“天命无常，何罚何佑？”——屈原《天问》
There are so many changes in life. What is the rule of
punishment and rewards? --- from poet Qu Yuan's <Asking the Divine>
The immortality of the spirit is mentioned
in the Holy Books; it is the fundamental basis of the divine religions. Now
punishments and rewards are said to be of two kinds. Firstly, the rewards and
punishments of this life; secondly, those of the other world. But the paradise
and hell of existence are found in all the worlds of God, whether in this world
or in the spiritual heavenly worlds. Gaining these rewards is the gaining of
eternal life. That is why Christ said, "Act in such a way that you may
find eternal life, and that you may be born of water and the spirit, so that
you may enter into the Kingdom."
The rewards of this life are the virtues
and perfections which adorn the reality of man. For example, he was dark and
becomes luminous, he was ignorant and becomes wise, he was neglectful and
becomes vigilant, he was asleep and becomes awakened, he was dead and becomes
living, he was blind and becomes a seer, he was deaf and becomes a hearer, he
was earthly and becomes heavenly, he was material and becomes spiritual.
Through these rewards he gains spiritual birth, and becomes a new creature. He
becomes the manifestation of the verse in the Gospel where it is said of the
disciples that they were born not of blood, nor of the will of the flesh, nor
of the will of man, but of God; that is to say, they were delivered from the
animal characteristics and qualities which are the characteristics of human
nature, and they became qualified with the divine characteristics, which are
the bounty of God; this is the meaning of the second birth. For such people
there is no greater torture than being veiled from God, and no more severe
punishment than sensual vices, dark qualities, lowness of nature, engrossment
in carnal desires. When they are delivered through the light of faith from the
darkness of these vices, and become illuminated with the radiance of the Sun of
Reality, and ennobled with all the virtues, they esteem this the greatest
reward, and they know it to be the true paradise. In the same way they consider
that the spiritual punishment, that is to say the torture and punishment of
existence, is to be subjected to the world of nature, to be veiled from God, to
be brutal and ignorant, to fall into carnal lusts, to be absorbed in animal
frailties; to be characterized with dark qualities, such as falsehood, tyranny,
cruelty, attachment to the affairs of the world, and being immersed in satanic
ideas; for them, these are the greatest punishments and tortures.
Likewise the rewards of the other world are
the eternal life which is clearly mentioned in all the Holy Books, the divine
perfections, the eternal bounties, and everlasting felicity. The rewards of the
other world are the perfections and the peace obtained in the spiritual worlds
after leaving this world; whilst the rewards of this life are the real luminous
perfections which are realized in this world, and which are the cause of
eternal life, for they are the very progress of existence. It is like the man
who passes from the embryonic world to the state of maturity, and becomes the
manifestation of these words: "Blessed be God, the best of creators."
The rewards of the other world are peace, the spiritual graces, the various
spiritual gifts in the Kingdom of God, the gaining of the desires of the heart
and the soul, and the meeting of God in the world of eternity. In the same way
the punishments of the other world, that is to say, the torments of the other
world, consist in being deprived of the special divine blessings and the
absolute bounties, and falling into the lowest degrees of existence. He who is
deprived of these divine favors, although he continues after death, is
considered as dead by the people of truth.
The logical proof of the immortality of the
spirit is this, that no sign can come from a non-existing thing; that is to
say, it is impossible that from absolute non-existence signs should appear, for
the signs are the consequence of an existence, and the consequence depends upon
the existence of the principle. So, from a non-existing sun no light can
radiate, from a non-existing sea no waves appear, from a non-existing cloud no
rain falls; a non-existing tree yields no fruit; a non-existing man neither manifests
nor produces anything. Therefore as long as signs of existence appear, they are
a proof that the possessor of the sign is existent.
(Abdu'l-Baha,
Baha'i World Faith - Abdu'l-Baha Section, p. 323)
In the conduct of life, man is actuated by
two main motives: 'The Hope for Reward' and 'The Fear of Punishment'.
This hope and this fear must consequently
be greatly taken into account by those in authority who have important posts
under Government. Their business in life is to consult together for the framing
of laws, and to provide for their just administration.
The tent of the order of the world is
raised and established on the two pillars of 'Reward and Retribution'.
In despotic Governments carried on by men
without Divine faith, where no fear of spiritual retribution exists, the
execution of the laws is tyrannical and unjust.
There is no greater prevention of
oppression than these two sentiments, hope and fear. They have both political
and spiritual consequences.
If administrators of the law would take
into consideration the spiritual consequences of their decisions, and follow
the guidance of religion, 'They would be Divine agents in the world of action,
the representatives of God for those who are on earth, and they would defend,
for the love of God, the interests of His servants as they would defend their
own'. If a governor realizes his responsibility, and fears to defy the Divine
Law, his judgments will be just. Above all, if he believes that the
consequences of his actions will follow him beyond his earthly life, and that
'as he sows so must he reap', such a man will surely avoid injustice and
tyranny.
