of Guidance, no. 2046
[123] “No matter what happens, nothing is as important as our feeling of trust in God, our inner peacefulness and faith that all, in the end, in spite of the severity of the ordeals we may pass through will come out as Bahá’u’lláh has promised. He urges you to put these dark thoughts from your mind, and remember that God, the Creator of all men, can bear to see them suffer so, it is not for us to question His wisdom. He can compensate the innocent, in His own way, for the afflictions they bear.”
From a letter written on behalf of Shoghi Effendi to an individual believer, September 30, 1950,
Lights of Guidance, no. 791
[124] “As to the subject of babes and children and weak ones who are afflicted by the hands of oppressors… for those souls there is a recompense in another world… that suffering is the greatest mercy of God. Verily that mercy of the Lord is far better than all the comfort of this world and the growth and development appertaining to this place of mortality.”
‘Abdu’l-Bahá, Bahá’u’lláh and the New Era (1980), 95-96
[125] “Question: What happens to children who die before reaching the age of maturity or before the appointed time of birth? Answer: These children abide under the shadow of the Divine Providence, and, as they have committed no sin and are unsullied by the defilements of the world of nature, they will become the manifestations of divine bounty and the glances of the eye of divine mercy will be directed towards them.”
‘Abdu’l-Bahá, Some Answered Questions, Chapter 66
[126] “As regards the question of young children and of weak, defenseless souls who are afflicted at the hands of the oppressor, in this a great wisdom is concealed. The question is one of cardinal importance, but briefly it may be stated that in the world to come a mighty recompense awaiteth such souls. Much, indeed, might be said upon this theme, and upon how the afflictions that they bear in life become a cause for them of such an outpouring of Divine mercy and bestowal as is preferable to a hundred thousand earthly comforts and to a world of growth and development in this transitory abode; but, if possible, God willing, all this will be explained to thee in detail and by word of mouth when thou arrivest here.”
‘Abdu’l-Bahá, from a Tablet of ‘Abdu’l-Bahá; earlier translation in Tablets of ‘Abdu’l-Bahá, pp. 337-338
[127] “I asked ‘Abdu’l-Bahá, concerning the state of all those young men souls who have fallen so suddenly and tragically during our world war. Could they affect our present living conditions in any way?
His reply ran as follows: ‘God treats these people with His mercy, not with His justice, since God is against war. But as many did not will the war, but were obliged to go to the battle field by force of circumstances, therefore God has mercy for they suffered much and they lost their lives. These deserve the forgiveness of God. As they suffered in the world and were afflicted by great calamities and their blood was shed and in reality they were treated unjustly and thus died unwillingly, therefore God will have mercy and forgive their shortcomings and will reward them. He will compensate them for loss. Is it just to be so afflicted and killed and suffer and have no reward? This is contrary to the Kingdom of God. We supplicate God that these murdered ones will become and stay alive in His Kingdom and be submerged in the sea of His mercy and be happy.’”
‘Abdu’l-Bahá , Star of the West, Volume 10, Issue 18, p. 336
[128] Termenii ‘Adunarea din Înalturi,’ ‘Adunarea Supremă’ sau ‘Adunarea Celestă’ se referă, în terminologia bahá’i, la o adunare în lumea spirituală ce pare a fi alcătuită din Manifestările lui Dumnezeu și acele suflete sfinte și alese care au ajuns cel mai aproape de Dumnezeu.
