This is something of a cop out. I'll freely admit that I'm tired of writing right now, and want to take a bit of a break. That's ok. I have a good thing to mention before getting back to my day job, which is as a fashion designer and jeweler.
In case I haven't mentioned it before now, my friend and spiritual mother, Lucki Wilder, inerviewed me a little while ago and used some of my answers, as well as some excerpts from the blog here, to write a book. It is something of a family tree, hence the title, Twigs of a Family Tree.
While we were consulting on it, it became quite clear that she was the author, and so my role in its development took a different turn than I had expected. That's ok. I don't mind. As long as we were clear on it, I was ok with that.
So, in short, the book describes how Razvanieh, the woman who taught her, became a Baha'i. Following that chapter is the story of how Lucki became Baha'i. Then comes my story, and it concludes with my friend Theresa's story.
That's the super short synopsis.
The longer version has all sorts of stories within it about our personal struggles, the question we had, and how the Faith has changed our life.
I find it quite fascinating for a few reasons. First, it's interesting to see how Lucki edited my story together. Second, as I read it, it doesn't sound like my voice at all, not that many others would notice. And third, it's neat to see how some of my stories made their way into her section, as they fit better there, and how some of her stories fit into mine. This was done purely for editorial reasons, to help try and keep the flow, as well as avoiding redundancy.
There are some sections in it that make me think, "Wow, I can't believe it", and others that make we sit up and say, "That's profound." I had a friend come by my table while I was sitting in a coffee shop reading it, and she wanted to know what I was reading. She said I seemed quite captivated by it. I read her a passage, which had her saying, "I never thought of that in that way before". I agreed, saying that I hadn't either, and then we both realized it was in my section. For the life of, though, I swear it was Lucki that wrote that.
Anyways, I fel like I'm cheating here today, because all I'm doing is writing a bit about that book, and adding in the link to it.
Ok.
Here's the link: https://www.amazon.ca/Twigs-Family-Tree-Stories-Becoming/dp/1973824523/ref=sr_1_1?ie=UTF8&qid=1512079594&sr=8-1&keywords=twigs+of+a+family+tree
I hope you read it, and I really hope you enjoy it. If there's anything in there that really touches you, let me know. I'm sure it wasn't written by me.
Thursday, November 30, 2017
Wednesday, November 29, 2017
Freedom from Prejudice and Dealing with Oppression
I've noticed some interesting things recently regarding prejudice and the freedom from it. Most of it has to do with on-line ranting against this gross injustice. Oh, and that's against prejudice, not against the freedom from it. But, to be fair, I've noticed some ranting against the freedom from prejudice, too, but that's a different story altogether.
While I have seen and read a lot over the years on this issue, in recent months I have noticed a slight shift in the discussion. As with most areas of life on the net, there seems to be less and less tolerance. People seem to be becoming more polarized on this issue, as with so many others. But in this issue, it is paramount to remain united.
As with most things, though, there are many issues at play here. One is the very concept of freedom from prejudice, and another is how we respond to oppression.
To start, I just want to point out a few things that are in the Baha'i Writings, and then I will conclude with our own response to it. I only mention this so that you can better see where I hope to be going with this. Oh, and just as a reminder, this is only my own take on it, and not authoritative in any way. I'm sure others will read it a bit differently than I am, and I hope to hear from them. My only encouragement, though, is that any responses strive towards unity and leave behind the divisiveness that is so often found in replies on the net.
My starting point on this topic is Shoghi Effendi's seminal letter, The Advent of Divine Justice. In this work, he outlines three "spiritual prerequisites of success". "Upon the extent to which these basic requirements are met..." he writes, "depend the measure of manifold blessings" we can receive. He lists these requirements as "a high sense of moral rectitude", "absolute chastity", and "complete freedom from prejudice". The first two have a number of implications, such as justice, equity, truthfulness and so forth in regards to this moral rectitude, or modesty, pure-mindedness, and moderation in relation to chastity, as he points out later in the text, but freedom from prejudice does not have any implications. It just is.
With this freedom from prejudice, he is not merely talking about eliminating racism, although that is a big part of it. And he doesn't even get into the semantics of racism, which is the belief that one's race is superior to another. You see, it doesn't matter. Racism is but a subset of prejudice, and he is talking about all forms of prejudice. He addresses racism, of course, but he carefully reminds us that racism is not the only form of prejudice.
When he does talk about racial prejudice, with includes racism but is not limited to it, he says "it should be regarded as constituting the most vital and challenging issue confronting the Baha'i community". And note that he doesn't just call it challenging, even though that was the title an editor added in to the first editions. He says it is the "most vital and challenging issue". By including the word "vital", he reminds us how high the stakes are here. It is a matter of life and death.
He also lets us know that he is aware of the difficulty involved in addressing this issue. He talks about the "ceaseless exertions" needed, "the sacrifices it must impose, the care and vigilance it demands, the moral courage and fortitude it requires, the tact and sympathy it necessitates": these are formidable obstacles we must overcome. "Ceaseless exertions", "sacrifices", "care and vigilance", "moral courage and fortitude", and, just in case we forget, "tact and sympathy". That's quite the list. And just in case anybody thinks that this is the work of one side, he points out that "neither race has the right, or can conscientiously claim, to be regarded as absolved from such an obligation". This is something we must all, no matter our race or background, must work on. And these are the guidelines that we all must follow if we wish to be effective in making a difference.
