Thursday, December 30, 2021

30 December 2021

 Well, it's that time of the... Plan?

Here we are, on the cusp of a new series of Plans, and the Universal House of Justice is, once again, giving us the guidance for where we are heading. It is so refreshing and encouraging. Now, if you have been reading my blog for a number of years, you know that I love to explore the new messages as soon as me out. I really enjoy diving deep into them and seeing what nuances we can find.

This time, however, I am doing something a little different. Instead of just diving right in, all on my own, I'm asking for your help, dear Reader. What I want to do is compile a series of questions, based on paragraph numbers, that will help us learn how to apply the lessons and guidance in this message to our daily life within our own community setting. In this post, I will not be posting answers we have found, but rather just questions that we can ask within our own communities.

And so, if you have questions that have arisen from this message that you think will help others, please leave it in the comments or message me, and I'll add them in. For now, what I have put below is just a cursory beginning.

Thanks.

______________________________________

Part 1 - Introduction: Paragraphs 1 - 4

    Paragraph 1

        1. How do you see the relationship between learning, growing, and the capacity to serve humanity in your community?

    Paragraph 2

        1. What have we learned about what it means to be an "outward looking" community?

        2. What have we been learning about how to apply the teaching to our "social reality"?

        3. How do we help people feel welcome to "labour alongside" us in our work?

        4. How are we adjusting our style of discourse to more effectively "influence the direction" of change in our community?

    Paragraph 3

        1. What is the "single aim" of this current series of Plans? And what was the singular aim of the previous series? How are they related?

        2. We know that we need to further strengthen the "dynamic relationship" between the individual believer, the local community, and the institutions of the Faith. How can we more effectively do this?

        3. How can we further enhance "the qualities of cooperation and mutual assistance"?

        4. What does it mean that this principle "endows the body of the Cause with moral vigour and spiritual health"?

    Paragraph 4

        1. Why do you think the Universal House of Justice calls to our attention the qualities of "trustworthiness, cooperation, and forbearance" at this time?

        2. What can we do to help stabilize the social order in our community? And what does this look like?

        3. What does it mean to "champion rationality and science as essential for human progress"? And how does this inform our conversations with our friends?

        4. As we engage in sharing our beliefs, what does it look like to be "respectful of the freedom of conscience of every soul"?

        5. What do you feel we "still need to learn" in this process?


Part 2 - The Movement of Clusters: Paragraphs 5 - 10

    Paragraph 5

        1. What are some of the "measurable outcomes" of the work we are doing?

        2. How does the recognition of the spiritual nature of this undertaking effect the "measurable outcomes" of the work?

        3. Does your community, or neighbourhood, have an established intensive program of growth? If not, what elements can you help put into place to more effectively establish it?

    Paragraph 6

        1. What defines a "cluster"?

    Paragraph 7

        1. What are the first three milestones along the path of development for a cluster?

        2. Where is your cluster, or neighbourhood, on this path?

        3. What can be done to effectively help your cluster move to the next milestone?

    Paragraph 8

        1. Has your cluster passed the third milestone?

        2. If yes, how can you help assist other clusters near you to advance?

        3. If no, which cluster near you has? What assistance would be useful to help your cluster advance?

    Paragraph 9

        1. Which spiritual themes are of the most concern in your cluster?

        2. Are you comfortable raising these themes in conversations with your friends and acquaintances in your community? If not, what effective steps can be taken to help raise the comfort level?

        3. What does it mean to you that an individual's declaration of faith is but "a singular moment in a person's spiritual development"?

        4. Are you comfortable encouraging "those who stand at the threshold" to join the Baha'i community? If not, what is it that makes you feel uncomfortable? What would make you feel more comfortable in extending that invitation?

        5. Describe the mindset you feel is needed to allow "families, groups of friends, and even clusters of households" to feel comfortable embracing the Faith, as distinct from individuals declaring on their own. It is, of course, important to recognize that both are necessary, and both will occur in the future.

