tag:blogger.com,1999:blog-44136869098989431782024-03-13T07:45:56.753-07:00Reflections-on-transformationUnknownnoreply@blogger.comBlogger47125tag:blogger.com,1999:blog-4413686909898943178.post-54584446308597392752013-04-05T09:38:00.000-07:002013-04-05T09:38:22.923-07:00Selfless Service<div class="separator" style="clear: both; text-align: center;">
<a href="http://2.bp.blogspot.com/-fytm9_93toM/UV73E2-8eSI/AAAAAAAAAfc/_q_m0ljoKZo/s1600/butterflies_and_flowers-t2.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="207" src="http://2.bp.blogspot.com/-fytm9_93toM/UV73E2-8eSI/AAAAAAAAAfc/_q_m0ljoKZo/s320/butterflies_and_flowers-t2.jpg" width="320" /></a></div>
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<span style="font-family: TimesNewRoman; font-size: 11pt;">“We live in an age when an aggressive
materialistic culture is invading every segment of society. The exaggerated
occupation with self that is woven into the fabric of this pervasive culture
presents us with numerous challenges as we try to assist youth in developing
their capacities. Even efforts that sincerely seek to release the potential of
the youth can suffer from the negative influence of a worldview that is
individualistic at its core. The problem is complex.” Thus begins a paragraph
at the end of section 5 of unit two of Book 5 “Releasing the Powers of Junior
Youth”, in the main sequence of courses offered by the Ruhi institute. This
curriculum is now adopted as the main offering of some 250 regional or national
training institutes throughout the Bahá’í world. While this educational process
thinly covers the whole planet, like the Bahá’í Faith itself, it has not yet
penetrated the consciousness of most young people. Therein lies the opportunity
for selfless service.</span></div>
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<span style="font-family: TimesNewRoman; font-size: 11.0pt; mso-bidi-font-family: TimesNewRoman;">Just last night we were studying this
passage in a study circle in our home. What does it mean to say that efforts
that sincerely seek to release the potential of youth suffer from negative
influences of a materialistic culture
that is individualistic at its core? We know that human nature has two
sides: a dark materialistic selfish side, and a bright spiritual selfless side.
Materialistic cultures are blind to our spiritual side and assume that all
people are essentially self-interested, and they compete to acquire greater and
greater material goods and benefits for themselves. The social order that
emerges from this is an educational system that itself is competitive, to equip
people to compete for the best jobs in ever growing corporations that produce
material goods and services for insatiable consumption in ever more attractive
shopping malls, online or offline, supported by a commercially driven advertizing
media that entertains as it corrupts every human concept of modesty,
contentment or decency. This system produces a few examples of spectacular
“success” and millions of dissatisfied failures, in the form of those who did
not get better grades, did not get better jobs, could not buy better goods, did
not achieve fame or fortune in competitive sports or arts, and finally lost
their self confidence. <o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: TimesNewRoman; font-size: 11.0pt; mso-bidi-font-family: TimesNewRoman;">So the lesson goes on to say that “The present
world system does rob vast numbers of human beings of the ability to deal with
life; therefore self-confidence is an issue to be addressed.” How does the
materialistic culture address self-confidence? It only knows one side of human
nature, so it begins to encourage and bolster the ego. For example, a
television show produced within the context of a materialistic culture may try
to boost the self-confidence of young people by dramatizing an episode where
the main actress declares that she, tired of always trying to please others,
will now focus on pleasing herself. Such a focus on our lower nature “crushes people’s
sense of true identity”. Self-realization then becomes synonymous with
self-centeredness. Likewise self-discovery is seen in terms of discovering what
talents we have so that we can better succeed and have a competitive advantage
over others. And all this because the fundamental ontological assumption of
materialistic cultures is the sovereignty of the individual, as distinct from,
and as categorically opposed to, institutions and communities.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: TimesNewRoman; font-size: 11.0pt; mso-bidi-font-family: TimesNewRoman;">We need self-confidence, self-discovery and
self-realization. But the solution cannot be found in materialistic cultures by
romanticizing the individual and bolstering the ego. Doing so will only further
rob vast numbers of human beings of the ability to deal with life. It crushes
people’s sense of true identity and makes multitudes oblivious of the life of
the </span><span style="font-family: TimesNewRoman; font-size: 11pt;">Soul. Genuine individual development
involves the abandonment of self. And this can only be achieved if we recognize
human nature as essentially noble, innately inclined to selfless service to
others. We need to turn our face towards our higher nature and to foster in the
young true spiritual susceptibilities, so that their tender hearts are stirred
by attraction to knowledge and beauty. Service as an animator for a group of
junior youth will not only help the participants, but even more, it helps the
animators fulfill their inner desire for self-confidence, self-discovery and
self-realization through selfless service.</span></div>
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<span style="font-family: TimesNewRoman; font-size: 11.0pt; mso-bidi-font-family: TimesNewRoman;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: TimesNewRoman; font-size: 11.0pt; mso-bidi-font-family: TimesNewRoman;">The point of this blog is not simply the vague and pious hope that we should be selfless, but that the society should be redesigned in such a way as to avoid those programs and constructs that promote ego and replace them with such other programs that promote selfless service.</span></div>
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<br /></div>
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<span style="font-family: TimesNewRoman; font-size: 11.0pt; mso-bidi-font-family: TimesNewRoman;">Baha’u’llah wrote: </span><span style="font-family: ""; font-size: 11.0pt; mso-bidi-font-family: ""; mso-bidi-font-weight: bold;">“O Son of Spirit! I created thee rich, why dost thou bring thyself down
to poverty? Noble I made thee, wherewith dost thou abase thyself? Out of the
essence of knowledge I gave thee being, why seekest thou enlightenment from anyone
beside Me? Out of the clay of love I molded thee, how dost thou busy thyself
with another? Turn thy sight unto thyself, that thou mayest find Me standing
within thee, mighty, powerful and self-subsisting.”<o:p></o:p></span></div>
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<!--EndFragment-->Unknownnoreply@blogger.com1tag:blogger.com,1999:blog-4413686909898943178.post-86357615716442015932012-08-29T17:44:00.000-07:002012-08-29T21:21:18.413-07:00Beyond dichotomy<div class="separator" style="clear: both; text-align: center;">
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<div style="text-align: justify;">
In a recent letter of the Universal House of Justice, dated August 9th 2012, addressed to the
US National Spiritual Assembly on the occasion of the gathering of the ten
newly constituted Regional Bahá’í Councils near Chicago at the Mother Temple of the West
several subjects related to development of communities is discussed. One of
these topics is the emerging and the more mature understanding of the US Bahá’í
community in connection with the education of the children.</div>
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It might be worthwhile to review this subject briefly. During the
years 1968 to 1973 the Bahá’í community of US increased in size over five fold.
Many of the new members of the community were young people at or near their
college age. Over the next decade many of these folks formed their young
families. At that time however a program for the systematic education of
children was not yet developed. Certain ideas and misunderstandings related to
freedom of choice that may have come from a background of liberal democratic
tradition may have also influenced their thinking and posture to this subject. During
this time the Baha’is of Iran had developed and were using a program for the
education of their children year after year. This program however was focused
primarily on delivery of information about the history and teachings of the
Faith to the children from Bahá’í families. Inspired by this model many larger
cities in US adopted a model of Bahá’í Schools that involved transportation of
children from around a larger metropolitan area to a central location, often in
a large Bahá’í Center.<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
The Five Year Plan of 2006-2011 put much emphasis on the education of
all children in a neighborhood including many children from families who may
not necessarily be Baha’is. This imperative then gave rise to a dichotomous discourse
in US about central schools versus neighborhood classes. This is of course a
false dichotomy. Now in August of 2012 the House of Justice wrote that “[i]n
each of your regions, encouraging signs appear. A perceived dichotomy that had
arisen between classes offered for children living close to one another and
centralized schools covering a broader area is yielding to a more mature
understanding.” <o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
What are the characteristics of this “more mature understanding”? What
lies beyond this dichotomy?<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
Some communities may understand that if there is no dichotomy, then it
means that they can do either, and both are equally acceptable. Further
reflection makes it clear that this is not the case. <o:p></o:p></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
At first sight it might appear that if there is no dichotomy, then it
means that both options are equally acceptable and each community can choose
which model to follow. This, I submit, is an inadequate response to the above
question. Indeed, there exists a clue for the resolution of this question in
the text of the letter of the House of Justice, which goes on to refer to the
imperative of multiplying the number of classes. <o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
The answer to the problem of dichotomy posed in the form of an “either/or”
is neither both, nor an arbitrary selection. In fact a community that
implements both a central school and a number of neighborhood classes is
further contributing to fragmentation of thought and practice. What needs to
change is the conceptual framework within which the question arises in the first place.<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
The letter further elaborates that “[t]hrough participation in the
courses of the training institute, an ever-greater number of friends are
enhancing their capacity to offer spiritual education to those they encounter
in the wider society.” It is in this increase in capacity, in the increase in
the number of teachers, and in this multiplication of resources and classes
that we will find the ultimate answer.<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
Let us start with what was the common conception of a central school.
We can examine some of its features and transform each of these characteristics in
light of our new learning. <o:p></o:p></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
In such a conception, let us say, the friends from a wider area come
together each Sunday and hold 12 concurrent classes for 12 years of study.
Every one from the ages of 5-6 to 17-18 is participating. The curriculum is
based on some set of textbooks that cover the history and teachings of the
Faith. Twelve teachers teach these classes from September of each year to May
of the next year, and the school closes from June to August for the 3 months of
the summer. Some 100 to 200 children from Bahá’í families may participate in
such schools. There may be a board, assisted with a principal, that oversees
the operation of the school. The school is funded by voluntary contributions from some
dozen or more Bahá’í communities. This was the dominant model of central Bahá’í
schools.<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
Now let us examine each of the above features, and see what we may
have learned during the past 15 years from the operation of the training
institutes throughout the Bahá’í world.<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
On the question of the age of the students: we note that Baha’u’llah
in the Kitab-i-Aqdas regards 15 as the age of maturity. How can we then regard
our 15 to 18 year olds as children in need of instruction in a classroom?
Should they not be expected to arise to serve the Cause and humanity? Are they
not ready to engage in study circles to raise their capacity for service? And
what about those from 12 to 14 years old? Do we not regard them as junior
youth, in a transitional phase, who should form groups, assisted by an animator,
to explore the many questions of excellence in all things? Such a realization
will then help the communities who are still holding central schools to release
everyone above the age of 11 and set them on a path of learning and exploration
for excellence and service in both theory and practice.<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
On the question of curriculum, for the remaining children from 5 to
11: we note that we need appropriate material for 6 years of study. We also
note that under the guidance of the International Teaching Center already
extensive material has been produced for grades 1 to 3, consisting of 24
lessons for each grade. Each lesson consists of prayers, quotes to learn and
memorize, songs with the same theme as the lessons, cooperative games, and
artistic activities such as coloring that further reinforce the lesson. The
subject matter is designed to start simple and generic and build on from year
to year with added depth and breadth, as capacity is slowly built. Teachers of classes can then supplement
this with any other material that they can find in the interim months or years
until the material for the final 3 years also become available. The teachers
have complete choice in this regard and neither the training institutes, the
Local or National Assemblies, nor the Councils will mandate what supplemental
material are to be used. In time and with experience a rich set of material
benefitting from experience of people of diverse cultures will become
available.<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
On the question of the timing of the classes: we note that summer time
many children are free from school and have the greatest availability for
engaging with activities and studies of Bahá’í classes. Therefore many
communities are providing these lessons year round. Indeed many children from
the wider community yearn for organized activities during these months of the
year.<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
So what has happened to our conception of a central school? It is
still being held in a central location with families from a wider area driving
long distances to it. But it is no longer a 12-year program, as only 6 years of
study is needed for those between 5 and 11 years old. Its curriculum has
changed to the courses recommended by the training institute, and it no longer
uses other recommended textbooks. It no longer closes for the summer and offers
its lessons year round.<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
We might want to ask ourselves when does a central school stop being a
central school? When the age of its students have changed? When the number of
classes has been reduced from 12 to 6? When its curriculum has been renewed? When
it offers summer sessions? When its doors have been opened to the wider
community? Is such a transformed entity still a “central school”?<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
Now we can see the many benefits of this form of transformed school.
We wish we could have many more such schools. We notice that all of our 15 to
18 year olds who were previously regarded as children, are now free and
available. Our resources have multiplied. Having been trained in Ruhi Books 1
to 3, this newly released army of co-workers is able, ready and willing to
translate that which is written into reality. <o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
Perhaps someone suggests that these new forms of schools are so good
and useful that every town, and every section of a city can have its own Bahá’í
school. Every one of those dozen or more communities who previously used to
send their families to the central school, can now have its own “central (?)”
