Revelation as Scientific in its Method (original) (raw)
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The Vision of Shoghi Effendi, 1993
The universe is ONE. It is an unfolding, singular entity that is constantly, interminably advancing into newness in each moment. Human understanding attempts to intellectually comprehend this Order that the Creator has set in motion - that's philosophy. Baha'u'llah recast this Order nearly 200 years ago; the philosophy underlying this Order is "potent, sound and universal". This paper is a study of the "Organic character" of the "structure" of this Order as set forth in the expository letters of Shoghi Effendi, the authorized interpreter of Baha'u'llah's Revelation. From the Prophet comes Revelation, which begets philosophy, which begets science, which begets technical application, and from application in the World comes advance in human social civilization. This is the New World Order brought by Baha'u'llah. This paper is a comprehensive beginning of the outline of the universal principles of Baha'u'llah's philosophy.
We do not currently possess an explicit philosophy within the Bahá'í Faith. This is due to the Faith's youthful and evolving nature. Philosophy traditionally emerges in religious traditions as they transition from dynamic developmental phases to scholastic eras. This is not a denial of the Faith's rich philosophical background but an acknowledgment that the development of knowledge in a faith tradition typically follows a process of expansion and consolidation. As faith traditions move beyond periods of heroism and persecution, establishing a foundation of authority, the sense of urgency and mission is replaced by a more serene environment conducive to intellectual discourse. 1 However, this general statement should not be misconstrued as a suggestion that Baha'i's must await a golden age to formulate their philosophical thinking. On the contrary, if philosophy involves engaging in higher reflective considerations, solid reasoning, a sense of inquiry, and the ability to synthesize and integrate, then the need for philosophy is paramount in the present. Care is essential to prevent prematurely identifying any system of thinking with the potential characteristics of a comprehensive model of Bahá'í philosophy destined to fully develop in the future. The Bahai writings underscore the pivotal role of religion in catalyzing positive change in the world, emphasizing a belief in the dynamic nature of existence. According to Abdul Baha, religion is the outer expression of the divine reality and must be living, vitalized, and progressive to reflect the divine life; otherwise, it becomes stagnant and lifeless. 2 This perspective challenges 1 This concept was thoroughly expounded upon by Dr. Alimorad Davoudi, a Baha'i philosophy professor at Tehran University. Following the Islamic Revolution in Iran, he was abducted due to his beliefs and is presumed to have been later murdered. 2 Religion is the outer expression of the divine reality. Therefore, it must be living, vitalized, moving and progressive. If it be without motion and nonprogressive, it is without the divine life; it is dead. The divine institutes are continuously active and evolutionary; therefore, the revelation of them must be progressive and continuous. All things are subject to reformation. This is a century of life and renewal. Sciences and arts, industry and invention have been reformed. Law and ethics have been reconstituted, reorganized. The world of thought has been regenerated. Sciences of former ages and philosophies of the past are useless today. Present exigencies demand new methods of solution; world problems are without precedent. Old ideas and modes of thought are fast becoming obsolete. Ancient laws and dimensions of a new paradigm of knowledge that incorporates consciousness-related phenomena. This paradigm recognizes the intricate interplay between the physical and metaphysical realms, acknowledging the interconnectedness of human experiences. By synthesizing diverse elements of knowledge, the Bahá'í philosophy aims to foster a holistic understanding that transcends reductionism and materialism. The integrative Bahá'í philosophy seeks to offer a nuanced perspective on the unity of knowledge, serving as a guiding framework for Bahá'í education and scholarship. Its ambitions extend beyond intellectual exercises, striving to contribute meaningfully to the realization of a world characterized by unity, justice, and the harmonious integration of material and spiritual dimensions. Ultimately, A Bahá'í-inspired philosophy, if distilled into the scheme of the sciences, holds the potential to provide human understanding with a meaningful sense of wholeness.