    Paragraph 10 

        1. What effective ways have you found to teach the Faith in your community?

        2. What methods or words and phrases have you found that are not effective? It is worth remembering that we can learn from negative examples, too.

        3. How is your community recording and sharing what is most effective in your community?





Tuesday, December 21, 2021

Four Kinds of Love

 I know I haven't been writing much here lately, dear Reader, and I do apologize.

I've been working on a full-length commentary on the Kitab-i-Iqan, and that has taken up most of my time. It's sure taken up most of my energy. It's been sent off to the publisher, so a prayer that it is good enough for them would be appreciated.

In the meantime, another project I've had the pleasure to work on is reading aloud the text for a recording on 'Abdu'l-Baha's "The Four Kinds of Love", which has just been released. It can be found here: https://bahaimusicstore.com/nancy-lee-harper-four-kinds-of-love

I hope you enjoy it. Perhaps someday soon I will write my thoughts about it. In the meantime, I would love to hear what you think.

Tuesday, August 10, 2021

The Road to Hell...

They say the road to hell is paved with good intentions.

For years this adage bothered me. I had understood it to mean that if you begin something, you need to finish it. In other words, if you intend to do something, but do not follow through, that will pave the road to your own hell. It seemed like a massive guilt trip for procrastinators.

But the more I think about it, I believe there is another and more profound truth within it. I think it is a caution. After all, you don't pave a road unless you intend to use it.

What do I mean? I'm glad you asked, dear Reader. I don't know what I would do without you.

In recent days, or weeks (I kind of lose track of time these days), the question of intention, or motivation, has come up many times. Over and over again I hear or read of people presuming an intention behind another's actions. The truth, though, is that we can't really know anyone else's intentions. Most of us don't even know our own motivations, so how can we believe we understand anyone else's?

"Why did so-and-so do such-and-such?" I don't know. I can guess, but in the end, I'm not a mind-reader. I can presume, and further actions on their part may make the case more likely, but I really cannot be certain. Perhaps this is one of the reasons why Baha'u'llah reminded us that we should "Let deeds, not words, be (our) adorning."

Personally, if I have to guess, I like to believe good intentions on the part of others. I have a hard time believing anybody would get up in the morning, look in the mirror and say, "I think I'll do something horrible today." No. I truly believe that people have good intentions. But this is not necessarily a good thing.

What brought this to mind is the on-going discussion about Residential Schools here in Canada. This was a time when First Nations' children were taken from their homes and put into so-called schools to try and make them more European.

First, let me state that I believe this was a horrible thing to do. It caused untold suffering. The suffering that has been shared is only a tiny part of the suffering that actually occurred. I truly believe this was a horrible practice, and am glad to see the government beginning to make reparations. It has a long way to go, but at least a beginning has been made.

That said, do I believe the motivation behind the original suggestion was good? Actually, I do. Now, please, bear with me for a moment. Hear me out. Forget, for a moment, the horrors that resulted from the abuse of this action, but let's look at the ideas that motivated it in the first place. The people of the day sadly believed that there was a hierarchy of civilizations, as well as a hierarchy of peoples. They truly believed that some people were inherently superior to others, and that some cultures were naturally better. Now, again please don't get me wrong. I think these beliefs are not only incorrect, but downright awful. I am in no way defending them, but just stating what was a mistaken belief at the time.

Given this tragic error, there were people out there who truly thought that it was in the best interest of the children to try and raise them to be more European. They honestly thought it was good for the children to be removed from the "evil" influence of their culture and given one that was "closer to the divine". As one person horrifically said, they wanted to "kill the Indian in the child".

One of the many problems was that they did not take into account the importance of diversity. They also didn't acknowledge the beauty and majesty of another culture. They never dreamed that another culture, especially one that they mistakenly thought of as primitive, could have anything of value to offer the global body of humanity. These lapses are indefensible, and rightly severely criticized.

