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Buddhism and the Bahá'í Writings: an Ontological Rapprochement
Buddhism and the Bahá’í Writings An Ontological Rapprochement * Ian Kluge Buddhism is one of the revelations recognised by the Bahá’í Faith as being divine in origin and, therefore, part of humankind’s heritage of guidance from God. This religion, which has approximately 379 million followers 1 is now making significant inroads into North America and Europe where Buddhist Centres are springing up in record numbers. Especially because of the charismatic leader of Tibetan Prasangika Buddhism, the Dalai Lama, Buddhism has achieved global prominence both for its spiritual wisdom as well as for its part in the struggle for an independent Tibet. Thus, for Bahá’ís there are four reasons to seek a deeper knowledge of Buddhism. In the first place, it is one of the former divine revelations and therefore, inherently interesting, and second, it is one of the ‘religions of our neighbours’ whom we seek to understand better. Third, a study of Buddhism also allows us to better understand Bahá’u’lláh’s teaching that all religions are essentially one. (PUP 175) Moreover, if we wish to engage in intelligent dialogue with them, we must have a solid understanding of their beliefs and how they relate to our own. We shall begin our study of Buddhism and the Bahá’í Writings at the ontological level because that is the most fundamental level at which it is possible to study anything. Ontology, which is a branch of metaphysics, 2 concerns itself with the subject of being and what it means ‘to be,’ and the way in which things are. -
Program and Abstracts
‘Irfán Colloquium One Hundred and Thirty-Second Session Memorials of the Faithful: A Centenary Celebration Program and Abstracts Centre for Bahá’í Studies Acuto, Italy 2-5 July 2015 Vision and Aims of `Irfan Colloquium The Haj Mehdi Arjmand Memorial Fund was established in 1992 to honor Haj Mehdi Arjmand (1861-1941) and is dedicated to promoting the scholarly study of the Bahá’í Faith. Haj Mehdi Arjmand was a Persian scholar and teacher of the Bahá’í Faith who became well known in Iran for his profound knowledge of the Bible, Qur’an, and Bahá’í scriptures. The primary activity of the Fund is sponsoring ‘Irfán Colloquium and its publications. In 2012, benefiting from the guidance received from the Universal House of Justice, a management board was appointed for this fund by the National Spiritual Assembly of the Bahá’ís of the United States to function as a Bahá’í agency and sponsor ‘Irfán Colloquia, presently held in North America and Western Europe in English, Persian and German languages. The ‘Irfán Colloquium aims at promoting and supporting systematic studies of fundamental principles of the Bahá’í beliefs, the Writings of the Central Figures of the Bahá’í Faith, the interface of the Bahá’í Faith with intellectual schools of thought and religious traditions, and looking at current challenges in human society from the Bahá’í perspective. `Irfán is a Persian word referring to mystical, theological and spiritual knowledge. As of July 2015 one hundred and thirty-two sessions of colloquia have been held. Papers in English presented or received at the `Irfán Colloquia are annually published in a series of volumes of the Lights of `Irfán. -
The Letters of the Living
