Irfán Colloquia
Bosch Bahá'í School
Santa Cruz, California · USA
May 28–June 1, 2009
Papers from this session
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Beginning a Conversation: Scriptural Reasoning and the Bahá'í Faith
Scriptural reasoning (SR) is a recent and increasingly important interfaith movement, influencing both the academic study of, and interreligious relationships, between Judaism, Christianity, and Islam, although members of other faiths are beginning to participate as well. The purpose of this paper is to present the aims, methodology, and underlying principles of SR and to evaluate if and to what extent the Bahá'í scholarly community can be involved in the practice. SR is a practice of group study centered on Abrahamic scripture, i.e. the Tanakh, the New Testament, and the Qur'án, by a diverse community of scholars, theologians, and religious leaders from all three faiths. The format of SR is centered on the principle of unity in diversity, seeking to create a community of rigorous scriptural interpreters unified not in a specific interpretation of scripture, but rather in the collective practice of interpretation. With roots in traditional exegetical practices and contemporary hermeneutics, SR seeks to reinvigorate current religious thinking and to provide a meeting ground in which religious thinkers can form strong and meaningful relationships with other religious thinkers beyond their immediate religious community. SR is not designed to replace the communal practices, beliefs, and modes of discourse of any of the involved faiths. As one of the founders of SR states, "Participants in SR practice come to it as both representatives of academic institutions and particular `houses' (churches, mosques, synagogues) of worship. SR meets, however, outside of these institutions and houses in special times and in separate spaces that are likened to Biblical `tents of meeting'. Practitioners come together in these tents of meeting to read and reason with scriptures. They then return to their academic and religious institutions and to the world with renewed energy and wisdom for these institutions and the world." From this perspective, though the principles, methodology, and aims of SR are not distinctly Bahá'í, SR's conscious self-limitation allows for Bahá'ís to safely be involved in the practice. Furthermore, SR provides a number of timely and important opportunities for the Bahá'í scholarly community: it provides entry points for the Bahá'í scholarly community to deepen and unify its collective discourse, to engage and develop relationships with Jewish, Christian, and Muslim scholars and leaders, to promote increased dialogue and improved relationships between the four communities, and to introduce the Bahá'í Writings to the participants involved in the practice.
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Celestial Fire: Bahá'u'lláh as the Messianic Theophany of the Divine Fire (átar) in Zoroastrianism
One of the foundational philosophical premises at the heart of Bahá'í ontology is that the structure of 'being' (wujúd) is one of 'process' and 'becoming' rather then static and fixed. This dynamic ontology in the writings of Bahá'u'lláh is typified by the symbolism of Fire which via its attribute `heat', is the cause of motion and hence the very foundation of being and existence. Fire, due to its dynamic nature, is often the symbol of the Primal Will (mashíyyat awalíyya) in the Bahá'í Writings, which manifests itself in history in the persons of the Manifestations of God. In one of Bahá'u'lláh's important tablets to Zoroastrians He states that this Divine Fire which is the Primal Will is the Cause of all things, that it is the secret contained in the Zoroastrian scriptures and that it is He who is the messianic appearance of this Celestial Fire (�tar). In this paper the mystico-messianic hermeneutics of Bahá'u'lláh in which He enunciates to be the theophanic appearance of the Zoroastrian Divine Fire (�tar) in person will be examined in light of some of the relevant material from the Gathas (the earliest Zoroastrian texts which are considered to be the Prophet's own words), and other Zoroastrian sources that point to this eschatological expectation. Also, some of the relevant history of the transference of this motif of the Zoroastrian Fire into early Greek philosophy, Judaism, Christianity, Arabic Hermetica/Alchemy and Islamicate philosophy will as well be briefly outlined.