school. And since such schools are at a closer distance to our children and
their friends there are many willing participants for such classes, drawn from
the wider society.<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
Is there still a need for a school board with a principal? Is there a
need to raise funds? Will each community that now has its own school still need
to contribute to others? The answer to some of these questions may still be
considered on a case by case basis.<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
In this hypothetical scenario we started by loving our central
schools. Many more children wanted to participate. By increasing their numbers
we can now have dozens and eventually hundreds of such “schools” in every
corner of our towns and cities. Do we dare call these entities “neighborhood”
children classes?<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
And if we had started our exploration by consideration of neighborhood
classes, and added one class after another until we have a “unit” of six
classes held regularly so that the children are able to participate
consistently year after year progressing through a well designed system of
education with some degree of formality, maybe we can then refer to these units
as schools.<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
You can now see that the dichotomous framework within which there
existed an essential duality and tension in connection with these children
classes has evaporated. Could this be that “more mature understanding” referred
to by the Universal House of Justice?<o:p></o:p></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
Abdu'l-Baha <a href="http://reference.bahai.org/en/t/ab/SAB/sab-107.html">wrote</a>: "<span class="Apple-style-span" style="background-color: white; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 14px; line-height: 22px;">Among the greatest of all services that can possibly be rendered by man to Almighty God is the education and training of children, young plants of the Abhá Paradise, so that these <span style="padding-left: 2px; padding-right: 2px;">children</span>, fostered by grace in the way of salvation, growing like pearls of divine bounty in the shell of <span style="padding-left: 2px; padding-right: 2px;">education</span>, will one day bejewel the crown of abiding glory. </span><span class="Apple-style-span" style="background-color: white; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 14px; line-height: 22px;">It is, however, very difficult to undertake this service, even harder to succeed in it. I hope that thou wilt acquit thyself well in this most important of tasks, and successfully carry the day, and become an ensign of God’s abounding grace; that</span><span class="Apple-style-span" style="background-color: white; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 14px; line-height: 22px;"> these <span style="padding-left: 2px; padding-right: 2px;">children</span>, re</span><span class="Apple-style-span" style="background-color: white; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 14px; line-height: 22px;">ared one and all in the holy Teachings, will develop natures like unto the sweet airs that blow across the gardens of the All-Glorious, and will waft their fragrance around the world."</span></div>
<span class="Apple-style-span" style="font-family: Verdana, Arial, Helvetica, sans-serif;"><br /></span><!--EndFragment-->Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4413686909898943178.post-64623742407186129102012-07-30T00:09:00.002-07:002012-07-31T18:11:49.452-07:00Spiritual Empowerment<div class="separator" style="clear: both; text-align: center;">
<a href="http://4.bp.blogspot.com/-rrX9lKj3414/UBYyl0mR_PI/AAAAAAAAAHM/raO4YJptO5U/s1600/flower35.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="250" src="http://4.bp.blogspot.com/-rrX9lKj3414/UBYyl0mR_PI/AAAAAAAAAHM/raO4YJptO5U/s320/flower35.jpg" width="320" /></a></div>
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<div style="text-align: justify;">
<span class="Apple-style-span" style="background-color: white;">One of the most beautiful aspects of the Baha'i faith is that it provides us, both those who are members of the Faith and those who are not, with many avenues of service. We have a twofold moral purpose in our lives. The first is to improve our own character. Without such a transformation, and that on a continual basis, none of our other activities will bear much fruit. The best way to improve our own character is to spend our time in service to others. The second moral imperative is to contribute to the transformation of the society. By such a transformation we do not mean some minor adjustment to the current structures of the society. What we mean is a thorough and fundamental re-making of social structures and relationships. We also mean complete and wholesale change in the structures that generate, disseminate, and apply knowledge. Additionally we would want to redefine conceptions of power. Now the best way to do all of this is also to personally spend our time in service to others.</span></div>
<span class="Apple-style-span" style="background-color: white;"></span><br />
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Now by service I do not only mean to help others as needed in terms of material or social needs of individuals. The reality of man is not limited to his material condition. Abdu'l-Baha has said that the reality of man is his thoughts. Therefore the greatest service to others can be in the form of helping them think at a higher level. To free our thoughts from oppression is the greatest freedom. To free our thoughts from unwanted influences of the popular media is the greatest freedom. In this category there are the mass media, its pervasive influence on social media, and to a some extent the artistic expressions of ideas in various media.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Today like most Saturdays I spent a few hours in a neighborhood where we meet with a group of junior youth, ages 12 to 14. We first went around to visit several homes in this complex of houses to make sure that we are all present and together. Then we sat outside on a bench attached to a table under a tree in front of one of the homes. The weather was warm, but a comfortable breeze kept us cool. We studied the last lesson of the second book, Walking the Straight Path. The story is about a teacher in whose class the students argue and bicker with each other, and then instead of forgiving and forgetting they complain of their wrongs and carry grudges for days or weeks. The teacher gives each student an empty sack, and asks them to put a potato in it every time they are hurt, and carry their sack with them for a month. At the end of the month they were going to compare their sacks to see who is most hurt. They were also told that if they forgave anyone they could discard the associated potato. By the end of the first week, the sacks were heavy and rotting giving off an awful smell, but no one was willing to give up their grudges. The story goes on to show that forgiving is not only helpful to others and to the society, but it also lightens the burden of our soul.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
We read the story, filled in the blanks, answered questions, and learned several new difficult words, such as rancor, undeterred, and admiration. But above all we had a discussion about hatred, grudges and forgiveness, not at the level of abstract ideas, but at the applied level within the school system. After about an hour of this it was so clear to me that minds had been elevated and consciousness expanded. The sweetest moment was when the junior youth themselves suggested to create a skit based on this story and teach it to their siblings on Wednesday at the children's class. This Program for the Spiritual Empowerment of the Junior Youth is inspired by Baha'i Writings, but it is not in the language of religious instruction. It is hoped to so impact the thoughts of young people that they themselves move away from religious fanaticism and superstition, and embrace unity of thought and vision, which is hidden in the core of all religions.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Baha'u'llah wrote "<span class="Apple-style-span" style="font-family: Georgia, 'Times New Roman', Times, serif; font-size: 14px; line-height: 22px;">He whom the grace of Thy mercy aideth, though he be but a drop, shall become the boundless ocean, and the merest atom which the outpouring of Thy loving-kindness assisteth, shall shine even as the radiant star." Some of these junior youth will surely become a boundless ocean, and shine even as a radiant star.</span></div>Unknownnoreply@blogger.com3tag:blogger.com,1999:blog-4413686909898943178.post-45796290764066031012012-06-12T19:00:00.000-07:002012-06-12T19:00:12.103-07:00On Regional Councils<!--[if gte mso 9]><xml>
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<div class="MsoNormal" style="text-align: justify;">
The week of June 11<sup>th</sup> 2012 is a historic week in
the USA. The Bahá’í community has grown in many aspects. Up until now the
continental US was divided into six regions. But each region is now so large in
the number of members and activities, in the number of active agents of change,
and in scope and diversity of activities and circumstances that new
arrangements are called for. </div>
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<div class="MsoNormal" style="text-align: justify;">
Shoghi Effendi, the Guardian of the Bahá’í Faith, had
indicated that in future, as the Faith expands in scope and diversity, the
Universal House of Justice will bring about new institutions in response to the
demands of growth itself. So some 15 years ago, in 1997 the head of the Faith
created Regional Bahá’í Councils. These Councils are executive arms of the National Assembly and are normally elected by
members of Local Spiritual Assemblies. The main functions of these institutions is related to growth and the process of community building. Now the US National Spiritual Assembly,
in consultation with the Continental Board of Counsellors, and with warm
encouragement of the Universal House of Justice, has called for the formation
of 10 Regional Bahá’í Councils. Members of some 1200 Assemblies, from as many
cities, towns or counties across this country will cast their votes this week,
in quiet reverence, and in a rarified atmosphere of detachment and service.
There will then be some 174 such administrative bodies in the Bahá’í world.</div>
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In a sense this represents a new beginning. It is a
milestone marking along the path of progress. No one is concerned about who
might get elected. No one is anxious about what might happen. There are no
winners or losers, because there is no contest. No one is running for anything.
And those who will receive a call to inform them of their election, and to ask
them if they are able to give the time for such service, will often wonder if
they are truly qualified for such a task. This is a new model of governance for
human society.</div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
In the Old World Order the person who is elected leaves his
mark on the institution. In the New World Order we can say that it is mostly the
opposite, it is the institution that leaves its mark on the individuals who are
elected. First the person is humbled, then he or she feels overwhelmed. The
task is large and complex, and the path for learning is wide. And you have to rise up to this level while carrying on with your normal profession.</div>
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<br /></div>
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Each new member
now has to engage more intensely in his or her own neighborhood to accelerate
his learning about the dynamics of community building. If previously he has
completed his study of a sequence of courses offered by the training institute, and only
occasionally he had tutored a course, now he has to engage more and deeper. He
will have to personally be involved in a number of core activities at the level of the neighborhood, and in
visiting homes of others, and in learning to carry on meaningful and
distinctive conversations, and establishing friendships based on shared
understanding. He or she will have to definitely animate a group of junior youth, to
teach a class for children, and be engaged both in an educational process and
in cycles of activity, which are after all two perspectives of the same
reality. </div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
It is such personal experience that sharpens the ability to read reality, to analyze conditions of a larger number of clusters and to serve the needs of the community on a larger scale.</div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
All this will work out well since those who are elected will
have to have the humility to recognize that they are not the central ornaments
of the Cause, that they did not seek to serve in such a capacity, but that
their orientation is one of a posture of learning, and of a temporary
assignment and call to service.</div>
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<div class="MsoNormal" style="text-align: justify;">
With such an orientation towards service the fundamental relationship
between individuals and institutions will begin to experience the
transformation that is the prerequisite for a divine civilization.</div>
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<br /></div>
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Can you identify and list all those qualities, attitudes,
habits and postures that characterize a decaying world order? Can you now
identify and list all those qualities, attitudes, habits and postures that
characterize a developing new world order? Are you able to find appropriate
passages to illuminate your list, from within the Writings, and guidance of the
House of Justice? Would such a list, with your appropriate commentary, be
useful to those who serve on various institutions serving a community? </div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
Baha'u'llah wrote: "That seeker must, at all times, put his trust in God, must renounce the peoples of the earth, must detach himself from the world of dust, and cleave unto Him Who is the Lord of Lords. He must never seek to exalt himself above any one, must wash away from the tablet of his heart every trace of pride and vain-glory, must cling unto patience and resignation, observe silence and refrain from idle talk. For the tongue is a smoldering fire, and excess of speech a deadly poison. Material fire consumeth the body, whereas the fire of the tongue devoureth both heart and soul. The force of the former lasteth but for a time, whilst the effects of the latter endureth a century."</div>
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<!--EndFragment-->Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4413686909898943178.post-76717914743859084312012-05-07T22:20:00.000-07:002012-05-07T22:20:30.467-07:00Softening a hardened clay<div class="separator" style="clear: both; text-align: center;">
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<br />
<span style="color: black;">Recently I participated as a visitor in the annual National Convention in USA, held at the Mother Temple of the West. As it is customary the convention began by reading of, and then reflection upon, the Ridvan message from the Universal House of Justice. But this year there was a particular sense that we were on sacred grounds at a sacred time. </span><span>The very spot on which we had gathered has been mentioned in this Ridvan message </span><span>"that </span><span>the proclamation of the oneness of mankind shall go forth from its open courts of holiness.”</span><br />
<br />
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<span style="color: black;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="color: black;">Baha’u’llah
in His Tablet of the World wrote a passage, and I think that it links directly
with this image that the Universal House of Justice has provided for us in this
Ridvan’s message, namely the image of the world as hardened clay, and the
Bahá’í message as an instrument to soften the hearts. <o:p></o:p></span></div>
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<br /></div>
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<span style="color: black;">These
are the words of the Blessed Beauty: </span>“Justice
is, in this day, bewailing its plight, and Equity groaneth beneath the yoke of
oppression. The thick clouds of tyranny have darkened the face of the earth,
and enveloped its peoples. Through the movement of Our Pen of glory We have, at
the bidding of the omnipotent Ordainer, breathed a new life into every human frame,
and instilled into every word a fresh potency. All created things proclaim the
evidences of this world-wide regeneration. This is the most great, the most
joyful tidings imparted by the Pen of this Wronged One to mankind. Wherefore
fear ye, O My well-beloved ones? Who is it that can dismay you? A touch
of moisture sufficeth to dissolve the hardened clay out of which
this perverse generation is moulded.”</div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
As I understand it, in the imagery used in the
Writings, fire stands for love, and water stands for knowledge. So when He says
that a touch of moisture sufficeth to dissolve the hardened clay, I understand
from this that knowledge will play a central role in capturing the human heart, and in transforming the society. The knowledge that we gain in a practical way from implementing
the institute process and the provisions of the Five Year Plan in our neighborhoods and clusters
will be the instrument to break the ground. And in the Ridvan message the Universal
House of Justice uses the same imagery, opening the message with this same
concept: “<span>Abdu'l-Baha,
standing before an audience several hundred strong, lifted a workman's axe </span><span>and pierced
the turf covering the Temple site at Grosse Pointe, north of Chicago.”<o:p></o:p></span></div>
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<span>And
again in later paragraphs of this same message we see the same imagery: “</span><span>Akin to the
hard earth struck by the Master a century </span><span>ago, the prevailing theories of the
age may, at first, seem impervious to alteration, but they will</span><span> </span><span>undoubtedly
fade away, and through the "vernal showers of the bounty of God", the
"flowers of </span><span>true understanding" will spring up fresh and fair.”</span></div>
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<span><br /></span></div>
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<span>And as each cluster moves to the tip of the arrow of learning, as gaining of knowledge accelerates, as we learn how to multiply the core activities in sustainable ways, at the root of which lies an educational process of limitless potentialities, each such cluster will earn the spiritual reward of building a House of Worship. Today five such clusters have reached this level, and two national ones. </span></div>
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</span></div>
<div class="p1">
As the head of the Faith has written in the closing sentence:"The ground broken by the hand of 'Abdu'1-Baha a hundred years ago is to be broken again in seven more countries, this being but the prelude to the day when within every city and village, in obedience to the bidding of Baha'u'llah, a building is upraised for the worship of the Lord. From these Dawning-Points of the Remembrance of God will shine the rays of His light and peal out the anthems of His praise."</div>
<div class="p1">
<br /></div>
<br />
<!--EndFragment-->Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4413686909898943178.post-87583917293845029442012-04-19T17:39:00.000-07:002012-04-19T17:39:57.260-07:00A framework for understanding<div class="separator" style="clear: both; text-align: center;"><a href="http://4.bp.blogspot.com/-l6sZrzbEaK4/T5CwSJgDrlI/AAAAAAAAAGE/BsEef-NKOfs/s1600/flower32.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://4.bp.blogspot.com/-l6sZrzbEaK4/T5CwSJgDrlI/AAAAAAAAAGE/BsEef-NKOfs/s1600/flower32.jpg" /></a></div><br />