Even though their motivation may have been good, the improvement in the life of the child, they were horribly mistaken in how to achieve that noble end. (It's amazing how often I am using the word horrible, but it says something about the nature of this topic.)

Even if the abuses, physical, emotional, sexual, cultural, and spiritual, did not occur as they did, this still would have been a great tragedy to all the people involved, the children as well as the families affected. All this other stuff just further compounded it and made it even worse.

Their intention may have been good, and the fact that they put so much time and energy into implementing it shows that they believed it was a good thing, but because of their mistaken beliefs, they walked far along that road to hell. And this resulted in the suffering of many generations of people.

You will notice, of course, that I'm not talking about the greed that was probably involved on the part of some who financially benefited from some of these things, for I believe that is a side issue. I am only focusing on what I perceive to be the good intentions of the majority of those involved. Because, really, it is these good intentions that get noticed and allow these movements to gain public support. No movement ever gained ground by someone saying, "Hey, I'm going to get rich out of it" or "I'm going to become so powerful and influential". No. They gain ground by saying, "We'll improve the economy and you will benefit from more jobs" or "The children will be grateful once they know better". The people get so caught up in what they think is a good thing that they often overlook the inherent problems.

So, to me, this phrase about the "road to hell" being "paved with good intentions" is a caution. It tells me to carefully examine my goals, and look at them from all angles. It warns me to consider the issue from a larger perspective than my just my own self-interest.

Whether we are talking about the movement of immigrants into the country, or the mandatory vaccination for those able to get inoculated, or even a global response to the changing climate, it is really easy to get people riled up in one direction or another. Unfortunately, in many cases political and social support goes to those who only look at a narrow cross section of humanity, without due consideration to the larger picture.

Do I believe the Residential Schools initially had a good goal? Well, educating children is a noble deed, but not without the respect that is due all people and cultures, nor at the expense of diversity.

Do I believe there was suffering from this action? Absolutely.

But more importantly, what have I learned from looking at this issue? That I better be certain that any goal I set my sights on is leading us towards a divine civilization, and not inadvertently leading us towards a hell. For it is through our deeds, not our words, that we shall be judged.

Saturday, March 6, 2021

Prayer for the Fast, part 5

Ten years ago I wrote a a few articles on this prayer and only recently re-read them. And you know what I learned? It doesn't matter how often you read a particular prayer, it unfolds itself in new ways every time. I also learned that I cannot recall writing these articles at all. They read, to me, as if someone else is speaking in my voice. And so, dear Reader, I wondered what I would say today if I were to write these articles again.

Of course, as soon as I asked myself this, I opened my prayer book, said a short prayer in my heart, and then began to read.

Now, I feel I must interrupt the flow of this particular stream of thought to admit something to you before I begin. After all, I know I can trust you. We're friends, and you would never laugh at me, except when appropriate, right?

So, when I go to say a prayer, I always say a short personal prayer in my heart before turning to the Writings. Why? I don't know. It just feels right to prepare myself before approaching something so sacred, like we are told to do with the Feast. Today, I did that, as usual, and then began to re-read this wonderful prayer for the Fast. I started to feel the rhythm of the prayer, the flow of the spirit as it washed over my own soul, noted a passage that stuck out at me and gently flagged it. This, by the way, is something that my hand just does naturally without any specific conscious thought on my part. It's just a tiny dot of the pencil that touches the prayer book and later, when I'm done with the reading / praying part of the prayer, I go back and look at those dots.

Today, however, I was about halfway through the reading part of it when I realized I was reading the wrong prayer. I was reading the one that begins "Glory be to Thee, O Lord my God!" Oops. Oh well. It's still a good prayer, right? Oh, and that's a personal joke with me. Whenever a friend asks which prayer they should read, I almost always say, "Choose a good one." It's like when some friends and I were talking about the Hidden Words, and one of them was trying to remember a particular one that the other loved to chant. He couldn't recall which one they were referring to and asked, "How does it begin?" I said, "O Son of..." And there was a long pause before they both fell over laughing. Anyways, maybe I'll look at that other prayer later on during this Fast. Perhaps it was a hint from up top.