Published in Lights of Irfán, Vol. 14, pp. 45–124
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Distributive Justice: A Bahá'í Perspective
Distributive Justice has been one of the main concerns of moral philosophy. Many philosophers have offered conceptions of justice that would be applicable to the distribution of wealth and income. The issue gained significant momentum in the latter part of the 20th Century with the path-braking works of John Rawls (A Theory of Justice), and later of Robert Nozick (Anarchy, State and Utopia ), among others. These theories, especially Rawls' theory of justice as fairness, will be discussed and critiqued in this presentation. Specifically, we will examine egalitarianism (where benefits and burdens are distributed equally), socialism (from each according to ability, to each according to needs), libertarianism (from each according to ability, to each according to willingness to pay), and various aspects of merit distribution (Plato's version, seniority, effort, output, etc.). An alternative Bahá'í-inspired theory of justice is presented that may, at the very least, complement Rawls', in that it would offer a realistic proxy to his original position where actors make decisions behind the veil of ignorance.
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Elements of Immortality: A Nexus of Proofs by `Abdu'l-Bahá in Some Answered Questions
This paper will approach this marvelous mystery in four steps that are based on objective reasoning by `Abdu'l-Bahá. [I] The spirit of man is examined; [2] An investigation of immortality of the spirit is pursued; [3] The proof with respect to progress after death is corroborated; [4] Entrance into the Kingdom of God is explicated.
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The Evolution of Man: Unity of Mankind
The origin and the theory of evolution of man have received great attention and has been subject of an ongoing debate within the scientific and religious communities. The position of any of these two groups seems to be irreconcilable and has caused much disunity and even affected school curriculums. The Bahá'ís believe in the principle of the "Harmony of Science and Religion." Bahá'ís not only believe that the world and man were created by God, but also believe in the validity of "scientific findings." The Bahá'í Faith further teaches that science and religion each addresses different aspects of human reality, namely the material and the spiritual. 'Abdu'l-Bahá in His talks discusses many aspects of human's reality (creation, human body, evolution and souls). In this presentation the followings will be reviewed: The human evolution. The Anthropic Cosmological Principle. The evolution of humankind is the necessary outcome of the universal laws, and not the result of aimless events. The "random selection" could be interpreted as a directional random selection by design to produce higher organism: Homo sapiens. In other words, the randomness was incorporated into the creative design of the universe. It is proposed that 'Abdu'l-Bahá's statements such as "...[man] from the beginning of his existence in the matrix of the world, is also a distinct species..." and "Man from the beginning was in this perfect form and composition..." (SAQ, p. 193) should be taken to mean that the idea of the design of man had existed from the beginning of the creation. If 'Abdu'l-Bahá's statements are taken literally, it would contradict the present scientific understanding of evolution and the Bahá'í principle of the "Harmony of Science and Religion." The idea of a perfect human existed from the time of the creation of the world, but his body evolved gradually from lower elements to a higher during the course of time.
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Gateways to the Qayyúm al-Asmá' of the Báb: Some Introductory Notes Based on an Examination of its Surah