Once he gives us the caution about how difficult this path will be, he goes on to give us the tools that will help us in this. He says that if we want an example in how we are to approach this issue, we can do no better than to look towards 'Abdu'l-Baha. We can "remember His courage, His genuine love, His informal and indiscriminating fellowship, His contempt for and impatience of criticism, tempered by His tact and wisdom." We can look towards "His keen sense of justice, His spontaneous sympathy for the downtrodden, His ever-abiding sense of the oneness of the human race, His overflowing love for its members". These are guiding principles that we all can, and should, remember. If we ever want to speak to this issue, we can always ask ourselves if what we say, and the manner in which we say it, will bring greater unity to the situation, or just perpetuate this cycle of prejudice.
Today it has become commonplace, and even expected, to openly criticize others. If we do not take a hard stand against an issue, then we are, inappropriately, seen as supporting it. Shoghi Effendi addresses even this point when he says "every differentiation of class, creed, or color must automatically be obliterated, and never be allowed, under any pretext, and however great the pressure of events or of public opinion, to reassert itself." This is not to say that he doesn't recognize differences of culture, or the manner in which we express things, but that we shouldn't allow class, creed, or colour to get in the way. He even goes on to say that it is our "first and inescapable obligation to nurture, encourage, and safeguard every minority belonging to any faith, race, class, or nation" within the fold of our Faith, but this extends beyond the boundaries of our Faith and to society at large. In fact, if there is a difference of opinion and a tie in a vote, "priority should unhesitatingly be accorded to the party representing the minority". Quite the statement that.
He also recognizes that there are different roles for different people. Obviously, the people in the majority have a different role to play than those who have been oppressed. For example, in talking about the Black-White issue in the United States, he offers the following:
"Mutual understanding", "amity", "sustained cooperation": those are some of the things we must see if we hope for "the deflection of that dangerous course so greatly feared by 'Abdu'l-Baha".
That's quite a lot, and I could easily leave it here, but there really is more. After all, how are we to respond to oppression and injustice? Is it all just sweet talk and roses? Well, no. As we have just read, there is a lot to it. We must stand up with assertiveness against the oppressor, but not in a manner that leads to more prejudice. It is too easy to hate the oppressor, and thereby perpetuate prejudice. Here the Universal House of Justice holds up the Baha'i community of Iran as an example for us to see.
The following quotes are all from letters addressed to the Baha'is of Iran, and they offer us insights into how we, too, can respond to perpetual injustice.
In one letter they point out that "the proper response to oppression is neither to succumb in resignation nor to take on the characteristics of the oppressor. The victim of oppression can transcend it through an inner strength that shields the soul from bitterness and hatred and which sustains consistent, principled action." I find this one of the most important of all the quotes here. When I am looking at prejudice within myself, and my own efforts to help rid this planet of prejudice, I ask myself if I am taking"on the characteristics of the oppressor". To ask this, though, I must be aware of what those characteristics look like. And, unfortunately, when I read a lot of the comments on-line, often by those very same people who are trying to overcome prejudice in our society, I see them demonstrating those very characteristics of divisiveness and antagonism in the name of trying to help others. While it is true that "the light of knowledge will inevitably dispel the clouds of ignorance", we have to be certain that the light we shine brings people together and doesn't further divide them.
In addressing the Baha'is of Iran, the Universal House of Justice gives great praise to "the parents who, filled with sadness, must explain to (their children) such inhumane treatment while preventing the seeds of resentment and hatred from taking root in their innocent hearts". And that, to me, is the greatest test of all. How do we explain such actions while being careful to avoid creating resentment and hatred? I think the first is to understand the history of the issues involved, and see where the oppressor is coming from, to understand their motive. From there, we can understand their mistake, we can sympathize without agreeing with them. My favorite example of this is the Nazi party in Germany back before World War 2, and please remember that I come from a Jewish background. I fully understand that Germany was unjustly oppressed after the First World War, due to the unjust Treaty of Versailles. I can totally see that this oppression led to anger. I am aware that Hitler, despite his later actions and the unjust use of force against his own people, not to mention others, rebuilt the German economy by renovating the garment industry and the auto sector. He successfully raised them out of poverty and gave them a pride in their cultural identity again. I get that. The problem was in having a scapegoat for all their difficulties. I can easily explain the motives for the early Nazi movement, what they got right, and where they went wrong. This is something I regularly discuss with my son, pointing to similar examples in my own culture. We easily talk about the injustices we see, where people are rightfully trying to correct them, and where they are missing the mark. Because of these conversations, difficult as they are, my son is growing up with a clearer understanding of prejudice in our culture, while avoiding the resentment and hatred that is prevalent today.
Finally, I feel I can do no better than to end with the following beautiful paragraph describing the Baha'is of Iran:
While I have seen and read a lot over the years on this issue, in recent months I have noticed a slight shift in the discussion. As with most areas of life on the net, there seems to be less and less tolerance. People seem to be becoming more polarized on this issue, as with so many others. But in this issue, it is paramount to remain united.
As with most things, though, there are many issues at play here. One is the very concept of freedom from prejudice, and another is how we respond to oppression.
To start, I just want to point out a few things that are in the Baha'i Writings, and then I will conclude with our own response to it. I only mention this so that you can better see where I hope to be going with this. Oh, and just as a reminder, this is only my own take on it, and not authoritative in any way. I'm sure others will read it a bit differently than I am, and I hope to hear from them. My only encouragement, though, is that any responses strive towards unity and leave behind the divisiveness that is so often found in replies on the net.
