Diversity of thought and belief

Question: What is the necessity for diversity in the development of the soul? 'Abdu'l-Baha replied that diversity is really harmony. If our food were to be all of one kind it would become monotonous. So in many ways the existence of different degrees is in reality the perfection of harmony and each may attain perfection in its sphere.

Consider the flowers of a garden: though differing in kind, colour, form and shape, yet, inasmuch as they are refreshed by the waters of one spring, revived by the breath of one wind, invigorated by the rays of one sun, this diversity increases their charm, and adds unto their beauty. Thus when that unifying force, the penetrating influence of the Word of God, takes effect, the difference of customs, manners, habits, ideas, opinions and dispositions embellishes the world of humanity, and this is praiseworthy. This diversity, this difference is like the naturally created dissimilarity and variety of the limbs and organs of the human body, for each one contributes to the beauty, efficiency and perfection of the whole. When these different limbs and organs come under the influence of man's sovereign soul, and the soul's power pervades the limbs and members, veins and arteries of the body, then difference reinforces harmony, diversity strengthens love, and multiplicity is the greatest factor for co-ordination.

Unity is one thing, uniformity is another. Unity is not accomplished by suppression. Unity comes by submission of man's will to the will of God. The unity which is the result of inner conviction is a permanent state; that uniformity which is the result of outward pressure is temporary. Yet the minority must always yield to the majority - not because the majority is always right, we know that this is not so, but for the sake of holding together is this necessary. The reality of unity will come later. Uniformity produced by force is in reality potential anarchy; this is an unhealthful state anywhere, whether in politics, industrial life or religion. The inharmony still existing among the believers is a clash of ideas; it belongs to soul and mind. When the soul has established communication with God, it becomes a recipient of eternal Light and is transformed into a ray of the Effulgence of the Eternal Sun. When the ego is submerged in the ocean of Divine Love the powers of darkness have no control over it and wisdom is attained. This wisdom is a gift from God. Those who possess it are divinely appointed watchmen, and through wise adjustment they maintain the progress and stability of the Cause of God and assist in the growth and developments of the Divine Edifice of Humanity.

You see a man whose interest and view is centered around stone and clay; still another man who looks at stones, he thinks about the Creator, how expert to create such wonders. Another who looks at trees. He thinks of the effect and energy of the sun the effect of the breeze that blows; the influence and effect of rain' who has educated these trees. Viewpoints are different.

It has been witnessed and known that the root of all differences, from the highest realms of meaning to the lowest levels of words, stems from the differences in the forms of mirrors. Each one relates and narrates what exists within itself. For example, observe this very river, which flows in one manner and whose relation to all palaces and edifices is equal, yet each valley receives according to its capacity, and each barrier resists according to its strength. Thus, this difference arises from the recipient. Likewise, observe the dawning of the Eternal Sun, which rises with a single effulgence in the heavens of the hearts of all created things, yet its reflection differs in the forms of mirrors according to the mirrors themselves. Hence, some stand at the height of nature and the summit of purpose, while others rest in the depths of rigidity and the abyss of extinction. All have their stations with God, and all return unto Him.

Verily, We have created souls with different capacities: Some soar in the highest realms of understanding, while others remain below. For instance, one soul beholds the Unknowable and Inaccessible Mystery manifest in the Temple of Revelation without separation or connection, while another regards the Temple of Revelation as the Manifestation of God and His commandments and prohibitions as the very commandments of Truth. Both these stations are acceptable before the Divine Throne. However, should the holders of these two stations dispute and contend regarding these two ranks, both shall be and are rejected. For the purpose of understanding and expressing the highest stations is to attract hearts, unite souls, and promote the Cause of God. Through the disputation and contention of those who hold these two stations, the Cause of God hath been and will be compromised. Therefore, both are destined for the fire, even though in their own estimation they soar in the highest horizon of understanding.

If thou art wise, drive not from the gate of God's bounty one who was created beneath thee, for beneath that are degrees down to the smallest atom, where the Tree of Truth hath said "Verily I am less than an atom." Such a being must needs be created, and in his station he speaketh truly and is justified, for he was created through that grace. If thou art wise, drive no one from his station, but nurture all in the palm of thy favour. If thou canst cause him to ascend to the most exalted horizon, blessed is he through thee; and if he ascendeth not through thy elevation, draw him near in his station of existence, for he was created by thy Lord - God loveth him and loveth thee. What difference is there between this and an ant? Above them both are their totalities in the sight of God.