The around 400-page Arabic Qayyum al-asma' (mid. 1844 CE) of Sayyid `Alí-Muhammad Shírazi, the Báb (d. 1850 CE) is not an easy book to comprehend. It is a kind of commentary on the Qur'anic story of Joseph (Q. 12) but much more besides. One way in which to approach this first major revelation of the Báb is to examine an aspect of its form and content through a study of its Surah or chapter titles. These titles were listed by the Báb himself in his Kitáb al-fihrist (Book of the Index) and perhaps other writings. They form gateways to the earliest thought of the Báb and provide keys for approaching major themes in his earliest essentially eschatological proclamation. While the around 6,200 verses of the Qur'an are divided up into 114 named Surahs, the Qayyum al-asma' has a total of 111 Surahs. The names of the surahs in both these sacred books often derive from key words in the text of the surahs so described or entitled. The surahs of the Qayyum al-asma' mostly include `rewritten type' expository comments upon the successive 111 verses of the Surah of Joseph of the Qur'an (= Surah 12 containing 111 verses). Each of the 111 Surahs of the Qayyum al-asma' is around 3-5 pages long, having around 42 Arabic verses of varying length in rhyming prose (saj'). The total number of verses in the Qayyum al-asma' is thus around 4662 (= 111 x 42). Around fifteen of the Qayyum al-asmá' (= QA) Surah titles (about 10%) are identical with those of the Qur'an; including the first Surat al-Mulk (Surah of the Dominion = QA1 + Qur'an 67), the fifth Surat Yusuf (Joseph = Q. 12) and the seventy fifth `Surat al-Shams' (The Surah of the Sun = Q. 91). Other clusters of Qayyum al-asmá' Surah titles theological such as the Surat al-Tawhid (= the `Surah of the Divine Unity' = Q. 112) and the Surat al- al-`Ama' (= the `Surah of the Divine Cloud', QA. 10). Some are cosmological such as the Surat al-`Arsh (the `Surah of the Throne' = QA. 16) and the Surat al-ma' (The `Surah of the Watery Expanse', QA.22). Deep allegorical, non-literal interpretations of the Qur'an and traditions are frequently encountered in the writings of the Báb. This is true of his early Qayyum al-asmá' or Tafsir Surat Yusuf (`Commentary on the Surah of Joseph', mid. 1844), Kitáb al-Rúh (Book of the Spirit, c.1844-5) and other writings and letters, which claim to express aspects of the ta'wíl (inner exegesis) or báṭin (deeper) senses of the Qur'an or indeed, of "everything" (kull shay'). In the Qayyum al-asmá' the figure of Joseph and his 11 brothers -- making up the twelve `tribes of Israel' -- are interpreted in imamological and numerological terms when linked to the twelve letter kalimat al-tawhíd (la ilaha illa Allah = "There is no God but God"). This level of interpretation is reflected in several Surah titles. Several Surah titles of the Qayyum al-asma' are distinctly esoteric, reflecting Shaykhi perspectives and the Báb's interest in the `ulum al-ghayb (the `Esoteric Sciences'). Surah 65 of the Qayyum al-asma' is entitled Surat al-Ghayb (The `Surah of the Unseen'). Others bear such elusive names as the Súrat al-Iksír (`The Surah of the Elixir' = QA. 58), the Surat al-Tarbí` (= QA 64 + 94, `The Surah of the Rectangular-Fourfold'); the Súrat al-Bá' (= QA 83: `The Surah of the [Letter] "B" (al-bá')' and Súrat al-Tathlíth (= QA 95); `The Surah of the Threefold'). Alchemical, talismanic and other esoteric terminology is fairly common in the writings of the Báb. While Shaykh Ahmad (d. 1241/1826) was widely regarded as a master of the esoteric sciences by his awestruck successor Sayyid Kazim Rashti (d. 1259/1843) and others, the Báb claimed to communicate their deepest latter-day secrets. For him the `ulum al-ghayb (`esoteric sciences') often pointed to his messianic purpose and mission which is reflected in certain of the Surah titles of the Qayyum al-asma'. At least seven of the Qayyum al-asmá' Surah titles are suggestive of the Islamic esoteric sciences (`ulum al-ghayb). Perhaps 32 titles are eschatological connotations (e.g. Hujjat, the Proof = 48) while around 14 are suggestive legalistic titles (e.g. Surat al-Ahkam = 50+51+104-5). Six or more Surah titles include Shi`i-Shaykhi Islamic terms such as the Surat al-`Ashura ('The Surah of the 10th [of Muharram]'= QA.12) and the Surat al-Rukn (`The Surah of the Pillar' QA. 55). In this paper the Surah titles of the Qayyum al-asma' will be listed, categorized and commented upon. It will be evident that the Qayyum al-asma' is much more than a neo-Qur'anic text or a new Bábi Qur'an. As the Báb explicitly states, it provides a deep, batin (inner) dimension to Islamic sacred scripture. Through subtle yet bold, often rewritten exegesis of the Qur'an, it opens up the reader to a new era in the understanding the Qur'an consonant with the imminent advent of the messianic Imám, the expected Qá'im. For Bahá'ís this first major work of the Báb also includes cryptic predictions of the Bahá'í revelation in the person of the eschatological Imám Husayn, returned as Bahá'u'lláh.
