27 Serving the Cause
Throughout the Kitáb-i-Aqdas, Bahá’u’lláh enjoins upon us to serve the Cause of God. This can be done through proclamation, teaching, and being a good example. We are also to support those who serve, in whichever ways we can.1 This book has covered in significant detail how to be a good example, or at least has shared the framework the Kitáb-i-Aqdas provides. We have spent 26 chapters sharing what the Cause of God is. Now we close this final chapter by considering how to serve the Cause of God. You not only have access to the Crimson Ark, but you have the keys to pilot it. Your goal is not to cause others to be your followers. Your goal is to use your Crimson Ark to help others gain access to their Crimson Ark, complete with their own keys. In this sense, serving the Cause is not about authority over others. It is about helping souls discover their own pathway toward liberation and nearness to God.
27.1 Proclaiming the Cause
27.1.1 The Abolition of Impurity
Bahá’u’lláh tells us to proclaim the Cause to the followers of other religions.2 This command comes immediately after describing the abolition of the law of impurity from all things and of other religions. This is a subtle but important foundation. The first day of Riḍván itself purifies. Remember how Riḍván is an annual festival whose purpose is to proclaim the Cause. Invite people to the festival and proclaim the purifying effect of Riḍván. It is a day when people of all religions no longer have to view one another as impure.
27.1.2 Mention God Among Nations and People
Bahá’u’lláh has permitted, but not required, people to learn various languages to proclaim the Cause of God throughout both East and West.3 The Kitáb-i-Aqdas also expresses a couple of proclamations God had made Himself through Bahá’u’lláh. I consider these proclamations to be examples of how to mention God among the nations and people.
One example is for people to turn with radiant faces and hearts of joy towards the Sidratu’l-Muntahá which proclaims “There is no God but Me, the All Possessing, the Self Subsisting.”4 Another example is when Bahá’u’lláh counsels us to be manifestations of steadfastness when the Book proclaims “There is no God but Me, the Almighty, the All Praised.”5
27.1.3 The Great Announcement
These two simple instructions parallel most of Bahá’u’lláh’s guidance about what a proclamation consists of. When associated with the Day of Resurrection, the proclamation is about the Great Announcement, where God has announced He has arrived to speak and guide humankind. Thus, proclamation should be considered an announcement. Riḍván is the day when Bahá’u’lláh first made His announcement to the world, and this announcement continued throughout the rest of His ministry.
We must be steadfast, radiant, and joyous in our proclamation. If we lack any of these qualities, the Great Announcement will not have its full effect. There are only four things which need to be proclaimed. The first is “there is no God but Me.” The second is that God has spoken again through the name of Bahá’u’lláh, the Glory of God. The third proclamation is the Cause of God. You do not even have to explain the Cause of God in the proclamation, but only that there is a Cause. A Cause can also be known as an effect of God’s Word. God exists, God speaks, and God affects you. If you were to say what the Cause is, I would advise identifying in one short sentence what the Cause is. For me, an effect could be as simple as saying “to usher in the Most Great Peace,” “to liberate souls from oppression,” or “to purify all religion.” What is the Cause of God to you? If you believe in this Cause with radiance, joy, and steadfastness, share it, but share it simply. The final part of the proclamation is the invitation. Invite the audience to the Cause.
Reflection: When you speak about God or truth, what qualities in your heart determine whether your words attract others or repel them?
This question matters because proclamation depends as much on character as it does on speech.
27.2 Teaching the Cause
The Kitáb-i-Aqdas itself says very little about teaching, yet we know teaching has a high station. With the inheritance law, teachers are the only non-familial category to receive a share in the absence of a will. If anyone chose to model their inheritance after the Aqdas, teachers receive 3.6 percent. This means that not only are teachers entrusted with a task, we are also entrusted to serve the teachers. There is no other profession in the Kitáb-i-Aqdas held with such a high responsibility.
Children are the first audience to teach, which is the responsibility of parents and the Houses of Justice in the absence of parents being able to fulfill this responsibility. Teaching is not limited to children, but it is for anyone who is interested in learning. In this capacity, even adults are children who are still developing their souls. Teaching comes after proclamation if anyone has responded to the proclamation. If no one has responded to the proclamation, we let go and move on.