[129] “O ye two patient souls! Your letter was received. The death of that beloved youth and his separation from you have caused the utmost sorrow and grief; for he winged his flight in the flower of his age and the bloom of his youth to the heavenly nest. But he hath been freed from this sorrow-stricken shelter and hath turned his face toward the everlasting nest of the Kingdom, and, being delivered from a dark and narrow world, hath hastened to the sanctified realm of light; therein lieth the consolation of our hearts. The inscrutable divine wisdom underlieth such heart-rending occurrences. It is as if a kind gardener transferreth a fresh and tender shrub from a confined place to a wide open area. This transfer is not the cause of the withering, the lessening or the destruction of that shrub; nay, on the contrary, it maketh it to grow and thrive, acquire freshness and delicacy, become green and bear fruit. This hidden secret is well known to the gardener, but those souls who are unaware of this bounty suppose that the gardener, in his anger and wrath, hath uprooted the shrub. Yet to those who are aware, this concealed fact is manifest, and this predestined decree is considered a bounty. Do not feel grieved or disconsolate, therefore, at the ascension of that bird of faithfulness; nay, under all circumstances pray for that youth, supplicating for him forgiveness and the elevation of his station. I hope that ye will attain the utmost patience, composure and resignation, and I entreat and implore at the Threshold of Oneness, begging for forgiveness and pardon. My hope from the infinite bounties of God is that He may shelter this dove of the garden of faith, and cause him to abide on the branch of the Supreme Concourse, that he may sing in the best of melodies the praise and glorification of the Lord of Names and Attributes.”
Abdu’l-Bahá, Selections From the Writings of ‘Abdu’l-Bahá (1982), 199-200
[130] “Cel ce nu iubeşte n-a cunoscut pe Dumnezeu, pentru că Dumnezeu este iubire.”
[131] “There are four kinds of love. The first is the love that flows from God to man; it consists of the inexhaustible graces, the Divine effulgence and heavenly illumination. Through this love the world of being receives life. Through this love man is endowed with physical existence, until, through the breath of the Holy Spirit – this same love – he receives eternal life and becomes the image of the Living God. This love is the origin of all the love in the world of creation. The second is the love that flows from man to God. This is faith, attraction to the Divine, enkindlement, progress, entrance into the Kingdom of God, receiving the Bounties of God, illumination with the lights of the Kingdom. This love is the origin of all philanthropy; this love causes the hearts of men to reflect the rays of the Sun of Reality. The third is the love of God towards the Self or Identity of God.
This is the transfiguration of His Beauty, the reflection of Himself in the mirror of His Creation. This is the reality of love, the Ancient Love, the Eternal Love. Through one ray of this Love all other love exists. The fourth is the love of man for man. The love which exists between the hearts of believers is prompted by the ideal of the unity of spirits. This love is attained through the knowledge of God, so that men see the Divine Love reflected in the heart. Each sees in the other the Beauty of God reflected in the soul, and finding this point of similarity, they are attracted to one another in love. This love will make all men the waves of one sea, this love will make them all the stars of one heaven and the fruits of one tree. This love will bring the realization of true accord, the foundation of real unity.”
‘Abdu’l-Bahá, Paris Talks (1972), 180-181.
[132] “The greatest gift of man is universal love – that magnet which renders existence eternal. It attracts realities and diffuses life with infinite joy. If this love penetrate the heart of man, all the forces of the universe will be realized in him, for it is a divine power which transports him to a divine station and he will make no progress until he is illumined thereby. Strive to increase the love-power of reality, to make your hearts greater centers of attraction and to create new ideals and relationships. First of all, be ready to sacrifice your lives for one another, to prefer the general well-being to your personal well-being. Create relationships that nothing can shake; form an assembly that nothing can break up; have a mind that never ceases acquiring riches that nothing can destroy. If love did not exist, what of reality would remain? It is the fire of the love of God which renders man superior to the animal. Strengthen this superior force through which is attained all the progress in the world. …Brotherhood and sisterhood that is founded on a universal love is precious. It is not like the material kind which is soon forgotten and, perhaps, changed to hatred before this life is over. Material brothers and sisters seldom have lasting affection for each other, but this divine relationship is eternal. In the world of God it will become more clear and manifest.”