One way to understand the world around us is to think in terms of processes. First there are the twin processes of integration and disintegration. The world at large is undergoing the processes of disintegration of the Old World Order, while at the same time the Bahá’í community, along with a group of like-minded peoples and organizations, are experiencing the process of integration towards the ultimate goal of a New World Order.<br />
<br />
<div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">And then within each one of these two processes there are other processes. These are complex, and interrelated to each other. We need to better understand them if we want to have any hope of effectively contributing to them. For example the process of integration itself is made up of “interacting processes that, in their totality, engender the expansion and consolidation of the Faith”. If we fail to properly appreciate these processes we cannot be as successful in the execution of the Divine Plan.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">To help us better understand the nature and workings of these interacting processes the Universal House of Justice has provided us with a concept as part of a framework for analysis and understanding. This concept is that we recognize the existence of three participants in a global enterprise, which are the three protagonists of change, namely the individual, the institutions, and the community. At first this will sound like a simple concept, involving what appears to be obviously true. But after some reflection we realize that in fact there is a profound truth that appears to be hidden here and it is deceptively simple. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Humanity’s past, in our collective stage of infancy, and the current disintegrating Old World Order, is characterized by conflict among these three, “with the individual clamouring for freedom, the institution demanding submission, and the community claiming precedence.”</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">In theory and in practice, in politics and in economics, there is great confusion about the relationships among these three. A famous British prime minister even went so far as to deny the existence of society, reducing it merely to a the existence of a collection of individuals.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Attempts at social and economic development of peoples have given rise to various ideas in political economics that are then variously labeled as conservative or liberal, republican or democratic, capitalist or socialist, business friendly or labor backed. Over a number of decades these thoughts and ideologies have crystallized and polarized leading to an antagonistic stand off that today use every means from propaganda to manipulation of the mass media to achieve partisan ends. Such activities often take the shape of short sound bites and slogans. The struggle for power between individuals, communities and institutions seems to be without end, consuming the vast majority of the resources of the planet. The fog of confusion is so thick that even many of our seemingly sharp minds are trapped in it.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Yet the Universal House of Justice, in its letter of 28 December 2010, the final paragraphs of 40-44, from which all quotes in this post are taken, gives us a tool for analysis in terms of the relationships among these three participants. If we better develop our skills in analyzing the human condition using this tool, we will readily see that what the Bahá’í community is doing in practice is to create a model community within which these three exist in harmony and mutual support.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">“The worldwide crisis of authority provides proof enough.<span> </span>So grievous have been its abuses, and so deep the suspicion and resentment it now arouses, that the world is becoming increasingly ungovernable – a situation made all the more perilous by the weakening of community ties.”</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">By contrast we are learning about developing new relationships that bind people together. “At a fundamental level these relationships are characterized by cooperation and reciprocity, manifestations of the interconnectedness that governs the universe.” While the legitimate rights of the individuals are inviolable, each individual sees himself or herself as a servant of God, and recognizes that his twin moral purposes can only be fulfilled through service to humanity. And ""wealth of sentiment, abundance of good-will and effort are of little avail when their flow is not directed along proper channels,” so that "the unfettered freedom of the individual should be tempered with mutual consultation and sacrifice," and that "the spirit of initiative and enterprise should be reinforced by a deeper realization of the supreme necessity for concerted action and a fuller devotion to the common weal.""<span> </span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Such a realization leads to mutual support of the legitimate institutions of society by and for individuals. “Composed of such individuals and such institutions, the community of the Greatest Name becomes that spiritually charged arena in which powers are multiplied in unified action.”</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><span style="font-family: Cambria; font-size: 12.0pt; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Cambria; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">“It is of this community that 'Abdu'l-Baha writes:<span> </span>"When any souls grow to be true believers, they will attain a spiritual relationship with one another, and show forth a tenderness which is not of this world.<span> </span>They will, all of them, become elated from a draught of divine love, and that union of theirs, that connection, will also abide forever.<span> </span>Souls, that is, who will consign their own selves to oblivion, strip from themselves the defects of humankind, and unchain themselves from human bondage, will beyond any doubt be illumined with the heavenly splendours of oneness, and will all attain unto real union in the world that dieth not."”</span><!--EndFragment-->Unknownnoreply@blogger.com3tag:blogger.com,1999:blog-4413686909898943178.post-24981913190650736262012-03-26T15:36:00.000-07:002012-03-26T15:36:28.919-07:00Within and Yet Apart<div class="separator" style="clear: both; text-align: center;"><a href="http://3.bp.blogspot.com/-Vbld9C1FDjo/T3DuDAWz9cI/AAAAAAAAAFw/ue2TNLxzmCg/s1600/flower31.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://3.bp.blogspot.com/-Vbld9C1FDjo/T3DuDAWz9cI/AAAAAAAAAFw/ue2TNLxzmCg/s1600/flower31.jpg" /></a></div><br />
<br />
One of the goals of the Baha'i community is to help transform the society around us. This goal applies equally to all societies the world over. Such a goal is rooted in the belief that we humans are capable of creating societies that are significantly better than what we see today. Therefore there are positive and hopeful sentiments that drive this goal. <br />
<br />
When we analyze the condition of our societies we may see numerous signs of injustice, of greed, of inhumanity, of heedlessness, and so on. It is easy for us to be driven to a stage of hopelessness and give up. But the power of faith and assurances given in the Baha'i Writings encourage us to keep on going.<br />
<br />
Some puritan groups may suggest that to create a just society we must separate ourselves from the current societies, and create a smaller group of people, who live in isolation. We can then implement stricter codes of conduct, and engineer the conditions to bring about greater justice, or greater equality, or greater love and fellowship. We do not subscribe to this view.<br />
<br />
We believe that we should "<span class="Apple-style-span" style="font-family: Cambria; font-size: 16px;">become increasingly involved in the life of society". And it is for this reason that we try to reduce any barriers that may exist between the Baha'i community and the wider society. It is also for this same reason that the core activities of the Baha'i community are designed to be open to all. In our engagement with the society at large, we should benefit "</span><span class="Apple-style-span" style="font-family: Cambria; font-size: 16px;">from its educational programmes, excelling in its trades and professions, learning to employ well its tools, and applying themselves to the advancement of its arts and sciences." And indeed where I live, in the US, the Baha'i community is among the most educated, and most accomplished communities. </span><br />
<br />
At the same time that we are within the society, and operating within its tools, we have to be careful not to be contaminated by its vagaries. If we want to be able to effectively transform the society then we cannot become victims of its forces. We have to be within it and yet apart from it. This represents an interesting challenge. "<span class="Apple-style-span" style="font-family: Cambria; font-size: 16px;">The magnitude of the challenge facing the friends in this respect is not lost on us", wrote the Universal House of Justice. We "</span><span style="font-family: Cambria; font-size: 12.0pt; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Cambria; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">are never to lose sight of the aim of the Faith to effect a transformation of society, remoulding its institutions and processes, on a scale never before witnessed."<span> We "</span>must remain acutely aware of the inadequacies of current modes of thinking and doing -- this, without feeling the least degree of superiority, without assuming an air of secrecy or aloofness, and without adopting an unnecessarily critical stance towards society."</span> <br />
<br />
This challenge is presented to us in paragraph 36 of the letter of 28 December 2010 from the Universal House of Justice. Within a cluster, a group of friends who are engaged in building communities in neighborhoods can ask ourselves to what extent we are able to overcome this challenge. It is easy to remain dry if you always stay out of the water. But as we need to dive in to help rescue others from the onrushing floods of materialism, it is normal to get wet, and that is understandable, so long as we ourselves are not swept away.<br />
<br />
As we think about these principles, does the quote below begin to take on new and added meanings for you?<br />
<br />
Baha'u'llah wrote: "O Son of Being! Make mention of Me on My earth, that in My heaven I may remember thee..."Unknownnoreply@blogger.com2tag:blogger.com,1999:blog-4413686909898943178.post-52668213560820219602012-01-31T12:13:00.000-08:002012-01-31T12:13:20.099-08:00Habits of Thought<div class="separator" style="clear: both; text-align: center;"><a href="http://3.bp.blogspot.com/-6lnpbog6JHQ/TyhFqz0OY5I/AAAAAAAAAEk/gtCnpjxDCfs/s1600/flower30.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://3.bp.blogspot.com/-6lnpbog6JHQ/TyhFqz0OY5I/AAAAAAAAAEk/gtCnpjxDCfs/s1600/flower30.jpeg" /></a></div><span class="Apple-style-span" style="background-color: white;"><span class="Apple-style-span" style="font-family: Arial, Helvetica, sans-serif;"><span class="Apple-style-span" style="color: #333333; font-size: x-small;"><span class="Apple-style-span" style="line-height: 20px;"><br />
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<span class="Apple-style-span" style="background-color: white; font-family: Times, 'Times New Roman', serif;"><span class="Apple-style-span" style="color: #333333;"><span class="Apple-style-span" style="line-height: 20px;">The Universal House of Justice in its letter of 28 December 2010 addressed to the Continental Boards of Counsellors laid out a body of inspired guidance for the Friends. In this document there is a section that describes certain ways and habits of thinking. In the words of the House of Justice “Apart from the spiritual requisites of a sanctified Baha'i life, there are habits of thought that affect the unfoldment of the global Plan, and their development has to be encouraged at the level of culture.</span></span><span style="color: #333333; line-height: 20px;"> </span><span class="Apple-style-span" style="color: #333333;"><span class="Apple-style-span" style="line-height: 20px;">There are tendencies, as well, that need to be gradually overcome.</span></span><span style="color: #333333; line-height: 20px;"> </span><span class="Apple-style-span" style="color: #333333;"><span class="Apple-style-span" style="line-height: 20px;">Many of these tendencies are reinforced by approaches prevalent in society at large, which, not altogether unreasonably, enter into Baha'i activity.”</span></span><sup style="color: #333333; line-height: 20px;"> </sup><span class="Apple-style-span" style="color: #333333;"><span class="Apple-style-span" style="line-height: 20px;">As the Friends study this infallible guidance we should ask ourselves what are such tendencies, how do they start, what reinforces them, and how can we free ourselves from them. This subject takes up the four paragraphs numbered 36 to 39 of the current Five Year Plan. Instead of writing one post for each of these four paragraphs and suggesting a few questions for the study of each paragraph, a pattern that characterizes all the previous posts in this blog, I am thinking of doing something a little different and more integrated. Therefore please just see the more extensive paper at this <a href="https://sites.google.com/a/aghdasi.net/aghdasi/home/papers/habits-of-thought">link</a> which describes in some details these salutary habits and analyzes the associated three tendencies to be overcome.</span></span></span><br />
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<span class="Apple-style-span" style="background-color: white; font-family: Times, 'Times New Roman', serif; line-height: 22px;">Abdu'l-Baha <a href="http://reference.bahai.org/en/t/ab/PT/pt-2.html#pg18">wrote</a> that "The reality of man is his <span style="padding-left: 2px; padding-right: 2px;">thought</span>, not his material body. The <span style="padding-left: 2px; padding-right: 2px;">thought</span> force and the animal force are partners. Although man is part of the animal creation, he possesses a power of <span style="padding-left: 2px; padding-right: 2px;">thought</span> superior to all other created beings."</span>Unknownnoreply@blogger.com1tag:blogger.com,1999:blog-4413686909898943178.post-77897764513036015692011-12-30T15:58:00.000-08:002011-12-30T15:58:27.602-08:00Spiritual Qualities<div class="separator" style="clear: both; text-align: center;"><a href="http://1.bp.blogspot.com/-Dlap4dR21gA/Tv5Pe9c6JiI/AAAAAAAAAEQ/gpdwM4DF3Ck/s1600/flower29.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="http://1.bp.blogspot.com/-Dlap4dR21gA/Tv5Pe9c6JiI/AAAAAAAAAEQ/gpdwM4DF3Ck/s320/flower29.jpg" width="320" /></a></div><br />
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<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;"><span>The Bahá’í community has a program for the effective transformation of the individuals and the creation of a new world civilization. This program can be clearly distinguished from ideas, suggestions, proposals, principles, and sentiments held by a large and disparate group of people, all of whom would want to contribute to the betterment of the world. To better appreciate the features of this program we observe that since 1996 the Bahá’í community is engaged in creating, step by step, the elements of this program. To effectively carry out any program, it requires a number of people who are able and willing to implement its provisions. To systematically train a large number and develop in them the knowledge, the spiritual insight, and the skills to carry out the various activities, some 250 training institutes were created throughout the world in 1996. These institutes are organizational structures dedicated to providing formal educational programs that systematically raise the capacity of its participants.<o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;"><br />
</div><div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;"><span>We have studied three spiritual prerequisites, namely rectitude of conduct, a chaste and holy life, and elimination of all forms of prejudice. These spiritual qualities may have been the object of numerous sermons throughout the ages and in various settings. So what is the source of our optimism? The answer lies in the fact that our approach is fundamentally different from expressions of pious hope. It involves a practical and systematic method that raises capacity for action, then accompanies the participants to engage in action. And at each stage these spiritual qualities are studied, then practiced, and their implications and applications in realistic circumstances explored. Rectitude of conduct is woven in the study of the Books, woven in the practices, and woven in reflections on action. It becomes impossible for a person to ignore it as we move from cycle to cycle.<o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span>And there are two complimentary principles before us: be absolutely strict on the principles, and completely understanding of the efforts of the individuals. We “</span>recognize the importance of two fundamental, interlocking precepts:<span> </span>On the one hand, the high standard of conduct inculcated by Baha'u'llah's Revelation can admit no compromise; it can, in no wise, be lowered, and all must fix their gaze on its lofty heights.<span> </span>On the other, it must be acknowledged that, as human beings, we are far from perfect; what is expected of everyone is sincere daily effort.<span> </span>Self-righteousness is to be eschewed.”</div><div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;"><br />
</div><div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;"><span>In the study of this 35<sup>th</sup> paragraph of the letter of 28 December 2010 of the Universal House of Justice, the following questions come to mind:<o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;"><br />
</div><div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;"></div><ol><li>How does the educational process associated with the training institute help to foster the spiritual conditions that must distinguish the life of the Bahá’í community?</li>
<li><span>How does the training institute promote the </span>spirit of unity that must animate the friends?</li>
<li><span>How does the training institute engender </span>the ties of love that must bind the collaborators?</li>
<li><span>How does the training institute secure </span>firmness in the Covenant that must sustain the participants?</li>
<li><span>How does the training institute increase </span>reliance and trust the learners must place on the power of divine assistance?</li>
</ol><br />
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</div><div class="MsoNormal"><span>Abdu’l-Baha wrote: “…You should strive day and night so that endowed with heavenly strength, inspired with brilliant motives and aided by His celestial power and heavenly grace and confirmation, you may become the ornaments of the world of humanity, and preeminent among those who are initiated into true learning and the love of God. You must be distinguished amidst men by your sanctity and detachment, loftiness of purpose, magnanimity, determination, noble mindedness, tenacity, the elevation of your aims and your spiritual qualities”. [</span><span>Bahá’í Prayers and Tablets for the Young</span><span>, p. 30]<o:p></o:p></span></div><div class="MsoNormal"><span><br />
</span></div><!--EndFragment-->Unknownnoreply@blogger.com2tag:blogger.com,1999:blog-4413686909898943178.post-35380376982808580712011-12-25T12:53:00.000-08:002011-12-25T12:53:16.308-08:00On Racial Prejudice<div class="separator" style="clear: both; text-align: center;"><a href="http://1.bp.blogspot.com/-XG6--y02GeA/TveJP7-T5aI/AAAAAAAAAEE/1iytts7lxcc/s1600/flower27.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="244" src="http://1.bp.blogspot.com/-XG6--y02GeA/TveJP7-T5aI/AAAAAAAAAEE/1iytts7lxcc/s320/flower27.jpg" width="320" /></a></div><br />