TO BECOME ACQUAINTED WITH THE MAJOR EVENTS IN THE LIFE OF THE BÁB AND TO DEVELOP A DEEP LOVE FOR HIM BASED ON AN UNDERSTANDING OF THESE EVENTS THE LETTERS OF THE LIVING SPIRITUAL QUALITIES RELEVANT TO THIS TOPIC: ENTHUSIASM, IDEALISM, OBEDIENCE, STEADFASTNESS O My beloved friends! You are the bearers of the name of God in this Day. You have been chosen as the repositories of His mystery. It behooves each one of you to manifest the attributes of God, and to exemplify by your deeds and words the signs of His righteousness, His power and glory. Selection from the Báb’s Farwell Address to the Letters of the Living, quoted in The Dawn-Breakers, p. 92 God sent His Prophets into the world to teach and enlighten man, to explain to him the mystery of the Power of the Holy Spirit, to enable him to reflect the light, and so in his turn, to be the source of guidance to others. 'Abdu'l-Bahá, Paris Talks, pp. 61-72 Central Figures –The Báb – Level Two 43 GOAL: TO BECOME ACQUAINTED WITH THE MAJOR EVENTS IN THE LIFE OF THE BÁB TOPIC: THE LETTERS OF THE LIVING LEARNING OBJECTIVES AND SUGGESTED ACTIVITIES KNOWLEDGE OBJECTIVES • To know the concept of the Letters of the Living and how each Letter of the Living had to discover the Báb independently • To know who the Letters of the Living were, their names, and how each discovered the Báb • To know the lives of selected Letters of the Living SUGGESTED LEARNING ACTIVITIES • Use games and role play to assist the community) to learn the names and stories learners to understand the concept of the of the Letters of the Living. -
Provisional Translations of Selected Writings of the Báb, Bahá׳U׳Lláh
Provisional Translations of Selected Writings of the Báb, Baháʼuʼlláh, and ʻAbdu’l-Bahá by Peyman Sazedj Translations originally posted at peyman.sazedj.org, reconstructed from archive.org Contents The Báb 1. Order of the Verses (Persian Bayán 3:16) 2. The Seven Stages of Creation 3. On Divine Nonfulfillment (Badá) Baháʼuʼlláh 4. Addressed to an Ancestor: "Forfeit Not the Brief Moments of Your Lives!" 5. The Meaning of Pioneering 6. Tablet of Visitation of Badí 7. The Stages of Contentment (Riḍá) 8. On Divine Tests 9. The Maiden of Divine Mystery 10. A Most Weighty Counsel 11. The Voice of the Heart of the World 12. The Three Types of Attachment 13. From the Kitáb -i-Badí: About the Short Time Span between the Revelation of the Báb and Baháʼuʼlláh 14. The Proof of the Next Manifestation 15. Interpretation of “He Employeth the Angels as Messengers, with Pairs of Wings, Two, Three and Four…” ʻAbdu’l-Bahá 16. What Youth Must Master 17. The Middle Way 18. Both Motion and Stillness are of God 19. Life on other Planets 20. About the Jinn 21. Ignorance of Self 22. The Ruby Tablet and the fifth Tablet of Paradise 23. Allusions to the Covenant in the Hidden Words 24. Interpretation of the Hidden Word: "In the Night Season..." 25. The Five Standards of Acquiring Knowledge 26. Prophets Mentioned in the Qu'rán, Zoroaster, and Mahábád 27. Prayer for Visiting the Shrine of Baháʼuʼlláh The Báb 1. The Order of the Verses (Persian Bayán 3:16) Let him who is able render the order of the Bayán in whatever manner is sweetest, though it be rendered in a thousand ways. -
The Ministry of Shoghi Effendi
The Ministry of Shoghi Effendi Will and Testament of `Abdu’l-Baha • He delineated the • `Abdu’l-Bahá revealed a authority of “twin Will and Testament in successor” institutions three parts, 1902 to 1910, • He further defined where He designated responsibilities of the Shoghi Effendi as His Hands of the Cause successor and elaborated on the election of the • `Abdu’l-Bahá almost Universal House of Justice never mentioned to anyone that Shoghi • We’ll look at some Effendi would succeed passages later Him; it was a well kept secret Shoghi Effendi Rabbani • Born March 1, 1897; eldest of 13 grandchildren of `Abdu’l-Bahá • Mother was `Abdu’l-Bahá’s oldest daughter (of 4) • `Abdu’l-Bahá insisted everyone address him with the term Effendi (Turkish for sir) • Education in home school in Akka (in the House of Abbud) first by a Persian man, then by an Italian governess Education • Then went to the College • He was devastated and des Freres in Haifa, a lost weight Jesuit private school • He very strongly disliked • Then went to a Jesuit the French high school, boarding school in Beirut though he learned fluent • Invited to go to America French there with `Abdu’l-Bahá, but he • Started his senior year at was turned back in Syrian Protestant College Naples on the claim his Preparatory School, Oct. eyes were diseased with 1912, when 15 years old trachoma • Graduated in early summer 1913 (age 16) Higher Education • Summer 1913: In Egypt • Bachelor of Arts degree with `Abdu’l-Bahá when he was 20 (the • Syrian Protestant graduating class had college, 1913-17 10!) • The college did relief • Graduate student at work and provided free SPC, fall 1917-summer medical care to Turkish 1918 soldiers, so it was • Sept. -
