“Dearly-loved Friends, this is the theme we must pursue in our efforts deepen in the Cause. What is Bahá’u'lláh’s purpose for the human race? For what ends did He submit to the appalling cruelties and indignities heaped upon Him? What does He mean by “a new race of men”? What are the profound changes which He will bring about? The answers are to be found in the Sacred Writings of our Faith and in their interpretation by `Abdu’l-Bahá and our beloved Guardian. Let the friends immerse themselves in this ocean, let them organize regular study classes for its constant consideration….”
(The Universal House of Justice, Ridván 1967, Wellspring of Guidance, p. 114)
Further motivating study, the passage below from the Bible about the suffering of Christ may raise the question of why Baha’u'llah, the return of Christ, suffered:
“For Christ did not enter a man-made sanctuary that was only a copy of the true one; he entered heaven itself, now to appear for us in God’s presence. Nor did he enter heaven to offer himself again and again, the way the high priest enters the Most Holy Place every year with blood that is not his own. Then Christ would have had to suffer many times since the creation of the world. But now he has appeared once for all at the end of the ages to do away with sin by the sacrifice of himself. Just as man is destined to die once, and after that to face judgment, so Christ was sacrificed once to take away the sins of many people; and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him.”
(Hebrews 9:23-28)
From a search of the Writings, I have not found a passage that indicates that Baha’u'llah suffered “to bear sin”. He writes about the sole purpose of suffering adversities:
“I swear by Thy glory! I have accepted to be tried by manifold adversities for no purpose except to regenerate all that are in Thy heaven and on Thy earth.”
There are more quotations from Baha’u'llah regarding the purpose of His suffering at this website, http://bahai-library.com/compilations/suffering.html, some of which are included below.
“The Ancient Beauty hath consented to be bound with chains that mankind may be released from its bondage, and hath accepted to be made a prisoner within this most mighty Stronghold that the whole world may attain unto true liberty. He hath drained to its dregs the cup of sorrow, that all the peoples of the earth may attain unto abiding joy, and be filled with gladness. This is of the mercy of your Lord, the Compassionate, the Most Merciful. We have accepted to be abased, O believers in the Unity of God, that ye may be exalted, and have suffered manifold afflictions, that ye might prosper and flourish. He Who hath come to build anew the whole world, behold, how they that have joined partners with God have forced Him to dwell within the most desolate of cities!”
“Say: We have accepted to be tried by ills and troubles, that ye may sanctify yourselves from all earthly defilements.”
“In bearing hardships and tribulations and in revealing verses and expounding proofs, it has been the purpose of this oppressed One to extinguish the fire of hate and animosity, that, haply, the horizons of the hearts of mankind be illumined with the light of concord and attain real tranquility.”
It does seem that Baha’u'llah has come “to bring salvation to those who are waiting for him.”
“You ask if, through the appearance of the kingdom of God, every soul hath been saved. The Sun of Reality hath appeared to all the world. This luminous appearance is salvation and life; but only he who hath opened the eye of reality and who hath seen these lights will be saved.”
(Abdu’l-Baha, Baha’i World Faith - Abdu’l-Baha Section, p. 389)
“The Manifestations of God have come into the world to free man from these bonds and chains of the world of nature. Although They walked upon the earth, They lived in heaven. They were not concerned about material sustenance and prosperity of this world. Their bodies were subjected to inconceivable distress, but Their spirits ever soared in the highest realms of ecstasy. The purpose of Their coming, Their teaching and suffering was the freedom of man from himself. Shall we, therefore, follow in Their footsteps, escape from this cage of the body or continue subject to its tyranny? Shall we pursue the phantom of a mortal happiness which does not exist or turn toward the tree of life and the joys of its eternal fruits?”
(Abdu’l-Baha, The Promulgation of Universal Peace, p. 185)
“And last of all, Bahá’u'lláh has suffered forty years for the same cause — the single noble purpose of spreading love among the children of men — and for the peace and unity of the world the Báb gave up his life.”
(Abdu’l-Baha, Paris Talks, p. 171)
admin @ August 8, 2009
Introduction to the Baha'i Faith, Science and Religion Comments (0)
Regardless of the state of the body, the “spirit is in its original state” [1] , yet “the bounty of good health is the greatest of all gifts.” [2]“…when the body is wholly subjected to disease and misfortune, it is deprived of the bounty of the spirit; like a mirror which, when it becomes broken, or dirty, or dusty, cannot reflect the rays of the sun, nor any longer show its bounties.” [1]
There are appropriate ways to expend health, and in some cases disease is better than health.
“If the health and well-being of the body be expended in the path of the Kingdom, this is very acceptable and praiseworthy; and if it is expended to the benefit of the human world in general — even though it be to their material benefit and be a means of doing good — that is also acceptable. But if the health and welfare of man be spent in sensual desires, in a life on the animal plane, and in devilish pursuits — then disease is better than such health; nay, death itself is preferable to such a life. If thou art desirous of health, wish thou health for serving the Kingdom. I hope thou mayest attain a perfect insight, an inflexible resolution, a complete health and spiritual and physical strength in order that thou mayest drink from the fountain of eternal life and be assisted by the spirit of divine confirmation.” [3]
Four Kinds of Healing without Medicine
`Abdu’l-Baha said that there are two types of disease, spiritual and material. [4] The type of remedy that is appropriate is dependent on the type of illness. Examples provided by `Abdu’l-Baha include a cut hand, which requires a material remedy, and madness cured by prayer. Both spiritual means and material means of healing are to be used and practiced. [5]
“Know that there are four kinds of curing and healing without medicine. Two are due to material causes, and two to spiritual causes.”
