My mother was greatly concerned when I became a Bahá’í that I had been sucked into some kind of cult. She rushed over to Cambridge and I introduced her to some of my new Bahá’í friends. Greatly relieved by the ‘normality’ of the Bahá’ís, she was happy to accept my choice of religion and remained supportive of this until the end of her life.
The whole of my adult life has been shaped by my faith as a Bahá’í. What’s central, I think, is the understanding that pervades Bahá’u’lláh’s writings – which form the main part of the Bahá’í holy texts – that humankind is one family, that there is only one God, whose essence is unknowable to us but whose characteristics or attributes we know through the lives and teachings of the prophets and messengers of God. We’re thinking here of Abraham, Zarathustra, Moses, Jesus, Krishna, Buddha, Muhammad, the Báb, Bahá’u’lláh, amongst others.
Bahá’u’lláh claims to be the latest in an ancient line of what he sometimes calls Divine Physicians, those whom God has empowered to diagnose and treat the world’s sickness in each age.
Notably Bahá’u’lláh explicitly disclaims finality for his own revelation.
Bahá’u’lláh asks us to focus on the needs of our time and not to look backwards. For Bahá’u’lláh, the process of divine revelation is a progressive one, impelling humankind forward from our collective ‘childhood’, through the current stage of our collective ‘adolescence’, to the time when humankind as a whole will be spiritually mature and adult.
Right now, we’re in that spotty, rambunctious, adolescent stage, full of conflict, not knowing whether we still want to be children or to be fully grown-up.
In many ways it’s a dark time in human life. Bahá’u’lláh acknowledges that darkness and shows how we can come through this time of crisis into a new global civilization, based on a much deeper understanding of the reality of human oneness.
In recent years we’ve tended to become very excited by ‘diversity’, and much law and a whole industry has grown up around ‘equality’ and ‘diversity’. This is not unimportant, but I believe we often forget the other side of the diversity coin, which is unity.
The watchword for Bahá’ís is ‘unity in diversity’. Unity without diversity is uniformity and uniformity is a kind of death. Diversity without unity, on the other hand, leads to division and conflict. Diversity and unity exist together in a complementary ‘yin-yang’ relationship.
‘Abdu’l-Bahá, Bahá’u’lláh’s eldest son and head of the Bahá’í community from 1892 until his passing in 1921, eloquently describes the key theme of this era of human development.
O peoples of the world! The Sun of Truth hath risen to illumine the whole earth, and to spiritualize the community of man. Laudable are the results and the fruits thereof, abundant the holy evidences deriving from this grace. This is mercy unalloyed and purest bounty; it is light for the world and all its peoples; it is harmony and fellowship, and love and solidarity; indeed it is compassion and unity, and the end of foreignness; it is the being at one, in complete dignity and freedom, with all on earth.