Táhirih: a Religious Paradigm of Womanhood* Susan Stiles Maneck
Published in the Journal of Bahá’í Studies Vol. 2, number 2 (1989) © Association for Bahá’í Studies 1989 Táhirih: A Religious Paradigm of Womanhood* Susan Stiles Maneck An earlier version of this paper was presented for a seminar on women in Middle Eastern and South Asian literature, directed by Dr. Leslie Flemming at the University of Arizona. The author wishes to thank Dr. Flemming for her helpful comments on this work, which received an award from the American Academy of Religion, Western Region. Abstract Every religion has had its paradigm of the “ideal” woman. In Hinduism this has been Sita, the perfect wife who remains faithful to her husband at all costs. In Christianity the most eminent woman is the Virgin Mary, symbol of motherhood. Islam has Fátimih, Muhammad’s daughter, who figures in the role model of mother, wife, and daughter together. Táhirih, the archetypal paradigm of womanhood in the Bahá'í Faith, presents a startling contrast to the former models. She is remembered by Bahá’ís not as the typical wife, mother, and daughter but as the courageous, eloquent, and assertive religious innovator whose actions severed the early Bábís from Islam completely. This paper will first examine the biographical details of Táhirih’s life, focusing on her years as a Bábí leader from 1844 to her execution in 1852. Then it will explore Táhirih’s meaning as a paradigm to writers in the Middle East and in the West, both to Bahá'ís and non-Bahá'ís. But most especially it will look at the meaning Táhirih has for Bahá'ís in their perceptions of what a woman ought to be. -
A Persian Preacher's Westward Migration: Táhirih's Transnational
The Journalof Communication and Religion Volume 42 Winter 2019 Number4 RONALD C. ARNETT, EDITOR DAVID DeIULIIS, BOOK EDITOR ARTICLES A Persian Preacher's Westward Migration: Tahirih's Transnational Rhetoric, 1817-2015 LAYLI MARIA MIRON Mindfulness Beyond Self-Help: The Context of Virtue, Concentration, and Wisdom INCi OZUM SA YRAK "It is in Giving that We Receive": Adapting Christian Liturgy for Antiracist Rhetorical Work WILL PENMAN Sensemaking After the Mission: Totalistic yet Terminal Roles, Identity , and Exit LACY G. MCNAMEE AND KELLY K. GOULD Islam and Muslims in the Australian Press: Exploring the 'Political Parallelism' Discourse MUHAMMAD JUNAID GHAURI REVIEW Seasoned Speech : Rhetoric in the Life of the Church by James E. Beitler ERIC C. MILLER THE RELIGIOUS COMMUNICATION ASSOCIATION RCA An Interfaith Scholarly and Professional Organization A Persian Preacher’s Westward Migration: Táhirih’s Transnational Rhetoric, 1817–2015 Layli Maria Miron Abstract: During her brief life in the early nineteenth century, the Persian poet and theologian Táhirih advocated for a spiritual revolution. Authorities executed her for heresy in 1852. After death, Táhirih attracted admirers around the world; Western writers—especially women—have interpreted her history to argue for gender equality, religious renewal, and global interdependence. This Middle Eastern preacher has established a posthumous pulpit in the United States, as members of the Bahá’í Faith there have authored a dozen books about her. After introducing Táhirih’s rhetorical rebellions, this essay demonstrates her transnational influence by analyzing her afterlives in U.S. Bahá’í discourse. Keywords: Middle East (Persia/Iran), United States, Bahá’í Faith, women writers, Orientalism …Tahirih has become a universal figure. -
