Hell-Paths

Multiplying Hell-Paths; A Review of "Mystic Community"

By John Taylor; 2007 June 06

World Order Magazine's catchy motto is "Religion. Society. Polity. Arts." Needless to say, a Baha'i publication cannot be about politics, but it can be on polity. And how can you go wrong when your very motto mentions my favorite word of late, "polity"?

Better still, World Order has lessened the severity of one tiny problem that has always bugged me about it. Their publication dates are permanently back-dated. This is one reason that I have not subscribed all these years. The spring 1984 edition, for example, might have really come out in the winter of 1986. A minor irritant, I know, but it rubs me. Their excuse seems to be, "Other academic publications do that too." I remember way back when reading World Order in McMaster University Library and, bothered by the date, looking around for other back-dated journals; if there were any I do not recall finding many. It just irks me that a periodical, which is supposed to at least try to be current, is persistently, willingly putting itself two or three years behind the times.

Now, World Order seems to have caught up with themselves and are only one year behind; they even de-emphasize the date, 2006, and do not put it on the cover or anywhere I can see, except on every footer throughout the issue. I am being negative, caustic and contentious, I know, Anon, but note, I am saying that they are better than before. Maybe they are even trendy, saying to the world, "2007 is the new 2006!"

Their latest edition, Volume 37, No.4, centers around that very theme in their motto, polity. Specifically they ask, "What Does Community Mean?" A good choice, again. I reviewed the editorial a few days ago and found it incisive and insightful, just the kind of thing I wish I had written myself. Today I will go on, as Anon so tactfully suggested, to look in detail at the feature article in this issue, "The Baha'is as a Mystic Community," by Moojan Momen.

Dr. Momen's thesis, briefly stated, is that throughout religious history mystics and mystical orders have for various reasons marginalized themselves, painted themselves into a corner. By emphasizing secrecy and the proprietary exclusivity of their insights, by tenaciously holding that the only way to get at the mystery of self-realization is by following a particular guide, by joining an isolated group, or saying a formula or mantra, they isolated and multiplied truth, made out of One, many. Plus, they are to some extent mendacious, since it is doubtful that humans will ever attain to the lofty heights of the mountain that they claim is theirs. Momen writes,

"In the Baha'i view mysticism is not so much a state to be achieved as a process of acquiring divine attributes that aids one in the process of becoming more God-like. Baha'u'llah, moreover, states that human beings cannot ever actually achieve any direct apprehension of or union with the Ultimate Reality." (p. 38)

Traditionally mystics, monastic and ascetic orders, while aiming at a noble goal, set up hierarchies and artificial pre-requisites and by so doing succumbed to a self-limiting credentialism that assures that only a minority will ever qualify for, or even be interested in, genuine truth. The teaching and dispensation of Baha'u'llah are designed to avoid this blind alley. Mysticism is now universal. It is an inherent, integral part of the lifestyle of every Baha'i.

Momen is at his best when he deals with the early history of the Faith. His expertise is admirable. He traces the surprisingly important role that mystics have played in its development, and not only in the life and Writings of Baha'u'llah but also in the lives of prominent early followers, many of whom started off as Sufis, dervishes, monks and other strains of mystic. It is indeed appropriate that Baha'is and Sufis should be "co-sufferers," the two largest victims of the Iranian Mullocracy's dastardly "final solution" to all who disagree with them. Baha'is and Sufis huddle together in the storm and that creates a fellow feeling; but there is more to it than that. There is genuine love, we go way back, we have a history together.

But this is not to say that Baha'u'llah is not rather severe in criticizing Sufism. The split in Islam between followers of law and followers of spirit crippled it from the very beginning. Indeed the reason that Islamic leadership so often out-puritans the Puritans and are fanatical to the point of paranoia is that the Sufis, the mystical heart of Islam, long ago abandoned them. Like a body whose spirit flies away, Islam died; small wonder its rotting corpse stinks to high heaven. Okay, Momen does not say that, but he does say that Islam was divided and weakened by Sufism (p. 27). Nor did the spirit of Islam do all that well on its own, without a body. Momen sums up the Baha'i critique of the spirit without body that mysticism has become,

"Baha'u'llah rejects most of the characteristics of mystical communities as being no longer necessary and even detrimental to individual and community progress along the mystic path. He condemns most of these characteristics as creating and maintaining hierarchies of power that, in the present stage of humanity's development, hold back those who wish to progress along the mystic path rather than assisting them." (Id.)

It is in discussing the divisive leanings of certain schools of Islam that Dr. Momen treats the English speaking reader to a newly translated passage from a Tablet of Baha'u'llah, the Tablet of Unity. We have not had access to this before, and we should be grateful to the author for providing it.