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A Mathematical Model to Investigate Non-Material Realities
The Bahá'í Faith is the first major religion that encourages its followers to seriously and deliberately make a good use of the human rational and intellectual powers to get a more profound understanding of the multi-layered language of the sacred texts. It supports the idea that there has always been an essential and reciprocal relationship between the divine revelation with its hidden meanings on one hand and the fruits of human social/intellectual/scientific endeavors on the other. This mutual bond between the divine and the profane constitutes the backbone of what the Faith offers as a new paradigm for an "ever-advancing civilization". The symbolic and multi-layered nature of the divine scriptures is, by design, a renewable and ever-lasting source of inspirations. It is up to us to delve into this fathomless ocean to grasp new meanings for, and relevance to, human condition. As humanity progresses in intellectual/scientific/technological fields, unprecedented opportunities arise to re-examine our historical and gradual understandings of the holy writings. One area of the Bahá'í Teachings that has a unique potential for further explorations is the vast field of non-material realities and, especially, the age-old question of "life after death". Such an abstract concept may be examined more closely when applying some of the insights offered in mathematics. In our constant struggle for finding deeper meanings, relevance, and immediacy in abstract spiritual concepts, we have an, as yet little explored, ally of new developments in abstract mathematics. From the very beginning, starting from Pythagoras, Thales, and Euclid, many basic mathematical axioms, starting from the very notion of numbers, embodied many strong mystical/invisible/otherworldly components, setting them apart from other domains of human intellectual activities. In the writings of the Báb also we see continuous references to the mystical symbolism of numbers. The ancient association between the letters of Alphabets and their numerical values has always played an important role to add yet a new layer to the complexity of symbolic messages. Does our cumulative knowledge assist us in better understanding of the Holy Words? Can mathematics act as a viable source of inspiration in seeking spiritual truths? Do some of the mathematical concepts have any counterparts in the realm of the spirit? To further explore these notions, the present talk will focus on the following four questions: What are some of the basic mystical components in the history of the development of mathematics? What are some of the features of n-dimensional spaces? What are some of basic teachings of the Faith about the survival of the soul beyond this material world and the conditions of its progress? What are some of the applications of n-dimensional spaces in offering a model to further explore the concepts of "Other Worlds of God" and the "Progress of the Soul" in the Baha'i Writings?
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Metaphysics Reconsidered: A Dialog between `Abdu'l-Bahá and August Forel
Age-old and unresolved philosophical debates over the purpose and essence of life, the nature and form of existence, the scope and structure of knowledge, the origins and models of morality or the theistic arguments over the presence and attributes of an omniscient, super-natural deity have long dodged thoughtful inquiry and challenged the constraints of human reasoning and logic. Throughout recorded history various schools of philosophy have offered explanations, hypotheses and theories to categorize, analyze and rationalize such debates. However, the prolific contributions of philosophers to human learning and wisdom, from the ancient to the modern, have yet to yield a converged, consistent, coherent and integrated framework to settle these persistent philosophical debates. How do Bahá'í teachings address such metaphysical questions? Such an exploration forms the root and reason of this talk. Toward the end of his life, `Abdu'l-Bahá corresponded with the celebrated Swiss scientist Auguste-Henri Forel. To the Swiss, Forel is a renowned philosopher, neuroanatomist, psychiatrist, and entomologist. Forel wrote to `Abdu'l-Bahá on December 28, 1920, after having heard of the Bahá'í Faith through his acquaintance with German adherents of this nascent religion. In this letter he expresses, among many topics, his astonishment at `Abdu'l-Bahá's pre-World War I `prophetic vision,' declares his personal belief in monism, his disbelief in the survival of the human soul after the death of the physical body, and wishes to know whether he can be considered a Bahá'í despite his `agnostic' beliefs. `Abdu'l-Bahá responded on September 21, 1921, nearly two months before he passed away. In God Passes By, Shoghi Effendi refers to `Abdu'l-Bahá's letter to Forel as `one of the most weighty the Master ever wrote.' Referencing the talks he had given during 1911-1913 when he traveled extensively to Europe and North America, `Abdu'l-Bahá painstakingly reiterates the Bahá'í principle of the complementarity of science and religion and addresses Forel's questions in a nuanced and sophisticated manner. He explains the nature of the human soul, compares and contrasts mankind to other forms of life, and delves into the relationship between man and nature. Finally, he directly and exhaustively addresses the existence of a divine create force as an unknowable metaphysical reality. Forel's reaction to `Abdu'l-Bahá's letter is noteworthy. He finds the bulk of his beliefs congruent with `Abdu'l-Bahá's explanations save for his unshaken conviction in monism and, quite possibly, a misreading of Abdu'l-Bahá's explication on the nature of the soul and its relationship to human intellect and the brain. Yet, Forel unambiguously professes his belief in the Bahá'í `principles' and affirms the same in his will. Here we will review the context and content of `Abdu'l-Bahá's dialog with Forel and explore how Bahá'í teachings on metaphysical realities can credibly and persuasively interact with current intellectual trends in ontology, epistemology and related streams of philosophical inquiry.