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<div class="MsoNormal" style="text-align: justify;">The third spiritual prerequisite for the success of all Bahá’í undertakings is the elimination of all forms of prejudice. There are of course many forms of prejudice. These include race, class, ethnicity, gender, national origin, or religious belief. And they can be subtle or overt. But in all cases it represents an intolerable injustice. It denies opportunities for progress to its victims, and it corrupts and retards the spiritual progress of its perpetrators.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal" style="text-align: justify;">Of all the various forms of prejudice, racial prejudice has had a particularly significant history in United States. It was in reaction to this racial prejudice that the Master, Abdu’l-Baha, guided the Bahá’í community to work towards it eradication, to hold integrated interracial meetings, and he encouraged interracial marriages. In the Bahá’í community today there is a particularly significant number of marriages among the Americans of Iranian descent and those of African American heritage. </div><div class="MsoNormal"><br />
</div><div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;">Commenting on the contributions of the African Americans, the Universal House of Justice wrote on 3<sup>rd</sup> of June 2007 “<span>that every people, through its inherent potentialities and particular range of experience, will make its own distinct contribution to the creation of a new civilization. To the extent that African-Americans who embrace the new Revelation arise to do their part by adhering to the Teachings will the gifts which are uniquely theirs be realized in the splendors of the Golden Age. The “pupil of the eye”, Bahá’u’lláh’s metaphoric reference to Black people, will no doubt acquire clear meaning as they conscientiously strive over time to fulfill the divine purpose for which the Blessed Beauty came. There can be no doubt that Americans of African descent can find in themselves the capacity, so well developed as a result of their long encounter with injustice, to recognize and respond to the vision of love and justice brought by the Promised One of all ages. Imbued with that vision, past and present sufferings are transformed into measures of patience, wisdom and compassion—qualities so essential to the effort to moderate the discordant ways of a confused world and aid the healing of its spiritual ills. What better than the transformed character of a bruised people to smooth the course, to offer perspectives for new beginnings toward world order!”</span> <span> </span></div><div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;"><br />
</div><div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;">Eradicating racism requires concerted effort by all people, of any color. It is in this spirit that Abdu’l-Baha, during His visit with a group of African Americans in Washington DC in 1912, advised them to <a href="http://reference.bahai.org/en/t/ab/PUP/pup-45.html#pg112">recognize with gratitude</a> the efforts of all those who fought for the emancipation of the slaves. </div><div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;"><br />
</div><div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;">“<span>But those were the happenings of yesterday, and we are now living in a new Day. Centuries</span> <span>have elapsed, and… the long promised springtime has indeed come… for with the vision of the future unveiled by His Word all things become new and memories of a horrific past fade in the brilliance of the new Light. This vision assumes a special luminosity when considered in the sense of Bahá’u’lláh’s characterization of the first Ridván, the time of His great announcement in Baghdad, as the Day whereon “all created things were immersed in the sea of purification”, whereon “the breezes of forgiveness were wafted over the entire creation”. How clearly, then, He created a new beginning, separating the past from the present and beckoning the entire human race to the path leading towards realization of the ultimate and most glorious purpose for which it was created.”<o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;"><br />
</div><div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;"><span>“The summons of Bahá’u’lláh to so outright a departure from the past moves us away from ancient models of activity… For Bahá’u’lláh, in vowing to create a new race, has provided the instruments by which the processes of the social transformation of those composing it are to be guided. He has given us the prescription for a new World Order, declaring that “mankind’s ordered life hath been revolutionized through the agency of this unique, this wondrous System—the like of which mortal eyes have never witnessed.” As His followers strive to raise up this System, which comprises the institutions of His administration at the local, national and global levels, the spiritual and practical powers of its world-shaping capacity will gradually increase. But we need dedicated souls in great numbers to accomplish what has to be done, and it is for this reason that the House of Justice has set forth a Five Year Plan that calls upon us all to make efforts to advance the process of entry by troops.” <o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;"><br />
</div><div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;"><span>Today we are “inspired by a thought to stimulate African-Americans to respond to the urgent call to action of the Divine Plan and so overcome the crippling effects of a long history of oppression… Indeed, the fulfillment of their highest hopes for the advancement of the race depends on the extent to which they maintain their dedication to the Five Year Plan and succeeding enterprises that the House of Justice will devise in a continuing effort to accomplish the Master’s scheme for world redemption… Such consecrated endeavor is the only way by which they can arrive at the furthermost goal of the common destiny of the entire human race: the Kingdom of God on earth.”<o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;"><br />
</div><div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;"><span>Today the Bahá’í community is engaged in developing communities in receptive neighborhoods. In such circumstances people of all races work alongside each other by studying and acting, and by walking shoulder to shoulder in a common path of service. What guides this action are these words of Universal House of Justice, written in April 2008: “Sustaining growth in cluster after cluster will depend on the qualities that distinguish your service to the peoples of the world.<span> </span>So free must be <span> </span>your thoughts and actions of any trace of prejudice--racial, religious, economic, national, tribal, class, or cultural--that even the stranger sees in you loving friends.<span> </span>So high must be your standard of excellence and so pure and chaste your lives that the moral influence you exert penetrates the consciousness of the wider community.<span> </span>Only if you demonstrate the rectitude of conduct to which the writings of the Faith call every soul will you be able to struggle against the myriad forms of corruption, overt and subtle, eating at the vitals of society.<span> </span>Only if you perceive honour and nobility in every human being--this independent of wealth or poverty--will you be able to champion the cause of justice.<span> </span>And to the extent that administrative processes of your institutions are governed by the principles of Baha'i consultation will the great masses of humanity be able to take refuge in the Baha'i community.”<o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;"><br />
</div><div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;"><span>As we study this 34<sup>th</sup> paragraph of the letter of 28 December 2010, the following questions are suggested:<o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;"><br />
</div><div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;"></div><ol><li><span>What has “</span>bitten into the fibre, and attacked the whole social structure of American society”?</li>
<li> <span>What “</span>should be regarded as constituting the most vital and challenging issue confronting” our communities?</li>
<li> <span>What sort of prejudices “</span>continue to hold a strong grip on humanity”?</li>
<li> What is the difference between “refuting the falsehoods that give rise to prejudice” at the “level of public discourse” and prejudice permeating “the structures of society”?</li>
<li> <span>How do the methods and instruments of the Plan “</span>disable every instrument devised by humanity over the long period of its childhood for one group to oppress another”?</li>
</ol><br />
<!--EndFragment-->Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4413686909898943178.post-66523502444037911082011-11-27T19:13:00.000-08:002011-11-27T19:13:54.914-08:00On Purity<!--[if gte mso 9]><xml> <o:DocumentProperties> <o:Template>Normal.dotm</o:Template> <o:Revision>0</o:Revision> <o:TotalTime>0</o:TotalTime> <o:Pages>1</o:Pages> <o:Words>752</o:Words> <o:Characters>4288</o:Characters> <o:Company>Pelco</o:Company> <o:Lines>35</o:Lines> <o:Paragraphs>8</o:Paragraphs> <o:CharactersWithSpaces>5265</o:CharactersWithSpaces> <o:Version>12.0</o:Version> </o:DocumentProperties> <o:OfficeDocumentSettings> <o:AllowPNG/> </o:OfficeDocumentSettings> </xml><![endif]--><!--[if gte mso 9]><xml> <w:WordDocument> <w:Zoom>0</w:Zoom> <w:TrackMoves>false</w:TrackMoves> <w:TrackFormatting/> <w:PunctuationKerning/> <w:DrawingGridHorizontalSpacing>18 pt</w:DrawingGridHorizontalSpacing> <w:DrawingGridVerticalSpacing>18 pt</w:DrawingGridVerticalSpacing> <w:DisplayHorizontalDrawingGridEvery>0</w:DisplayHorizontalDrawingGridEvery> <w:DisplayVerticalDrawingGridEvery>0</w:DisplayVerticalDrawingGridEvery> <w:ValidateAgainstSchemas/> <w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid> <w:IgnoreMixedContent>false</w:IgnoreMixedContent> <w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText> <w:Compatibility> <w:BreakWrappedTables/> <w:DontGrowAutofit/> <w:DontAutofitConstrainedTables/> <w:DontVertAlignInTxbx/> </w:Compatibility> </w:WordDocument> </xml><![endif]--><!--[if gte mso 9]><xml> <w:LatentStyles DefLockedState="false" LatentStyleCount="276"> </w:LatentStyles> </xml><![endif]--> <!--[if gte mso 10]> <style>
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<div class="separator" style="clear: both; text-align: center;"><a href="http://1.bp.blogspot.com/-5HZCPnrkTtI/TtL5EsEsKcI/AAAAAAAAADs/CHHTiTOjyi8/s1600/flower26.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="271" src="http://1.bp.blogspot.com/-5HZCPnrkTtI/TtL5EsEsKcI/AAAAAAAAADs/CHHTiTOjyi8/s320/flower26.jpg" width="320" /></a></div><div class="MsoNormal" style="text-align: justify;"><br />
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</div><div class="MsoNormal" style="text-align: justify;">The second of the three spiritual prerequisites for the success of all Bahá’í undertakings is that “of a chaste and holy life”, "with its implications of modesty, purity, temperance, decency, and clean-mindedness".<span style="mso-spacerun: yes;"> </span>We are summoned to a life unsullied "by the indecencies, the vices, the false standards, which an inherently deficient moral code tolerates, perpetuates, and fosters,” [Shoghi Effendi, <a href="http://reference.bahai.org/en/t/se/ADJ/adj-2.html#pg31">Advent of Divine Justice</a>, p. 31].</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">There is one level of understanding this requirement that is addressed primarily to the individual. No amount of social policies and societal restraints can equal the decisions and actions of individuals. If the individual is unconvinced, or gives in to temptation, then no amount of exhortations will have much effect. In this sense then we are all responsible for our own conditions. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">We should adhere to purity in all its forms. By purity we strip away the mud that is clinging to us and become our true selves, pure and simple. Pure hands do not steal or cheat; pure tongues do not utter unseemly words, or tell untruths or lies; pure lives do not engage in sexual activity outside the sanctified fortress of marriage; pure minds do not engage in fanciful day-dreams; pure eyes do not see indecent exposures, inappropriate images, or pornography; pure people dress modestly; pure habits avoid sexual vices and false standards; pure conduct avoids dishonesty, unfair dealings, bribery, tyranny or oppression; pure intensions manifest themselves in pure actions, and in taking full responsibility after unintentional mishaps.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">While the actual practical implications of these principles may differ from society to society, there is a growing body of research to suggest that there are many universal norms and principles. We do not subscribe to moral relativism.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">But beyond appeals to the individuals, there are things that we can do, in our families, communities, and the society, to promote and foster purity. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">In older times, say in a small community setting such as in a village, certain social inhibitions and pressures would act as restraints, and as a system of reward and punishment, to regulate people’s desires and appetites for instant gratification. Much of these restraints have evaporated in the social convulsions that have characterized what is ironically called modernization.<span style="mso-spacerun: yes;"> </span>In fullness of time a New World Order will have other mechanisms in place to allow for all people to contribute to and benefit from global prosperity. But in this age of transition there are certain pernicious forces at work that influence the mind and hart of young people. And these are aggravated by a relentless media, in pursuit of corporate profits. We need to take collective action to minimize the effects of these forces on our families and communities.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">As children grow up to become junior youth and then youth they are very perceptive. If the parents preach purity, but pursue a different agenda, these young minds are bright enough to detect the contradictions. It almost always comes to a choice between materialistic worldview and spiritual perception. Admiration for power, adoration of status, love of luxuries, attachment to frivolous pursuits, glorification of violence, and obsession with self-gratification are among the manifestations of a materialistic worldview. Can you formulate the opposite phrases that articulate spiritual perception?</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The best method for a young person to demonstrate purity is not merely to avoid pollution of impurity, but to actively pursue an agenda that renounces materialism. A very good example of this is when a young person moves to a receptive neighborhood in his cluster, in the spirit of pioneering, and takes up the challenge of building a community using the methods and instruments of the training institute, building capacity in the inhabitants of that neighborhood, multiplying the core activities, and rising above the trivial considerations and pursuits of an ephemeral world. And if the parents do not emulate this heroic action, if they do not wholeheartedly, and financially, support it, then how can they believe that they have done all that is possible for the fostering of purity?</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">In study of this, the 33<sup>rd</sup> paragraph of the 28 December 2010 letter of the Universal House of Justice, the following questions come to mind.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"></div><ol><li>What are the forces at work on the hearts and minds of the young?</li>
<li>To what extent are exhortations to remain pure and chaste effective?</li>
<li>Isolation and despair, from which so many suffer, are products of what sort of an environment?</li>
<li>What does an all-pervasive materialism have to do with impurity?</li>
<li>What are the powers that flow through pure channels?</li>
</ol><br />
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</div><div class="MsoNormal">Baha’u’llah wrote: “<span style="mso-bidi-font-family: Georgia; mso-bidi-font-size: 14.0pt;">O ye My loved ones! Suffer not the hem of My sacred vesture to be smirched and mired with the things of this world, and follow not the promptings of your evil and corrupt desires… O ye the beloved of the one true God! Pass beyond the narrow retreats of your evil and corrupt desires, and advance into the vast immensity of the realm of God, and abide ye in the meads of sanctity and of detachment, that the fragrance of your deeds may lead the whole of mankind to the ocean of God’s unfading glory.” [Baha'u'llah, quoted in the Advent of Divine Justice, p. 32]</span></div><!--EndFragment-->Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4413686909898943178.post-28717658809963708652011-11-20T17:36:00.000-08:002011-11-20T17:36:50.417-08:00On Justice<div class="separator" style="clear: both; text-align: center;"><a href="http://2.bp.blogspot.com/-drInJAOB0LQ/Tsmq861nVYI/AAAAAAAAADk/EQbzLQmQ614/s1600/flower25.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://2.bp.blogspot.com/-drInJAOB0LQ/Tsmq861nVYI/AAAAAAAAADk/EQbzLQmQ614/s1600/flower25.jpg" /></a></div><br />
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<div class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Georgia; mso-bidi-font-size: 14.0pt;">The letter of 28 December 2010 of the Universal House of Justice identifies three “spiritual prerequisites </span>for the success of all Baha'i undertakings<span style="mso-bidi-font-family: Georgia; mso-bidi-font-size: 14.0pt;">”, and paragraph 32 of this message deals with the first of these prerequisites, namely a “rectitude of conduct.” We may imagine that this is only a quality of individuals in their personal dealings with others, not very different from a vague and pious – and often unsuccessful – call for personal morality. But in the original source of this idea, Shoghi Effendi in the Advent of Divine Justice, makes it clear that this is altogether a different concept described as “a high sense of moral rectitude in their social and administrative activities.” We will explore this concept a little more in this posting.<o:p></o:p></span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Georgia; mso-bidi-font-size: 14.0pt;">So what is meant by a rectitude of conduct in this context? Firstly it is “an abiding sense of undeviating justice, unobscured by the demoralizing influences which a corruption-ridden political life so strikingly manifests”. “This rectitude of conduct, with its implications of justice, equity, truthfulness, honesty, fair-mindedness, reliability, and trustworthiness, must distinguish every phase of the life of the Bahá’í community.” [Shoghi Effendi, Advent of Divine Justice, p.23]<o:p></o:p></span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Georgia; mso-bidi-font-size: 14.0pt;">At the individual level justice is a faculty of human soul that enables each person to distinguish between truth and falsehood. At the social level justice is a principle that demands to be present in every consideration. It is a compass that helps all collective decision making to build unity.<o:p></o:p></span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Georgia; mso-bidi-font-size: 14.0pt;">Of course everyone must be just, both personally and collectively. But this appeal is in particular about the institutions using the principles of justice to arrive at collective decisions that everyone would be happy to follow. How will this principle apply to the work of the new institutions of the Faith, namely the cluster agencies of training institute coordinators, and the Area Teaching Committee? <o:p></o:p></span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Georgia; mso-bidi-font-size: 14.0pt;">The cluster agencies follow a pattern of consultation, action and reflection. If the proper principles of consultation are applied, it will lead to unity of thought, and the resulting decisions are seen as transparently fair by everyone. Only those who are actually arising for service will contribute to such a consultation. No one will come with a set of preconceived ideas and theoretical consideration, expecting that someone else will implement what he or she is recommending. <o:p></o:p></span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Georgia; mso-bidi-font-size: 14.0pt;">There is a relationship between unity and justice. The purpose of justice is to bring about unity. Justice is essential in a decision-making process that seeks to build unity. This is the opposite of when one group attempts to impose a set of ideas on others through contentious negotiation. Justice can curb tendencies towards manipulation and partisanship. This is a significant subject, and two good references that contain much explanation and analysis are Shoghi Effendi, <a href="http://reference.bahai.org/en/t/se/ADJ/adj-2.html">Advent of Divine Justice, pp. 23 – 29</a>, and </span>Bahá’í International Community, <a href="http://bic.org/statements-and-reports/statements/the-prosperity-of-humankind">The Prosperity of Humankind, pp. 18-21</a>.<span style="mso-bidi-font-family: Georgia; mso-bidi-font-size: 14.0pt;"><o:p></o:p></span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Georgia; mso-bidi-font-size: 14.0pt;">In the study of this paragraph the following questions are suggested:<o:p></o:p></span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"></div><ol><li>Why this spiritual prerequisite of rectitude of conduct particularly addressed to elected representatives of the community? </li>