In the religion of God, there is freedom of thought because God, alone, controls the human conscience, but this freedom should not go beyond courtesy. In the religion of God, there is no freedom of action outside the law of God. Man may not transgress this law, even though no harm is inflicted on one's neighbour. This is because the purpose of Divine law is the education of all -- others as well as oneself -- and, in the sight of God, the harm done to one individual or to his neighbour is the same and is reprehensible in both cases.

"In God's sight, forced belief is not acceptable. Consider - is a forced friendship acceptable to you? If you tell someone 'If you don't believe, I will kill you' and they believe, this is not faith. Faith must be through recognition, through insight, through guidance, through the diffusion of divine fragrances, through the dawning of lights. If it is other than this, it will be like the conversion of the Jews of Hamadan and Mashhad."

Differences are the result of thoughts and imaginations. Human thoughts have only an ideal, not a tangible existence, yet they have become the cause of enmity and dissension. Though the thoughts of man have only an ideal existence, man himself has both an ideal and physical existence, and his different personalities or variations of form and physiognomy have been made the basis of estrangement and strife. However, these differences have not proved to be worth the struggle of war. No man should hate another because his image is different, or because his habits and customs are different. Man is possessed of intelligence, and he should know that such differences do not constitute a reasonable cause for war. What thoughtlessness, what inadvertence! God created all to be friends. He bestowed upon man freedom of thought, the power of idealization, understanding and intelligence. Therefore man should not fight with his fellow-men because of thoughts, or beliefs or racial prejudices.

The members thereof must take counsel together in such wise that no occasion for ill-feeling or discord may arise. This can be attained when every member expresseth with absolute freedom his own opinion and setteth forth his argument. Should anyone oppose, he must on no account feel hurt for not until matters are fully discussed can the right way be revealed. The shining spark of truth cometh forth only after the clash of differing opinions. If after discussion, a decision be carried unanimously well and good; but if, the Lord forbid, differences of opinion should arise, a majority of voices must prevail.

The purpose is to emphasize the statement that consultation must have for its object the investigation of truth. He who expresses an opinion should not voice it as correct and right but set it forth as a contribution to the consensus of opinion, for the light of reality becomes apparent when two opinions coincide. A spark is produced when flint and steel come together. Man should weigh his opinions with the utmost serenity, calmness and composure. Before expressing his own views he should carefully consider the views already advanced by others. If he finds that a previously expressed opinion is more true and worthy, he should accept it immediately and not willfully hold to an opinion of his own. By this excellent method he endeavors to arrive at unity and truth. Opposition and division are deplorable. It is better then to have the opinion of a wise, sagacious man; otherwise, contradiction and altercation, in which varied and divergent views are presented, will make it necessary for a judicial body to render decision upon the question. Even a majority opinion or consensus may be incorrect. A thousand people may hold to one view and be mistaken, whereas one sagacious person may be right. Therefore, true consultation is spiritual conference in the attitude and atmosphere of love. Members must love each other in the spirit of fellowship in order that good results may be forthcoming. Love and fellowship are the foundation.

They must in every matter search out the truth and not insist upon their own opinion, for stubbornness and persistence in one's views will lead ultimately to discord and wrangling and the truth will remain hidden. The honored members must with all freedom express their own thoughts, and it is in no wise permissible for one to belittle the thought of another, nay, he must with moderation set forth the truth, and should differences of opinion arise a majority of voices must prevail, and all must obey and submit to the majority. It is again not permitted that any one of the honored members object to or censure, whether in or out of the meeting, any decision arrived at previously, though that decision be not right, for such criticism would prevent any decision from being enforced.

A student of the modern methods of the higher criticism asked Abdu'l-Baha if he would do well to continue in the church with which he had been associated all his life, and whose language was full of meaning to him.

Abdu'l-Baha answered: "You must not dissociate yourself from it. Know this; the Kingdom of God is not in any Society; some seekers go through many Societies as a traveller goes through many cities till he reach his destination. If you belong to a Society already do not forsake your brothers. You can be a Baha'i-Christian, a Baha'i-Freemason, a Baha'i-Jew, a Baha'i-Muhammadan. The number nine contains eight, and seven, and all the other numbers, and does not deny any of them. Do not distress or deny anyone by saying 'He is not a Baha'i!' He will be known by his deeds. There are no secrets among Baha'is; a Baha'i does not hide anything."