Back to today.

It is one hour after sunrise, 6 March 2021. And "I beseech Thee, O my God".

This morning there are a number of dots on the page, more than usual. Certainly more than I can write about in a single article here. Rather than try to write about the thoughts that traipse through my mind on each of them, I'll just do one at a time, in order, and maybe tackle the others tomorrow.

Of course, I should also point out that each and every word in the sacred Writings is holy and filled with layers upon layers of meaning. To focus on one is not to say that the others are any less meaningful, not at all. Instead, it is to see them as gems that catch my eye at a particular moment in my life. Focusing on an extract, a single piece of the Writings, is nothing new. After all, there are single lines taken from the verses and placed on the walls of the temple in Wilmette. We look at a single verse at a time in the first sections of the Ruhi books. Baha'u'llah, Himself, extracted a number of single lines in His great work, Epistle to the Son of the Wolf. So I feel there is nothing wrong with focusing on a single line, phrase, or word, within the context of the entire piece.

Today, the first phrase that caught my attention, that moved me enough to rock forward and place that dot on the page, was "the shadow of Thy mercy".

Why is mercy a shadow in this context? If God is the Light of the world, and Baha'u'llah is the Most Glorious, why would being in a shadow be a mercy? Wouldn't this block His light from reaching us? Isn't that what a shadow does, block the light?

Perhaps, and I don't really know for this is only my own opinion and nothing official, God's light is so intense that the shadow really is a mercy, allowing us to see the light without burning up underneath it. As I write this, I am thinking of how I wear sunglasses while driving on a bright day. It protects me, and allows me to see more clearly. Maybe this is what the shadow of His mercy does.

Many times Baha'u'llah said to the friends that if He were to reveal His true glory, they would all swoon away. By standing behind a veil, so to speak, they could begin to catch a glimpse of Him.

There is also the story that He told to one of the Pilgrims about the training of a parrot. When the trainer wishes to teach the parrot to speak, they hide behind a mirror. This way, the parrot sees another parrot but hears the voice of the speaker. The bird thinks that the voice is that of another bird, and thus they begin to speak, in imitation. This, Baha'u'llah is reported to have said, is how the Manifestation teaches humanity. If the parrot were to see the human speaking, they would be frightened away, but by seeing something familiar, they learn.

Now, in the context of the prayer, it seems to me that we are standing outside the gate of the city God, waiting to be allowed to enter. When I imagine myself in that context, standing outside a city of old, waiting for the guards to let me in, I see myself standing out in the sun. Heat stroke would be a distinct possibility at certain times of the year. The shadowing cloud protecting me from the hot rays of the sun would be a distinct mercy, for which I would ardently pray. Of course, if it were raining, then a canopy would be most welcome, which is, you will note, the very next phrase.

At this point, I would love to keep writing, exploring more of this wonderful prayer, but my cat is insisting I spend time with him. And my wife and I need to go to the farms to get more fresh veggies for juicing during this Fast.

Thank you for joining me this morning, and I truly look forward to hearing what phrases catch your attention in this prayer. Hopefully I'll be able to explore a bit more tomorrow.

Monday, November 2, 2020

The Streaming Waters of Holy Utterance

Yesterday, I received a wonderful e-mail from a friend who is studying the Kitab-i-Iqan. They asked what the following sentence, found in paragraph 65, meant to me: "Verily, I say, so fierce is the blaze of the Bush of love, burning in the Sinai of the heart, that the streaming waters of holy utterance can never quench its flame."

What a great question.

I must have read this sentence at least a dozen times, and it never occurred to me just how... mystic? mystifying? puzzling?... it can be. I feel as if I had just skimmed past it, taking it in stride as a simple poetic metaphor, but never actually questioning what it could be a metaphor for.

