People must live for one another, and not live in seclusion as do the monks and nuns. People should not live solitary lives.
(‘Abdu’l-Bahá -- AB11082)
Monasticism and asceticism: a life turned toward others
monasticism; asceticism
Editorial introduction
People must live for one another, ‘Abdu’l-Bahá says, and not shut themselves away as monks and nuns do. Seclusion and asceticism are not acceptable before God, Bahá’u’lláh declares, and those with insight should pursue what brings joy and radiance. The reason is not contempt for discipline but a judgment about its fruit. A person weakened by exaggerated fasting or shut in a dark cell may be free of covetousness, yet the freedom comes from the atrophy of his powers. The same writings honour the thousands of noble daughters who exchanged silk for the coarse habit, and praise the nuns who labour in hospitals. Benedict’s Rule, with its hours of work, prayer and rest and its allowance for the frail, shows that monastic life was never simply idleness, even where the Bahá’í teachings part from the vocation itself [1]. The believer is asked to work, to enjoy the lawful blessings of life, and to guard the strength service requires. The journey continues into useful occupation and into the truth that no one can live alone.
Selected passages
If we hold enmity with life, we are ingrates, for our material and spiritual existence is the outward evidences of the divine mercy.
(‘Abdu’l-Bahá -- ABU0725)
(Bahá’u’lláh, Kalimat-i-Firdawsiyyih (Words of Paradise), 1306-11-26 [1889-Jul-24], to Haji Mirza Haydar Ali Isfahani -- BH00111)
Some believe that through austerity and seclusion one can achieve moral refinement and nearness to God. However, the way of the Prophets and their teachings is that humans must be healthy and occupied in order to be able to serve humanity.
(‘Abdu’l-Bahá, Words spoken at Rue St. Didier 30 in Paris, 1913-Feb-20 -- ABU0481)
Some are of the opinion that, by practising asceticism and withdrawing from society, one can rectify one's character and draw closer to God. Yet all the Prophets of God have enjoined a way of life, and have articulated a set of teachings, that call on people to maintain good health and be engaged in some kind of work, that thereby they may render service to all humanity.
(‘Abdu’l-Bahá, Words spoken on 1913-Feb-21 in Paris -- ABU2562)
Yet some of their monks are better - not those who live in seclusion in monasteries, who enter alive and exit dead and whose existence is completely idle and fruitless - but rather those nuns who serve in hospitals work with heart and soul."
(‘Abdu’l-Bahá, Words spoken on 1913-Mar-18 in Paris -- ABU2425)
And as for self-perfection in this Dispensation, it is not dependent upon spiritual exercises, seclusion and isolation. … The rules and principles of spiritual exercises that existed before have been entirely abrogated.
(‘Abdu’l-Bahá, 1906 ca., to Aqa Shaykh Muhammad Hashim Aqa -- AB02817)
Physical asceticism will in the course of time cause an absolute atrophy of the parts, resulting in the greatest weakness. There will be no love of transgression, no attachment to this life, no covetousness, no aggressiveness, but all this is due to great weakness of powers. But spiritual asceticism will help one to attain to such blossoming of powers as will help one to attain to make up his mind against the things that are not to be and will encourage him in the things to be.
In this Dispensation there is no physical or material asceticism.
(‘Abdu’l-Bahá, Words to Mr and Mrs Hannen, spoken on 1909-Feb-23 -- ABU0687)
Exaggerated fasting destroys the divine forces. God has created man in a way that cannot be surpassed; we must not try to change his creation.
(‘Abdu’l-Bahá -- ABU1585)
But some among the Shi'ite sect maintain their dwellings and attire in an unrefined state and consider this asceticism and the very essence of piety. Indeed, if these conditions arise from poverty, there is no harm in it and it is acceptable before God. But when means are available, whatsoever they manifest or bestow in charity is beloved in the sight of God.
(Bahá’u’lláh, 1307 ? [1889-1890], to Abdu'l-Husayn Khan from Hamadan -- BH01791)
O handmaidens of the All-Merciful and pure, assured, confident leaves through God's grace!
Thousands upon thousands of daughters of kings and children of nobles and great ones abandoned silk and brocade, forsook comfort and peace of soul and heart's desire and adornment, turned away from father and mother, detached themselves from every joy and happiness and pleasure, donned the garment of monasticism to become nuns, and spent their days and nights in worship and austerity and solitude and supplication - that perhaps they might witness a ray of the light of truth.
(‘Abdu’l-Bahá, to Baha'is of Shiraz -- AB02651)
O thou illumined by the light of divine guidance!
Myriads of mystics have led lives of asceticism for long years and innumerable are the learned souls who endured many a hardship in the path of search.
(‘Abdu’l-Bahá, 1894 ca., to Mirza Abbas -- AB04061)
To Mr. and Mrs. Schweizer convey my respectful greetings and say that the monks who spent years upon years in mountains and wilderness in monasteries and who imagined they were worshipping God and spent their days in austerity - they were the people who were called but you who underwent no hardship were chosen through pure divine bounty.