I have no doubt that much good will be accomplished and many misunderstandings will be removed if the Musulmans attend the churches of the Christians with reverence in their hearts and sincerity in their souls and likewise the Christians may go to the Mohamadan Mosques and magnify the Creator of the universe. Is it not revealed in the Holy Scriptures that 'My house shall be called of all nations the house of prayer?' All these houses of different names - Church, Mosque, Synagogue, Pagoda, Temple are no other than the Houses of prayers. What is there in a name? Man must attach his heart to God and not to a building. He must love to hear the name of God no matter from what lips; even should the devil mention the Sacred Name of the Lord I will be pleased with Him. I love God and I Love to hear His Glorious Name. I do not look upon the personalities.

The true version of this story is in [the] Masnavi. It is related that an aged and decrepit man became the guest of His holiness Abraham. He exercised toward his guest the utmost hospitality and courtesy. When dinner was served, his holiness Abraham uttered the Name of God and then started eating. On the other hand the guest uttered the name of an Idol and began to eat. His holiness was grieved, arose in wrath and rebuked his guest most severely.

But even, as he did so, God's revelation descended upon him:- "O Abraham! For a hundred years this man has been an idol worshipper and I have been patient with him. I have nurtured him. I have protected him. I have taken good care of him. I have trained him. I have encircled him with many bounties and I have been kind and loving to him; but thou wert not able to endure his society for one night! And I, a hundred years!"

His Holiness Abraham was deeply touched by this address, and begged his aged guest to pardon him.

They [the American Baha'is] are people of every stripe. There are those pure Baha'is who believe in all the divine religions and subscribe to the truth of Islam. There are also those who consider this Cause to be the focal point of peace and welfare, and regard Baha'u'llah as a perfect Man. Beyond them, there are still a great many more who simply feel love and affection for the people of Baha. There are many of them, and they fall into a variety of categories.

In like manner truth is one, although its manifestations may be very different. Some men have eyes and see. These worship the sun, no matter from which point on the horizon it may dawn; and when the sun has left the winter sky to appear in the summer one, they know how to find it again. Others there are who worship only the spot from which the sun arose, and when it arises in its glory from another place they remain in contemplation before the spot of its former rising. Alas! these men are deprived of the blessings of the sun. Those who in truth adore the sun itself will recognize it from whatsoever dawning-place it may appear, and will straightway turn their faces towards its radiance.

Verily, O my daughter, I say to you: all the great religions are as phases passed through, educational bridges to the last, the Religion of Unity. Our Religion of Unity was not given to us in order to dissolve, to destroy the previous religions, but in order to add to them, to fulfil them and to fuse them into a higher unity. You know the parable which says: The Lord God is enthroned in a many-sided temple, each side has its gate, and the people, the believers in the diverse creeds, approach this temple by many different ways, and whenever they enter through their door, which they believe to be the only true one, they find the Lord God on His throne straight in the centre!

Consider, for instance, the skilled physician: One day he treateth a patient with cooling remedies, and another day with heating ones. It behooveth us not to deny the physician, for he knoweth the reality of the illness, and when he perceiveth a change in condition, he prescribeth the appropriate treatment. Since the purpose in this instance is the patient's health, it becometh not the person of mature understanding to dwell upon the difference in medicines and the variation in foods. Even so, understand from this analogy the variation in divine laws and the diversity of heavenly religions, and be not immersed in the ocean of allusions, nor deprive thyself of the beauty of thy Lord, the Possessor of Names and Attributes.

The differences among the religions of the world are due to the varying types of minds. So long as the powers of the mind are various, it is certain that men's judgements and opinions will differ one from another. If, however, one single, universal perceptive power be introduced -- a power encompassing all the rest -- those differing opinions will merge, and a spiritual harmony and oneness will become apparent.

Thou hast invited me to America saying that in that region and in that country there are many fragrant and multicolored flowers, likewise there are thorns and thistles but Abdul-Baha should not look upon the thistles of the desert. But He should hasten to that county for the sake of the flowers. This simile is very beautiful but when a gardener invites a man to his garden first he will arrange all the flowers with the utmost elegance, beauty and art, then he will invite his guest. Moreover, there are differences among the flowers, therefore, pray thou that harmony may be created among the flowers so that that country may find capacity for the presence of Abdul-Baha.