(Abdu’l-Baha, Some Answered Questions, p. 254)
Transfer of Health - First Kind of Healing
“In the same way that disease is transferred from one body to another with rapid and strong contagion, it may be that the strong health of a healthy man will alleviate a very slight malady in a sick person. That is to say, the contagion of disease is violent and has a rapid effect, while that of health is very slow and has a small effect, and it is only in very slight diseases that it has even this small effect. The strong power of a healthy body can overcome a slight weakness of a sick body, and health results. This is one kind of healing.”
(Abdu’l-Baha, Some Answered Questions, p. 254)
Mental Impression - Second Kind of Healing
Magnetism from a body can be the source of a cure:
“The other kind of healing without medicine is through the magnetic force which acts from one body on another and becomes the cause of cure. This force also has only a slight effect. Sometimes one can benefit a sick person by placing one’s hand upon his head or upon his heart. Why? Because of the effect of the magnetism, and of the mental impression made upon the sick person, which causes the disease to vanish. But this effect is also very slight and weak.”
(Abdu’l-Baha, Some Answered Questions, p. 254)
The Mind and Healing - Third Kind of Healing
The mind seems to be involved with healing. `Abdu’l-Baha said that “all that we see around us is the work of mind. It is mind in the herb and in the mineral that acts on the human body, and changes its condition.” [6]
Concentration of the mind to promote healing is taught to be effective:
“Of the two other kinds of healing which are spiritual — that is to say, where the means of cure is a spiritual power — one results from the entire concentration of the mind of a strong person upon a sick person, when the latter expects with all his concentrated faith that a cure will be effected from the spiritual power of the strong person, to such an extent that there will be a cordial connection between the strong person and the invalid. The strong person makes every effort to cure the sick patient, and the sick patient is then sure of receiving a cure. From the effect of these mental impressions an excitement of the nerves is produced, and this impression and this excitement of the nerves will become the cause of the recovery of the sick person.”
(Abdu’l-Baha, Some Answered Questions, p. 255)
Excitement of the nerves is associated with health and sickness.
“So when a sick person has a strong desire and intense hope for something and hears suddenly the tidings of its realization, a nervous excitement is produced which will make the malady entirely disappear. In the same way, if a cause of terror suddenly occurs, perhaps an excitement may be produced in the nerves of a strong person which will immediately cause a malady. The cause of the sickness will be no material thing, for that person has not eaten anything, and nothing harmful has touched him; the excitement of the nerves is then the only cause of the illness. In the same way the sudden realization of a chief desire will give such joy that the nerves will be excited by it, and this excitement may produce health.”
(Abdu’l-Baha, Some Answered Questions, p. 255)
There appears to be a limit to the influence of this method of healing:
“But all this has effect only to a certain extent, and that not always. For if someone is afflicted with a very violent disease, or is wounded, these means will not remove the disease nor close and heal the wound — that is to say, these means have no power in severe maladies, unless the constitution helps, because a strong constitution often overcomes disease. This is the third kind of healing.”
(Abdu’l-Baha, Some Answered Questions, p. 255)
Baha’u'llah taught that “if one is sick, let him go to the greatest physician”, and ‘Abdu’l-Baha said that the only power that heals is God and that “confidence of heart” is the condition through which healing occurs [6]. The means by which people reach this confidence include:
“To conclude, the complete and perfect connection between the spiritual doctor and the sick person — that is, a connection of such a kind that the spiritual doctor entirely concentrates himself, and all the attention of the sick person is given to the spiritual doctor from whom he expects to realize health — causes an excitement of the nerves, and health is produced.”
(Abdu’l-Baha, Some Answered Questions, p. 255)
The Fourth Kind of Healing - The Holy Spirit
“The power of the Holy Spirit healeth both physical and spiritual ailments.”
(Abdu’l-Baha, Selections from the Writings of Abdu’l-Baha, p. 162)
`Abdu’l-Baha wrote about the health of the Holy Spirit. His hope was that a city “become illumined and pulsate with the health of the Holy Spirit.”
(Abdu’l-Baha, Divine Philosophy, p. 138)
“…no means but an ideal means, a spiritual power, divine bestowals and the breaths of the Holy Spirit will heal this world sickness of war, dissension and discord. Nothing else is possible; nothing can be conceived of. But through spiritual means and the divine power it is possible and practicable.”
(Abdu’l-Baha, Foundations of World Unity, p. 101)
“…the fourth kind of healing is produced through the power of the Holy Spirit. This does not depend on contact, nor on sight, nor upon presence; it is not dependent upon any condition. Whether the disease be light or severe, whether there be a contact of bodies or not, whether a personal connection be established between the sick person and the healer or not, this healing takes place through the power of the Holy Spirit.”
(Abdu’l-Baha, Some Answered Questions, p. 255)
The Role of the Individual in Healing Others
We are directed by Baha’u'llah to be a “remedy and healing” to the sick. [7]
“The sick must not be neglected because they are ailing; nay, rather, we must have compassion upon them and bring them healing.” [8]
References
[1] (Abdu’l-Baha, Baha’i World Faith - Abdu’l-Baha Section, p. 327)
[2] (Abdu’l-Baha, Selections from the Writings of Abdu’l-Baha, p. 151)
[3] (Abdu’l-Baha, Baha’i World Faith - Abdu’l-Baha Section, p. 376)
[4] (Abdu’l-Baha, Abdu’l-Baha in London, p. 65)
[5] (Abdu’l-Baha, Baha’i World Faith - Abdu’l-Baha Section, p. 375)
[6] (Abdu’l-Baha, Abdu’l-Baha in London, p. 95)
[7] (Abdu’l-Baha, Baha’i World Faith - Abdu’l-Baha Section, p. 216)
[8] (Abdu’l-Baha, Baha’i World Faith - Abdu’l-Baha Section, p. 239)
admin @ March 14, 2009