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Mysteries of Alast: The Realm of Subtle Entities (`Alam-i Amr) and the Primordial Covenant in the BábíBahá'í Writings
One of the more esoteric terms in Shí`í-Shaykhí thought that has found its way into the vast corpus of the Bábí-Bahá'í sacred scriptures is called `the realm of subtle entities' or `álam-i dharr (lit. world of particles). The source of inspiration for this term (dharr) in the early Shi'i cosmology and cosmogony lies in one of the more important and dramatic scenes which informs the whole spectrum of Islamic thought, namely the primordial covenant of Qur'an 7:171-2. It is there, in what seems to be pre-existence, that God addresses humanity in the form of particles or seeds (dharr) saying, `Am I not your Lord?' (alastu bi-rabbikum) while the archetype or potential of all future generations of humanity responds with the loving reply, `Yes' (balá.) In light of the significance of this term for the Covenant in the Bábí-Bahá'í revelations it is surprising that there has only been but passing references to it in some secondary Bahá'í sources. In this paper we will outline the history and background of this term and examine some of the interpretations or hermeneutics accorded to it by select examination of its use in Shi`ism, Shaykhism, and the Bábí-Bahá'í religions. Among other themes that will be touched upon in relation to `alam-i-dharr is the hermeneutics of the pre-existence of souls, the question of free will and predestination, the seven stages of creation (marátib-i sab`ih), and the mystic colour hierarchies (alwán). Keywords: Covenant, Quaternary, Will, Purpose, Predestination, Decree, Free Will, Pre-existence, dharr.
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An Overview of the Bahá'í Writings on Iran (Part 1)
This presentation is based on the speaker's study of issues related to the social situation of Iran, drawing on the published Writings of Bahá'u'lláh, `Abdu'l-Bahá, and Shoghi Effendi, and as described in the presenter's book Uzá'-i- Ijtimá`í-i Iran dar `ahd-i- Qájár az khilál-i- áthár-i-mubárakah-yi Bahá'í [Iran at the Time of the Qájár Dynasty: A Perspective from the Bahá'í Sacred Writings], Hamilton: Association for Bahá'í Studies in Persian, 2003. The presentation addresses a number of relevant questions: What were the events in Iran to which the Bahá'í writings were responding? During which time periods were most such references to Iran made? What is the nature of the content of these writings? What guidance and recommendations was offered for the improvement and development of Iran? What duties were assigned to Bahá'ís in the service of Iran? What is the future which the Bahá'í writings envision for Iran? With these factual issues clarified, the speaker goes on to suggest that, based on the reason for their appearance, the Bahá'í Writings pertaining to Iran can be tentatively categorized under two headings: a) those focusing on the development and progress of Iran, irrespective of the immediate situation of Bahá'ís living in that country; and b) those passages revealed or written during the phases of heightened persecution of Bahá'ís in Iran, which almost invariably correspond to episodes of socio-political unrest in the country, such as 1300AH/1883, 1308AH/1891, and 1321AH/1903, and the period of the Constitutional Revolution (132429AH/19061911). The investigation of the Writings in the former category helps us develop a better understanding of Bahá'u'lláh's vision of the future of humanity at large; while the study of the latter provides us with an understanding of the history of the Faith in the first century of Bahá'í era (B.E.), and tools to conceptualize a Bahá'í reading of the history of Iran in Qájár era.