<li>In what sense is the present day society a strangely disordered world?</li>
<li><span style="mso-bidi-font-family: Georgia; mso-bidi-font-size: 14.0pt;">What are the evidences that </span>political life everywhere has continued to deteriorate at an alarming rate in the intervening years?</li>
<li>What is the list of institutions that will need to particularly implement this standard?</li>
</ol><br />
<div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span style="mso-bidi-font-family: Georgia; mso-bidi-font-size: 14.0pt;">Baha’u’llah wrote: “The companions of God are, in this day, the lump that must leaven the peoples of the world. They must show forth such trustworthiness, such truthfulness and perseverance, such deeds and character that all mankind may profit by their example.” “I swear by Him Who is the Most Great Ocean! Within the very breath of such souls as are pure and sanctified far-reaching potentialities are hidden. So great are these potentialities that they exercise their influence upon all created things.”<o:p></o:p></span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><!--EndFragment-->Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4413686909898943178.post-12763169785981609442011-11-06T18:56:00.000-08:002011-11-24T07:36:53.665-08:00Three Spiritual Prerequisites<div class="separator" style="clear: both; text-align: center;"><a href="http://2.bp.blogspot.com/-yMof7_Q1YKE/TrdHiOuY1zI/AAAAAAAAADQ/btReg-8SA5o/s1600/flower24.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="264" src="http://2.bp.blogspot.com/-yMof7_Q1YKE/TrdHiOuY1zI/AAAAAAAAADQ/btReg-8SA5o/s400/flower24.jpg" width="400" /></a></div><br />
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<div style="text-align: justify;">Many years ago as I was reading and studying the Writings of Baha’u’llah, I came across a beautiful passage which I then memorized. At this time I cannot find an authorized version of its translation into English, so I will just share the jist of what I have memorized. In this passage Baha’u’llah essentially indicates that two things have always been acceptable in the sight of God: tears that are shed for fear of God, and drops of one’s blood that are shed in the path of God. He then goes on to say that since this second matter has been forbidden, a third has taken its place, and that is devoting ones life in the path of recognition of God, to get to know Him and to make Him known. If any of the readers of this blog are familiar with this passage, or can locate it in authorized translations, I would appreciate hearing from them.</div><br />
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</div><div class="MsoNormal" style="text-align: justify;">Now I learn two things from the above passage. The first is that the reference to tears and blood may symbolize being and doing. When we transform our inner being and bring it to conform with the will of God we achieve a state of being that represents expanded consciousness, and a sense of purity. This is the “being” part. And when we arise to serve humanity, to help transform the society, and we are so steadfast that we can withstand any external pressure to the point of giving our lives for it, then this is the ultimate in “doing”. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The second thing that I learn from the above passage is that the requirement of service to humanity can change from time to time, and perhaps even from region to region, depending on the requirement of the historical moment. Early in the time of the Bab service would lead to great difficulties and even accepting martyrdom. Later in the latter part of the ministry of Baha’u’llah there was a greater acceptance of the Faith and this requirement was transformed to the requirement of devoting of one’s life to the recognition of God. In a similar way the teaching work was initially on the home front, and later the greatest service was to arise for pioneering in far off lands. Now that the Faith is so well established throughout the planet, the new requirement is of building of spiritual communities in our own neighborhoods and clusters.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Paragraph 31 of the letter of 28 December 2010 of the Universal House of Justice is the start of a new section in this message, and it addresses the question of spiritual prerequisites for the success of all Bahá’í undertakings. Study of this paragraph reminds me of that statement that I referred to above, and it occurs to me to be about "being". Unless we as individuals make an effort to continually advance in acquiring these spiritual qualities we cannot effectively contribute to the transformation of the society. These are the twofold moral purposes and they are intimately linked to one another. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">In study of this paragraph the following questions are suggested:</div><div class="MsoNormal" style="text-align: justify;"></div><ol><li>What are the three duties of the Counsellors and their Auxiliaries?</li>
<li>When did the Guardian write the Advent of Divine Justice?</li>
<li>What was the occasion that prompted the Guardian to write this letter?</li>
<li>How is this letter characterized by the House of Justice?</li>
<li>What are the three spiritual prerequisites of all Bahá’í undertakings?</li>
<li>What are the implications of the observations in this Book for the global effort of the Bahá’í community today?</li>
</ol><br />
<div class="MsoNormal" style="text-align: justify;">Shoghi Effendi, the Guardian of the Bahá’í Faith, wrote that “<span style="font-family: Georgia;">The glowing tributes, so repeatedly and deservedly paid to the capacity, the spirit, the conduct, and the high rank, of the American believers, both individually and as an organic community, must, under no circumstances, be confounded with the characteristics and nature of the people from which God has raised them up. A sharp distinction between that community and that people must be made, and resolutely and fearlessly upheld, if we wish to give due recognition to the transmuting power of the Faith of Bahá’u’lláh, in its impact on the lives and standards of those who have chosen to enlist under His banner. Otherwise, the supreme and distinguishing function of His Revelation, which is none other than the calling into being of a new race of men, will remain wholly unrecognized and completely obscured.”</span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4413686909898943178.post-44504127908320816512011-09-30T21:00:00.000-07:002011-09-30T21:00:21.848-07:00Qualified Authority<div class="separator" style="clear: both; text-align: center;"><a href="http://3.bp.blogspot.com/-5nQMhkpNRH0/ToaPRSmKDAI/AAAAAAAAACM/KdiztjVagzw/s1600/flower23.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://3.bp.blogspot.com/-5nQMhkpNRH0/ToaPRSmKDAI/AAAAAAAAACM/KdiztjVagzw/s1600/flower23.jpg" /></a></div><br />
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<div class="MsoNormal">Our study of the Letter of 28 December 2010 from the Universal House of Justice has brought us to paragraph 30. There is so much that can be said about this paragraph, and so much that can be learned from its study.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">It begins by reminding us that individual Baha’is do not seek to serve on the institutions of the Faith. Of course there is no campaigning in Bahá’í elections. No one is running for anything. In fact if the electorate senses that someone - who is never campaigning - nonetheless really wants to be elected, then this attitude and posture would often be interpreted to mean that he or she is not sufficiently detached from pomp or glory on this mortal plane. This is one sure way of not being considered for service on institutions. Also those whose duty is to appoint others to various tasks of service often keep this posture of genuine humility and detachment in mind before making any appointments. But all this does not mean that those who are called for service, for a period of time, are not invested with a singular honor. After all it is a duty, a responsibility, and a tremendous privilege to be a part of a “structure designed to be a channel through which the spirit of the Cause flows.”</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">The rank and file of the believers are called upon to engage in a set of activities, inspired by their study of the Word of God, that sets them on a path of learning about community building in their neighborhoods. This path includes participation in study circles, learning to engage in meaningful conversations, finding new friends based on shared understanding, and walking a path of service with them. Members of institutions are not exempt from these requirements. And they should not operate on the periphery of this learning process. Just because someone has been elected to an Assembly – Local or National – does not imply that they themselves do not need to be personally engaged in these core activities. And indeed the vast majority of such friends are intimately engaged in the process of implementation of the Plan.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">When a person is not serving on one of the institutions, such a person has greater freedom in expressing their personal understanding, according to their own likes and dislikes. But when the same person is now elected to serve on a Spiritual Assembly it is natural that they would want to align their own thinking with and echo the guidance of the Universal House of Justice, lest inadvertently they steer “the community in whatever direction personal preferences dictate.”<span style="mso-spacerun: yes;"> </span></div><div class="MsoNormal"><br />
</div><div class="MsoNormal">Bahá’í institutions are not without “authority to guide the friends”. But this authority is exercised with an overarching qualification. The whole notion of power and influence is conceptualized in a new light in Bahá’í Writings. Perhaps one way to explain this is by using the concept of service-leadership. Those who are in a position to lead the community, see themselves as serving the community, in an atmosphere of loving fellowship. This concept is so foreign to the current practices in the wider society that it may be difficult to appreciate it. Bahá’í institutions do “exert moral, spiritual and intellectual influence on the lives of individuals and communities”, but they do so within an “ethos of loving service” which “pervades Bahá’í institutional identity.”<span style="mso-spacerun: yes;"> </span></div><div class="MsoNormal"><br />
</div><div class="MsoNormal">In the study of this paragraph the following questions are suggested:</div><div class="MsoNormal"></div><ol><li> What is the proper attitude of an individual towards service on institutions?</li>
<li> What are some of the qualities and characteristics that members of institutions must strive for?</li>
<li> Why the members of institutions cannot operate on the periphery of the learning process?</li>
<li> What is the spiritual significance of this form of exercise of authority?</li>
</ol><br />
<div class="MsoNormal">We have no better example of servant-leader than Abd’u’l-Baha. He lived a life of utter sacrifice in service of humanity. And this month is the centenary of his visit to London. You can read about His journeys to the West <a href="http://en.wikipedia.org/wiki/Abdu'l-Baha's_journeys_to_the_West#Great_Britain">here</a>. And you can read the full text of his first public talk delivered in London <a href="http://reference.bahai.org/en/t/ab/ABL/abl-2.html">here</a>.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal" style="text-align: justify;">There is something very spiritual about proper attitudes towards service on institutions. Whereas the wider community may think of such membership as gaining access to a position of influence, in fact it calls for greater sacrifice of oneself. Sacrifice of ones own likes and dislikes, and sacrifice of ones own ideas and thoughts. Abd’u’l-Baha explains this sort of sacrifice by using the analogy of an iron placed in fire. He says: “when a lump of iron is cast into the forge, its ferrous qualities of blackness, coldness and solidity, which symbolize the attributes of the human world, are concealed and disappear, while the fire's distinctive qualities of redness, heat and fluidity, which symbolize the virtues of the Kingdom, become visibly apparent in it."<span style="mso-spacerun: yes;"> </span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">And we are called not only to sacrifice ourselves, but also to rejoice in such a sacrifice. This then is the true quality for which all members of institutions strive.<span style="mso-spacerun: yes;"> </span>“Ye must in this matter--that is, the serving of humankind--lay down your very lives, and as ye yield yourselves, rejoice.”</div><!--EndFragment-->Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4413686909898943178.post-33551387311573250632011-09-19T22:53:00.000-07:002011-09-19T22:53:14.657-07:00In the Context of an Organic Process<div class="separator" style="clear: both; text-align: center;"><a href="http://2.bp.blogspot.com/-ReeuxCW84zU/TngoitxwpeI/AAAAAAAAACI/3P1oqbASgs4/s1600/flower22.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://2.bp.blogspot.com/-ReeuxCW84zU/TngoitxwpeI/AAAAAAAAACI/3P1oqbASgs4/s1600/flower22.jpeg" /></a></div><br />
Bahá’í institutions operate at many levels. These include local, cluster, regional, national, continental and global. The development of these institutions takes place within the broader context of the process of growth. It is only natural that some of these institutions are more directly concerned with the elements of growth than others. For instance institutions operating at the level of the cluster are almost entirely concerned with processes of growth. While local or national Assemblies will naturally also have duties related to properties, funds, or protection concerns. But while the Assemblies certainly will need to acquire greater capacity to address a multitude of questions, it is equally important that they understand and relate to the processes of growth. We have previously observed that such familiarity cannot be merely at the theoretical level, but must include personal involvement of the Assembly members in the activities, reflections on activities and consultation and planning for cycles of development in neighborhoods.<br />
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<div class="MsoNormal"><br />
</div><div class="MsoNormal">Maybe we can use an example to illustrate the point. At this time I can only think of a somewhat artificial example, but I hope that my intention becomes clear. </div><div class="MsoNormal"><br />
</div><div class="MsoNormal">Imagine that we have a few people who are trying to work together and grow some tomato plants. Let us imagine that tomatoes were highly valuable and their society would attach a great deal of importance, honor and respect for any one who could successfully grow tomatoes. Maybe this task was so important that the people in this village had conducted an election, and had elected these few people to be responsible for planting and growing these tomatoes. Now also imagine that these folks know nothing about seeds, nutrients, soil composition, watering, pruning or any other aspect of gardening. Such a lack of practical knowledge, or an absence of a conceptual framework, does not by itself inhibit these people, and they will proceed to formulate their ideas. Each one of these appointed or elected officials begins to make certain proposals and develops plans and schemes for doing their work. They also consult about their work to make collective decisions. But since they do not know very much about the principles of gardening, other factors begin to influence their thinking. Perhaps the social dynamics including competition, popularity, the distinctions among the members, the consideration of whose ideas should be followed, and a host of other questions related to the Old World Order concepts of power and influence become the dominant issues among them. </div><div class="MsoNormal"><br />
</div><div class="MsoNormal">We can easily see that in the above scenario lack of knowledge about the dynamics of gardening has been combined with secondary and irrelevant considerations related to seeking ascendency over one another, and has completely obscured the real issues. Knowledge has been set aside, and completely overshadowed by biases, prejudices, and narrow-mindedness of the participants in the decision making process.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">This condition can be resolved if one person arrives, who is familiar with the chemistry and organic nature of gardening, who has some skills of dealing with tomato plants, and who in a complete posture of humble service sets about to learn about the present conditions of the soil and the climate, and in a modest way begins to try to carry out the necessary tasks. Now knowledge about the natural forces which govern the organic growth of this little garden take precedence over all the interactions among the workers. The nature of the questions change from who should make decisions. The focus becomes the task at hand, and not the personalities involved. It is a high mark of the maturity of the institutions that they have now come to this level of understanding.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">Paragraph 29 of the message of 28 December 2010 from the Universal House of Justice expresses the hope that the friends who serve on various institutions carry out their tasks in the context of the organic process of growth. This then represents a new stage in the development of these institutions. The focus moves away from the personalities and is focused on the process of growth.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">The study of this paragraph suggests the following questions:<br />
<br />
<span style="mso-bidi-font-family: Cambria; mso-bidi-theme-font: minor-latin;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";"> </span></span></span>What is the context within which institutions of community administration should develop?<br />
<br />
<span style="mso-bidi-font-family: Cambria; mso-bidi-theme-font: minor-latin;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";"> </span></span></span>Why is growth referred to as an organic process?<br />
<br />