Bahá’u’lláh instructs us to adorn ourselves with good deeds, then to teach through wisdom and eloquence.6 Bahá’u’lláh expands upon this simple framework in an unnamed tablet designated BH02623. I am personally calling it “Teaching with the Measure of Mercy.” It is a thorough but brief summary of all the ways Bahá’u’lláh Himself has taught others, and how we can teach using His example. The entirety of this section is derived from this tablet.
Reflection: What distinguishes teaching from proclamation, and why might a soul need both at different moments in their journey?
Understanding this difference prepares us to approach teaching with patience rather than urgency.
27.3 Teaching with the Measure of Mercy
Teaching with the measure of mercy begins with orientation. Bahá’u’lláh says the teacher is the “spiritual physician and the true sage.” A sage is one who is acclaimed and respected for their experience, judgment, and wisdom. Not every person who wants to teach is capable of teaching, but through time, practice, and patience one can become a true sage if they desire to heal the spirit.
27.3.1 Being a Spiritual Physician
The second aspect of a spiritual physician being needed is that there are things in this world which have harmed the spirit of a soul. The teacher must look to two conditions as they seek to heal the spirit with wisdom. The first condition is the requirements of the time and days. This could be a good application of the helper, trustee, and helper model of trusteeship. The teacher witnesses a common struggle people are having. For example, in the United States it has been common enough for religious leaders to sexually prey on children. There is considerable distrust of religious institutions due to these oppressive corruptions. Through witnessing such issues, a true sage will consider that someone who responds to the proclamation could be a person who experienced such hardship in their youth. What might be the remedy for this issue of our days? The second condition directly speaks to this, which is the condition of the soul. If we witness a particular soul who has suffered from this greater social issue, we can serve as their trustee. The medicine we give them must be tailored to their condition in order to be of help. If we lack the wisdom to give the proper medicine, we should find an expert who can.
The best way to ensure we are qualified to be a spiritual physician is to be immersed in the spiritual practices of the Kitáb-i-Aqdas. Pray, recite, remember, reflect, and honor God with regularity. This keeps the mirror of the soul oriented and polished as well as it can be. As spiritual practice is regular, without a rush, and with a sense of detachment, teaching is the same way. When we seek to teach, we do not give all treatments at once without knowing the patient or student. We take time to know them, for them to know us, and to develop a treatment plan once we understand what needs healing.
27.3.2 Trauma of Bad Spiritual Leadership
Bahá’u’lláh describes what happens when people are subjected to spiritual leaders who are scholars of illusions. Remember the chapter on the private self and all of the illusions one may face. Imagine a soul who trusted a spiritual leader whose spirit was enraptured by their own illusions and desires, not the salvation or well-being of a soul. Bahá’u’lláh says this type of soul will be shaken by just the mention of spiritual leaders, let alone the divinity of God. He says that in cases such as these, we should be wise by withholding teachings of command, power, manifestation, and such. Perhaps the focus would emphasize God’s names of Mercy and Love, without expecting the soul to want to submit to any type of spiritual leader. Guide the person to healing. Let them heal from their spiritual trauma.
This trauma can be caused in a myriad of ways. I will not go into all the ways, but know that if trusteeship is meant to be practiced at every level of human experience, so too have the expressions of oppression and tyranny appeared at every level. Be receptive and know this world has a lot of pain to heal. Even the teacher themselves could be healing as they heal.
27.3.3 Milk Before Meat
Bahá’u’lláh uses the analogy that you do not give a child meat instead of milk. They start with milk. The medicine of teaching is based on the developmental capacity of the student. The milk begins with a goodly character and pure deeds. The teacher is the example of this milk and teaches this goodly character and pure deeds. This duration during which we give milk can vary and is entirely dependent on the soul receiving the milk. The person likes the ethics, but may not be ready for more difficult teachings.