Den John Esslemont (1874 - 1925) a Wéi D‘Muecht Vum Bond Hie Belieft Huet
Den John Esslemont (1874 - 1925) a wéi d‘Muecht vum Bond hie belieft huet Zënter 1998 hunn ech d’Chance, un de Formatioune vum Institut de Formation, Bahá’í Lëtzebuerg, deelzehuelen, sief et als Participant oder als Tuteur. Elo zielen ech iech gär vun engem Léiermoment am Ruhi Buch 8, aus menger Perspektiv, do wou ech haut sinn. An engem Grupp vu 4-5 Leit a mat eisem Tutor, hu mir Sonndes moies tëscht 9:30 an 12:15 d‘Buch 8, De Bond vu Bahá’u’lláh, déi 1. Unitéit: Den Zentrum vum Bond a säin Testament, zesumme gelies, Froen zum Text gestallt an duerch eis Ergänzunge probéiert, den Inhalt besser ze verstoen an ze kucken, wéi mir dat Geléiert an eisem Alldag praktesch ëmsetze kënnen. ʻAbdu'l-Bahá ass de Mëttelpunkt vum Bond vu Baháʼu'lláh, an Hie seet, dass dëse Bond allmächteg ass, eng „universal Wo“, e „Magnéit vu Gottes Gnod“, e Bond dee „sengesgläichen, an den hellege Sendunge vun der Vergaangenheet, sicht“. 1 Am Abschnitt 20 gesi mer kuerz, wéi de Glawe sech am Weste verbreet huet. Verantwortlech dofir war virun allem ʻAbdu'l-Bahá. Et gi vill Geschichten, déi mat dëser aussergewéinlecher Period vun der Geschicht vum Glawe verbonne sinn, a Séilen, déi den Appell vu Bahá’u’lláh héieren hunn a sech entschloss hunn, sech fir d’Saach anzesetzen. Mir sollen hei eis eege Recherche maachen iwwer d’Liewe vun engem vun den éischte Gleewegen aus dem Westen an eng kleng Presentatioun fir de Grupp virbereeden. Mir solle versichen ze weisen, wéi d’Muecht vum Bond jiddeere vun hinne belieft huet. -
Examples of the Bahá'í Faith's Outward Expressions
Examples of the Bahá’í Faith’s Outward Expressions Photo taken in 1894 Carmel means “Vineyard of the Lord”. Mount Carmel, of which the prophet Daniel called “the glorious mountain”. (KJV-Daniel 11:45) The New English Bible translation is “the holy hill, the fairest of all hills”. Mount Carmel, the home of the prophet Elijah, who challenged 450 prophets of Baal to prove their religious claims. “Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel's table. (KJV, 3 Kings 18:19-29) He destroyed them, as well as the pervasive belief in Baalim, a false god. Caves where he lived in this Mountain are still revered. Mount Carmel, of which the Prophet Isaiah extolled “And it shall come to pass in the last days, [that] the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.” (KJV, Isaiah 2:2-3) And again, “…let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem.” (KJV, Isaiah 11:3) And again, “They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.” (KJV, 11:9) Mount Carmel, where Bahá’u’lláh (trans. -
Some Answered Questions
ACCA 1904-1906 SOME ANSWERED QUESTIONS SOME ANSWERED QUESTIONS COLLECTED AND TRANSLATED FROM THE PERSIAN OF 'ABDU'L-BAHA I! BY LAURA CLIFFORD BARNEY PHILADELPHIA COMPANY J. B. LIPPINCOTT TRUBNER & CO. LTD. LONDON: KEGAN PAUL, TRENCH, 1908 All rights reserved AJ3 H0FFITT. Edinburgh : T. and A. COBSTAJJLIS, Printera to His Majesty INTRODUCTION 'I HAVE given to you my tired moments/ were the 1 words of 'Abdu'1-Baha as he rose from table after answering one of my questions. As it was on this so it continued between the day, ; hours of work, his fatigue would find relief in renewed he was able to at activity ; occasionally speak length ; but often, even though the subject might require more time, he would be called away after a few and even weeks would in moments ; again, days pass, which he had no opportunity of instructing me. But I could well be patient, for I had always before me the greater lesson the lesson of his personal life. During my several visits to Acca, these answers were written down in Persian while 'Abdu'1-Baha spoke, that I not with a view to publication, but simply At first might have them for future study. they of the had to be adapted to the verbal translation I had a interpreter; and later, when acquired slight This knowledge of Persian, to my limited vocabulary. and for no accounts for repetition of figures phrases, 1 ' Bahaism. He is also known, Abdu'1-Baha is the great teacher of name of Abbas Efendi. For further and especially in Syria, under the information see article on Bahaism, page vii. -