In an attempt to come to some understanding of it, I found that I needed to look at this quote in the context of the book itself. It occurs at the end of the section in which Baha’u’llah examines the phrase, “the powers of the earth shall be shaken”. After all, Part 1 is mostly an exploration and explanation of the quote from Jesus found in paragraph 24. As you know, He goes through this quote phrase by phrase, explaining it to the uncle of the Bab to help him get a better foundation of why he is a Muslim, which he can then apply to his relationship to the faith of the Bab.

Here, Baha’u’llah is at the end of this particular phrase’s explanation, and has just alluded to the Bab for the very first time, when He said, “How severe the persecutions inflicted upon Him...” at the end of paragraph 63.

Paragraph 64 seems to be a celebration of this mere allusion to the Bab. In it He refers to “the sweet savours of God” wafting “from the day-spring of Revelation”, and talks about all the wonderous and marvelous things It does. For a full page He goes on about the glorious nature of this bounty.

Then, in paragraph 65, He offers another interlude. “The universe if pregnant”, He says. When will it give birth? When will we be able to attain the presence of the One Whom God shall make Manifest, as promised by Bab? This, to me, is the implied question in paragraph 65. I mean, I may be wrong, for this commentary is nothing official, but just my own personal opinion, but still. That seems to be the implie question.

As of the writing of this Book, Baha’u’llah has not yet revealed Himself, so He can legitimately ask “In the soil of whose heart” will all these things be born? “From the garden on whose soul” will we see all these great bounties? These are question that must have been asked by all the Babis alive at that time. “Who is He Who is promised?”

Then Baha’u’lllah seems to answer that very question. “Verily, I say, so fierce is the blaze of the Bush of love, burning in the Sinai of the heart, that the streaming waters of utterance can never quench its flame.” He continues on in a similar vein with the next few sentences, with His references to "this Leviathan" an "this Phoenix", with emphasis on the "this"es, but let’s unpack this one sentence, as my friend requested.

To begin, He is alluding, very obviously, to the Burning Bush in which God spoke to Moses, and He is further elevating the station of the heart, His heart, to that of the Sacred Mount. And remember, He has just referred to this story a few paragraphs earlier, in paragraph 57, in which He described this Burning Bush as “the King of glory from the ‘Tree that belongeth neither to the East nor to the West’.” Within that flame, “He heard the soul-stirring Voice of the Spirit speaking from out the kindled Fire, bidding Him to shed... the light of divine guidance.” In the story, He, Moese, is being asked to give to the peoples the Word of God.

Now, earlier in the Book, in paragraph 27, Baha'u'llah refers to “the overpowering majesty of the Word of God” and how it can “prevent them from attaining unto the ocean of His names and attributes”, and even “deprive them of recognizing the Lamp of God”. Of course, in that reference, He is talking about how the majesty of the Word of God as revealed by Moses or Jesus or Muhammad is so powerful that its light can blind people to accepting the light from the next Revelation.

In fact, as my wife pointed out, these "life-giving waters", the holy Word of previous Revelations, can be seen as the ocean in which He was swimming in His father's dream. Baha'u'llah, in that dream, moved as He willed, and was unharmed by any turmoil around Him.

It seems to me that He is saying, in paragraph 65, that these “streaming waters” of the Words of God cannot stop Him from giving His message. So strong is the light that He is shedding that nothing can prevent it from shining forth to all peoples. And even the next few passages give further emphasis to this point, but no need to go on here.

So, given the context, in which this sentence is found, it seems as if He is talking about His own heart, and the light blazing within it, the light of the Love of God. And nothing, no tests, no trials, not even the overpowering Word of God, can ever cause that light to fade.