"The holy law (shari'ah) of the Messenger of God may be likened to an ocean from which innumerable gulfs branch out. And this is the cause of the weakness of the shari'ah of God among the peoples. Until now no one, not kings nor subjects nor the indigent have understood the reason for this, nor have they appreciated how to regain that power that has vanished and the learning that has fallen away. Thus one gulf is Shia, one gulf is Sunni, one Shaykhi, another Shah Ni'matu'llahi, one Naqshbandi, another Malamati, one Jalali, another Rifa'i, and yet another Kharabati. Thus are multiplied the innumerable pathways to hell. Thus do the stones weep, and the Pen of the All-High laments. Seest thou what has befallen a shari'ah whose light illumined the world and whose fire, that is to say the fire of its love, was the guide of its peoples. Well is it with those who ponder upon these matters and investigate them and are fair in their judgment. Thus did this difference in public rituals become the cause of the shaking of the foundations of the Cause of God." (Baha'u'llah, the Tablet of Unity, provisional translation by Moojan Momen from text in Ad'iyyih-yi Hadjrat'i Mahbub, Egypt: Faraju'llah Zaki al-Kurdi, 76 B.E./1920, reprinted Germany, 1980, pp. 388-406)

I like where it says, "Thus are multiplied the innumerable paths to hell." This is as quotable and apropos as the more common saying, `The road to hell is paved with good intentions." Are you getting popular? Getting a following? Thinking of splitting off from the mainstream and creating your own religious movement? Before you do, remember "Thus are multiplied..." and you may think better of it.

Moojan Momen is economical (not dry at all, indeed elegant is the word I would use) and manages to cover a major theme, mysticism and the Baha'i Faith, in a relatively small space. This is no small feat. He also shows that he has adapted to the major shift of emphasis in the Faith that took place over the past decade; at least twice He mentions the Ruhi program as an example of how the Faith injects mysticism into the mainstream. The first time, Dr. Momen holds Ruhi up as an example of how Baha'is express and build upon our mystical insights consultatively, not to a master or Pir, but in small study groups where we work out our insights together, equally, democratically, and then on our own enact them by expressing them directly in the form of service projects. The second mention of Ruhi hints at a surprising and new consequence of that. Ruhi, he says in effect, is a sort of proto-Mashriqu'l-Adhkar. Well, read what he says for yourself,

"An important aspect of the study circles in which Baha'is are being encouraged to participate is the fact that, in addition to studying and consulting upon the text, they are also being encouraged to move their spirituality from the arena of `inner life' into the arena of service. The concept of "`alking a path of service' has moved into the center of Baha'i community life. Its role in Baha'i community life will only come to fruition, however, with the development of the institution of the Mashriqu'l-Adhkar ... around which are to be built dependencies intended to `afford relief to the suffering, sustenance to the poor, shelter to the wayfarer, solace to the bereaved, and education to the ignorant.' As the institution of the Mashriqu'l-Adhkar develops, the Baha'i community will increasingly adopt a service ethos, thus enhancing an avenue for the spiritual development of the individual." (pp. 37-38)

This is a very interesting idea, and it almost makes me want to sign up for a Ruhi study circle right away. I just love the Mashriq, and if Ruhi is an invisible Mashriq, I am eager to join.

In fact, now that I think of it, Ruhi came up in my last discussion with my mystically-oriented friend, the guy who got me on to this article in the first place. He was going on at full clip, as always contradicting himself every other sentence, and as always I was like a rabbit mesmerized by an oncoming car's headlights. What do you say to someone so squarely rooted in shifting sand? I do what anybody does in a sandstorm, huddle in silence until it is over. He kept asking me,

"Do any of you Baha'is understand the Seven Valleys? The Seven Valleys was clearly written by an evolved teacher, but how are you putting that into action? What, specifically, are you doing that is both mystical and practical at the same time?"

After my buddy had come around to these questions and challenges a few times I realized that I had no choice. I had to mention Ruhi. Not in so many words, but I did invite him to sit down with me (he does not want to be "outnumbered," so it has to be just him and me) and go through a program that Baha'is are using in every corner of the world to enact Baha'u'llah's insights. In other words, Ruhi Book One. I go tingly and shuddery all over when I even think of Ruhi Book One, but what must be done must be done.

I will be going through Dr. Momen's paper in fine detail as I make up a little Powerpoint presentation about mysticism and the Faith to show to my friend. I do not know if I will present it before or after we go through Ruhi Book One...

