Receptivity: the art of offering and listening

regarding the receptivity of the hearer in teaching the Cause

42 selections · 42 reading entries · Current subject view ↗

Editorial introduction

The cupbearer does not lift the cup until someone is thirsty. Bahá’u’lláh makes that small courtesy the first rule of sharing faith: speech waits on a hearing, and the gems of inner meaning are given only where a quest is already under way. Teaching, so understood, begins as listening. ‘Abdu’l-Bahá describes changing His whole manner of speaking in the West because the proofs that moved an Eastern audience would not have been heard at all, and He tells of a boy who sent a learned skeptic away to find seeing eyes,. Food too rich for a child causes rejection; a physician diagnoses before prescribing; the time for some truths has not yet come. Confucius likewise lifts one corner of a subject and waits for the learner to find the other three ^[1]. And yet readiness is not ours to judge, every door should be open, and a friendship that never becomes shared belief is still a friendship. The questions that remain lead on to the differences in human capacity, to the universal capacity for recognising truth that underlies them, and to the methods of teaching.

Selected passages

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The wise are they that speak not unless they obtain a hearing, even as the cup-bearer, who proffereth not his cup till he findeth a seeker, and the lover who crieth not out from the depths of his heart until he gazeth upon the beauty of his beloved.

(Bahá’u’lláh, Hidden Words - Persian, 1274 ca. [1857-1858] -- BH00113)

Verily Thy lovers thirst, O my Lord; lead them to the wellspring of bounty and grace. Verily, they hunger; send down unto them Thy heavenly table. Verily, they are naked; robe them in the garments of learning and knowledge.

(‘Abdu’l-Bahá, 1908-Nov-19, to Baha'is of the world -- AB00156)

Until you find thirst, bestow not the Kawthar of divine knowledge; until you observe the quest, grant not the gems of inner meanings.

(Bahá’u’lláh, 1293-05 [1876-May], to Mahdi-Quli Khan -- BH06762)

It is good to be a spreader of the Teachings of God in childhood. I was a teacher in this Cause at the age of this child (eight or nine years). This reminds me of a story.
There was a man, highly educated, but not a Bahai. I, but a child, was to make of him a believer. The brother of this man brought him to me. I stayed with him, to teach him. He said, "I am not convinced, I am not satisfied."
I answered, "If water were offered to a thirsty one, he would drink and be satisfied. He would take the glass. But you are not thirsty. Were you thirsty, then you too would be satisfied. A man with seeing eyes sees. I can speak of the sun to every seeing one, and say it is a sign of the day; but a blind person would not be convinced because he cannot see the sun. If I say to a man with good hearing, listen to the beautiful music, he would then listen and be made happy thereby. But if you play the most beautiful music in the presence of a deaf man, he would hear nothing. Now go and receive seeing eyes and hearing ears, then I will speak further with you on this subject."
He went; but later he returned. Then he understood and became a good Bahai. This happened when I was very young.

(‘Abdu’l-Bahá, Words to Otto Hafner, spoken at Hotel Marquardt on 1913-Apr-04 -- ABU1846)

During this journey through Europe and America, whatever was spoken was in consideration of the capacity, inclination, and attitude of the inhabitants and nations, even to the point that teaching was according to their taste and temperament. It was observed that if proofs and arguments were presented according to the principles of teaching in the East, and if truths and meanings were discussed, it would have absolutely no effect on the listeners. Therefore, the manner and method of teaching was changed. The presentation became focused on issues, teachings, and the foundation of the Cause of God, for the listeners would grasp the meaning and understand, whereas if it were not done in this way, they would not listen at all. … One must consider the capacity of the hearers and speak accordingly. As Rumi says:"To his little child the father speaks in baby-talk,Though his mind may comprehend the geometry of the world."

(‘Abdu’l-Bahá, Words spoken on 1915-Oct-02 in Haifa -- ABU0353)

Due to severe upheavals, souls have acquired an extraordinary receptivity - when these upheavals are forgotten, this receptivity will not remain.

