A few months ago, in the midst of the special bicentennial year of the Birth of the Bab, I barely survived a devastating terrorist attack. It has taken a while to digest the experience and to share about it. Continue reading
Outwardly, the Baha’i notion of the oneness of religion is the furthest thing from the present babel of creeds competing to win the hearts and minds of mankind. It would be folly to deny that the belief systems and religious observances today represent a discordant cornucopia of theologies and rites.
Outward observance and formal theology is one thing. The actual living faith of billions from different religious backgrounds is an entirely different thing. The latter is usually far less defined and often has a lot in common across cultures and faith traditions. In my travels I’ve become completely sold to the notion that ordinary believers the world over, irrespective of faith tradition, have much more in common than theologians and so-called scholars. Intuitively these sincere ordinary folks possess a pure idea of the Divine. Continue reading
Only a handful of humanity are aware that barely 160 years ago Iran witnessed a re-enactment of scenes that had occurred in Roman Judaea two millennia earlier. The ancient land — known as Persia at the time — was about to boil over and, as a result, a new religious movement peaceably inviting men and women to embrace a new commandment from God, had been all but vanquished. As a fluke of fate or fortune, its call for world unity as the will of God for our Age, had barely managed to reach beyond the borders of Persia and the Ottoman Empire — the two empires whose two monarchs and religious orthodoxies were determined to stamp out these ‘stirrers of sedition’. Today worldwide and unquenchable, this movement is alive and well. It is the Baha’i Faith. Continue reading
I’ve been a Baha’i all my life and yet it never ceases to amaze me how intuitive the Baha’i Faith seems. Most Baha’i ideals quite simply feel true. They resonate and appeal to what some call “our modern sensibilities”.
And yet for many of us there remains that fraction of the totality of Baha’i ideas which is difficult, even daunting, to truly accept in one’s heart of hearts.
Many teachings stand in stark contrast to the majority view in any given culture. Some teachings challenge what is hip and trendy. Some defy what is passed down as a proud tradition. Almost all Baha’i teachings defy strong selfish impulse or entrenched habit. A new Baha’i or someone looking into the Baha’i Faith, may become so enamoured by the beautiful and instantly palatable core teachings that they unwittingly ignore a host of other fundamental principles which may later come as an unpleasant surprise — usually in the inconvenient personal challenge they present. Time should be given, and loving sympathy and utmost patience shown for every individual to process the most personally challenging Baha’i ideas whatever they may be. Continue reading
If religion becomes the cause of enmity and bloodshed, then irreligion is to be preferred. For religion is the remedy for every ailment, and if a remedy should become the cause of ailment and difficulty, it is better to abandon it. – Abdu’l-Baha
As a non-Muslim living in the West I am expected to bash Islam whenever another paradise-bound youngster shouts “Allah-u-Akbar” whilst unleashing his Kalashnikov in a crazed fit against innocent bystanders. In solidarity to the victims I should at least quip sarcastically about “the religion of peace” once again carrying out “business as usual”. Continue reading
The glowing smiles of poorly-clad children in the winter of the Hindu Kush have penetrated indelibly into my consciousness. The radiant faces of one-toothed grandfathers in Ethiopia and Kenya have stayed with me for years.
In the West we pride ourselves in our “high” standard of living. Clean running water, electricity and a general semblance of order ensure a level of comfort which the emperors of bygone ages would have begrudged. But has it all come at the expense of smiles? Beamy-faced selfies are no doubt the fad for presidents and celebrities alike. But what’s with the polished faces, the bleeched teeth and the seductive poses if they lack heart and soul? A sincere smile is a many-splendored thing. The kind that is radiant and innocent rather than pretentious and pasted on the face. Continue reading
“Thou art what Thou art.”
Let’s face it. I know nothing about the Mystery of Mysteries. Yet somehow my heart rests in deep satisfaction born of my utter cluelessness. It’s even strangely liberating. Blissfully ignorant though I may be of Its nature, yet I am stirred to my depths when Baha’u’llah, in words at once mind-boggling and awe-inspiring, hints at that “Unknowable Essence” which is shrouded behind an impenetrable veil. I am led to humbly acquiesce in the compelling truth that there is ‘Something’ that exceeds everything that I can ever hope to muster in Its praise — the most lyrical verses of poetry, the most mystical of meditations, the most soul-stirring of human experiences, the most awesome of spiritual feelings. Even the abstrusest of allegories. The great prophets, holy ones and sages of old have given that undefinable Something, that hidden Essence, a veritable catalogue of labels that have steadfastly withstood the test of time. Allah, YHVH, Brahman, Atman, The Buddha-dhatu, The Great Spirit.
Shut your eyes to estrangement, then fix your gaze upon unity… This span of earth is but one homeland and one habitation. -Baha’u’llah (1817-1892)
What possible connection could a Persian prisoner in a culturally stunted corner of the 19th century mideast have with the progressive spirit of our age? The spirit of a beaten mankind arising, phoenix-like, from the ashes of pride and prejudice to the glory of unity and brotherhood. Well, everything.
Biased though I may be, as a Baha’i I also embrace wholeheartedly the inspiration of every visionary that has called for a wider appreciation of humanity. Thoreau, Tolstoy, Gandhi and Dr. King come readily to mind. Today Baha’is everywhere gather to commemorate the 196th anniversary of the birth of Baha’u’llah. It would be only befitting to pause and glance at the quiet revolution of human consciousness brought about by this serene child prodigy born on 12 November, 1817 to one Khadijih Khanum and Mirza Buzurg. Continue reading
Once upon a time, during my wide-eyed twenties, I did my Baha’i Year of Service in the tropical island of Sri Lanka. Not only was it the first exposure this Persian-Finnish cross-breed had to the serenity and beauty of golden beaches and swaying palm trees, but it was there when I first realized that Buddha and Baha’u’llah spoke the same language. And no, I don’t mean Pali and Persian.
