Ron, you asked whether Sen's views are "problematic" since they are
close to your own. I can't approach these views that way. I can say
that there is some I agree with, and some I don't agree with. But I'm
no standard of anything. You have to read the Writings for yourself and
see what you come up with.
As to whether the Writings are a proof in the same sense as in Islam, or
whether they are a third-tier proof. That's an interesting point,
because it follows what Baha'u'llah says about His Person and His
Revelation being superior proofs. This is similar to the passage in SAQ
where the Master says that if the Manifestation was alive, one could
enter His presence and that would provide all proof needed; but since He
has left this realm, logical proofs are needed. The Master then proceeds
to present proofs from the Book of Daniel; and that's the chapter of SAQ
His comment is in.
However, what does it mean that the verses of the Qur'an, for example,
are a proof? Abu'l-Fazl explained this very well in a book published by
Kalimat, stating that it's not that there's some magic in the
arrangement of word and letters, but rather (if memory serves correctly)
that if one applies the Teachings of the Qur'an, spiritual changes
occur, and these are the miracles and the proof of the verses of the
Qur'an. And this is similar to what the Guardian says, that we don't
follow Baha'u'llah blindly, He asks us to consider His teachings in the
light of current problems, then the truth is apparent; and I see this as
essentially the same as Abu'l-Fazl's explanation of the nature of the
proof of the verses of the Qur'an. But exactly where the hierarchy is,
what's 1 and 2 and 3 in the order of proofs I can't say for sure. We
are discussing something that is above human nature, so we have to be
careful about any pronouncements, because our little minds can't wrap
themselves around these things that are greater than our minds and
spirits are.
2. There are two different approaches mentioned in the Writings. For
example, in one place Baha'u'llah urges adoption of a universal
auxiliary language, but in another place He writes:
"We have formerly ordained that people should converse in two languages,
yet efforts must be made to reduce them to one, likewise the scripts of
the world, that men's lives may not be dissipated and wasted in learning
divers languages. Thus the whole earth would come to be regarded as one
city and one land." (Tablets of Baha'u'llah, p. 68)
That it is His directive to have a transitional period of indeterminate
length where there would be diversity of languages with one common world
tongue; but ultimately have only one language for the world; seems to be
what He expresses here:
"Second: Languages must be reduced to one common language to be taught
in all the schools of the world." (Tablets of Baha'u'llah, p. 89)
"Likewise He saith: Among the things which are conducive to unity and
concord and will cause the whole earth to be regarded as one country is
that the divers languages be reduced to one language and in like manner
the scripts used in the world be confined to a single script." (Tablets
of Baha'u'llah, p. 165)
So, if my understanding is correct, first there will be a world
auxiliary language; then later, the other languages will be dispensed
with, and there will be only one language for the entire world.
I read the admonitions related to diversity of religion in the same
light. We Baha'is are supposed to excel at promotion of tolerance and
understanding among the religions:
"Consort with the followers of all religions in a spirit of friendliness
and fellowship." (Gleanings from the Writings of Baha'u'llah, p. 95)
However, as Baha'u'llah reportedly said to E.G. Browne:
"We desire but the good of the world and the happiness of the
nations...that all nations should become one in faith and all men as
brothers; that the bonds of affection and unity between the sons of men
should be strengthened; that diversity of religion should cease...
(Baha'u'llah, quoted in The Advent of Divine Justice, p. 37)
Likewise He writes:
"The second question concerneth faith and religion. The Faith of God
hath in this day been made manifest. He Who is the Lord of the world is
come and hath shown the way. His faith is the faith of benevolence and
His religion is the religion of forbearance. This faith bestoweth
eternal life and this religion enableth mankind to dispense with all
else. It verily embraceth all faiths and all religions. Take hold
thereof and guard it well." (Baha'u'llah, Tabernacle of Unity)
So it is my understanding that there is a period of transition, and that
ultimately all will recognize Baha'u'llah. He writes to Queen Victoria:
"That which the Lord hath ordained as the sovereign remedy and mightiest
instrument for the healing of all the world is the union of all its
peoples in one universal Cause, one common Faith." (The Summons of the
Lord of Hosts, p. 91)
The phrase "one common Faith" is vahdat shari'at. That is, one common
divinely revealed Law--which I understand to mean the universal
application of the Aqdas. So long as there are followers of the earlier
Revelations, their rights will be scrupulously protected by the House of
Justice. But ultimately it is my understanding that all will recognize
Baha'u'llah, that "diversity of religion will cease," that "every eye
will see," that, as the Bab said in the Bayan, everyone on earth will
become a believer.
"In the "Bayan" the Báb says that every religion of the past was fit to
become universal. The only reason why they failed to attain that mark
was the incompetence of their followers. He then proceeds to give a
definite promise that this would not be the fate of the revelation of
"Him Whom God would make manifest", that it will become universal and
include all the people of the world."
(From a letter dated 20 February 1932 written on behalf of Shoghi
Effendi to an individual believer) (The Compilation of Compilations vol
II, p. 4, #1275)
Brent
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