(‘Abdu’l-Bahá, 1919-Aug-14, to Abdu'l-Husayn Tafti (Avarih) -- AB12112)

Again he said:- "Some souls are like unto dry wood, others are like unto wet wood and there are others who are like unto the stones."

(‘Abdu’l-Bahá, Words to Mrs Sanderson, spoken at Rue St. Didier 30 on 1913-Jan-28 -- ABU3192)

It behooveth the people of God to be forbearing. They should impart the Word of God according to the hearer’s particular measure of understanding and capacity, that perchance the children of men may be roused from heedlessness and set their faces towards this Horizon which is immeasurably exalted above every horizon.

(Bahá’u’lláh, 1298-06-03 [1881-May-3], to Ismi Javad -- BH03944)

How many meanings are there that words cannot contain! How many of them have no expression and have been given neither statement nor allusion! And how many of them cannot be uttered because their time hath not come, as it hath been said: "Not all that is known can be disclosed, nor is the time ripe for all that can be disclosed, nor are the people capable of hearing all for which the time is ripe." And there are those whose mention dependeth upon knowledge of the Dawning-Places wherein We have expounded the sciences and revealed what was hidden.

(Bahá’u’lláh, Tafsir-i-Va'sh-Shams (Commentary on the Surih of the Sun) -- BH00271)

Follow thou the way of thy Lord, and say not that which the ears cannot bear to hear, for such speech is like luscious food given to small children. However palatable, rare and rich the food may be, it cannot be assimilated by the digestive organs of a suckling child. Therefore unto every one who hath a right, let his settled measure be given.
"Not everything that a man knoweth can be disclosed, nor can everything that he can disclose be regarded as timely, nor can every timely utterance be considered as suited to the capacity of those who hear it." … First diagnose the disease and identify the malady, then prescribe the remedy, for such is the perfect method of the skillful physician.

(‘Abdu’l-Bahá, 1910-Nov or <, to Gabriel Sacy -- AB00192)

And He said: "Blessed is he who giveth the people to drink from the sea of the utterance of the All-Merciful without speaking a word that would cause rejection and objection." Indeed, forbearance is most beloved. Any soul who shows the slightest acceptance will later comprehend most matters himself, but if at first a word is expressed that is beyond his capacity, he will not bear it and will arise in opposition.

(Bahá’u’lláh, 1299-10-03 [1882-Aug-18], to Ibn Asdaq (Hand of the Cause) et al -- BH00124)

Second, that it is most clear that speech is measured according to the capacity of minds. That Epistle was written because certain of the kindred of the Primal Point---may the spirit of all else save Him be sacrificed unto Him---were in doubt concerning some matters, and had not yet passed from the Furqan unto the Bayan. Therefore, for the people of the Furqan, proofs were adduced from Qur'anic verses, lest they be troubled, for they had not yet believed in the Bayan so that mention might be made to them of the wondrous verses of the Bayan.

(Bahá’u’lláh, to Mulla Abdur-Rahim -- BH00097)

If a soul calls the people to the Kingdom of God according to the Principles of Baha'u'llah, there will be many listeners. First, one may teach by deeds, then speak the word. First, one must become thirsty, then the salubrious water may be offered. No matter how delicious the water is, one who is not thirsty will not enjoy it. Therefore, make ye an effort, so that the people may become thirsty; then enable them to quaff from this divine Chalice.

(‘Abdu’l-Bahá, 1913-07 ca. -- AB11078)

Further quotations · supplied wording and references

It is unjust for the speaker to utter that which is beyond the capacity of his listeners to comprehend.

(Baha'u'llah, from a Tablet)

Catalogue reference: BH00408 · passage alignment is approximate; supplied wording retained.

It was He, our beloved 'Abdu'l-Baha, our true and shining Exemplar, who with infinite tact and patience, whether in His public utterances or in private converse, adapted the presentation of the fundamentals of the Cause to the varying capacities and the spiritual receptiveness of His hearers. He never hesitated, however, to tear the veil asunder and reveal to the spiritually ripened those challenging verities that set forth in its true light the relationship of this Supreme Revelation with the Dispensations of the past.

BA.125