My mind . . . . .
Yet knows that to be choked with hate
May well be of all evil chances chief.
If there’s no hatred in a mind
Assault and battery of the wind
Can never tear the linnet from the leaf.
A World-Embracing Vision
A central concept in Bahá’í discourse, as could be inferred from previous posts, is the heart. This is used to refer to the core of our being. It is not purely emotional, though emotion is an important factor.
In the garden of thy heart plant naught but the rose of love.
(Persian Hidden Words: No. 3)
It also involves insight. Bahá’u’lláh uses the phrase ‘understanding heart’ on a number of occasions.
There is more to it even than that. In previous posts about the self and the soul I have explored the implications of the way that Bahá’u’lláh describes the heart either as a ‘mirror’ or a ‘garden.’ I won’t be revisiting those considerations here but they are relevant to this theme.
I want to look at another angle on the heart which Bahá’u’lláh repeatedly refers to.
In the Hidden Words (Persian: No.27) He writes:
All that is in heaven and earth I have ordained for thee except the human heart, which I have made the habitation of My beauty and glory; yet thou didst give My home and dwelling to another than Me and whenever the manifestation of My holiness sought His own abode, a stranger found He there, and, homeless, hastened to the sanctuary of the Beloved.
The meaning is clear. Like an addict we fill our hearts with junk as an addict blocks his receptors with heroin so that the appropriate ‘occupant’ is denied access and we do not function properly. We are in a real sense poisoned.
Return, then, and cleave wholly unto God, and cleanse thine heart from the world and all its vanities, and suffer not the love of any stranger to enter and dwell therein. Not until thou dost purify thine heart from every trace of such love can the brightness of the light of God shed its radiance upon it, for to none hath God given more than one heart. . . . . . And as the human heart, as fashioned by God, is one and undivided, it behoveth thee to take heed that its affections be, also, one and undivided. Cleave thou, therefore, with the whole affection of thine heart, unto His love, and withdraw it from the love of any one besides Him, that He may aid thee to immerse thyself in the ocean of His unity, and enable thee to become a true upholder of His oneness. God is My witness.
Though it is easier said than done, of course, this has several important implications.
We are often divided within ourselves, worshipping more than one false god. We are divided from other people when we perceive them to be worshipping other gods than ours. This warps the proper functioning of the heart. It prevents us from becoming ‘a true upholder of His oneness,’ people who see all of humanity as our business and behave accordingly.
No two men can be found who may be said to be outwardly and inwardly united. The evidences of discord and malice are apparent everywhere, though all were made for harmony and union.
(Tablets of Bahá’u’lláh: pages 164-165)
‘Abdu’l-Bahá developed the same theme:
Let all be set free from the multiple identities that were born of passion and desire, and in the oneness of their love for God find a new way of life.
(Selections from the Writings of ‘Abdu’l-Bahá: page 76)
Note that transcending such divisions within and between people is linked with a unifying devotion to an inclusive and loving God: if we worship an exclusive and narrow god our divisions and conflicts will be exacerbated.
There is a key passage in the Arabic Hidden Words (No. 68) which assists in helping us understand the spiritual dynamics here:
Since We have created you all from one same substance it is incumbent on you to be even as one soul, to walk with the same feet, eat with the same mouth and dwell in the same land, that from your inmost being, by your deeds and actions, the signs of oneness and the essence of detachment may be made manifest.
Oneness and detachment are inextricably linked. Only when we detach ourselves from false gods can we integrate all aspects of ourselves, bring our divided loyalties together under one banner, and see ourselves at one with all humankind. When we dismantle the barriers within us we can also dismantle those between us. Only then can the expression of unity come from the depths of our being and manifest itself in actions and words that are a seamless fabric of complete integrity harmonised with all humanity. The process of striving to achieve this state in this physical world is a slow and painful one but cannot be evaded if we are to live a full and fulfilling life, as against an empty, sterile and potentially destructive one. Above all it involves expressing a sense of common humanity in action regardless of how we feel sometimes: positive values are a better guide to consistently positive action than feelings that can shift swiftly from light to dark and back again.
Without such a radical integration we will not be able to achieve the world embracing vision required of us if the problems confronting our civilisation are to have any hope of resolution. Anything less runs a very strong risk of perpetuating prejudice, conflict, discrimination and all the evils such as pogroms that have their roots in such heart-felt and deep-seated divisions.
We must be careful not to substitute some limited idea of God of our own devising for the limitless experience of love that is the one true God beyond all description. That way hatred lies. It is the ‘rose’ of love that we must plant in the garden of our hearts, not its daisy or its dandelion, though either of those would certainly be better than the stinging nettle of animosity, but probably not up to meeting the challenges that this shrinking and diverse world is currently throwing at us.
Planting the most inclusive and embracing flower of love in our hearts that we are capable of is the indispensable precursor to the positive personal transformation of a radical kind that is demanded of us now.
Without some plan of action, what I have described may well of course turn out to be empty rhetoric. Every great world religion has described in detail the steps we need to take to perfect ourselves once we have placed its message in our heart of hearts.
Buddhism is perhaps the clearest in its ways of doing this, with its four noble truths and eightfold path. Also its system of psychological understanding is second to none, which is perhaps why current psychological approaches to distress are borrowing so heavily from it, for example in the concept of mindfulness.
The Baha’i Faith is a much younger tradition but is unique in combining recommendations for individual spiritual development, such as prayer and reflection (in the sense I have discussed in detail in previous posts) with prescriptions for expressing spiritual understanding collectively in the special conditions of the modern world. There are two key components of this.
First, consultation, which is a spiritual and disciplined form of non-adversarial decision-making. Second is a way of organising a global network of like-minded people, which combines democratic elections with authority held collectively by an assembly. There is neither priesthood nor presidency. The system allows for a flexible process of responding to what we learn from experience: there is nothing fossilised about it.
I believe there is much to learn from the Baha’i model that can be successfully applied in our lives whether we decide to join the Baha’i community or not. The learning is readily transferable to almost any benign context.
An Appeal to our Better Selves
After such a long post as this, now is not the time to go into this in detail but the many links from this blog will introduce these ideas in accessible form. I intend to return to this aspect of the issue in due course.
I would like instead to close with the words of a powerful message, sent by our governing body at the Baha’i World Centre to the world’s religious leaders in 2002. It stated in its introduction:
Tragically, organized religion, whose very reason for being entails service to the cause of brotherhood and peace, behaves all too frequently as one of the most formidable obstacles in the path; to cite a particular painful fact, it has long lent its credibility to fanaticism.
The consequences, in terms of human well-being, have been ruinous. It is surely unnecessary to cite in detail the horrors being visited upon hapless populations today by outbursts of fanaticism that shame the name of religion.
All is not lost, they argue:
Each of the great faiths can adduce impressive and credible testimony to its efficacy in nurturing moral character. Similarly, no one could convincingly argue that doctrines attached to one particular belief system have been either more or less prolific in generating bigotry and superstition than those attached to any other.
They assert their conviction:
. . . that interfaith discourse, if it is to contribute meaningfully to healing the ills that afflict a desperate humanity, must now address honestly and without further evasion the implications of the over-arching truth that called the movement into being: that God is one and that, beyond all diversity of cultural expression and human interpretation, religion is likewise one.
And they close with the following appeal:
The crisis calls on religious leadership for a break with the past as decisive as those that opened the way for society to address equally corrosive prejudices of race, gender and nation. Whatever justification exists for exercising influence in matters of conscience lies in serving the well-being of humankind.
This is work that we can all support, wherever we are and in whatever God we do or do not believe. We should not just leave it to our leaders.