My starting point on this topic is Shoghi Effendi's seminal letter, The Advent of Divine Justice. In this work, he outlines three "spiritual prerequisites of success". "Upon the extent to which these basic requirements are met..." he writes, "depend the measure of manifold blessings" we can receive. He lists these requirements as "a high sense of moral rectitude", "absolute chastity", and "complete freedom from prejudice". The first two have a number of implications, such as justice, equity, truthfulness and so forth in regards to this moral rectitude, or modesty, pure-mindedness, and moderation in relation to chastity, as he points out later in the text, but freedom from prejudice does not have any implications. It just is.
With this freedom from prejudice, he is not merely talking about eliminating racism, although that is a big part of it. And he doesn't even get into the semantics of racism, which is the belief that one's race is superior to another. You see, it doesn't matter. Racism is but a subset of prejudice, and he is talking about all forms of prejudice. He addresses racism, of course, but he carefully reminds us that racism is not the only form of prejudice.
When he does talk about racial prejudice, with includes racism but is not limited to it, he says "it should be regarded as constituting the most vital and challenging issue confronting the Baha'i community". And note that he doesn't just call it challenging, even though that was the title an editor added in to the first editions. He says it is the "most vital and challenging issue". By including the word "vital", he reminds us how high the stakes are here. It is a matter of life and death.
He also lets us know that he is aware of the difficulty involved in addressing this issue. He talks about the "ceaseless exertions" needed, "the sacrifices it must impose, the care and vigilance it demands, the moral courage and fortitude it requires, the tact and sympathy it necessitates": these are formidable obstacles we must overcome. "Ceaseless exertions", "sacrifices", "care and vigilance", "moral courage and fortitude", and, just in case we forget, "tact and sympathy". That's quite the list. And just in case anybody thinks that this is the work of one side, he points out that "neither race has the right, or can conscientiously claim, to be regarded as absolved from such an obligation". This is something we must all, no matter our race or background, must work on. And these are the guidelines that we all must follow if we wish to be effective in making a difference.
Once he gives us the caution about how difficult this path will be, he goes on to give us the tools that will help us in this. He says that if we want an example in how we are to approach this issue, we can do no better than to look towards 'Abdu'l-Baha. We can "remember His courage, His genuine love, His informal and indiscriminating fellowship, His contempt for and impatience of criticism, tempered by His tact and wisdom." We can look towards "His keen sense of justice, His spontaneous sympathy for the downtrodden, His ever-abiding sense of the oneness of the human race, His overflowing love for its members". These are guiding principles that we all can, and should, remember. If we ever want to speak to this issue, we can always ask ourselves if what we say, and the manner in which we say it, will bring greater unity to the situation, or just perpetuate this cycle of prejudice.
Today it has become commonplace, and even expected, to openly criticize others. If we do not take a hard stand against an issue, then we are, inappropriately, seen as supporting it. Shoghi Effendi addresses even this point when he says "every differentiation of class, creed, or color must automatically be obliterated, and never be allowed, under any pretext, and however great the pressure of events or of public opinion, to reassert itself." This is not to say that he doesn't recognize differences of culture, or the manner in which we express things, but that we shouldn't allow class, creed, or colour to get in the way. He even goes on to say that it is our "first and inescapable obligation to nurture, encourage, and safeguard every minority belonging to any faith, race, class, or nation" within the fold of our Faith, but this extends beyond the boundaries of our Faith and to society at large. In fact, if there is a difference of opinion and a tie in a vote, "priority should unhesitatingly be accorded to the party representing the minority". Quite the statement that.
He also recognizes that there are different roles for different people. Obviously, the people in the majority have a different role to play than those who have been oppressed. For example, in talking about the Black-White issue in the United States, he offers the following:
Let the white make a supreme effort in their resolve to contribute their share to the solution of this problem, to abandon once for all their usually inherent and at times subconscious sense of superiority, to correct their tendency towards revealing a patronizing attitude towards the members of the other race, to persuade them through their intimate, spontaneous and informal association with them of the genuineness of their friendship and the sincerity of their intentions, and to master their impatience of any lack of responsiveness on the part of a people who have received, for so long a period, such grievous and slow-healing wounds. Let the Negroes, through a corresponding effort on their part, show by every means in their power the warmth of their response, their readiness to forget the past, and their ability to wipe out every trace of suspicion that may still linger in their hearts and minds. Let neither think that the solution of so vast a problem is a matter that exclusively concerns the other. Let neither think that such a problem can either easily or immediately be resolved... Let neither think that anything short of genuine love, extreme patience, true humility, consummate tact, sound initiative, mature wisdom, and deliberate, persistent, and prayerful effort, can succeed in blotting out the stain which this patent evil has left on the fair name of their common country. Let them rather believe, and be firmly convinced, that on their mutual understanding, their amity, and sustained cooperation, must depend, more than on any other force or organization operating outside the circle of their Faith, the deflection of that dangerous course so greatly feared by ‘Abdu’l‑Bahá, and the materialization of the hopes He cherished for their joint contribution to the fulfillment of that country’s glorious destiny.
"Mutual understanding", "amity", "sustained cooperation": those are some of the things we must see if we hope for "the deflection of that dangerous course so greatly feared by 'Abdu'l-Baha".
That's quite a lot, and I could easily leave it here, but there really is more. After all, how are we to respond to oppression and injustice? Is it all just sweet talk and roses? Well, no. As we have just read, there is a lot to it. We must stand up with assertiveness against the oppressor, but not in a manner that leads to more prejudice. It is too easy to hate the oppressor, and thereby perpetuate prejudice. Here the Universal House of Justice holds up the Baha'i community of Iran as an example for us to see.