(‘Abdu’l-Bahá, 1919-Dec-17, to Alice Schwarz -- AB00660)
Convey respectful greetings on my behalf to Mr. and Mrs. Schweizer and say: "The monks (and nuns) who were spending years and years in mountains, wilderness and monasteries, were thinking that they had been worshipping God and living their days in asceticism, were only of the called ones, while ye who did not suffer any hardship, became the chosen through the mere Bounty of God.
(‘Abdu’l-Bahá, 1919-Dec-17, to Alice Schwarz -- AB12239)
O ye pure handmaidens of the Blessed Beauty! Praised and glorified be God that ye have attained the stations of nearness to the All-Glorious, while many ascetics and devotees, who take no account of the time of the day, consecrate themselves to the Adored One in the mosques and monasteries with heads constantly bowed in worship, and numerous holy women and nuns seclude themselves by renouncing the world and live in a state of continual fasting, have not.
(‘Abdu’l-Bahá, 1900 or <, to Baha'is of Baku -- AB06165)
Most of these girls come from Europe and dedicate their lives entirely to prayer and worship. They are known as the brides of Christ. Once they enter that building they are not allowed to come out. They do not speak with any one and their food is served by an attendant. The rooms in which they live are cell-like and are very dark.
(‘Abdu’l-Bahá, Words to some friends, spoken on 1914-Feb-08 -- ABU2081)
The Pseudo-teachers of religions beguile these unsuspecting girls by unreal pleasant pictures of solitude and retirement. They drag them away from their homes, parents and friends and confine them for all the rest of their lives in this prison. Their life in the nunnery is worse than the life of the inmates of a penitentiary, for the latter at least speak with each other, enjoy a little fresh air at stated time and look forward to the day when they are set at liberty.
(‘Abdu’l-Bahá, Words to some friends, spoken on 1915-Feb-11 -- ABU0496)
"There are no solitaries and no hermits among the Baha'is. Man must work with his fellows.
(‘Abdu’l-Bahá, Words spoken in Sep. 1911 in London -- ABU2418)
(Bahá’u’lláh, Suriy-i-Qalam -- BH00334)
(Bahá’u’lláh, Lawh-i-Pap (Tablet to Pope Pius IX), 1285 ca. [1868-1869], to Pope Pius IX -- BH00347)
(Bahá’u’lláh, Lawh-i-Naqus (Subhanaka Ya Hu), to Muhammad Ali Tanbakufurush Isfahani -- BH00759)
As to what thou hast asked concerning solitude and monkery: the rule of seclusion and withdrawal -- there is for thee no Lord in it; for in this Dispensation the root of monasticism is not beloved by God, nor hath He commanded it of His chosen ones.
(The Báb, Answer to Haji Mulla Mihdi-i-Rashti, on grammar, unknown (Maku?), to Haji Mulla Mihdi-i-Rashti -- BB00186)
(Bahá’u’lláh, Kitab-i-Aqdas (The Most Holy Book), 1290-05-15 [1873-Jul-11] -- BH00001)
Consider these nuns. ('Abdu'l-Baha pointed to several nuns that were passing by.) They are not aware of the teachings of Christ, nor of His ordinances, and indeed are ignorant of everything. But in following their own vain imaginings are in fact performing these sacrificial deeds. They withdraw from society and normal life and live in these convents.
(‘Abdu’l-Bahá, Words to Habib Mu'ayyad, spoken on 1915-May-08 -- ABU0855)
He [Abdu'l-Baha] was sitting in a large armchair near the window overlooking the spacious square below, and as he was looking down a few nuns passed by and they interested him; therefore he spoke thus: Although in this Cause there are no nuns and nunneries, yet truly some of these nuns serve most faithfully the world of humanity. They have given up everything for the sake of Christ and devoting their time and energy to the education of the race.
They are divided, however into several societies; some retire to the monastery and never leave the place. This is not at all commendable. No result is gathered from their lives. They enter the monastery alive and they are taken out when dead. Their entire lives are spent in the dark cells; never speaking with any human being, always praying or subjecting themselves to severe self-tortures. Many cannot endure such life and die within a short while. Although from one standpoint this is the highest degree of severance, yet it is a kind of severance which is not only harmful to the body politic but it is productive of no result what so ever.
Other of nuns serves the society in a whole-hearted way. They have built a school on Mount Carmel and although they are exceedingly poor they take the greatest care of the girl's students, teaching them most thoroughly. Amongst them you find nuns who in reality are humble, evanescent, believer and assured. They have no attachment whatsoever. In the religion of Christ spirituality, severance and detachment were infinite and of a higher degree than other religions!