‘Abdu’l-Bahá, Divine Philosophy, 111-112
[133] “…in the eternal world of spiritual brotherhood separation is unknown. Material or physical association is based upon earthly interests, but divine fellowship owes its existence to the breaths of the Holy Spirit. Spiritual brotherhood may be likened to the light, while the souls of humankind are as lanterns. The incandescent lamps here are many, yet the light is one.” ‘
‘Abdu’l-Bahá, The Promulgation of Universal Peace, pp.129-130 at: https://reference.bahai.org/en/t/ab/PUP/pup-50.html
[134] “But there is need of a superior power to overcome human prejudices, a power which nothing in the world of mankind can withstand and which will overshadow the effect of all other forces at work in human conditions. That irresistible power is the love of God.”
‘Abdu’l-Bahá, The Promulgation of Universal Peace (1982), 68
[135] “Bodily cold and heat cannot affect the spirit, for it is warmed by the fire of the Love of God. When we understand this, we begin to understand something of our life in the world to come.”
‘Abdu’l-Bahá, Paris Talks (1972), 64-67 https://reference.bahai.org/en/t/ab/PT/pt-20.html
[136] “In the beginning of his human life man was embryonic in the world of the matrix. There he received capacity and endowment for the reality of human existence. The forces and powers necessary for this world were bestowed upon him in that limited condition. In this world he needed eyes; he received them potentially in the other. He needed ears; he obtained them there in readiness and preparation for his new existence. The powers requisite in this world were conferred upon him in the world of the matrix so that when he entered this realm of real existence he not only possessed all necessary functions and powers but found provision for his material sustenance awaiting him.
Therefore, in this world he must prepare himself for the life beyond. That which he needs in the world of the Kingdom must be obtained here. Just as he prepared himself in the world of the matrix by acquiring forces necessary in this sphere of existence, so, likewise, the indispensable forces of the divine existence must be potentially attained in this world. |
What is he in need of in the Kingdom which transcends the life and limitation of this mortal sphere? That world beyond is a world of sanctity and radiance; therefore, it is necessary that in this world he should acquire these divine attributes. In that world there is need of spirituality, faith, assurance, the knowledge and love of God. These he must attain in this world so that after his ascension from the earthly to the heavenly Kingdom he shall find all that is needful in that eternal life ready for him. |
That divine world is manifestly a world of lights; therefore, man has need of illumination here. That is a world of love; the love of God is essential. It is a world of perfections; virtues, or perfections, must be acquired. That world is vivified by the breaths of the Holy Spirit; in this world we must seek them. That is the Kingdom of everlasting life; it must be attained during this vanishing existence. |
By what means can man acquire these things? How shall he obtain these merciful gifts and powers? First, through the knowledge of God. Second, through the love of God. Third, through faith. Fourth, through philanthropic deeds. Fifth, through self-sacrifice. Sixth, through severance from this world. Seventh, through sanctity and holiness. Unless he acquires these forces and attains to these requirements, he will surely be deprived of the life that is eternal. But if he possesses the knowledge of God, becomes ignited through the fire of the love of God, witnesses the great and mighty signs of the Kingdom, becomes the cause of love among mankind and lives in the utmost state of sanctity and holiness, he shall surely attain to second birth, be baptized by the Holy Spirit and enjoy everlasting existence. Is it not astonishing that although man has been created for the knowledge and love of God, for the virtues of the human world, for spirituality, heavenly illumination and eternal life, nevertheless, he continues ignorant and negligent of all this? Consider how he seeks knowledge of everything except knowledge of God. For instance, his utmost desire is to penetrate the mysteries of the lowest strata of the earth. Day by day he strives to know what can be found ten meters below the surface, what he can discover within the stone, what he can learn by archaeological research in the dust. He puts forth arduous labors to fathom terrestrial mysteries but is not at all concerned about knowing the mysteries of the Kingdom, traversing the illimitable fields of the eternal world, becoming informed of the divine realities, discovering the secrets of God, attaining the knowledge of God, witnessing the splendors of the Sun of Truth and realizing the glories of everlasting life. He is unmindful and thoughtless of these. How much he is attracted to the mysteries of matter, and how completely unaware he is of the mysteries of Divinity!” ‘Abdu’l-Bahá, The Promulgation of Universal Peace (1982), 226-227 |
[137] “One must remember that the purpose of this life is to prepare the soul for the next.”