The following quotes are all from letters addressed to the Baha'is of Iran, and they offer us insights into how we, too, can respond to perpetual injustice.
In one letter they point out that "the proper response to oppression is neither to succumb in resignation nor to take on the characteristics of the oppressor. The victim of oppression can transcend it through an inner strength that shields the soul from bitterness and hatred and which sustains consistent, principled action." I find this one of the most important of all the quotes here. When I am looking at prejudice within myself, and my own efforts to help rid this planet of prejudice, I ask myself if I am taking"on the characteristics of the oppressor". To ask this, though, I must be aware of what those characteristics look like. And, unfortunately, when I read a lot of the comments on-line, often by those very same people who are trying to overcome prejudice in our society, I see them demonstrating those very characteristics of divisiveness and antagonism in the name of trying to help others. While it is true that "the light of knowledge will inevitably dispel the clouds of ignorance", we have to be certain that the light we shine brings people together and doesn't further divide them.
In addressing the Baha'is of Iran, the Universal House of Justice gives great praise to "the parents who, filled with sadness, must explain to (their children) such inhumane treatment while preventing the seeds of resentment and hatred from taking root in their innocent hearts". And that, to me, is the greatest test of all. How do we explain such actions while being careful to avoid creating resentment and hatred? I think the first is to understand the history of the issues involved, and see where the oppressor is coming from, to understand their motive. From there, we can understand their mistake, we can sympathize without agreeing with them. My favorite example of this is the Nazi party in Germany back before World War 2, and please remember that I come from a Jewish background. I fully understand that Germany was unjustly oppressed after the First World War, due to the unjust Treaty of Versailles. I can totally see that this oppression led to anger. I am aware that Hitler, despite his later actions and the unjust use of force against his own people, not to mention others, rebuilt the German economy by renovating the garment industry and the auto sector. He successfully raised them out of poverty and gave them a pride in their cultural identity again. I get that. The problem was in having a scapegoat for all their difficulties. I can easily explain the motives for the early Nazi movement, what they got right, and where they went wrong. This is something I regularly discuss with my son, pointing to similar examples in my own culture. We easily talk about the injustices we see, where people are rightfully trying to correct them, and where they are missing the mark. Because of these conversations, difficult as they are, my son is growing up with a clearer understanding of prejudice in our culture, while avoiding the resentment and hatred that is prevalent today.
Finally, I feel I can do no better than to end with the following beautiful paragraph describing the Baha'is of Iran:
You pursue your path with patience and calm and hold before your eyes these words of the beloved Master: “For ‘Abdu’l-Bahá, captivity is like unto freedom and the prison-cell a heavenly mansion. The bondage of chains and fetters is as pleasant as a stroll among flowers in a luminous garden. The lowly mat is as a lofty throne, and the depths of the pit even as the heights of the celestial realm.” Moreover, you know well that establishing the Kingdom of God in this turbulent world is no easy task. It requires unshakeable faith, complete reliance on God, high endeavour, an indomitable spirit, constant striving, and infinite patience and long-suffering. You are aware of God’s method and look upon your efforts as seeds sown by the divine Husbandman in His field. Cultivating and gathering the crop require hard work, time, patience, and sacrifice, but through the bounties of God, an abundant harvest is assured. You remain confident that just as the seed, which through the outpourings of the rain and the exertions of the gardener gradually grows into a mighty and fruitful tree, so too your selfless efforts and the labours of other Bahá’ís around the globe—vividly apparent at the Convention—will, at the appointed time, through the blessings of the Abhá Beauty, yield wondrous fruits; hearts will be enlightened, this darksome earth illumined, and the oneness of humanity ultimately realized.
Tuesday, November 28, 2017
Being Moved
"In an increasingly interconnected world, more light is being cast on the social conditions of every people, giving greater visibility to their circumstances. While there are developments that give hope, there is much that should weigh heavy on the conscience of the human race. Inequity, discrimination, and exploitation blight the life of humanity, seemingly immune to the treatments applied by political schemes of every hue. The economic impact of these afflictions has resulted in the prolonged suffering of so many, as well as in deep-seated, structural defects in society. No one whose heart has been attracted to the teachings of the Blessed Beauty can remain unmoved by these consequences."You will likely recall these profound words written by the Universal House of Justice earlier this year, on 1 March, at the beginning of their letter regarding economics. I remember reading them the first time, and just how excited I was at what they were going to say in this relatively short letter. Now, you may notice that I didn't actually copy the entire first paragraph, but only part of it. There is a reason. I wanted to draw attention to that last sentence.
"No one whose heart has been attracted to the teachings of the Blessed Beauty can remain unmoved by these consequences."
You see, dear Reader, we had a presentation on the Right of God in our community the other day, and one of the things we did was study this letter. Oh, in its entirety, not just the beginning of the first paragraph.
It was a wonderful study, and I wanted to share a little bit of it here with you, since I don't think you were there.
Anyways, I could go on for many pages about the video we saw, End of an Era, and this study, but I think I'll just keep it to this one line.
"No one whose heart has been attracted to the teachings of the Blessed Beauty can remain unmoved by these consequences."
When we read this, one of the friends commented that all Baha'is are moved by these signs, those mentioned at the beginning of this paragraph: inequity, discrimination, exploitation, the prolonged suffering, the deep-seated structural defects. Every Baha'i, they said, is moved.
Now, it may just be me, and the training I have had in my life, but I didn't see it this way. I don't see where they say that this just refers to Baha'is. And I said so.
No one, they say, no one whose heart is attracted to the teachings can remain unmoved. They don't say no one who is attracted to Baha'u'llah, but to His teachings.