Once 'Abdu'l-Baha was walking on the slope of Mount Carmel and observed a nun pilgrim who was going up the mountain with a great humility, attraction, and enkindlement, and singing anthems of praise and glorification. Her spiritual state affected him for she was weeping and singing most sweetly, thanking God for the Glorious previlege of pilgrimage to His Mountain. 'Abdu'l-Baha stayed in his place and watched her till she got out of his sight.
At another time one of the most accomplished French girls from an aristocratic family came to Haifa and desired to become a Carmelite nun. She was very attractive and beautiful and many people came to her, explaining the hard and fast rules of the monastery. No! Nothing would move her from her resolution. She was willing to submit to all the severe disciplines.
Then on a special day, she was dressed in her costly robes and entered the church. Many people had come from the neighboring lovers to witness the ceremony and the church was packed with a crowd of curiosity-seekers and in the audience there were many Musulmans. When she entered the church, all the eyes were focused on her face. Slowly she neared the altar and knelt down before the Crucifix. Then amidst the chanting of liturgies and incense burning her long golden hairs were shorn and she was taken behind the altar. After a while she was brought back dressed in a long, black, sackcloth and hood. The transformation was so tragic that the audience was shocked and men and women wept bitterly. Then gloomy priests brought in a hearse and as though she was dead, they placed her in it and forlorn music carried her out of the church, out of the world of sunshine and beauty into the nunnery, into the world of gloom and death.
(‘Abdu’l-Bahá, Words to the Master's entourage, spoken at Rue St. Didier 30 on 1913-Mar-18 -- ABU0851)
(Bahá’u’lláh, Bisharat (Glad-Tidings; =Lawh-i-Nida), 1308-06 ca. [1891-Jan] -- BH00568)
Another blessed talk was about divine confirmation and heavenly blessing, culminating in these words (addressing one of the friends who worked in a monastic administration):
There is no monasticism in this Cause, but a person who wishes to devote his time exclusively to teaching the Cause of God and serving the human race can still distance himself from the things of this world. It would certainly be preferable for him to spend his time in service to the Kingdom of God, but not to practise monasticism.
(‘Abdu’l-Bahá, Words spoken on 1913-Apr-05 in Stuttgart -- ABU1434)
In the past, some people would engage in austerities with the thought of abandoning physical pleasures and suppressing anger and passion.
Thus the purpose of austerity is abandoning the self and desires while still partaking of blessings, not being deprived of God's bounties.
(‘Abdu’l-Bahá, Words spoken on 1913-May-30 in Paris -- ABU1983)
And as to what thou didst write, that they have covenanted to live in utmost contentment and to forward the remainder to the Most Holy Presence: this matter was submitted. He said: "Let them pursue the path of moderation; let them not lay hardships upon themselves. We love that they should dwell in a life well-pleased.
(Bahá’u’lláh, 1297-12-15 [1880-Nov-18], to Haji Mirza Haydar Ali Isfahani -- BH00963)
Further quotations · supplied wording and references
Those unwarranted practices, in connection with the sacrament of baptism, of communion, of confession of sins, of asceticism, of priestly domination, of elaborate ceremonials, of holy war and of polygamy, have one and all been rigidly suppressed by the Pen of Baha'u'llah...
WOB.022
We should learn to give and be careful not to give to such an extent that our own development and growth may be severely hampered. We have to carefully and wisely divide our resources in such a way as to ensure the fair and equal development of our entire personality. Excess has always been a source of trouble. Moderation should be, therefore, our guide in all we do, whether in our personal or collective work.
(1 Oct. 1933 on behalf of Shoghi Effendi, quoted in a Research memo dated 17 Jul. 1989)
The Baha'is, in spite of their self-sacrificing desire to give the last drop of their strength to serving the Cause, must guard against utterly depleting their forces and having breakdowns. … If you take better care of your own health, and build up your reserves, it would certainly be better for you and for your work. Then your sensitive, yearning heart, although you may still often suffer for and with others, will be better able to withstand its trials, and you will not get so exhausted, which is certainly no asset to your work for the Cause.
LG#941 (25 Oct. 1949 on behalf of Shoghi Effendi)
...you should not neglect your health, but consider it the means which enables you to serve. It -- the body -- is like a horse which carries the personality and spirit, and as such should be well cared for so it can do its work! You should certainly safeguard your nerves, and force yourself to take time, and not only for prayer meditation, but for real rest and relaxation.
LG#1013 (3 Nov. 1947 on behalf of Shoghi Effendi)
Continue exploring
For thought and discussion
Questions to carry forward
- How does living for others change the meaning of sacrifice or renunciation?
- What distinction emerges between criticism of seclusion and appreciation for the devotion and hospital service of nuns?
- How does Benedict’s arrangement of work, reading, and rest complicate the comparison between monastic and Bahá’í forms of spiritual life?
- What helps distinguish a discipline that strengthens service from an austerity that diminishes the person’s capacity to serve?
- How might the final counsels about moderation, enjoyment, and rest change the way a community encourages dedication?