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An Overview of the Bahá'í Writings on Iran (Part 2)
This presentation is based on the speaker's study of issues related to the social situation of Iran, drawing on the published Writings of Bahá'u'lláh, `Abdu'l-Bahá, and Shoghi Effendi, and as described in the presenter's book Uzá'-i- Ijtimá`í-i Iran dar `ahd-i- Qájár az khilál-i- áthár-i-mubárakah-yi Bahá'í [Iran at the Time of the Qájár Dynasty: A Perspective from the Bahá'í Sacred Writings], Hamilton: Association for Bahá'í Studies in Persian, 2003. The presentation addresses a number of relevant questions: What were the events in Iran to which the Bahá'í writings were responding? During which time periods were most such references to Iran made? What is the nature of the content of these writings? What guidance and recommendations was offered for the improvement and development of Iran? What duties were assigned to Bahá'ís in the service of Iran? What is the future which the Bahá'í writings envision for Iran? With these factual issues clarified, the speaker goes on to suggest that, based on the reason for their appearance, the Bahá'í Writings pertaining to Iran can be tentatively categorized under two headings: a) those focusing on the development and progress of Iran, irrespective of the immediate situation of Bahá'ís living in that country; and b) those passages revealed or written during the phases of heightened persecution of Bahá'ís in Iran, which almost invariably correspond to episodes of socio-political unrest in the country, such as 1300AH/1883, 1308AH/1891, and 1321AH/1903, and the period of the Constitutional Revolution (132429AH/19061911). The investigation of the Writings in the former category helps us develop a better understanding of Bahá'u'lláh's vision of the future of humanity at large; while the study of the latter provides us with an understanding of the history of the Faith in the first century of Bahá'í era (B.E.), and tools to conceptualize a Bahá'í reading of the history of Iran in Qájár era.
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The Path of God: Declaration Towards a Global Ethic and the Bahá'í Faith, Parts 1 and 2
1. PART I In this first part of the presentation, the Global Ethic will be compared with the Bahá'í Faith; this comparison was suggested by the commentary of the German theologian Hans Küng, who prepared the text of the `Declaration Towards a Global Ethic' in 1993 for the Parliament of the World's Religions: "It will now be an enjoyable task for the scholars of the various religions to work out the project for a global ethic further in the light of their own religions and to bring out three things: How strongly the `Declaration Towards a Global Ethic' is rooted in their own tradition; How far their own tradition corresponds with other ethical traditions; How far their own tradition has a distinctive, specific, special contribution to make to the ethic."
Published in Lights of Irfán, Vol. 11, pp. 99–148
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Resurrection: Hell and Heaven
The concepts of Resurrection, Heaven and Hell and Purgatory are rooted in the ancient belief systems of most religious traditions of the world. Some of these concepts are to be found with significant contradictions in names, descriptions and implications amongst various nations. In this article, a pertinent review is offered from the religious texts of the followers of the Hindu, Buddhist, Zoroastrian, Jewish, Christian and Islamic Faiths that will show how the resulting images are at odds with the concept of Justice of God and man today. Examples will be offered of believers in these faiths who are distancing themselves from those ideas and their efforts to present them in a new form. Lastly, these concepts will be presented in detail from the Bábí and Bahá'í Writings, and will be compared to the old beliefs. It would become immediately obvious that although the Writings use the same old names in referring to those beliefs, yet the concepts that are introduced are refreshingly new and appealing. This would demonstrate the ability of these new concepts to form the basis of a new human consciousness and behavior that can unite all in mind, spirit and action.