So what does that mean to me?
Well, to me it means that anyone who is moved by seeing these sufferings might be open to the teachings. Seeing how people react to the state of affairs in the world can be a good indication that they may be receptive.
It's not that everyone who is moved "by these consequences" will be receptive, but it is another sign that they might be. And yo uknow what? That's good enough for me.
Monday, November 27, 2017
A Conversation
Yesterday I finished by talking about unit 2 of Ruhi Book 1, and was so rudely interrupted by breakfast. Just kidding. Twasn't rude at all.
But I did want to continue this.
(Pretend I'm re-telling the intro here about summarizing Book 1, few minutes, blah blah, got to unit 2, what's the first topic, prayer they said.) (Go to yesterday's post if you really want the full into.)
So they said that the first topic in unit 2 was prayer. "You're not wrong", I replied, "but all of unit 2 is about prayer. What is the first topic about prayer that they discuss?"
After a bit of reading, someone said "Prayer is like a ladder." "Prayer", another person said, "is a fire."
"Both of those metaphors are true, but they're in section 2. And really, to understand those, you need to work your way through the metaphors. Yes, prayer can lift you up and give you a new perspective, just like climbing a ladder. And prayer is a fire? I really don't want to pray if it's going to burn me. Oh, wait, it burns through the veils. You see, this takes a bit of work. But there is another concept in section 1."
"Prayer", someone realized, "is a conversation with God."
"And why would they begin with that? Out of all the beautiful quotes about prayer and how useful and wonderful and necessary it is, why that?"
There was a bit of silence, and then someone said, "Well, anyone can have a conversation."
"Right. And why is that important?"
Now, you have to understand, I hadn't actually planned any of this. I didn't really have an answer. I was just asking questions that, given what I have seen in the the Ruhi curriculum, I suspected would lead to an deeper understanding.
And this, dear Reader, is what we learned.
Anyone can have a conversation. This is something we can all relate to. We know, intuitively, that there is no right or wrong way to do it, but there are certain things we have to do in order for it to be a conversation. We know that we need to listen. We understand that we need to talk. We even recognize the fact that if we are really paying attention to the person with whom we are having the conversation, then that conversation will be more effective, we will get more out of it.
Ok. This is all simple. So why begin the whole unit with that?
Because it is the simplest way to communicate to others what prayer is.
So many people I have met have a very difficult time with the concept of prayer. Oh, they pray, but they tend to think of it as some sort of formula or recipe. It tends to be either something led by a minister in a church with a particular ritual behind it, or some magic formula by which they can get what they want, if they only follow the directions. They don't think of saying prayers with their children by the be at night as prayer. They forget that thanking God for their food before a meal is a prayer. Quite often their life is filled with prayer, but they don't think of it as such.
When we use the very simple description, the clean and elegant definition of "conversation with God", it is as if turning on a light inside their soul.
When we all realized that this is the first concept in that incredibly rich unit on prayer, it was truly an aha moment for us.
There was an excitement in the air.
And afterwards, after we had gone through a quick review of Books 1 and 2, one of the participants said to me that they now wanted to do Book 1 all over again. They felt an excitement over that book that they hadn't felt in many years.
That was really kind of exciting all by itself.
But I did want to continue this.
(Pretend I'm re-telling the intro here about summarizing Book 1, few minutes, blah blah, got to unit 2, what's the first topic, prayer they said.) (Go to yesterday's post if you really want the full into.)
So they said that the first topic in unit 2 was prayer. "You're not wrong", I replied, "but all of unit 2 is about prayer. What is the first topic about prayer that they discuss?"
After a bit of reading, someone said "Prayer is like a ladder." "Prayer", another person said, "is a fire."
"Both of those metaphors are true, but they're in section 2. And really, to understand those, you need to work your way through the metaphors. Yes, prayer can lift you up and give you a new perspective, just like climbing a ladder. And prayer is a fire? I really don't want to pray if it's going to burn me. Oh, wait, it burns through the veils. You see, this takes a bit of work. But there is another concept in section 1."
"Prayer", someone realized, "is a conversation with God."
"And why would they begin with that? Out of all the beautiful quotes about prayer and how useful and wonderful and necessary it is, why that?"
There was a bit of silence, and then someone said, "Well, anyone can have a conversation."
"Right. And why is that important?"
Now, you have to understand, I hadn't actually planned any of this. I didn't really have an answer. I was just asking questions that, given what I have seen in the the Ruhi curriculum, I suspected would lead to an deeper understanding.
And this, dear Reader, is what we learned.
Anyone can have a conversation. This is something we can all relate to. We know, intuitively, that there is no right or wrong way to do it, but there are certain things we have to do in order for it to be a conversation. We know that we need to listen. We understand that we need to talk. We even recognize the fact that if we are really paying attention to the person with whom we are having the conversation, then that conversation will be more effective, we will get more out of it.
Ok. This is all simple. So why begin the whole unit with that?
Because it is the simplest way to communicate to others what prayer is.
So many people I have met have a very difficult time with the concept of prayer. Oh, they pray, but they tend to think of it as some sort of formula or recipe. It tends to be either something led by a minister in a church with a particular ritual behind it, or some magic formula by which they can get what they want, if they only follow the directions. They don't think of saying prayers with their children by the be at night as prayer. They forget that thanking God for their food before a meal is a prayer. Quite often their life is filled with prayer, but they don't think of it as such.
When we use the very simple description, the clean and elegant definition of "conversation with God", it is as if turning on a light inside their soul.