<span style="mso-bidi-font-family: Cambria; mso-bidi-theme-font: minor-latin;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";"> </span></span></span>What are some of the privileges of those who serve in various institutional capacity?<br />
<br />
<span style="mso-bidi-font-family: Cambria; mso-bidi-theme-font: minor-latin;"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";"> </span></span></span>What are some of the boundaries implied by these privileges?<br />
</div><div class="MsoNormal">Abdu’l-Baha wrote “<span style="mso-bidi-font-family: Georgia; mso-bidi-font-size: 14.0pt;">O ye loved ones of God! In this, the Bahá’í dispensation, God’s Cause is spirit unalloyed. His Cause belongeth not to the material world. It cometh neither for strife nor war, nor for acts of mischief or of shame; it is neither for quarrelling with other Faiths, nor for conflicts with the nations. Its only army is the love of God, its only joy the clear wine of His knowledge, its only battle the expounding of the Truth; its one crusade is against the insistent self, the evil promptings of the human heart. Its victory is to submit and yield, and to be selfless is its everlasting glory. In brief, it is spirit upon spirit.” [Selections from the Writings of Abdu’l-Baha, pp. 257]</span></div><!--EndFragment-->Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4413686909898943178.post-79706075221634739132011-09-10T16:13:00.000-07:002011-09-10T16:13:16.495-07:00Service on Institutions<div class="separator" style="clear: both; text-align: center;"><a href="http://2.bp.blogspot.com/-YmgRYgVPkNA/TmvazBz97uI/AAAAAAAAACE/ByP2R2oH_OM/s1600/Flower21.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://2.bp.blogspot.com/-YmgRYgVPkNA/TmvazBz97uI/AAAAAAAAACE/ByP2R2oH_OM/s1600/Flower21.jpg" /></a></div><br />
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<div class="MsoNormal" style="text-align: justify;">Paragraph 28 of the letter of 28 December 2010 of the Universal House of Justice begins a new section dealing with service on Bahá’í institutions. Because of its importance, here is the full text of this paragraph.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">“In setting out for you in these pages developments we are eager to see in the administrative work of the Faith during the next Five Year Plan, we are reminded of the repeated warnings raised by the Guardian in this regard.<span style="mso-spacerun: yes;"> </span>"Let us take heed lest in our great concern for the perfection of the administrative machinery of the Cause," he stated, "we lose sight of the Divine Purpose for which it has been created."<span style="mso-spacerun: yes;"> </span>The Baha'i administrative machinery, he reiterated again and again, "is to be regarded as a means, and not an end in itself".<span style="mso-spacerun: yes;"> </span>It is intended, he made clear, "to serve a twofold purpose".<span style="mso-spacerun: yes;"> </span>On the one hand, "it should aim at a steady and gradual expansion" of the Cause "along lines that are at once broad, sound and universal."<span style="mso-spacerun: yes;"> </span>On the other, "it should ensure the internal consolidation of the work already achieved."<span style="mso-spacerun: yes;"> </span>And he went on to explain:<span style="mso-spacerun: yes;"> </span>"It should both provide the impulse whereby the dynamic forces latent in the Faith can unfold, crystallize, and shape the lives and conduct of men, and serve as a medium for the interchange of thought and the coordination of activities among the divers elements that constitute the Baha'i community."”</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">In many societies there is a tension between the individuals and social institutions. In particular institutions of governance in Western societies are seen as necessary evils for the maintenance of order. A libertarian argument goes something like this: legislative institutions, such the senate and the house of representatives, at state or federal levels, draw up and pass laws and regulations. These are enforced by executive institutions, including regulatory agencies, and coercive elements including the police, and correctional facilities. Year after year, as long as we have legislators, they will have to legislate. The total number and complexity of laws continues to increase. This will necessitate others to enforce these laws. Therefore even if the total size of the population remains stable, there is a tendency for the size of the government to grow. In an adversarial system the need for more and more lawyers then grows, unlike the number of educators or health providers.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">This line of reasoning has lead many people to formulate a principle to reduce the size of the government, believing that governments are of little productive use and that they do not generate wealth. While these governments tax the working population and distribute wealth, and perhaps even bring a measure of social justice for the more unfortunate among us, they do not stimulate innovation or productivity. These are believed to come from what is termed market forces. But it is left to our imagination as what these forces are, if they are real or positive, and if society can be left at their mercy. While we can accept that many people do act in self-interested ways, and these actions will have aggregate effects, I want to suggest that it is misleading to believe in such “forces” as though they were some mystical or spiritual forces that exist and can influence social dynamics.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Institutions of governance exercise a certain authority and the people who operate in these institutions hold a certain power by virtue of the office that they occupy.<span style="mso-spacerun: yes;"> </span>To reduce the abuse of power in the current society we have the ingenious arrangement of balance of powers. Such an arrangement is necessary in a society where there is little or no spiritual education about exercise of power.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The Bahá’í community is deliberately hoping to construct a different model. To begin with the Bahá’í electoral process is designed to promote the election of those members who are deemed to be least egotistical and most service-oriented in the eyes of the members of the Bahá’í community themselves. Then, once elected, there is great emphasis on the members viewing their service in a humble light. Service on the institutions is to be regarded as a means and not an end in itself. Therefore the whole discourse of power does not enter the conception of the duties and functions of the members of Assemblies.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">If institutions are the means, then what are the ends? As we reflect on this question we note that there is a reference to “dynamic forces latent in the Faith”. These are mystical, and other-worldly, but very real and positive forces. These forces tap the roots of motivation. Such forces have been the driving energy behind many great accomplishments, both individually and collectively. What a contrast between these real forces, and the illusory forces of a self-centered market place!</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal">In study of this paragraph the following questions come to mind:</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"></div><ol><li>What does it mean to say that administration of community affairs is not to be regarded as an end in itself?</li>
<li>The administration of community affairs should be regarded as a means to what ends?</li>
<li> Why such a warning might be necessary?</li>
<li> What are the twofold purposes of community administration?</li>
<li> What should be the impact of administrative machinery on the lives and conduct of the people?</li>
<li> What then are the salient differences between a rule-bound bureaucracy and a mature administrative machinery?</li>
</ol><br />
<div class="MsoNormal"><o:p>Baha'u'llah wrote: "</o:p><span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 5px; -webkit-border-vertical-spacing: 5px; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 14px; line-height: 22px;"><span style="font-weight: normal; padding-left: 2px; padding-right: 2px;"><span class="Apple-style-span" style="background-color: white;">Thy day of service</span></span></span><span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 5px; -webkit-border-vertical-spacing: 5px; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 14px; line-height: 22px;"><span class="Apple-style-span" style="background-color: white;"> </span></span><span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 5px; -webkit-border-vertical-spacing: 5px; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 14px; line-height: 22px;">is now come. Countless Tablets bear the testimony of the bounties vouchsafed unto thee... Thou must show forth that which will ensure the peace and the well-being of the miserable and the downtrodden. Gird up the loins of thine endeavour, that perchance thou mayest release the captive from his chains, and enable him to attain unto true liberty."</span></div><div class="MsoNormal"><o:p><br />
</o:p></div><!--EndFragment-->Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4413686909898943178.post-41063964713552920082011-07-31T18:38:00.000-07:002011-07-31T18:51:08.860-07:00Urban Spiritual Assemblies<div class="separator" style="clear: both; text-align: center;"><a href="http://3.bp.blogspot.com/-DmGwdSNicQs/TjYDY1JqJSI/AAAAAAAAACA/lNeqRDkVFFs/s1600/flower20.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://3.bp.blogspot.com/-DmGwdSNicQs/TjYDY1JqJSI/AAAAAAAAACA/lNeqRDkVFFs/s1600/flower20.jpeg" /></a></div><br />
In its letter of 28 December 2010 the Universal House of Justice dedicates one paragraph, number 27, to the development of Local Spiritual Assemblies in urban settings. The previous 8 paragraphs describe in some detail the trajectory followed by a Spiritual Assembly situated in a village, from its formation to consultation on some aspect of growth, and on to higher levels of functioning. At the risk of over-simplification here is a bird’s eye view of these previous 8 paragraphs.<br />
<div class="MsoNormal" style="text-align: justify;"><br />
<ul><li>Para. 19 – Consider first Local Assemblies in rural clusters with large-scale growth.</li>
<li>Para. 20 – Newly formed Assemblies in villages also develop with capacity building.</li>
<li>Para. 21 – Village Assembly should consult on some aspects of growth and support the process.</li>
<li>Para. 22 – Assembly to promote and protect the process of growth with a sense of responsibility that encompasses the entire village.</li>
<li>Para. 23 – Assembly to use resources wisely and nurture a spiritual environment to mobilize large numbers to service.</li>
<li>Para. 24 – Assembly to make sure that social action emerges only in coherence with the elements of the Plan.</li>
<li>Para. 25 – Assembly to raise consciousness and advance discourses locally.</li>
<li>Para. 26 – Increasingly Local Spiritual Assemblies in villages will show their capacity.</li>
</ul></div><div class="MsoNormal" style="text-align: justify;"><br />
Urban Assemblies must follow this same path. This includes most of the Assemblies in the West, as well as those in major cities throughout the world.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">That so much emphasis was put on the development of Assemblies in villages speaks of the confidence and trust in the emergence of these institutions in village settings. That urban Assemblies must follow the same path indicates that we do not follow some “trickle-down” arrangement, and many urban Assemblies may learn from the dynamic example of their sister institutions in villages of the world.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">In the past, much of the concern of Spiritual Assemblies were the inner workings of the Bahá’í community itself, large or small. The picture that now emerges is the intense concern of the Assembly with promoting those activities that will benefit the entire village. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">In the past what was at the center of the community life, and what might have been at the periphery? Certainly the Feast, the Fund and electoral process were at the center. These separated those who were enrolled and those who were not. They would identify us. Now at the core of Bahá’í life there are those activities – aptly called core activities – that are open to all, and which operate by connecting the heart to the Word of God. The major concern of an Assembly is to help the believers initiate, then sustain, such activities at the core of our social and spiritual collective existence with significant participation by many of those in the village who may not be Baha'is.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">So how can an Assembly in a city accomplish this task? Increasingly the Assemblies are learning to divide their cities into neighborhoods, and treat each neighborhood as a separate village. Once the community comes to understand the logic of this decentralization, they will naturally begin to implement the core activities, as well as the Holy Days, and other functions in their own neighborhood, embracing a large number of their own neighbors in all its spiritual activities.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">If you live in a city of some half a million people, and if we assume that a typical neighborhood is about ten thousand people or so, then you will have about 50 neighborhoods in your city. If only a fraction of these can have only a handful of core activities at this time, what are we looking at? Of course in practice there are many other considerations, but this simple calculation indicates the vast potential that is yet to be realized. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">So here are a few questions to help in the study of this paragraph:</div><div class="MsoNormal" style="text-align: justify;"><br />
<ol><li>What are the differences between rural and urban communities?</li>
<li>What are social spaces, and how can we find them?</li>
<li>Can you make a tentative list of social spaces in your neighborhood? Can you now describe their receptivity and openness to hear about any wisdom enshrined in the teachings?</li>
<li>Can you try to now list those human resources, living in your neighborhood, who may have some access to these social spaces?</li>
<li>What are some of the social political and cultural institutions in your neighborhood, or in your city?</li>
</ol></div><div class="MsoNormal" style="text-align: justify;">Shoghi Effendi wrote: “The American nation… stands, indeed, from whichever angle one observes its immediate fortunes, in grave peril. The woes and tribulations which threaten it are partly avoidable, but mostly inevitable and God-sent, for by reason of them a government and people clinging tenaciously to the obsolescent doctrine of absolute sovereignty and upholding a political system, manifestly at variance with the needs of a world already contracted into a neighborhood and crying out for unity<span class="Apple-style-span" style="font-family: Cambria; font-size: 16px;">, will find itself purged of its anachronistic conceptions, and prepared to play a preponderating role...in the unification of mankind." [Soghi Effendi, Citadel of Faith, p.127] </span><br />
<span style="font-family: Cambria; font-size: 12pt;"> </span><br />
As we build models of a united community in a neighborhood, the Local Spiritual Assemblies will build a model of governance that is coherent with the conception of a spiritual community.</div>Unknownnoreply@blogger.com6tag:blogger.com,1999:blog-4413686909898943178.post-36293225047655684812011-07-30T22:01:00.000-07:002011-07-31T08:42:43.731-07:00Trustees of the Merciful<div class="separator" style="clear: both; text-align: center;"><a href="http://1.bp.blogspot.com/-MBMmw-8eE60/TjTg590ytxI/AAAAAAAAAB8/vybNtPT1tig/s1600/flower19.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://1.bp.blogspot.com/-MBMmw-8eE60/TjTg590ytxI/AAAAAAAAAB8/vybNtPT1tig/s1600/flower19.jpeg" /></a></div><br />
The story of birth and development of Bahá’í Local Spiritual Assemblies is a fascinating one. There is of course a very practical side to such stories. But there is also a deeply spiritual side which is entirely mystical.<br />
<br />
<div class="MsoNormal">I remember that while teaching the Faith in Africa during the 1980s I arrived with a group of other teachers in a certain village, where no one had yet heard of the Faith. As we met with the headman, and he called his people to come and listen to us, we were able to lay bare the message of Baha’u’llah with beauty and simplicity. In the course of that same afternoon we were able to answer many questions, as there were many people who were sincerely interested and profoundly touched. Scores declared their Faith that same day. They asked, and we also wondered, what will come next. We knew that this particular village was far off the beaten path, and that our experience told us that we may not get another chance to revisit this village anytime soon. So we offered several complimentary options to help deepen their love for Baha’u’llah and for service for humanity. They could send a few selected young people to visit the capital city where they could stay for a few weeks to learn more, and there was also a deepening course that was available through mail, and we would leave some literature behind. But there had to be more. We had little understanding then of how to effectively build capacity.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">We knew about the special spiritual blessing that would come from having formed a Local Spiritual Assembly. So I described this to them, and they agreed that on that same day we should help them form this Assembly. With all the declared Baha’is present at the meeting, it was simple enough for us to conduct the Bahá’í electoral process in an atmosphere of joy. This sacred election was done, and the headman and his village people were content. </div><div class="MsoNormal"><br />
</div><div class="MsoNormal">I thought to myself, and I prayed as well, that while receptivity is to such an extent, how could we expect that in one afternoon this whole village would be so transformed as to stand on its own feet. I have no doubt that while the Assembly did not function in any meaningful way, that for years after that day, those far off believers in that remote village would read their Bahá’í books, would receive the regular national newsletter, perhaps make up their own songs, and will continue to regard themselves as new Baha’is with a sense of renewed vigor. It was sad that I was never again able to visit that village, but I heard from other visitors who went there that the community has continued to exist. I know that the mysterious blessings that are associated with forming their Assembly has helped them keep on to their new identity. If there were clusters in place then, with their schemes of coordination, and nearby tutors they could have carried on the work that we had started, such an Assembly would have a chance to take ownership.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">Now as we learn in this Plan how to raise the capacities of the members of such remote communities, it is possible for them not only to exist as Baha’is, but also to trace a path for growth and development. We can now join the practical and systematic effort at capacity-raising to that essential mystical element of faith and confirmation.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">The following questions may help in the study of the 26<sup>th</sup> paragraph of the letter of 28 December 2010, from the Universal House of Justice.</div><div class="MsoNormal"></div><ol><li>What are some of the attributes that the Local Spiritual Assemblies should gradually develop?</li>
<li>What does it mean that the members of the Assemblies can be seen as "the trusted ones of the Merciful among men"?</li>
<li>If the Assemblies in villages develop their expected attributes, how will their members be seen by the inhabitants of these villages? Can you elaborate on the dynamics of this social development?</li>