In any case this paper is so good that there is almost nothing that I would change. This is a high complement to Moojan Momen. At the same time, there are these two eentsy weentsy little flaws that I will not carry forward in my presentation. They are little quibbles, barely worth mentioning. There are 98 good things I like about this paper, and these two poor things still leave it with an A plus mark, which is pretty good in anybody's book. I know what Anon is going to say, "You do not have to mention them. Overlook it." I am sorry, when somebody that accomplished makes a slip, it is bound to be highly instructional. I cannot resist. Sorry, sorry, sorry.

Quibble Number One

"This concept [of covenant] means that each generation of Baha'is agrees to obey the instructions of the Center of the Covenant (initially this was 'Abdu'l-Baha, and then after His death in 1921, Shoghi Effendi, and after 1963, the Universal House of Justice)."

Actually the Guardian was adamant that neither he nor the House are the "center of the Covenant." That mantle passed on, after the Ascension of Abdu'l-Baha, to an entity called the "World Order of Baha'u'llah," or alternately, the Commonwealth of Baha'u'llah. The House and the Guardian together head the Faith, but they are not the Center of the Covenant. Shoghi Effendi state that he wrote the book of that name, World Order, and especially the letter in it called "The Dispensation of Baha'u'llah," in order to establish this distinction. A small slip.

Quibble Number Two

"In the Baha'i community, moreover, as it was developed by 'Abdu'l-Baha and by Shoghi Effendi after 'Abdu'l-Baha's passing, individuals do not have authority. ... Such roles as these individuals may have in the Baha'i community are advisory and exhortatory. They have no authority. Authority belongs only to elected institutions -- Local Spiritual Assemblies, National Spiritual Assemblies, and the Universal House of Justice."

It is clear what the author means by this. He is speaking of religious authority. In fact, I highly recommend this paper for that very reason, it gives a brilliant insight into how and why religious authority are curtailed in this revelation, and the role that mystics had in making things this necessary. Only authorized writings of the Central Figures are binding because of the danger that some overzealous mystic may grab on to a saying and claim to have an occult insight direct from Baha'u'llah, unmediated by the World Order of Baha'u'llah. This very thing happened in Islam, may it rest in peace.

But now, thanks to our friends Reagan and Thatcher and their "intellectual" heirs, you can no longer say "There is no individual authority in the Baha'i Faith" and get away with it. The Baha'i Faith is positively seeping with authority. A Baha'i is obliged to consult, and after consulting either a group or individual to obey religiously the considered resolution of those consulted, even if it is an Ad Hoc group, one not authorized or sanctioned by the Administrative Order. This is a heavy kind of authority. And not just consultative, group authority, there is tons of individual authority. Parents, both together and individually, have strong authority over children, and not only in minority but cradle to grave; doctors have authority to prescribe, teachers are authorized to teach, scientists, experts, counselors, policemen, all have their realm of authority, and if you flout them, do not go running to the Writings or the Administration for sympathy.

These types of authority are limited to the knowledge we happen to have and the roles and jobs we perform, and they usually shift with time. Except parental authority, that goes on indefinitely, throughout the worlds of God. Nor do they make the one in authority any “better” than the one underneath. Every child has a chance, indeed a duty, to become a parent.

Again, a small quibble.

I will close with another new quote to be found in this paper, another provisional translation from Baha'u'llah's Tablet of Unity. It is highly relevant to the moderation of authority, not too much or too little, that we have just been talking about.

"Another type is the unity of rank or station. This results in the raising up of the Cause and its elevation among the peoples. But if ranking and preference of one over another comes into its midst, the world falls into ruin, and desolation may be witnessed. Those souls who have drunk from the sea of the utterance of the All-Merciful and are turning toward the All-High Horizon should see themselves as being of one rank and one station. Should this injunction be firmly established and be realized through the power and might of God, the world would be seen as the All-Glorious Paradise."

"Verily, human beings are exalted, as can be found in every Divine scripture; but to consider oneself as more learned, more favored, more accomplished, more righteous, or more exalted is a mighty error and sin. Well is it with those souls who are adorned with the ornament of this unity and are accepted before God."

"Look at the religiously learned of Iran. If they had not considered themselves the most exalted and most accomplished of all beings, they would not have caused those wretched followers of theirs to curse and blaspheme against the Desire of the Worlds. All humanity is dismayed, nay the entire world is bewildered, at these false and neglectful souls. The fire of pride and vainglory has burnt them all, but they are not aware of it and do not understand. They have not drunk a drop of the ocean of knowledge and understanding. Woe unto them and unto what their tongues have uttered and unto what their hands have wrought on the day of retribution and on this day when the people have arisen for the Lord of the Worlds." (Baha'u'llah, Tablet of Unity, provisional translation by Moojan Momen)