It is all too easy to pinpoint the obvious differences between the modern practices of Buddhism and the Baha’i Faith. But it isn’t all that difficult to draw profound parallels either. After all, Abdu’l-Baha described the Buddha as “the cause of the illumination of the world of humanity”, and for the Baha’is, Buddha was nothing less than an earlier Messenger of God — a notion that will not be quite as easily swallowed by your average Buddhist monk.
Yet it turns out that one can even draw parallels between the lives of these two Manifestations of God. Both the Buddha and Baha’u’llah came from families of nobility, and were guaranteed positions of wealth and power in the societies in which They lived, but Both forfeited the ‘good life’ in order to be among the poor and to share with others Their higher calling.
But there’s more. No two bodies of scripture emphasize detachment from the impermanent as much as the Pali Canon (an ancient collection of suttas or ‘discourses’ attributed to the Buddha) and the Writings of Baha’u’llah.
Thus shall ye think of this fleeting world; a star at dawn, a bubble in a stream, a flash of lightning in a summer cloud, a flickering lamp, a phantom, and a dream. – The Buddha Gautama, Diamond Sutta
Live then the days of thy life, that are less than a fleeting moment, with thy mind stainless, thy heart unsullied, thy thoughts pure, and thy nature sanctified… – Baha’u’llah, The Hidden Words
The Four Noble truths of Buddhism are simple yet profound. In a nutshell, they state that the cessation of suffering (dukkha) is the ultimate goal of human existence, and detachment from transient things is the only way to attain it. The attainment of complete detachment from selfish attachment is called ‘nirvana’ — a term that is frequently likened to a state of bliss and happiness which the freedom from attachments gives rise to.
Luminous is this mind, brightly shining, and it is free of the attachments that visit it. This the noble follower of the way really understands. – The Buddha, Anguttara Nikaya
The fourth noble truth is unique. For it is in fact an eight-step path of eight virtues — such as right thinking, right speech and right action — the disciplined observance of that which is instrumental to attaining nirvana. The similarities to the Message of Baha’u’llah are striking.
Blessed and happy is he that ariseth to promote the best interests of the peoples and kindreds of the earth. – Baha’u’llah, Gleanings from the Writings of Baha’u’llah
The Baha’i Faith, of course, suggests there is no way to become detached from the impermanent unless there is something permanent and eternal to put our trust on instead. But in fact the famous Udana passage in the Pali scriptures also states the same thing. This passage is a favourite among theists who wish to demonstrate that Buddhism may also have had a monotheistic origin, as indeed Abdu’l-Baha unequivocally affirms.
There is, O monks, an Unborn, Unoriginated, Uncreated, Unformed. Were there not, O monks, this Unborn, Unoriginated, Uncreated, Unformed, there would be no escape from the world of the born, originated, created, formed. Since, O monks, there is an Unborn, Unoriginated, Uncreated, Unformed, therefore is there an escape from the born, originated, created, formed. What is dependant, that also moves; what is independent does not move. – The Buddha, Udana 8:3
Yet the fact remains that Buddhism, in its current ‘official’ forms, is non-theistic. It regards the existence of God or gods as irrelevant to the achievement of its central goal. ‘Non-theism’ is not to be confused with ‘atheism’. According to most current forms of Buddhism, a Buddhist is free to believe in God, or to disbelieve, if one or the other helps him on his path to reduce suffering in the world. Again, this is not entirely unlike the Baha’i Writings in which it is written:
If religion becomes the cause of enmity and bloodshed, then irreligion is to be preferred. – Abdu’l-Baha, The Promulgation of Universal Peace
Furthermore, as in the Baha’i Faith, a significant level of religious tolerance is apparent in Buddhism. Although one could perhaps qualify the Buddhist brand of religious tolerance as a kind of a “cool tolerance” as opposed to a more active and world-embracing tolerance prompted by Baha’u’llah. The latter brand involves a commandment, from God none other, to consort with all religions with friendliness, to establish their essential unity, and to regard them all as absolutely necessary historical revelations of the same world-civilizing Truth. Yet, despite its non-theism, traditional day-to-day Buddhism in the rural areas of most Buddhist-majority countries continues to be palpably theistic in character. Villagers across South-East Asia and South Asia treat Buddha, Himself, as a prayer-hearing and prayer-answering being in much the same way as the so-called Abrahamic religions regard God.
So I ended up bringing much more back home with me from Sri Lanka than vibrant-coloured batiks and a mouth numbed by the hottest curries known to man. Owing to our shared principles of tolerance and rational examination of all truth-claims, I discovered how easy it was, as a Baha’i, to find a common language of constructive dialogue with Buddhists well-versed in their own scripture. Indeed, in the present global turmoil, I cannot think of more natural partners in the promotion of interfaith harmony than Buddhists and Baha’is. Yes, what a privilege it is to have such elder brothers.
Put away all hindrances, let your mind full of love pervade one quarter of the world, and so too the second quarter, and so the third, and so the fourth. And thus the whole wide world, above, below, around and everywhere, altogether continue to pervade with love-filled thought, abounding, sublime, beyond measure, free from hatred and ill-will. – The Buddha, adapted from the Digha Nikaya