Fifth Reflection

The first of my 19 reflections dealt with the first divine words received by Baha’u’llah. The essence of that message was rendering the Cause of God victorious by good deeds and pen. The formal declaration of Baha’u’llah on the first day of Ridvan is likewise the affirmation of the culture of peace. This prohibition of sword becomes the essence of Baha’u’llah’s social teachings. In addition to forbidding religious coercion and discrimination, Baha’u’llah is affirming the need for universal peace and oneness of humankind. These teachings will be elaborated throughout the next 29 years of his writings. In general, Baha’u’llah believed that the regulating principle of social life must be transformed. The culture of jungle and prejudice, when one identifies with a particular group, and sees others as strangers or enemies must be replaced by a culture of unity in diversity, universal peace, friendly association with all people of the world, and oneness of humanity. 2. Historical Consciousness The second statement of Baha’u’llah is both affirmation of the inception of a new religion by himself, and the emphasis on the fact that he is not the last prophet of God. Instead, in 1000 years or more, a new messenger of God with a new religion will appear in the world. This historical consciousness— namely, the idea that human societies are dynamic and progressive, and therefore, all social institutions need to change overtime in accordance with the requirements of the time—is a categorical rejection of the static culture of traditionalism which reduces humanity to dead objects and ossifies culture. What is unique about the historical consciousness of Baha’u’llah is that he applies this dynamism to the realm of religion and divine revelation as well. Therefore, for Baha’u’llah the word of God is a living reality which takes new forms in accordance with the need of humanity. Religion is a dialogue of God with humanity and consequently with the change of the capacities and needs of humanity, this dialogue is renewed and reconstructed. Therefore, the truth of all religions and all prophets of God is one and the same. But that same divine truth has unlimited manifestations and theses manifestations are historically-specific. In other words, religion must be a cause of development of civilization and not an obstacle against such advancement. The first statement abrogated the traditional culture of warfare, avoidance and prejudice, and offered an alternative culture. The reason for such transformation is the historical dynamics of the world and of religion. 3. Universal Revelation The third statement of Baha’u’llah is in fact the synthesis and the ground of the previous two statements. The first statement brings new commandments for this new age. The second statement affirms the historical nature of the word of God. The third statement unveils the underlying uniqueness of this age. In this third statement Baha’u’llah says that God “ at that very moment” has revealed himself with all his names and attributes upon all beings. This is indeed a world-historic event. For Baha’u’llah, the truth of everything has ever been and will ever be the reflection of divine names and attributes. Everything is spiritual. The truth of all material things is also spiritual. But this truth of everything has remained hidden in human history. It had been a potentiality for perfection that was ignored and unrealized. But this time is a different time. With the declaration of Baha’u’llah, the Day of God begins, the day that God is universally revealed by everything. The age has come that the inner truth of things become manifest reality. That is the mission and message of Baha’u’llah: to proclaim that the time has come to see all people and all beings as sacred, beautiful, and endowed with rights. We must see in everyone their truth, the divine attributes, and therefore, we need to deal with everyone with respect and dignity.