Introduction
Introduction The Danish RENNER project is a REsearch Network on the study of NEw Religions. This research network, which is supported by the Danish Research Council for the Humanities, has been active since 1992. In 1998, a new grant from the Research Council allowed us to conduct a specifi c study on new religions and globalisation, and we initiated the project with several separate studies of new age religion and globalisation. The present book, Baha’i and Globalisation, which is the seventh volume of the book series Renner Studies on New Religion, is the second of the case studies of the project. Another book, which emphasises the theoretical and methodological aspects of the study of new religions and globalisation, will be volume eight in the series, rounding off this special RENNER topic. Globalisation is the conventional term used to describe the present, rapid integration of the world economy facilitated by the innovations and growth in international electronic communications particularly during the last two decades. Globalisation carries with it an increasing political and cultural awareness that all of humanity is globally inter- dependent. However, the awareness of this global interdependency has been aired by philosophers and politicians much before the term globalisation was introduced. Thus, the founder of the Baha’i religion, the Iranian prophet, Husayn-Ali Nuri (1817-1892) called Baha’u’llah, claimed in the late 19th century that the central doctrine of the Baha’i religion is the realisation that the human race is one and that the world should be unifi ed: ‘The utterance of God is a lamp, whose light is these words: Ye are the fruits of one tree, and the leaves of one branch’. -
Transnational Historical Fiction in a Postsecular Age: a Study of The
University of Arkansas, Fayetteville ScholarWorks@UARK Theses and Dissertations 8-2014 Transnational Historical Fiction in a Postsecular Age: A Study of the Spiritual Theses in the orW ks of Luis Alberto Urrea and Bahiyyih Nakhjavani Mary Anna Sobhani University of Arkansas, Fayetteville Follow this and additional works at: http://scholarworks.uark.edu/etd Part of the Comparative Literature Commons, and the Latina/o Studies Commons Recommended Citation Sobhani, Mary Anna, "Transnational Historical Fiction in a Postsecular Age: A Study of the Spiritual Theses in the Works of Luis Alberto Urrea and Bahiyyih Nakhjavani" (2014). Theses and Dissertations. 2217. http://scholarworks.uark.edu/etd/2217 This Dissertation is brought to you for free and open access by ScholarWorks@UARK. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of ScholarWorks@UARK. For more information, please contact [email protected], [email protected]. Transnational Historical Fiction in a Postsecular Age: A Study of the Spiritual Theses in the Works of Luis Alberto Urrea and Bahiyyih Nakhjavani Transnational Historical Fiction in a Postsecular Age: A Study of the Spiritual Theses in the Works of Luis Alberto Urrea and Bahiyyih Nakhjavani A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Comparative Literature and Cultural Studies by Mary Sobhani Arkansas State University Bachelor of Arts in Spanish, 1996 University of Pennsylvania Master of Arts in Spanish Literature, 1998 August 2014 University of Arkansas This dissertation is approved for recommendation to the Graduate Council. ______________________________ Dr. Steven Bell Dissertation Director ______________________________ _____________________________ Dr.