Once the soul’s capacity has been nurtured and has grown, the next stage is to give fruit. The fruit is guardianship, (the Arabic word wiláyat). A walí could be someone viewed as a saint or friend of God. This would be the stage where the teacher introduces Bahá’u’lláh not merely as a teacher of good character, but also as a friend who loves them. They are being prepared for maturity. They can view Bahá’u’lláh as an authority without panic or suspicion. They can start to trust that Bahá’u’lláh cares for them and see Him and their teacher as examples to follow. The spiritual practices can be introduced, instructed, and practiced. The soul explores these at their own pace and learns to develop a personal relationship with God.
Over time the fruit has nurtured the soul and when they are ready, the teacher may give them the meat. The meat would be the most difficult aspects of belief. This could include expressing the full station of Bahá’u’lláh. For many, just the idea that there is not a final prophet is a huge psychological challenge to overcome. In other situations, a person harmed by someone claiming spiritual authority may need years before such teachings feel safe. Meat can be tough to chew and must be prepared with care and patience. Once the soul is consuming this spiritual meat, they are at the stage where they are willing to transform beyond who they once were. They are developing their own God consciousness. This is the stage of submission to God’s will.
27.3.4 Every Soul is a Seeker
Bahá’u’lláh explains that every soul is a seeker. They may not be actively seeking in the moment, but at some point they will. The reason why they stop seeking or turn away from God is due to what He calls the “fancies arranged beforehand.” These fancies are shaped by parents, friends, religious leaders, non-spiritual leaders, cultural icons, and other sources. Burning away these fancies is very difficult.
The only way to burn through these fancies is for the spiritual physician to embrace mercy, kindness, and compassion. All souls were created in stages, and even if we desire a soul to be in a different stage for their own long-term well-being, we must never force upon the soul more than they are ready for. The journey is not on the teacher’s terms. A seeker may seek, stop, seek, stop, and continue this cycle. The true sage is detached from outcomes. All that is desired is that the soul is free from the oppression of prior institutions. A liberated soul can love and navigate the spiritual worlds freely. Maybe this soul, nurtured with milk, fruit, and then meat, will help the next soul who suffered under the ways of the world.
Reflection: When someone begins to search for truth, what kind of patience and humility must the teacher practice so that mercy remains the measure of teaching?
This reflection reminds us that teaching is not persuasion but healing.
27.4 The Kitáb-i-Aqdas is the Curriculum
I want to close this book with one more observation. In real life, doctors work best when their top priority is the health of their patients. In the United States, healthcare has many bureaucratic layers which were originally designed to help facilitate the healthcare process. Over time, the bureaucratic layers became the process and the pathway to healing. The doctor has consumed more of their time checking boxes and filling out forms than actually being with their patients or leading care.
I believe this is why Bahá’u’lláh did not create any other curriculum or any formal institution. The Teaching with Mercy method is purposefully open-ended. Each stage of milk, fruit, and meat, when working with a true sage, is specifically curated for the seeker’s needs. There is no standardized curriculum which works for every person. Yet all potential curriculum can be derived from the Kitáb-i-Aqdas and the letters, tablets, and books Bahá’u’lláh wrote to support it. The fundamental foundation in serving the cause is highlighted in verse #73 of the Most Holy Book:
Adorn yourselves with the ornament of deeds, for whoever has succeeded in acting to attain His good pleasure is indeed among the people of glory and is remembered at the Throne. Support the Lord of Creation through good deeds, and then through wisdom and eloquence.
I hope this book has done a good job demonstrating one way the Kitáb-i-Aqdas could be viewed. I also hope this book has inspired a desire to explore the Kitáb-i-Aqdas further on your own terms. Finally, I also hope there was something in the book to inspire you. In truth, each chapter could have been a book in itself. There will always be more to explore. No matter what your future holds, I hope you believe you have a soul, that its purpose is to be liberated, and that you are willing to act as a trustee to your own soul.
This final chapter has argued that serving the Cause begins with proclamation, deepens through teaching, and matures through mercy, patience, and the example of a life aligned with the Kitáb-i-Aqdas. If the reader leaves this book with anything, let it be the conviction that liberation begins within the soul, spreads through deeds, and eventually shapes communities capable of building the peace and trusteeship envisioned throughout these chapters. Thank you.