When we all realized that this is the first concept in that incredibly rich unit on prayer, it was truly an aha moment for us.
There was an excitement in the air.
And afterwards, after we had gone through a quick review of Books 1 and 2, one of the participants said to me that they now wanted to do Book 1 all over again. They felt an excitement over that book that they hadn't felt in many years.
That was really kind of exciting all by itself.
Sunday, November 26, 2017
A Beautiful Morning
It's a beautiful morning and the household is just beginning to stir. The wind has been blowing hard all morning, the rain has just finished pouring down, and the sun is glowing bright on the horizon. As I looked up to watch the beautiful colours radiating in the clouds a large flock of birds just darted past my window.
It really is a beautiful morning.
It is now 26 November, and I have just a few more days of writing to meet this month-long challenge of writing an article a day. Well, actually, if the challenge was writing an article a day, I failed. Fortunately it was really publishing an article a day. Most of them were finished well ahead of time, but not this one.
And so I am stuck with trying to figure out what to write on this splendid morning.
A few different things come to mind.
First of all, this evening will commemorate the 96th anniversary of the passing of 'Abdu'l-Baha. I only mention this to put the beauty of the day into a context. Despite all the beauty, there is still a tinge of sadness. It is the same as the fact that despite all the sorrow in the world, there is still beauty.
Secondly, we just celebrated the 200th anniversary of Baha'u'llah's birth a few short weeks ago. I mention this because it i only the beginning of various celebrations. As members of the Baha'i community, we were asked to prepare our friends to receive an invitation to a celebration for such a momentous occasion. This led me, last year, to write an article about inviting. In it I talked about how going up to a friend and saying, "Hey Joe, do you want to come to the Birth of Baha'u'llah celebration?" likely would not receive a favorable reply. It would more likely lead to, "Well, let's go bowling sometime soon."
No. To really be prepared to receive an invitation, they would need to know more about Baha'u'llah and His life, as well as His teachings. As they begin to get a better understanding of His work, then they may be more interested in learning a little bit more. A celebration might be a nice occasion to learn.
Here in British Columbia, Canada, we were asked to make sure we followed up on our invitations to this celebration, and specifically keep track of all those friends who came to follow up activities during the subsequent month. Why? Because teaching is an on-going effort. It doesn't stop with an invitation.
Anyways, why am I mentioning this? Because we have another celebration coming up soon: the 200th anniversary of the birth of the Bab. And this is what I am beginning to prepare for now, almost two years ahead of time. How, you may ask? I'm glad you did, dear Reader. I'm studying the stories of His life. I am reading what I can find of His writings. I am researching all I can about His teachings.
And I am getting more and more blown away.
I noticed, during the Baha'u'llah's bi-centennary celebration, that there was a lot of focus on His teachings. Makes sense to me. That wonderful movie from the World Centre, while talking about His life, really focused on the social aspect of the Faith. It was great. We could see the impact He had on so many cultures around the globe.
But what about the Bab? What can we focus on there? His prophecies about Baha'u''llah? That seems a bit off, to me.
No. I want to really learn His stories.
As much as I am being blown away by the concepts I am reading regarding the Writings of the Bab, and His teachings on unity and God, Baha'u'llah is so much more clear. I find His teachings far more illuminating.
But the stories, ah, there's what captures me even more.
I remember a Counsellor, a number of years ago, commenting that Christians all knew the stories of Easter and Christmas and everything in between; Baha'is knew the social teachings. And it seems to me that it is the stories that are so useful in attracting attention. The social teachings keep the interest, but it is the stories that attract. And while some are attracted first by the teachings, most are not.
So my study, starting a few weeks ago, has been the stories of the Bab. In preparation for this great celebration coming up in a couple years.
Finally, I am also thinking, this morning, about a gathering I went to a few nights ago. This group wants to do a study circle, but didn't know which book. I suggested going back and just reviewing the first few books before deciding. I said we were not going to do them, but just look at their outlines and remind ourselves where we came from in the sequence of these courses.
Now you've probably read my quick review from a few weeks ago of Book 1. You know that I can summarize it in under 5 minutes. "Action, because if the teachings don't lead to action, what good are they? Truth, because if your actions aren't grounded in truth, then they are not good actions. Kindliness, because you might be acting, and you could be truthful, but you might be mean. And then, ending unit 1, no backbiting. You might be acting, be truthful, think you're being kind, but accidentally be backbiting." And then on units 2 and 3.
But a couple nights ago, I added something new for me. I asked them what the first topic in unit 2 was. "Prayer", they responded.
And you know what? I'm going to save this for tomorrow, because my wife just came downstairs. Time to spend a bit of time with her.
It really is a beautiful morning.
It is now 26 November, and I have just a few more days of writing to meet this month-long challenge of writing an article a day. Well, actually, if the challenge was writing an article a day, I failed. Fortunately it was really publishing an article a day. Most of them were finished well ahead of time, but not this one.
And so I am stuck with trying to figure out what to write on this splendid morning.
A few different things come to mind.
First of all, this evening will commemorate the 96th anniversary of the passing of 'Abdu'l-Baha. I only mention this to put the beauty of the day into a context. Despite all the beauty, there is still a tinge of sadness. It is the same as the fact that despite all the sorrow in the world, there is still beauty.