Universal House of Justice, Lights of Guidance, no.1209
[138] “Grieve thou not over the troubles and hardships of this nether world, nor be thou glad in times of ease and comfort, for both shall pass away. This present life is even as a swelling wave, or a mirage, or drifting shadows. Could ever a distorted image on the desert serve as refreshing waters? No, by the Lord of Lords! Never can reality and the mere semblance of reality be one, and wide is the difference between fancy and fact, between truth and the phantom thereof. Know thou that the Kingdom is the real world, and this nether place is only its shadow stretching out. A shadow hath no life of its own; its existence is only a fantasy, and nothing more; it is but images reflected in water, and seeming as pictures to the eye. Rely upon God. Trust in Him. Praise Him, and call Him continually to mind. He verily turneth trouble into ease, and sorrow into solace, and toil into utter peace. He verily hath dominion over all things.”
‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá (1982), 1977-1978
[139] “He who is a true believer liveth both in this world and in the world to come.”
Cited in Bahá’u’lláh, The Kitáb-i-Íqán (1989), Part II, 120
[140] “A man living with his thoughts in this Kingdom knows perpetual joy. The ills all flesh is heir to do not pass him by, but they only touch the surface of his life, the depths are calm and serene.”
‘Abdu’l-Baha’, Paris Talks, Pain and Sorrow, https://reference.bahai.org/en/t/ab/PT/pt-35.html
[141] “The answer to the first question: the souls of the children of the Kingdom, after their separation from the body, ascend unto the realm of everlasting life. But if ye ask as to the place, know ye that the world of existence is a single world, although its stations are various and distinct. For example, the mineral life occupieth its own plane, but a mineral entity is without any awareness at all of the vegetable kingdom, and indeed, with its inner tongue denieth that there is any such kingdom. In the same way, a vegetable entity knoweth nothing of the animal world, remaining completely heedless and ignorant thereof, for the stage of the animal is higher than that of the vegetable, and the vegetable is veiled from the animal world and inwardly denieth the existence of that world—all this while animal, vegetable and mineral dwell together in the one world. In the same way the animal remaineth totally unaware of that power of the human mind which graspeth universal ideas and layeth bare the secrets of creation—so that a man who liveth in the east can make plans and arrangements for the west; can unravel mysteries; although located on the continent of Europe can discover America; although sat on the earth can lay hold of the inner realities of the stars of heaven. Of this power of discovery which belongeth to the human mind, this power which can grasp abstract and universal ideas, the animal remaineth totally ignorant, and indeed denieth its existence. In the same way, the denizens of this earth are completely unaware of the world of the Kingdom and deny the existence thereof. They ask, for example: ‘Where is the Kingdom? Where is the Lord of the Kingdom?’ These people are even as the mineral and the vegetable, who know nothing whatever of the animal and the human realm; they see it not; they find it not. Yet the mineral and vegetable, the animal and man, are all living here together in this world of existence. As to the second question: the tests and trials of God take place in this world, not in the world of the Kingdom. The answer to the third question is this, that in the other world the human reality doth not assume a physical form, rather doth it take on a heavenly form, made up of elements of that heavenly realm. And the answer to the fourth question: the centre of the Sun of Truth is in the supernal world—the Kingdom of God. Those souls who are pure and unsullied, upon the dissolution of their elemental frames, hasten away to the world of God, and that world is within this world. The people of this world, however, are unaware of that world, and are even as the mineral and the vegetable that know nothing of the world of the animal and the world of man.” ‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá (1997), 192-195
[142] “In the inner world, the world of the Kingdom, the Sun of Reality is the Trainer and Educator of minds, souls and spirits.”