Should an official, on the contrary, think
that all responsibility for his actions must end with his earthly life, knowing
and believing nothing of Divine favours and a spiritual kingdom of joy, he will
lack the incentive to just dealing, and the inspiration to destroy oppression
and unrighteousness.
When a ruler knows that his judgments will
be weighed in a balance by the Divine Judge, and that if he be not found
wanting he will come into the Celestial Kingdom and that the light of the
Heavenly Bounty will shine upon him, then will he surely act with justice and
equity. Behold how important it is that Ministers of State should be enlightened
by religion!
With political questions the clergy,
however, have nothing to do! Religious matters should not be confused with
politics in the present state of the world (for their interests are not
identical).
Religion concerns matters of the heart, of
the spirit, and of morals.
Politics are occupied with the material
things of life. Religious teachers should not invade the realm of politics;
they should concern themselves with the spiritual education of the people; they
should ever give good counsel to men, trying to serve God and human kind; they
should endeavour to awaken spiritual aspiration, and strive to enlarge the
understanding and knowledge of humanity, to improve morals, and to increase the
love for justice.
This is in accordance with the Teaching of
Bahá'u'lláh. In the Gospel also it is written, 'Render unto Caesar the things
which are Caesar's, and unto God the things which are God's'.
In Persia there are some amongst the
important Ministers of State who are religious, who are exemplary, who worship
God, and who fear to disobey His Laws, who judge justly and rule their people
with Equity. Other Governors there are in this land who have no fear of God
before their eyes, who think not of the consequences of their actions, working
for their own desires, and these have brought Persia into great trouble and
difficulty.
Oh, friends of God, be living examples of
justice! So that by the Mercy of God, the world may see in your actions that
you manifest the attributes of justice and mercy.
Justice is not limited, it is a universal
quality. Its operation must be carried out in all classes, from the highest to
the lowest. Justice must be sacred, and the rights of all the people must be
considered. Desire for others only that which you desire for yourselves. Then
160 shall we rejoice in the Sun of Justice, which shines from the
Horizon of God.
Each man has been placed in a post of
honour, which he must not desert. A humble workman who commits an injustice is
as much to blame as a renowned tyrant. Thus we all have our choice between
justice and injustice.
I hope that each one of you will become
just, and direct your thoughts towards the unity of mankind; that you will
never harm your neighbours nor speak ill of any one; that you will respect the
rights of all men, and be more concerned for the interests of others than for
your own. Thus will you become torches of Divine justice, acting in accordance
with the Teaching of Bahá'u'lláh, who, during His life, bore innumerable trials
and persecutions in order to show forth to the world of mankind the virtues of
the World of Divinity, making it possible for you to realize the supremacy of
the spirit, and to rejoice in the Justice of God.
By His Mercy, the Divine Bounty will be
showered upon you, and for this I pray!
(Abdu'l-Baha,
Paris Talks, p. 157)
"The generality of mankind are unable
to grasp a sequence of logical arguments. For this reason they stand in need of
symbols and parables telling of rewards and punishments in the next world. A
confirmatory evidence of this is that today we observe a people called
Christians, who believe devoutly in rewards and punishments in a future state.
This group show forth excellent actions, similar to the actions of an
individual who is a true philosopher. For example, we all see with our own eyes
that they have no fear of death, and their passion for justice and fair-dealing
is so great that they should be considered true philosophers."
The station of a philosopher, in that age
and in the mind of Galen, was superior to any other station in the world.
Consider then how the enlightening and spiritualizing power of divine religions
impels the believers to such heights of perfection that a philosopher like
Galen, not himself a Christian, offers such testimony.
(Abdu'l-Baha,
The Secret of Divine Civilization, p. 84)
Be unrestrained as the wind, while carrying
the Message of Him Who hath caused the Dawn of Divine Guidance to break.
Consider, how the wind, faithful to that which God hath ordained, bloweth upon
all the regions of the earth, be they inhabited or desolate. Neither the sight
of desolation, nor the evidences of prosperity, can either pain or please it.
It bloweth in every direction, as bidden by its Creator. So should be every one
that claimeth to be a lover of the one true God. It behoveth him to fix his
gaze upon the fundamentals of His Faith, and to labor diligently for its
propagation. Wholly for the sake of God he should proclaim His Message, and
with that same spirit accept whatever response his words may evoke in his
hearer. He who shall accept and believe, shall receive his reward; and he who
shall turn away, shall receive none other than his own punishment.
(Baha'u'llah,
Gleanings from the Writings of Baha'u'llah, p. 339)
O people of God! That which traineth the
world is Justice, for it is upheld by two pillars, reward and punishment. These
two pillars are the sources of life to the world. Inasmuch as for each day
there is a new problem and for every problem an expedient solution, such
affairs should be referred to the Ministers of the House of Justice that they
may act according to the needs and requirements of the time. They that, for the
sake of God, arise to serve His Cause, are the recipients of divine inspiration
from the unseen Kingdom. It is incumbent upon all to be obedient unto them. All
matters of State should be referred to the House of Justice, but acts of
worship must be observed according to that which God hath revealed in His Book.
(Baha'u'llah,
Tablets of Baha'u'llah, p. 26)