Secondly, we just celebrated the 200th anniversary of Baha'u'llah's birth a few short weeks ago. I mention this because it i only the beginning of various celebrations. As members of the Baha'i community, we were asked to prepare our friends to receive an invitation to a celebration for such a momentous occasion. This led me, last year, to write an article about inviting. In it I talked about how going up to a friend and saying, "Hey Joe, do you want to come to the Birth of Baha'u'llah celebration?" likely would not receive a favorable reply. It would more likely lead to, "Well, let's go bowling sometime soon."
No. To really be prepared to receive an invitation, they would need to know more about Baha'u'llah and His life, as well as His teachings. As they begin to get a better understanding of His work, then they may be more interested in learning a little bit more. A celebration might be a nice occasion to learn.
Here in British Columbia, Canada, we were asked to make sure we followed up on our invitations to this celebration, and specifically keep track of all those friends who came to follow up activities during the subsequent month. Why? Because teaching is an on-going effort. It doesn't stop with an invitation.
Anyways, why am I mentioning this? Because we have another celebration coming up soon: the 200th anniversary of the birth of the Bab. And this is what I am beginning to prepare for now, almost two years ahead of time. How, you may ask? I'm glad you did, dear Reader. I'm studying the stories of His life. I am reading what I can find of His writings. I am researching all I can about His teachings.
And I am getting more and more blown away.
I noticed, during the Baha'u'llah's bi-centennary celebration, that there was a lot of focus on His teachings. Makes sense to me. That wonderful movie from the World Centre, while talking about His life, really focused on the social aspect of the Faith. It was great. We could see the impact He had on so many cultures around the globe.
But what about the Bab? What can we focus on there? His prophecies about Baha'u''llah? That seems a bit off, to me.
No. I want to really learn His stories.
As much as I am being blown away by the concepts I am reading regarding the Writings of the Bab, and His teachings on unity and God, Baha'u'llah is so much more clear. I find His teachings far more illuminating.
But the stories, ah, there's what captures me even more.
I remember a Counsellor, a number of years ago, commenting that Christians all knew the stories of Easter and Christmas and everything in between; Baha'is knew the social teachings. And it seems to me that it is the stories that are so useful in attracting attention. The social teachings keep the interest, but it is the stories that attract. And while some are attracted first by the teachings, most are not.
So my study, starting a few weeks ago, has been the stories of the Bab. In preparation for this great celebration coming up in a couple years.
Finally, I am also thinking, this morning, about a gathering I went to a few nights ago. This group wants to do a study circle, but didn't know which book. I suggested going back and just reviewing the first few books before deciding. I said we were not going to do them, but just look at their outlines and remind ourselves where we came from in the sequence of these courses.
Now you've probably read my quick review from a few weeks ago of Book 1. You know that I can summarize it in under 5 minutes. "Action, because if the teachings don't lead to action, what good are they? Truth, because if your actions aren't grounded in truth, then they are not good actions. Kindliness, because you might be acting, and you could be truthful, but you might be mean. And then, ending unit 1, no backbiting. You might be acting, be truthful, think you're being kind, but accidentally be backbiting." And then on units 2 and 3.
But a couple nights ago, I added something new for me. I asked them what the first topic in unit 2 was. "Prayer", they responded.
And you know what? I'm going to save this for tomorrow, because my wife just came downstairs. Time to spend a bit of time with her.
Saturday, November 25, 2017
God
Given what I see in the world today, especially given what passes for religion, I totally understand atheism. It really makes sense. I cannot blame anybody for being an atheist today.
But I'm not an atheist. I do believe in God. However, and here's the kicker, I think we need a new definition of God.
Baha'u'llah has said that He has "instilled into every word a fresh potency", so why not the word "God"?
In many ways, this reminds me of science. Up through the late 19th century, we had taken science about as far as we could, given the definitions that we had. If you're not studied in the sciences, this maybe difficult to explain, but it's true. Given the various definitions of things like "time", "space", "energy", "atom", and all sorts of other things, we had taken science about as far as we could. But then, in the early 20th century, Einstein gave us a new scientific definition of "time". It was no longer this thing that flowed forward at the rate of one second per second, although that sort-of definition describes our every day life with it. Nor was it the mare dictionary-esque "the indefinite continued progress of existence and events in the past, present, and future regarded as a whole". No. Einstein postulated a flow of time that was directly related to its proximity to a gravitational source. All of a sudden that not only eliminated some discrepancies that arose from the old definition, but showed us many new possibilities that we hadn't even considered.
All because our definition was limited.
Now let's look at God, not as some mystical entity, but as a word.
For a long time, God was seen as a superhuman being that was worshiped because it had some power over nature and our lives. In fact, this definition not only worked for poly-theistic religions, but also describes the common Christian concept of God, too. While Christianity, in general, would see God as the creator and ruler of the universe and source of all moral authority, they still view God as "superhuman".
And you know what? This definition has gotten us as far as we can go with it.
Muhammad, and Islam in general, seems to define God mostly through the virtues. This, too, is a good, but limiting definition.
The Baha'i Writings elevate God even above His attributes, removing Him from any direct connection to His creation. The concept of all creation "emanating" from God is quite remarkable. The fact that Baha'u'llah says "And if I proclaim Thee by the name of Him Who is the All-Compelling, I readily discover that He is but a suppliant fallen upon the dust, awe-stricken by Thy dreadful might, Thy sovereignty and power", truly astonishes me. It made me completely rethink my very concept of God.
So when an atheist tells me that they don't believe in God, I usually suggest that it might be a question of definition. After all, Baha'u'llah Himself says, "Whoso claimeth to have known Thee hath, by virtue of such a claim, testified to his own ignorance."