</ol>Abdu’l-Baha wrote: “As to you, O ye other handmaids who are enamoured of the heavenly fragrances, arrange ye holy gatherings, and found ye Spiritual Assemblies, for these are the basis for spreading the sweet savours of God, exalting His Word, uplifting the lamp of His grace, promulgating His religion and promoting His Teachings, and what bounty is there greater than this? These Spiritual Assemblies are aided by the Spirit of God. Their defender is ‘Abdu’l-Bahá. Over them He spreadeth His wings. What bounty is there greater than this? These Spiritual Assemblies are shining lamps and heavenly gardens, from which the fragrances of holiness are diffused over all regions, and the lights of knowledge are shed abroad over all created things. From them the spirit of life streameth in every direction. They, indeed, are the potent sources of the progress of man, at all times and under all conditions. What bounty is there greater than this? [Selections from the Writings of Abdu’l-Baha, p. 79]Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4413686909898943178.post-13581550364710203152011-07-30T19:35:00.000-07:002011-07-31T08:33:45.406-07:00Social Action<div class="separator" style="clear: both; text-align: center;"><a href="http://4.bp.blogspot.com/-rbiORqN8bxo/TjS-3uj9VqI/AAAAAAAAAB4/3keN8zztiP4/s1600/flower18.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://4.bp.blogspot.com/-rbiORqN8bxo/TjS-3uj9VqI/AAAAAAAAAB4/3keN8zztiP4/s1600/flower18.jpg" /></a></div><br />
As the Bahá’í community continues to focus on learning about the essential ingredients of building spiritual neighborhoods, new avenues for learning will open up. Therefore a new element has now been introduced in this Five Year Plan, for 2011-2016, which did not exist in the previous Five Year Plan. This element is known as social action.<br />
<br />
Of course successive Plans are not disconnected from each other. In fact we view all of the Plans as part of an organic whole. They are indeed successive stages of the same Plan conceived by Abdu’l-Baha in 1916 and 1917, and communicated by Him to the American and Canadian Baha’is in the Tablets of Divine Plan. These were the war years and postal services operated only in limited ways. One limitation was that letters written and enclosed in sealed envelopes would not be delivered. Therefore Abdu’l-Baha wrote some of these original tablets on the back of post cards. As they were being transmitted from Haifa across the land, sea, and a vast ocean, these precious messages were open and visible to anyone who wanted to read them. The same sense of openness and inclusivity permeates the current phase of these Plans.<br />
<div class="MsoNormal"><br />
</div><div class="MsoNormal">If we use the analogy of the growth of a tree, we can say that at each stage a new leaf grows, a new branch off shoots, or a new fruit appears. The first fruit during 1996-2001 period was the appearance of the training institutes on a large and systematic basis throughout the Bahá’í world. The next five years saw the emergence of the concept of cluster, followed by the establishment of intensive programs of growth. And now we arrive at the stage when a new fruit is visible on this tree. This new fruit is social action at the level of the neighborhood and cluster. </div><div class="MsoNormal"><br />
</div><div class="MsoNormal">We know precious little about this at this time, but already a few elements are beginning to be understood, as we collectively work and learn from action. In fact we know more about what it is not, than what it is. Social action is not acts of charity by the rich for the benefit of the poor. Social action is not a development project as is commonly understood and practiced by the development agencies. Social action is not the same as activism, and it has nothing to do with protest. Social action does not normally start as a large and complex enterprise. The methods and approaches used in social action cannot be mechanistic. And social action cannot separate the people into developed and underdeveloped, or into givers and receivers.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">This list can go on still. Social action is not about financial grants, even though some funds may be involved. Social action is not about the provision of technology, packaged or otherwise, even though the application of knowledge has a central role in social action. And social action is not about participatory reaction to some proposed idea that is assumed to help the lot of a people. In particular those serving in a capital city of each country, say at the National Bahá’í Center, will not design a particular line of action, and then take this to the villages seeking to attract participation of the villagers.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">One thing we do know. The training institute raises the capacity of the individuals of all ages. As they come to better appreciate the attributes of the soul, and its connection with its Creator, as they connect with the Word of God, as they develop their powers of expression, as they arise and serve as teachers, animators and tutors, they are bound to reflect on their own human condition. And as they engage in cycles of action and reflection, these souls with raised capacities and expanded consciousnesses are bound to commit that which will enhance their spiritual and material lot. This then, in all its simplicity, is social action.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">Like all organic systems social action, once it is born in the matrix of the institute process in a neighborhood, it is bound to grow and develop. It will gradually acquire added elements. And one day it may indeed be a large and complex enterprise. Its rate of growth however is intimately bound by its coherence with all other activities, and a sense of community in that neighborhood.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">As we study this paragraph 25 of the letter of 28 December 2010 the following questions may be helpful.</div><div class="MsoNormal"></div><ol><li>What are a few of the characteristics of social action at the grass roots described in the Ridvan 2010 message?</li>
<li>What are some of the conditions that social action at the grass roots level must meet, as described in the Ridvan 2010 message?</li>
<li>What is the role of the Nineteen Day Feast for social action?</li>
<li>What are some of the potential pitfalls for social action?</li>
<li>What is the relationship of the institute process and social action?</li>
</ol>Baha’u’llah wrote: "[I]s not the object of every Revelation to effect a transformation in the whole character of mankind, a transformation that shall manifest itself both outwardly and inwardly, that shall affect both its inner life and external conditions? For if the character of mankind be not changed, the futility of God’s universal Manifestations would be apparent." [Baha’u’llah, The Book of Certitude, p.241]Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4413686909898943178.post-66337795186065878362011-06-23T00:35:00.000-07:002011-06-23T00:38:38.607-07:00A growing maturity<div class="separator" style="clear: both; text-align: center;"><a href="http://4.bp.blogspot.com/-HEh5Lxun104/TgLlr-0MQLI/AAAAAAAAAB0/KN18dkUCDWY/s1600/flower17.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://4.bp.blogspot.com/-HEh5Lxun104/TgLlr-0MQLI/AAAAAAAAAB0/KN18dkUCDWY/s1600/flower17.jpg" /></a></div><br />
<div class="MsoNormal" style="text-align: justify;">In this series of blog posts we have been studying and reflecting on the guidance provided by the Universal House of Justice in its letter of 28 December 2010 addressed to the members of the five Continental Boards of Counsellors who were assembled on that day in Haifa for five days of deliberations on the course pursued by the Bahá’í community, worldwide, in its efforts to build a model for a future world civilization that progresses continuously and achieves a balance on both the material and spiritual aspects of our lives. The pace of this study has generally been about one per week, on the average, with some exceptions, but I have tried to post about 4 per month. Therefore for the month of June we study the four paragraphs of 21 to 24. The theme of these paragraphs is raising institutional capacity at the local level, and in this particular post we will focus on paragraph 24. </div><style>
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</div><div class="MsoNormal" style="text-align: justify;">Throughout the decades of the second half of the twentieth century an increasing number of Baha’is responded to the call for homefront or international pioneering. Many of those who arrived in far flung pioneering posts taught the Faith as best as they could, trying to keep expansion and consolidation in balance while at the same time exerting effort to win the goals that were set at the outset of each plan. Some of these goals had to do with increasing the number of localities where Baha’is resided, and other goals were related to the objective of forming Spiritual Assemblies in an increasing number of villages. Yet other goals such as the building of Bahá’í centers or translation and publication of literature dealt with consolidation of the emerging communities. Great victories were won on all of these fronts.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Initially the visiting teachers had to assist with the electoral process of the newly formed Assemblies. Then there were various training classes and the use of traveling teachers to help the new friends appreciate the importance of performing the electoral process in a timely manner. Some even thought that we should “form now and function later”. This effort, valiant and heroic as it was, represented only our initial understanding of the complex dynamics of capacity building. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">A few of the pioneers were astonished why the new friends would not, on their own, perform these routine administrative tasks. One may have heard an expression of surprise that after we have “told them” and even “showed them” how elections, meetings and minute keeping should be done still these were not done. This stood at great contrast against the devotion, utter self-sacrifice, a strong sense of commitment and identity, and many acts of service performed by these same new friends. When I would visit a remote home in a village, the residents would welcome me with open arms, gather together in large numbers, possibly slaughter their only remaining chicken in their yard to cook a befitting meal for me, as we would pray and sing together in great adoration of Baha’u’llah, the Blessed Beauty. They had, and still have, such a strong attraction to beauty of all things spiritual.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Reflection on these experiences then compels us to realize that raising capacity of villagers, indeed of anyone, to engage in formal institutional activity is not a simple task, and development is not something that we can simply "tell them" or “show them”. There is a long and methodic process for raising capacity, which requires careful attention and concerted effort. This lesson is not only relevant to the process of community building modeled by the Bahá’í community, but it has wide ramifications for other like-minded persons and organizations, including non-profit organizations and civil society groups intent on raising the capacity of people and institutions everywhere.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">In study of paragraph 24 the following questions can be considered:</div><div class="MsoNormal" style="text-align: justify;"> <style>
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</style> </div><div class="MsoNormal">1 – Once a community grows in size and capacity, the friends will be drawn further into the life of society. Can you locate the paragraph in the Ridvan 2008 that explains this development in some detail?</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">2 – What have we learned from the systematization of the training and teaching work that might now be useful for us?</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">3 – How is a community challenged to take advantage of these lessons learned to respond to a widening range of issues that face the village?</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">4 – How are these new approaches similar to or different from previous approaches to social action, and socio-economic developments?</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">5 – How has the question of coherence within activities related to growth been achieved so far?</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">6 – How can such coherence now be extended to include social and economic action?</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">7 – The Spiritual Assembly is guided not to act as the executor of such socio-economic projects, but rather to act as the voice of moral authority, to ensure that such projects do not compromise the integrity of the activities that have so far been achieved. This task, now given to the Local Spiritual Assemblies, requires the highest level of maturity and intimate familiarity with the language, the concepts, and the dynamics of organic systems, of which both growth and social action form a part. Can you elaborate on this?</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">This last question is an excellent candidate for reflection, and I invite you to further comment on this concept, here on this blog.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">Abdu’l-Baha wrote: “Thes<span style="background-color: white;">e </span><span style="background: none repeat scroll 0% 0% rgb(255, 255, 255);">Spiritual</span><span style="background-color: white;"> </span><span style="background: none repeat scroll 0% 0% rgb(255, 255, 255);">Assemblies</span><span style="background-color: white;"> ar</span>e shining lamps and heavenly gardens, from which the fragrances of holiness are diffused over all regions, and the lights of knowledge are shed abroad over all created things. From them the spirit of life streameth in every direction. They, indeed, are the potent sources of the progress of man, at all times and under all conditions. What bounty is there greater than this?” [Selections from the Writings of Abdu’l-Baha, page 81]</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4413686909898943178.post-61748338085940304342011-06-23T00:03:00.000-07:002011-06-23T00:03:44.665-07:00Upholding the standard of justice<div class="separator" style="clear: both; text-align: center;"><a href="http://2.bp.blogspot.com/-4Tw0UWef9Ow/TgLkhwqyXHI/AAAAAAAAABw/8YOW5G7dy_A/s1600/flower16.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://2.bp.blogspot.com/-4Tw0UWef9Ow/TgLkhwqyXHI/AAAAAAAAABw/8YOW5G7dy_A/s1600/flower16.jpg" /></a></div><br />
<div class="MsoNormal" style="text-align: justify;">Consider the case of a village with a few thousand residents. In addition to farming activities there may be other cottage industries, a school, a clinic, and other social spaces. It is clear that the community has a collective consciousness, even if not all members share in exactly the same beliefs. There may be a few different religious groups, each advancing their own particular beliefs. It is unfortunate, but it may be a social reality that some of these religious groupings have a history of competition. The Bahá’í community is also a distinct community with its particular beliefs and organizational practices. However it is a long tradition that Baha’is “consort with people of all religions”. In particular the principal social and spiritual activities of the Bahá’í community is designed to include people of all walks of life. There is no contradiction then in a person, for example, attending a church regularly, remaining a devout Christian, and also participating in Bahá’í core activities, which are after all devoid of any rituals or dogmatic beliefs and practices.</div><style>
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</div><div class="MsoNormal" style="text-align: justify;">The institution of the Local Spiritual Assembly in such a village is concerned with the well being of all people in the village. Just as the community activities are open to all, so is the Assembly accessible to all. If two people have some sort of dispute, they can choose to bring their concerns to the Assembly. If the Assembly has built up a reputation as operating on the principles of unity and justice, and its members are known for upright character, we can imagine that many people in the village would want to take advantage of the existence of this institution. What other element in a village has learned how to “put aside the divisive ways of a partisan mindset, how to find the seeds of unity in even the most perplexing and thorny situations and how to nurture them slowly and lovingly, upholding at all times the standard of justice”?</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">This last quote is taken from paragraph 23 of the letter of 28 December, 2010, of the Universal House of Justice. The study of this paragraph will open new vistas in the collective mindset of the village, including its Bahá’í community, and its Spiritual Assembly.<span style="mso-spacerun: yes;"> </span>The following questions may help in such a study.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">1 – How and to what ends should a Spiritual Assembly “properly assess and utilize resources, financial and otherwise”?</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">2 – At this stage of the development of village communities, why should its physical facilities be essentially modest?</div><div class="MsoNormal" style="text-align: justify;">3 – What should an Assembly do if the “energies and talents” of the believers are currently being directed towards a divergent set of activities and priorities?</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">4 – Describe the function of an Assembly in maintaining the spiritual health and well-being of the community. How far outside of the Bahá’í community should this extend?</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Baha’u’llah wrote: “The religion of God and His divine law are the most potent instruments and the surest of all means for the dawning of the light of unity amongst men. The progress of the world, the development of nations, the tranquility of the peoples, and the peace of all who dwell on earth are among the principles and ordinances of God.” [Tablets of Baha’u’llah, pp. 130] </div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4413686909898943178.post-69959824543761952992011-06-22T23:57:00.000-07:002011-06-22T23:57:52.761-07:00Promoting the best interests of a community<div class="separator" style="clear: both; text-align: center;"><a href="http://3.bp.blogspot.com/-aalm8L0d9f0/TgLjWJAn7tI/AAAAAAAAABs/zfNA2focSvA/s1600/flower15.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://3.bp.blogspot.com/-aalm8L0d9f0/TgLjWJAn7tI/AAAAAAAAABs/zfNA2focSvA/s1600/flower15.jpg" /></a></div><br />
<div class="MsoNormal" style="text-align: justify;">The Bahá’í community has been pursuing a deliberate and conscious path towards creating a model for a future civilization. Often, if such a model exists, it can inspire people that it is possible to arrest the decay in their own society and build a better community. Towards this goal the world was divided to some 16000 or so clusters. The criteria for such clustering had nothing to do with the Bahá’í community itself, and everything to do with demographics of the people living in these clusters. The focus of attention then turned to strengthening these clusters, creating agencies that would serve the cluster, and setting in place a dynamic that will propel that cluster on a new path for progress. In many ways the interests of the localities were widened to focus on the interests of the clusters.</div><style>