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A Review of the History and Content of AntiBahá'í Publications
This presentation explores the historical context as well as the content of some of the accusations published against the Faith. Most of these accusations surfaced in Persian publications and later on some of them were either translated into other languages or were adapted and published elsewhere. Some of the attacks on the Faith are directed to the forms or styles of some of the Writings, while others attack some concepts or principles. The Writings of the Báb have been attacked more than others for their style and form. There are also attacks on the content of His Writings. Some examples of both form and content will be discussed and analyzed. The attacks on the Writings of Bahá'u'lláh have also been leveled against their form and their content. The same is true of the Writings of 'Abdu'l-Bahá, but to a lesser degree. The attacks have come from various sides. The early attacks were mounted by religious fundamentalists. While this continued in later decades, some people who claimed to be secular, or at least pretended to be so, began to attack the Faith. A list of their publications and typical attacks will be shared. Since 1930's political accusation against the Faith became popular, and though the specifics of attacks have changed over the years this genre of attacks have remained a popular form in the anti-Bahá'í publications to this day. The years of 19051909, which was the period of Constitutional Movement in Iran, were particularly tumultuous years for the Bahá'ís because of the accusations leveled against the Bahá'í community from various groups and parties in order to exploit the situation and advance their agenda. In short, since 1844, the new Faith of God has been subject to attacks, verbally and in publications, by the clergy, government officials, secularists, nationalists, socialists, and other groups. The form and nature of attacks have changed over the years owning to the changing of religious, cultural, and political climates. The Bahá'ís have responded to the attacks, but due to lack of access to media and free press, until recently they had not been able to widely distribute their rebuttals to the accusations. Both the Báb and Bahá'u'lláh started the process of writing apologetics to defend the truth of their Cause. For example, Bahá'u'lláh wrote the Book of Iqán in defense of the Cause of His Forerunner, and the Book of Badi' in defense of His own Revelation. As time permits the context and content of various forms of attacks will be shared and analyzed.
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Soul, Spirit, Mind and Intellect, from Antiquity to a Bahá'í Perspective: An Intertextual Trajectory from Biblical Times and Hellenistic Antiquity to the Islamic and Bábí-Bahá'í Psychology
"The soul is the cause or source of the living body. The terms cause and source have many senses. But the soul is the cause of its body alike in all three senses which we explicitly recognize. It is (a) the source or origin of movement, it is (b) the end, it is (c) the essence of the whole living body" (Aristotle, De Anima). "O Kumayl [spirits] (anfus) are four [1] the augmentative vegetative [plant spirit] (al-namiyya al-nabatiyya) [2] the sensate animal [spirit] (al-hissiyya al-hayawaniyya) [3] the sacred rational (al-natiqa al-qudsiyya) [human spirit] and [4] the universal Divine [Spirit] (al-kulliyya al-ilahiyya)" (Attributed to Imam `Ali (d. 40/661) as cited in Majlisi, Bihar al-anwar, vol. 58:85) "Know thou that the soul of man is exalted above, and is independent of all infirmities of body or mind ... The soul of man is the sun by which his body is illumined, and from which it draweth its sustenance, and should be so regarded" (Bahá'u'lláh, GWB: LXXX). "... spirit is universally divided into five categories: [1] the vegetable spirit, [2] the animal spirit, [3] the human spirit, [4] the spirit of faith, and [5] the Holy Spirit ... The human spirit which distinguishes man from the animal is the rational soul, and these two namesthe human spirit and the rational souldesignate one thing ... But the mind is the power of the human spirit. Spirit is the lamp; mind is the light which shines from the lamp ... (`Abdu'l-Bahá', SAQ, LV).
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Tahirih's Insight into the Inner Nature of the Cause of Bahá'u'lláh
There are those who speak about Tahirih's eloquence and charm, the very qualities which garnered her universal veneration. There are those who believe that Tahirih was perhaps the world's first "suffragette", the very element which reverberates the fundamental Bahá'í principle, the salient right that men and women are equal. There are also those who state that Tahirih arose fearlessly to advocate for a fundamental revolution, the very disposition which distinguished her from the people of her time. Yet there is one resplendent characteristic rarely mentioned, and that was her innate insight into the inner nature of the cause of Bahá'u'lláh. As the Beloved Guardian beautifully describes: "Her boundless energy was vitalized by her recognition of the Mission she had risen to champion." This ubiquitous characteristic was demonstrated during the short course of her life, but also in the poems she revealed. These are the very topics that we will observe during the coming session of `Irfán Colloquia. From the discussion, you will acquire an insight into the phenomenon that formed a chief pillar in the history of the Bahá'í Faith. We hope that you will catch a glimpse of Tahirih's vision, the compelling influence of a woman who threw off her veil, epitomizing the emancipation of women, the same veil that has suppressed women for hundreds of years.