Changing definitions to be more accurate, closer to the truth, can change so many things. This is really hitting home as I read more of the Writings of the Bab. The way that He equates the understanding of how God interacts with the world, recognition of His own station as a Manifestation, and our service to the world shows me more and more how important this subject is.
And again, when I think about just how much the world itself changed with this new definition of time, and space, and the very matter that makes up our universe, I can only imagine the changes that will occur as we, as a society, begin to come to terms with these new definitions that Baha'u'llah has given us.
These words really have been given a new potency.
But I'm not an atheist. I do believe in God. However, and here's the kicker, I think we need a new definition of God.
Baha'u'llah has said that He has "instilled into every word a fresh potency", so why not the word "God"?
In many ways, this reminds me of science. Up through the late 19th century, we had taken science about as far as we could, given the definitions that we had. If you're not studied in the sciences, this maybe difficult to explain, but it's true. Given the various definitions of things like "time", "space", "energy", "atom", and all sorts of other things, we had taken science about as far as we could. But then, in the early 20th century, Einstein gave us a new scientific definition of "time". It was no longer this thing that flowed forward at the rate of one second per second, although that sort-of definition describes our every day life with it. Nor was it the mare dictionary-esque "the indefinite continued progress of existence and events in the past, present, and future regarded as a whole". No. Einstein postulated a flow of time that was directly related to its proximity to a gravitational source. All of a sudden that not only eliminated some discrepancies that arose from the old definition, but showed us many new possibilities that we hadn't even considered.
All because our definition was limited.
Now let's look at God, not as some mystical entity, but as a word.
For a long time, God was seen as a superhuman being that was worshiped because it had some power over nature and our lives. In fact, this definition not only worked for poly-theistic religions, but also describes the common Christian concept of God, too. While Christianity, in general, would see God as the creator and ruler of the universe and source of all moral authority, they still view God as "superhuman".
And you know what? This definition has gotten us as far as we can go with it.
Muhammad, and Islam in general, seems to define God mostly through the virtues. This, too, is a good, but limiting definition.
The Baha'i Writings elevate God even above His attributes, removing Him from any direct connection to His creation. The concept of all creation "emanating" from God is quite remarkable. The fact that Baha'u'llah says "And if I proclaim Thee by the name of Him Who is the All-Compelling, I readily discover that He is but a suppliant fallen upon the dust, awe-stricken by Thy dreadful might, Thy sovereignty and power", truly astonishes me. It made me completely rethink my very concept of God.
So when an atheist tells me that they don't believe in God, I usually suggest that it might be a question of definition. After all, Baha'u'llah Himself says, "Whoso claimeth to have known Thee hath, by virtue of such a claim, testified to his own ignorance."
Changing definitions to be more accurate, closer to the truth, can change so many things. This is really hitting home as I read more of the Writings of the Bab. The way that He equates the understanding of how God interacts with the world, recognition of His own station as a Manifestation, and our service to the world shows me more and more how important this subject is.
And again, when I think about just how much the world itself changed with this new definition of time, and space, and the very matter that makes up our universe, I can only imagine the changes that will occur as we, as a society, begin to come to terms with these new definitions that Baha'u'llah has given us.
These words really have been given a new potency.
Friday, November 24, 2017
Words
Every word is endowed with a spirit, therefore the speaker or expounder should carefully deliver his words at the appropriate time and place, for the impression which each word maketh is clearly evident and perceptible. The Great Being saith: One word may be likened unto fire, another unto light, and the influence which both exert is manifest in the world. Therefore an enlightened man of wisdom should primarily speak with words as mild as milk, that the children of men may be nurtured and edified thereby and may attain the ultimate goal of human existence which is the station of true understanding and nobility. And likewise He saith: One word is like unto springtime causing the tender saplings of the rose-garden of knowledge to become verdant and flourishing, while another word is even as a deadly poison. It behoveth a prudent man of wisdom to speak with utmost leniency and forbearance so that the sweetness of his words may induce everyone to attain that which befitteth man's station.
This quote, from Gleanings from the Writings of Baha'u'llah, is a very interesting one. Which, given that it is from the Pen of Baha'u'llah, is not surprise. I mean, it's kind of like when someone asks me to read a "good prayer". Well, it's kind of difficult not to. So, yeah, this is an interesting quote from the Blessed Beauty.
To start, "Every word..." Not just one or two, a few or even a lot, but all of them. "Every word is endowed with a spirit..."
But what does that mean, to be endowed with a spirit? Well, to be endowed means to be given or to have a quality or ability. In one sense, it could mean that every word has a particular quality to it. The best explanation I ever heard for that was from Edgar Allen Poe, in his essay on how to write a short story. He mentioned the idea of looking at synonyms and finding the one that had the write sound, the tone you wanted in the story. To me, that speaks of the spirit of the word, beyond its definition. For example, "majestic" just sounds much grander than "awesome", even though they are very similar in definition.
Now, beyond the sound of the word, there is also the mystical side of it, in which every word actually has a meaning in the spiritual realms. It is as if they are alive, in some sense. This strikes me in the same way as when Baha'u'llah is addressing, for example, Mount Carmel in the Tablet of Carmel. He talks to it as if it were a living entity. And perhaps, in the realms of the spirit, it is. Who am I to question this?
Here, in this passage, Baha'u'llah seems to imply that there is far more to our words than we imagine.
I mean, we could easily read this passage as simple guidance to choose our words carefully, or we can see a deeper meaning in it. I feel that the choice is ours. We can read this to whatever degree of mysticism we desire.
And that, to me, is a beautiful thing. It makes me feel even more like these little articles I write are like little children put out into the world.
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