An open letter to Albert Camus
Dear Albert,
I’ve been reading your book, The Myth of Sisyphus, where you describe the relationship between ourselves and the world as absurd. Or, in your words, “The absurd is born of this confrontation between the human need and the unreasonable silence of the world.”[1]
Your observations are spot on, and your reasoning is clear, but it seems you may have missed a source of information that could lead to a completely different conclusion.
I’m referring to the Bahá’í revelation. From 1844 through 1892, two individuals (the Báb and Bahá’u’lláh) arose to proclaim the dawn of a new Day of God. Similar to Moses, Jesus, or Muhammad, yet these two conveyed a message far broader in scope and much more detailed in content than any previous revelation — a message that meets the needs of our times. Their teachings are mystical and yet rational, appealing at the same time to both the scrutiny of reason and the urgent longings of the heart.
On the topic of our relationship with the world, I believe you would find yourself agreeing with Bahá’u’lláh, who said: “The world is but a show, vain and empty, a mere nothing, bearing the semblance of reality.” He then goes on to say, “Set not your affections upon it.”[2] For it is, as you say, “the world that disappoints.” And you lament the absurdity of the contradiction that binds your “nostalgia for unity” with “this fragmented universe.”[3]
But Albert, why do you bother yourself with this contradiction? OK, sure, you may not find unity with the world — but keep going. Continue the search. Your nostalgia for unity can only be truly satisfied when you reach the deepest level of unity possible — unity with your Creator. Bahá’u’lláh continues: “Break not the bond that uniteth you with your Creator, and be not of those that have erred and strayed from His ways.”[4]
Albert, if you try to unite yourself with this world, you will be always disappointed. Such effort is, as you so aptly describe it, absurd. On the other hand, unity with the Creator — that is something else again, something worth pursuing.
Is this for real?
But, you may ask, how do I know that this Bahá’u’lláh really is from God? In fact, how can I know that there even is a God? All I have to guide me is what is here in this world. Where is the evidence?
Consider His person. Born into a wealthy, noble family, Bahá’u’lláh gave up his position and riches and suffered torture, imprisonment and exile to promote the Cause of God. He did not attend school and had no teacher, but was endowed with innate knowledge that allowed Him to respond to any challenge and answer any question to the satisfaction of all listeners. Everyone who met Him was attracted to His grace, power, and wisdom. Even His enemies became well-wishers and followers, at least those who came to know Him.
Read His words. Listen with your heart. These are not the collected memories of His followers, written down decades after His passing. These words were penned by Himself, or by His secretary under His supervision. These writings have been meticulously preserved and translated by people He authorized. The originals, in the Persian and Arabic language, convey a style and eloquence that equal or surpass the Qur’án. They have inexplicable transformative power.
Although He walked the earth in a physical body, yet Bahá’u’lláh fully embodied the unity of God. Writing at the bidding of the Creator, He explained the relationship in these words, “Say: Naught is seen in My temple but the Temple of God, and in My beauty but His Beauty, and in My being but His Being, and in My self but His Self, and in My movement but His Movement, and in My acquiescence but His Acquiescence, and in My pen but His Pen, the Mighty, the All-Praised. There hath not been in My soul but the Truth, and in Myself naught could be seen but God.” [5]
So, Albert, this can be your guide, if you so choose. Here is the Manifestation of God for our age. This Personage, these Writings, will lead you to an understanding of the existence of God and give meaning to your life, taking you far beyond the impasse of the absurd. Or should I say, they could have. You’ve missed your chance in this world, but perhaps some of your readers or admirers will look into it on your behalf.
The curse lifted
Consider Sisyphus. In the myth, he has been cursed for angering the gods. As I understand it, Albert, you see his endless useless effort as the story of our lives. As soon as he gets the stone to the top of the hill, it rolls back down, again and again, forever. Like Sisyphus, you say, we are doomed to a meaningless struggle — an absurdity with no escape.
But as I see it, there is a difference. Sisyphus is being punished, not us. He may be stuck with his rock for all eternity, but we are not. What is this rock, anyway, that he keeps carrying up that hill? What is this impediment, this obstacle that keeps him from reaching the top, that he must continually return to the bottom? What is this curse of the gods? And who are these gods, anyway?
If you think about it, “gods” with a lower-case “g” are the products of human imagination. They were created by people to explain the wild and often capricious forces of nature. Their human foibles reflected our own weaknesses, and they sometimes got blamed for catastrophes and misfortunes that humanity brought upon itself.
But we are growing up. We now have science to explain those natural forces. There is no need for these “gods” any more. We can take responsibility for our actions. The only gods we face today are the ghosts of our past that we stubbornly cling to, imaginary gods that castigate us with a meaningless existence filled with useless tasks. It’s time to move on.
Bahá’u’lláh tells us: “This is the Day whereon the false gods of idle fancy were overthrown through the power of our Lord, the Almighty, the All-Knowing. All glory be to that which God hath bestowed upon us!” [6]
Come on, Albert. Don’t be absurd. You’ve been punishing yourself long enough. Drop the rock. Walk up the hill, unencumbered. In fact, run! And when you get to the top, keep going. Worlds of infinite possibility await.
Notes
[1] The Myth Of Sisyphus And Other Essays, page 20 (PDF version)
[2] Gleanings from the Writings of Bahá’u’lláh, CLIII
[3] The Myth Of Sisyphus And Other Essays, page 33 (PDF version)
[4] Gleanings from the Writings of Bahá’u’lláh, CLIII
[5] The Summons of the Lord of Hosts, paragraph 44
Originally published in Illumination on Medium.