‘Abdu’l-Bahá, The Promulgation of Universal Peace (1982), 270-271
[143] “In our solar system, the center of illumination is the sun itself. Through the will of God this central luminary is the one source of the existence and development of all phenomenal things. When we observe the organisms of the material kingdoms we find that their growth and training are dependent upon the heat and light of the sun. Without this quickening impulse there would be no growth of tree or vegetation, neither would the existence of animal or human being be possible; in fact no forms of created life would be manifest upon the earth. But if we reflect deeply we will perceive that the great bestower and giver of life is God; the sun is the intermediary of His will and plan. Without the bounty of the sun therefore the world would be in darkness. All illumination of our planetary system proceeds or emanates from the solar center. Likewise in the spiritual realm of intelligence and idealism there must be a center of illumination, and that center is the everlasting, ever-shining Sun, the Word of God. Its lights are the lights of reality which have shone upon humanity, illumining the realm of thought and morals, conferring the bounties of the divine world upon man. These lights are the cause of the education of souls and the source of the enlightenment of hearts, sending forth in effulgent radiance the message of the glad-tidings of the kingdom of God. In brief, the moral and ethical world and the world of spiritual regeneration are dependent for their progressive being upon that heavenly center of illumination. It gives forth the light of religion and bestows the life of the spirit, imbues humanity with archetypal virtues and confers eternal splendors. This Sun of Reality, this center of effulgences is the prophet or Manifestation of God. Just as the phenomenal sun shines upon the material world producing life and growth, likewise the spiritual or prophetic Sun confers illumination upon the human world of thought and intelligence, and unless it rose upon the horizon of human existence the kingdom of man would become dark and extinguished.”
‘Abdu’l-Bahá, Bahá’í World Faith—Selected Writings of Bahá’u’lláh and ‘Abdu’l-Bahá (1976), 254-255
[144] “The greatest attainment in the world of humanity is nearness to God. Every lasting glory, honor, grace and beauty which comes to man comes through nearness to God. All the Prophets and apostles longed and prayed for nearness to the Creator. How many nights they passed in sleepless yearning for this station; how many days they devoted to supplication for this attainment, seeking ever to draw nigh unto Him! But nearness to God is not an easy accomplishment. During the time Jesus Christ was upon the earth mankind sought nearness to God, but in that day no one attained it save a very few—His disciples. Those blessed souls were confirmed with divine nearness through the love of God. Divine nearness is dependent upon attainment to the knowledge of God, upon severance from all else save God. It is contingent upon self-sacrifice and to be found only through forfeiting wealth and worldly possessions. It is made possible through the baptism of water and fire revealed in the Gospels. Water symbolizes the water of life, which is knowledge, and fire is the fire of the love of God; therefore, man must be baptized with the water of life, the Holy Spirit and the fire of the love of the Kingdom. Until he attains these three degrees, nearness to God is not possible. This is the process by which the Bahá’ís of Persia have attained it. They gave their lives for this station, sacrificed honor, comfort and possessions, hastened with the utmost joy to the place of martyrdom; their blood was spilled, their bodies were tortured and destroyed, their homes pillaged, their children carried into captivity. They endured all these conditions joyfully and willingly. Through such sacrifice nearness to God is made possible. And be it known that this nearness is not dependent upon time or place. Nearness to God is dependent upon purity of the heart and exhilaration of the spirit through the glad tidings of the Kingdom. Consider how a pure, well-polished mirror fully reflects the effulgence of the sun, no matter how distant the sun may be. As soon as the mirror is cleaned and purified, the sun will manifest itself. The more pure and sanctified the heart of man becomes, the nearer it draws to God, and the light of the Sun of Reality is revealed within it. This light sets hearts aglow with the fire of the love of God, opens in them the doors of knowledge and unseals the divine mysteries so that spiritual discoveries are made possible. All the Prophets have drawn near to God through severance. We must emulate those Holy Souls and renounce our own wishes and desires. We must purify ourselves from the mire and soil of earthly contact until our hearts become as mirrors in clearness and the light of the most great guidance reveals itself in them. Bahá’u’lláh proclaims in the Hidden Words that God inspires His servants and is revealed through them. He says, ‘Thy heart is My home; sanctify it for My descent. Thy spirit is My place of revelation; cleanse it for My manifestation.’ Therefore, we learn that nearness to God is possible through devotion to Him, through entrance into the Kingdom and service to humanity; it is attained by unity with mankind and through loving-kindness to all; it is dependent upon investigation of truth, acquisition of praiseworthy virtues, service in the cause of universal peace and personal sanctification. In a word, nearness to God necessitates sacrifice of self, severance and the giving up of all to Him. Nearness is likeness. Behold how the sun shines upon all creation, but only surfaces that are pure and polished can reflect its glory and light. The darkened soul has no portion of the revelation of the glorious effulgence of reality; and the soil of self, unable to take advantage of that light, does not produce growth. The eyes of the blind cannot behold the rays of the sun; only pure eyes with sound and perfect sight can receive them. Green and living trees can absorb the bounty of the sun; dead roots and withered branches are destroyed by it. Therefore, man must seek capacity and develop readiness. As long as he lacks susceptibility to divine influences, he is incapable of reflecting the light and assimilating its benefits. Sterile soil will produce nothing, even if the cloud of mercy pours rain upon it a thousand years. We must make the soil of our hearts receptive and fertile by tilling in order that the rain of divine mercy may refresh them and bring forth roses and hyacinths of heavenly planting. We must have perceiving eyes in order to see the light of the sun. We must cleanse the nostril in order to scent the fragrances of the divine rose garden. We must render the ears attentive in order to hear the summons of the supreme Kingdom. No matter how beautiful the melody, the ear that is deaf cannot hear it, cannot receive the call of the Supreme Concourse. The nostril that is clogged with dust cannot inhale the fragrant odors of the blossoms. Therefore, we must ever strive for capacity and seek readiness. As long as we lack susceptibility, the beauties and bounties of God cannot penetrate. Christ spoke a parable in which He said His words were like the seeds of the sower; some fall upon stony ground, some upon sterile soil, some are choked by thorns and thistles, but some fall upon the ready, receptive and fertile ground of human hearts. When seeds are cast upon sterile soil, no growth follows. Those cast upon stony ground will grow a short time, but lacking deep roots will wither away. Thorns and thistles destroy others completely, but the seed cast in good ground brings forth harvest and fruitage. In the same way, the words I speak to you here tonight may produce no effect whatever. Some hearts may be affected, then soon forget; others owing to superstitious ideas and imaginations may even fail to hear and understand; but the blessed souls who are attentive to my exhortation and admonition, listening with the ear of acceptance, allowing my words to penetrate effectively, will advance day by day toward full fruition, yea even to the Supreme Concourse. Consider how the parable makes attainment dependent upon capacity. Unless capacity is developed, the summons of the Kingdom cannot reach the ear, the light of the Sun of Truth will not be observed, and the fragrances of the rose garden of inner significance will be lost. Let us endeavor to attain capacity, susceptibility and worthiness that we may hear the call of the glad tidings of the Kingdom, become revivified by the breaths of the Holy Spirit, hoist the standard of the oneness of humanity, establish human brotherhood, and under the protection of divine grace attain the everlasting and eternal life.” ‘Abdu’l-Bahá, The Promulgation of Universal Peace (1982), 147-150
[145] “The kingdom of God does not come with observation; nor will they say, ‘See here!’ or ‘See there!’ For indeed, the kingdom of God is within [or ‘among you,’ or ‘in your midst’ – alternative translations] you.”
The New Testament, Luke 17:20-21
[1] Teste = încercări grele, dificultăți, necazuri, suferință.