Archive for the ‘Predestination’ Category

9 August ― 9 Kamál   Leave a comment

MORNING:

O thou who art the fruit of My Tree and the leaf thereof! On thee be My glory and My mercy. Let not thine heart grieve over what hath befallen thee. Wert thou to scan the pages of the Book of Life, thou wouldst, most certainly, discover that which would dissipate thy sorrows and dissolve thine anguish.

Know thou, O fruit of My Tree, that the decrees of the Sovereign Ordainer, as related to fate and predestination, are of two kinds. Both are to be obeyed and accepted. The one is irrevocable, the other is, as termed by men, impending. To the former all must unreservedly submit, inasmuch as it is fixed and settled. God, however, is able to alter or repeal it. As the harm that must result from such a change will be greater than if the decree had remained unaltered, all, therefore, should willingly acquiesce in what God hath willed and confidently abide by the saIMG_1208me.

The decree that is impending, however, is such that prayer and entreaty can succeed in averting it.

God grant that thou who art the fruit of My Tree, and they that are associated with thee, may be shielded from its evil consequences.

—His Holiness Bahá’u’lláh

Gleanings from the Writings of Bahá’u’lláh, pp. 132-133

IMG_1712

EVENING:

I magnify Thy Name, O my God, and offer thanksgiving unto Thee, O my Desire, inasmuch as Thou hast enabled me to clearly perceive Thy straight Path, hast unveiled Thy Great Announcement before mine eyes and hast aided me to set my face towards the Dayspring of Thy Revelation and the Fountainhead of Thy Cause, whilst Thy servants and Thy people turned away from Thee. I entreat Thee, O Lord of the Kingdom of eternity, by the shrill voice of the Pen of Glory, and by the Burning Fire which calleth aloud from the verdant Tree, and by the Ark which Thou hast specially chosen for the people of Bahá, to grant that I may remain steadfast in my love for Thee, be well pleased with whatsoever Thou hast prescribed for me in Thy Book and may stand firm in Thy service and in the service of Thy loved ones. Graciously assist then Thy servants, O my God, to do that which will serve to exalt Thy Cause and will enable them to observe whatsoever Thou hast revealed in Thy Book.

—His Holiness Bahá’u’lláh

Tablets of Bahá’u’lláh, pp. 116-117

FROM THE CENTRE OF THE COVENANT ‘ABDU’L-BAHÁ:

The hidden secrets of the future were revealed to the Prophets, and They thus became acquainted with the future events which They announced. This knowledge and these prophecies were not the cause of the occurrences. For example, tonight everyone knows that after seven hours the sun will rise, but this general foreknowledge does not cause the rising and appearance of the sun.

Therefore, the knowledge of God in the realm of contingency does not produce the forms of the things. On the contrary, it is purified from the past, present and future. It is identical with the reality of the things; it is not the cause of their occurrence.

In the same way, the record and the mention of a thing in the Book does not become the cause of its existence. The Prophets, through the divine inspiration, knew what would come to pass. For instance, through the divine inspiration

They knew that Christ would be martyred, and They announced it. Now, was Their knowledge and information the cause of the martyrdom of Christ? No; this knowledge is a perfection of the Prophets and did not cause the martyrdom.

The mathematicians by astronomical calculations know that at a certain time an eclipse of the moon or the sun will occur. Surely this discovery does not cause the eclipse to take place. This is, of course, only an analogy and not an exact image.

Some Answered Questions, pp: 138-139

Advertisements

13 December ― 2 Masá’il   Leave a comment

Were the mysteries, that are known to none except God, to be unraveled, the whole of mankind would witness the evidences of perfect and consummate justice. With a certitude that none can question, all men would cleave to His commandments, and would scrupulously observe them. We, verily, have decreed in Our Book a goodly and bountiful reward to whosoever will turn away from wickedness and lead a chaste and godly life. He, in truth, is the Great Giver, the All-Bountiful.

 

His Holiness Bahá’u’lláh

Gleanings from the Writings of Bahá’u’lláh, p. 117

 

MORNING:

As to thy question regarding the sayings of the leaders of past religions. Every wise and praiseworthy man will no doubt eschew such vain and profitless talk. The incomparable Creator hath created all men from one same substance, and hath exalted their reality above the rest of His creatures. Success or failure, gain or loss, must, therefore, depend upon man’s own exertions. The more he striveth, the greater will be his progress. We fain would hope that the vernal showers of the bounty of God may cause the flowers of true understanding to spring from the soil of men’s hearts, and may wash them from all earthly defilements.

His Holiness Bahá’u’lláh

Gleanings from the Writings of Bahá’u’lláh, p. 81-82

 IMG_7070

EVENING:

And now, concerning thy question regarding the creation of man. Know thou that all men have been created in the nature made by God, the Guardian, the Self-Subsisting. Unto each one hath been prescribed a pre-ordained measure, as decreed in God’s mighty and guarded Tablets. All that which ye potentially possess can, however, be manifested only as a result of your own volition. Your own acts testify to this truth. Consider, for instance, that which hath been forbidden, in the Bayán, unto men. God hath in that Book, and by His behest, decreed as lawful whatsoever He hath pleased to decree, and hath, through the power of His sovereign might, forbidden whatsoever He elected to forbid. To this testifieth the text of that Book. Will ye not bear witness? Men, however, have wittingly broken His law. Is such a behavior to be attributed to God, or to their proper selves? Be fair in your judgment. Every good thing is of God, and every evil thing is from yourselves. Will ye not comprehend? This same truth hath been revealed in all the Scriptures, if ye be of them that understand. Every act ye meditate is as clear to Him as is that act when already accomplished. There is none other God besides Him. His is all creation and its empire. All stands revealed before Him; all is recorded in His holy and hidden Tablets. This fore-knowledge of God, however, should not be regarded as having caused the actions of men, just as your own previous knowledge that a certain event is to occur, or your desire that it should happen, is not and can never be the reason for its occurrence.

His Holiness Bahá’u’lláh

Gleanings from the Writings of Bahá’u’lláh, pp: 149-150

FROM THE CENTRE OF THE COVENANT

‘ABDU’L-BAHÁ:

 

Why do these holy Manifestations of God appear? What is the wisdom and purpose of their coming? What is the outcome of their mission? It is evident that human personality appears in two aspects, — the image or likeness of God and the aspect of Satan.* The human reality stands between these two, — the divine and the satanic.* It is manifest that beyond this material body, man is endowed with another reality which is the world of exemplars constituting the heavenly body of man. In speaking, man says, “I saw,” “I spoke,” “I went.” Who is this “I”? It is obvious that this “I” is different from this body. It is clear that when man is thinking, it is as though he were consulting with some other person. With whom is he consulting? It is evident that it is another reality or one aside from this body with whom he enters into consultation when he thinks, “Shall I do this work or not?” “What will be the result of my doing this?” Or when he questions the other reality, “What is the objection to this work if I do it?” And then that reality in man communicates its opinion to him concerning the point at issue. Therefore that reality in man is clearly and obviously other than his body, an ego with which man enters into consultation and whose opinion man seeks.

 

*The material aspect of a human being living in this material world

 

Often a man makes up his mind positively about a matter; for instance he determines to undertake a journey. Then he thinks it over, that is, he consults his inner reality and finally concludes that he will give up his journey. What has happened? Why did he abandon his original purpose? It is evident that he has consulted his inner reality which expresses to him the disadvantages of such a journey, therefore he defers to that reality and changes his original intention.

Foundations of World Unity, p. 108