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<div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Naturally many of the friends who were busy with service on Local Spiritual Assemblies were eager to learn about the dynamics of growth unfolding in their clusters. They began to study the courses of the institute, and participate in core activities. The individuals would engage in service, and institutions would support them. At that time it was less clear as what an Assembly may do to bolster the process of growth, beyond acknowledgement and encouragement of the individual and collective efforts.<span style="mso-spacerun: yes;"> </span>By now some 15 years has elapsed in carrying out this program. As the processes of growth mature in cluster after cluster, the contribution that Assemblies can make is becoming clearer. The Universal House of Justice in its 28 December 2010 letter, paragraph 22, enumerates and explains a number of these duties and functions that a village Local Spiritual Assembly can perform.<span style="mso-spacerun: yes;"> </span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Naturally one of these duties is to consult on specific issues related to the global Plan. But the Assemblies can do this only if the individual members of the Assembly have gained first hand experience in implementing the provisions of the Plan. Since we have said that we should look at the development of the Assemblies as a process of capacity building, it is easy to see then how the training institute that builds the capacity of the individuals in the teaching work also contributes to the development of Assemblies. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Beyond those activities directly related to growth there are of course several other duties of Assemblies. Since there are no formal programs for raising capacity in these areas, the Assemblies will do well to apply some of the operating principles of the training institutes in an effort to learn from action in the field.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">In study of this paragraph, the following questions come to mind:</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">1 – What are some of the dimensions of capacity building for Spiritual Assemblies?</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">2 – What injunction does Abdu’l-Baha lay down for the continued development of Spiritual Assembly?</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">3 – If you serve on an Assembly what portion of your consultations fulfill the above hopes of Abdu’l-Baha, and what portion is taken by other necessary administrative work?</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">4 – How can a village Assembly practically provide “relief of the poor” given its limited resources? How might this be different that charity that is merely focused on the material dimension of life?</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">5 – How can an Assembly help “the feeble throughout all classes” in a village? Are there any useful ways in which this service may be integrated into “home visits”?</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">6 – An Assembly naturally wants to show “kindness to all peoples” in the village. How might those who are neither Baha’is nor participate in core activities feel the warmth of such kindness?</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">7 – There are certain aspects of protection work that are needed in a community. In particular those who serve in the teaching field or facilitate core activities are mere mortals and are not expected to be always perfect or stainless. What can the Assemblies do to practically contribute to this protection work?</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">8 – What is the relationship between the soul of Abdu’l-Baha in the spiritual worlds of God and the Spiritual Assemblies on this earthly plane?</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Baha’u’llah wrote: “The purpose of religion as revealed from the heaven of God’s holy Will is to establish the unity and concord amongst the peoples of the world; make it not the cause of dissension and strife.” [Tablets of Baha’u’llah, pp. 129] </div><div class="MsoNormal" style="text-align: justify;"><br />
</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4413686909898943178.post-37772799782333270042011-06-22T23:52:00.000-07:002011-06-22T23:52:13.390-07:00Development of a collective consciousness<div class="separator" style="clear: both; text-align: center;"><a href="http://2.bp.blogspot.com/-gQ0tZf4E_B4/TgLfkmWqtTI/AAAAAAAAABo/V7OY2MsJCO8/s1600/flower14.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://2.bp.blogspot.com/-gQ0tZf4E_B4/TgLfkmWqtTI/AAAAAAAAABo/V7OY2MsJCO8/s1600/flower14.jpg" /></a></div><br />
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</style> <div class="MsoNormal" style="text-align: justify;">Collective consciousness emerges only as a result of an expanding number of individuals who develop a shared understanding. Such a shared understanding can be cultivated by a process of friendship. The process may very well start with one person who is great capacity for love and is able to engage his acquaintances in meaningful and distinctive conversations. These conversations increase the depth of friendship, and lead to working together as each person tries to assist in creating an expanding community of friends. More and more people are hosting devotional meetings. Some will compose songs. Others may have other artistic talents. But all try to lift up the atmosphere of their collective devotionals. Some will help with teaching the children and others assist in animating groups of junior youth in the village. These then are the stuff of activities carried out in a village without dependence on outside assistance. While visitors are always welcome and they can add to the beauty and variety of the activities, the essential ownership and character of these activities is derived from the inhabitants of the village themselves. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">When we examine the formation and activities of many of the Spiritual Assemblies that came into existence in the decades past we realize that some of these institutions came into being after a robust set of spiritual activities were in place. But this was not a universal pattern. There were other institutions that were formed or functioned only tentatively. In such circumstances then while the inhabitants loved to come together, to receive visitors, to sing and pray together and to show acts of great hospitality, they had not yet established regular core activities, and therefore it is only natural that they did not yet appreciate the need for institutional support for such non-existent activities. How could anyone then expect them to meet regularly and keep minutes? What would be the purpose of such meetings and deliberations?</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">It is only after a set of core activities are put in place with dedicated and enthusiastic support of the individuals resident in the village that it makes sense to expect proper functioning of these institutions whose main aim is to mobilize the believers, and bolster and support the ongoing expansion of such activities. This, then is the stage of growth described in paragraph 21 of the letter of 28 December 2010 of the Universal House of Justice.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The study of this paragraph suggests the following questions:</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">1 – How does individual consciousness expand through personal involvement in the core activities?</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">2 – How does such personal awareness coalesce into a collective consciousness?</div><div class="MsoNormal" style="text-align: justify;">3 – What is the nature of the transformation in a village?</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">4 – What are the responsibilities of the Assembly in connection with the process of growth?</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">5 – Can you give a list of questions that an Assembly can ask itself in relation to the process of growth?</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">6 – According to this paragraph, what is the relationship between the Assembly and the cluster agencies?</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">7 – How does the beloved Guardian describe the relationship between the Assembly and the individual believer.</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><br />
<div class="MsoNormal" style="text-align: justify;">Abdu'l-Baha wrote: "<span style="background-color: white;">The </span><span style="background-color: white; font-weight: normal; padding-left: 2px; padding-right: 2px;">Spiritual</span><span style="background-color: white;"> </span><span style="background-color: white; font-weight: normal; padding-left: 2px; padding-right: 2px;">Assemblies</span><span style="background-color: white;"> are</span> collectively the most effective of all instruments for establishing unity and<a href="" name="pg84"><span class="pageNum"></span></a> harmony. This matter is of the utmost importance; this is the magnet that draweth down the confirmations of God. If once the beauty of the unity of the friends—this Divine Beloved—be decked in the adornments of the Abhá Kingdom, it is certain that within a very short time those countries will become the Paradise of the All-Glorious." [<a href="http://reference.bahai.org/en/t/ab/SAB/sab-42.html.utf8?query=spiritual%7Cassemblies&action=highlight#gr2">Selections from the Writings of Abdu'l-Baha,</a> page 83]</div><div class="MsoNormal" style="text-align: justify;"><br />
</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4413686909898943178.post-70659954031926969822011-05-30T22:26:00.000-07:002011-05-30T22:26:24.096-07:00Raising capacity in a village Assembly<div class="separator" style="clear: both; text-align: center;"><a href="http://1.bp.blogspot.com/-QniEi7ZSlGI/TeR7g-JK-SI/AAAAAAAAABk/LTkZQJn69rI/s1600/flower13.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://1.bp.blogspot.com/-QniEi7ZSlGI/TeR7g-JK-SI/AAAAAAAAABk/LTkZQJn69rI/s1600/flower13.jpg" /></a></div> <br />
One of the main elements of our framework for action is learning. We have now developed a language that asks what we have learned about such and such a process. This injects a humble posture of learning in all our deliberations. And it directs our attention to social and human progress in terms of generation, acquisition, distribution and application of knowledge. And knowledge is the central process of social existence. It is in this light that we ask ourselves what are we learning about maturation of Local Spiritual Assemblies.<br />
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Two realities have existed about Local Assemblies. In some parts of the world the friends involved are quiet comfortable in forming these institutions, in following the various electoral procedures, in calling meetings and electing officers, in scheduling and adhering to fixed schedules of meetings, in writing minutes and keeping archives of correspondence, and generally in conducting all the procedural and administrative aspects of the work. Many may refer to Assemblies in these areas as being strong. But is there a one to one correspondence between spiritual strength and procedural matters? We can reflect to learn what are the characteristics of truly strong institutions.<br />
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In other parts of the world where such activities are less common in the greater society, and the populations function on an entirely different rhythm, the Assemblies have different characteristics that are more in tune with these cultures and their common practices. Such Assemblies can then be considered to be strong using entirely different criteria. <br />
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Of course all Assemblies can be said to be along a spectrum in terms of their ability to fulfill their destined functions. But whatever the level of strength may be this whole process can be seen as organic and continuously evolving. Paragraph 20 of the letter of the current Five Year Plan then begins to consider the evolution of a newly formed Assembly in a village in a rural cluster.<br />
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The study of this paragraph suggests the following questions:<br />
<br />
1 - In a rural cluster made up of villages and perhaps one or two towns, the initial efforts of the friends are confined to a few localities. How can this pattern extended to new villages?<br />
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2 - In what ways are the steady development of Local Assemblies tied to the process of growth?<br />
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3 - How is capacity building related to the development of Local Spiritual Assemblies?<br />
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<div style="background-color: white;">Baha'u'llah wrote: "Man is the supreme Talisman. Lack of a proper education hath, however, deprived him of that which he doth <span style="font-weight: normal; padding-left: 2px; padding-right: 2px;">in</span>herently possess... The Great Be<span style="font-weight: normal; padding-left: 2px; padding-right: 2px;">in</span>g saith: Regard man as a m<span style="font-weight: normal; padding-left: 2px; padding-right: 2px;">in</span>e <span style="font-weight: normal; padding-left: 2px; padding-right: 2px;">rich</span> <span style="font-weight: normal; padding-left: 2px; padding-right: 2px;">in</span> <span style="font-weight: normal; padding-left: 2px; padding-right: 2px;">gems</span> of <span style="font-weight: normal; padding-left: 2px; padding-right: 2px;">in</span>estimable value. Education can, alone, cause it to reveal its treasures, and enable mank<span style="font-weight: normal; padding-left: 2px; padding-right: 2px;">in</span>d to benefit therefrom. If any man were to meditate on that which the Scriptures, sent down from the heaven of God’s holy Will, have revealed, he would readily recognize that their purpose is that all men shall be regarded as one soul, so that the seal bear<span style="font-weight: normal; padding-left: 2px; padding-right: 2px;">in</span>g the words ‘The K<span style="font-weight: normal; padding-left: 2px; padding-right: 2px;">in</span>gdom shall be God’s’ may be stamped on every heart, and the light of Div<span style="font-weight: normal; padding-left: 2px; padding-right: 2px;">in</span>e bounty, of grace, and mercy may envelop all mank<span style="font-weight: normal; padding-left: 2px; padding-right: 2px;">in</span>d." [<a href="http://reference.bahai.org/en/t/b/TB/tb-12.html.">Baha'u'llah, Lawh-i-Maqsud</a>]<span class="Sfootnumber"><a class="Sfootnumber" href="http://reference.bahai.org/en/t/b/TB/tb-12.html.utf8?query=rich%7Cin%7Cgems&action=highlight#fn1"></a></span></div>Unknownnoreply@blogger.com1tag:blogger.com,1999:blog-4413686909898943178.post-90608289306500755192011-05-30T17:03:00.000-07:002011-05-30T17:03:18.745-07:00Local Spiritual Assemblies<div class="separator" style="clear: both; text-align: center;"><a href="http://4.bp.blogspot.com/-H6qGoUMKLRQ/TeQv9Bp40FI/AAAAAAAAABg/2NxzKiMWkfE/s1600/flower12.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://4.bp.blogspot.com/-H6qGoUMKLRQ/TeQv9Bp40FI/AAAAAAAAABg/2NxzKiMWkfE/s1600/flower12.jpg" /></a></div><br />
One of the unique features of the Baha'i Faith is that the organizational structure of Baha'i communities, and a future Baha'i world society and civilization, has been explicitly established by the founder of the Faith, Baha'u'llah. There is a spiritual significance when one person in a town becomes Baha'i. Such a significance is most probably not visible by outward considerations, since after all this is only one person, and given the realities of life he or she may not be able to do very much. By the same token when first a Local Spiritual Assembly is formed in a town, this is of great significance in a spiritual sense, but again sociologically this may not be regarded important, since they are after all only nine people, and given the realities of life they may not be able to impact their society very much. However if we see both of these occurrences as milestones along a path, then a new vision will emerge.<br />
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We consider that all people are traveling on a path that takes them closer to their true destination. Man's destiny is to fulfill his purpose in life. Our purpose in life individually is to know our Creator and to worship him. Our collective purpose in life is to build an ever advancing civilization. Both of these purposes are better fulfilled when we recognize the Manifestation of God and cling to His vision. In this sense then we can say that all people are walking towards Baha'u'llah. This is true whether people are conscious of this or not. It is for this reason that both the declaration of the first believer and the formation of the first institution has a mystical significance.<br />
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But beyond such a spiritual significance, the societal task of nurturing both the individual and the institution to full maturity is a long road. Many Assemblies were formed, without functioning very much. As the friends in all clusters grow in their understanding of the fundamental verities, their appreciation for the importance of the Assembly will grow. Paragraph 19 of the letter of the 28 December 2010 of the Universal House of Justice then calls to attention the necessity that in this Five Year Plan these nascent institutions take clear and decided steps towards building greater capacity. <br />
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Because the vast majority of the clusters that have experienced large scale growth are among the rural parts of the world, attention is first paid to this category of local institutions. With the advent of institute process, the task of raising the capacity of these institutions has taken a clear goal and direction, and that is the extent to which these Assemblies can contribute to the dynamics of growth. <br />
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In studying this paragraph the following questions are suggested:<br />
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1 - The work of the Counselors is primarily concerned with raising the capacity of the National Spiritual Assemblies and Regional Baha'i Councils. How can Local Spiritual Assemblies benefit from this vision?<br />
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2 - Which type of clusters are experiencing large scale expansion and consloidation?<br />
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3 - What has been the story of Local Spiritual Assemblies in your region so far? What has been their strengths and weaknesses?<br />
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4 - How can the members of Local Spiritual Assemblies best learn about the dynamics of growth?<br />
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5 - Given the interaction between learning and action, if you have been elected to serve on a Local Spiritual Assembly, would this fact increase or reduce your responsibility to personally be involved in serving the core activities in your cluster?<br />
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<div class="MsoNormal" style="text-align: justify;">Baha'u'llah wrote: "The Lord hath ordained that in every city a House of Justice be established wherein shall gather counsellors to the number of Bahá... They should consider themselves as entering the Court of the presence of God, the Exalted, the Most High, and as beholding Him Who is the Unseen. It behoveth them to be the trusted ones of the Merciful among men and to regard themselves as the guardians appointed of God for all that dwell on earth. It is incumbent upon them to take counsel together and to have regard for the interests of the servants of God, for His sake, even as they regard their own interests, and to choose that which is meet and seemly. Thus hath the Lord your God commanded you. Beware lest ye put away that which is clearly revealed in His Tablet. Fear God, O ye that perceive." [<a href="http://reference.bahai.org/en/t/b/KA/ka-4.html">Bah'u'llah, Kitab-i-Aqdas, page 30</a>] </div>Unknownnoreply@blogger.com1