An Essay on Bahá'í Philosophy: Expanded with an Additional Section
We do not currently possess an explicit philosophy within the Bahá'í Faith. This is due to the Faith's youthful and evolving nature. Philosophy traditionally emerges in religious traditions as they transition from dynamic developmental phases to scholastic eras. This is not a denial of the Faith's rich philosophical background but an acknowledgment that the development of knowledge in a faith tradition typically follows a process of expansion and consolidation. As faith traditions move beyond periods of heroism and persecution, establishing a foundation of authority, the sense of urgency and mission is replaced by a more serene environment conducive to intellectual discourse. 1 However, this general statement should not be misconstrued as a suggestion that Baha'i's must await a golden age to formulate their philosophical thinking. On the contrary, if philosophy involves engaging in higher reflective considerations, solid reasoning, a sense of inquiry, and the ability to synthesize and integrate, then the need for philosophy is paramount in the present. Care is essential to prevent prematurely identifying any system of thinking with the potential characteristics of a comprehensive model of Bahá'í philosophy destined to fully develop in the future. The Bahai writings underscore the pivotal role of religion in catalyzing positive change in the world, emphasizing a belief in the dynamic nature of existence. According to Abdul Baha, religion is the outer expression of the divine reality and must be living, vitalized, and progressive to reflect the divine life; otherwise, it becomes stagnant and lifeless. 2 This perspective challenges 1 This concept was thoroughly expounded upon by Dr. Alimorad Davoudi, a Baha'i philosophy professor at Tehran University. Following the Islamic Revolution in Iran, he was abducted due to his beliefs and is presumed to have been later murdered. 2 Religion is the outer expression of the divine reality. Therefore, it must be living, vitalized, moving and progressive. If it be without motion and nonprogressive, it is without the divine life; it is dead. The divine institutes are continuously active and evolutionary; therefore, the revelation of them must be progressive and continuous. All things are subject to reformation. This is a century of life and renewal. Sciences and arts, industry and invention have been reformed. Law and ethics have been reconstituted, reorganized. The world of thought has been regenerated. Sciences of former ages and philosophies of the past are useless today. Present exigencies demand new methods of solution; world problems are without precedent. Old ideas and modes of thought are fast becoming obsolete. Ancient laws and
An Examination of History of the Baha'i World Faith 1957 -1963
During the Adamic Cycle, God has given unto humankind nine revelations to assist in their spiritual education, seven of which are still in existence today: Judaism, Hinduism, Zoroastrianism, Buddhism, Christianity, Islam, and Baha'i. These are the seven heads of the beast, meaning that one and all have become apostate. The people have ignored the Words of their Founder, turning rather to man-made interpretations, which consist of a mirage of ill-founded hopes. The latest revelation, Baha'i, was brought by Baha'u'llah, the glory of the Father, the return of the Christ. In his proclamation he stated: "The Most Great Law is come, and the Ancient Beauty ruleth upon the throne of David." God made a Covenant unto David declaring that his throne would endure forever, and that He would never alter the words that went forth from His lips. It is clear and evident that the Davidic kingship would last forever.
This article offers a systematic and comprehensive overview of Baha'i theology and philosophy. Since Bahá'í thought is still in very nascent stages of development, without any established philosophical or theological schools, it is discussed within the comparative framework of what has already been long established in both of these scholarly fields. Bahá'í religious texts contain a great deal of philosophical passages and speculation, sometimes of a highly technical nature. Bahá'í scriptures make use of such Aristotelian terms as essence, substance, essential and accidental attributes, four-fold causality, potentiality, and its actualization, and so on. In addition to Aristotelian philosophical ideas, the Bahá'í Writings make use of a Neoplatonist concept of emanation. Overall, the article explores Bahá'í views in the areas of epistemology, ontology, philosophical anthropology, philosophy of religion and history, social and political philosophy, ethics, and aesthetics.
“"First we speak of logical proofs”: Discourse of knowledge in the Bahá’í writings
Abstract: This paper first suggests that many statements in the Bahá'í writings are couched in the terms of a particular discourse, or intellectual tradition, of the text's immediate audience. As such, these statements may assume some of the premises of the addressee, passing over them without necessarily seeking to challenge or affirm those premises in an absolute sense, in order to make an argument which the addressee can accept. Such premises may sometimes be factually true, in an empirical sense, while sometimes they may not be propositionally true, but may rather be true in a metaphoric and symbolic sense. This being the case, recovering the nature of the discourse being employed, or the intellectual context of the statement, can help to evaluate whether a given statement is meant to convey a propositional fact or a rhetorical truth. `Abdu'l-Bahá often adopted the particular parameters of western modernist discourse about knowledge, specifically in terms of the debate of science versus religion, and his statements are germane to contemporary questions about academic, or materialist, methodologies and the Bahá'í view toward these modes of knowledge. `Abdu'l-Bahá often appears to give precedence to logical proofs and scientific method over traditional religious modes or explanations of reality, particularly in questions of fact and information, though not necessarily where ethics and morality are concerned. He would therefore seem to assert the validity of western academic, or materialist, methodologies.
THE BAHÁ'Í FAITH RELIGION RENEWED
NOTE: 2017 is 200 th anniversary of the birth of Baha'u'llah, the founder of the Baha'i Faith, the newest revealed world religion in the tradition of Judaism, Christianity, Islam, as well as Buddhism, Hinduism, and Zoroastrian religions. It offers new perspectives on religion and its relevance to our interconnected world. The first three chapters of the book " Unity of Faith and Reason in Action: A journey of Discovery " are placed on ACADEMIA for exploration by the readers. Chapter One: Towards an Integrative Understanding of Religion Chapter Two: The nature and Purpose of Religion (already placed on ACADEMIA)
The Bahá’í Writings: A Meta-ethical Excursion Part I: Background and a First Dive into the Writings
2016
This paper is part of an on-going project of studying the philosophic principles explicitly and implicitly embedded in the Bahá’í Writings and correlating them with other religions and/or philosophies. Shoghi Effendi recognized the necessity of such correlation work as early as 1933,1 when he wrote, It is hoped that all the Bahá’í students will follow the noble example you have set before them and will, henceforth, be led to investigate and analyse the principles of the Faith and to correlate them with the modern aspects of philosophy and science. Every intelligent and thoughtful young Bahá’í should always approach the Cause in this way, for therein lies the very essence of the principle of independent investigation of truth.2 In this statement, Shoghi Effendi not only asserts the