And to continue this, He goes on and seems to talk about how we can also emulate this strong, unconquerable love. "Therefore, O brother! kindle with the oil of wisdom the lamp of the spirit within the innermost chamber of thy heart, and guard it with the globe of understanding, that the breath of the infidel may extinguish not its flame nor dim its brightness." For here, He is now telling the reader to kindle this same flame within their own heart. How? With wisdom. And we are to guard this precious flame with understanding. Isn't this why He is explaining so much of the prophecy of Jesus here? So that we can better understand the profound wisdom of the past? After all, this is why He has "illuminated the heavens of utterance with the splendours of the Sun of divine wisdom and understanding". It is so that our "heart may find peace", and that we may "be of those who, on the wings of certitude, have soared unto the heaven of the love of their Lord, the All-Merciful."

Not only is He describing His own love, but also helping us understand what our love should be like.

Thursday, April 30, 2020

YouTube channel

Dearly loved Friends,

Some of you have been following me for quite some time, and may have noticed that I've been slowing down my writing. This has been due to my need to make a living. But even then, I've still tried to keep up as much as I can.

Recently, however, with the global pandemic, my summer market season has been shut down, and I find myself with a lot more time on my hands. Rather than writing, though, I've taken up to recording myself, first with a podcast on castbox, but more recently on YouTube.

To follow me on YouTube, please go to: https://www.youtube.com/channel/UCiwMzPGh9PVJYqriHWnUdOg/

And as usual, please feel free to comment. I would love to hear your thoughts and insights.

Oh, and also please do hit the "like" button there. This makes it easier for others to find the channel.

Thank you so much for your continued support over the years,

With love and prayers,

Mead

Friday, March 27, 2020

Naw Ruz 2020

For many years we would receive letters from the Baha'i World Centre for Naw Ruz, with only the occasional Ridvan letter. And then, perhaps in recognition that it is Ridvan that is the Most Great Festival, or maybe because it is when we elect our Spiritual Assemblies, we started receiving Ridvan messages more regularly. This year, however, we received another Naw Ruz message, which I must admit took me by surprise. I mean, it wasn't that surprising, what with all that is happening in the world. I knew it was just a matter of time before the Universal House of Justice offered their loving guidance and encouragement. I just didn't expect it to be in the form of a Naw Ruz message. Why? I don't know, but there you go.

Today, I thought I would take a closer look at it and see what hidden gems lie within. Care to join?

Of course you do. I mean, that's why you're reading this, right?

Hmm. How to do this? Copy and paste a paragraph at a time? Sure. Why not? After all, it's only 5 paragraphs, after the "Dearly loved Friends".

We feel compelled by current events to write to you at this time and not wait until Riḍván. As you will be all too aware, over recent weeks and months, an apprehensive world has been coming to terms with a rapidly evolving health crisis affecting the people in many countries, the consequences of which for society cannot yet be estimated with any certainty. We are sure that you, like us, have felt great concern for the well-being of humanity, especially for those who are most vulnerable. Seldom has it been more evident that society’s collective strength is dependent on the unity it can manifest in action, from the international stage to the grassroots, and we know that you are giving your support to the essential efforts being made in this regard to protect the health and welfare of all.

Well, the first thing that catches my attention is that they are admitting right at the beginning that this is unusual. They are writing this now, instead of waiting for Ridvan, as is their norm. And they are not just moved to do this, they are compelled. They are forced by a sense of obligation to write us at this time. Honestly, I cannot think of another time when they have felt "compelled" like this.

Then, in a single sentence, they let us know why. The world is apprehensive, fearful and anxious. We are aware that things are moving rapidly, affecting people all over the world, and we cannot foresee the consequences of it.

And finally, they remind us of our obligation. We, obviously, feel great concern, especially for those that are most vulnerable, and need to remind people that unity is what is needed most right now.

Do we need to self-isolate in this time of crisis? Yes, but in unity. Do we need to stay home? Yes, but while supporting those most vulnerable. Should we be concerned? Of course, but this concern should not disrupt our unity.

Inevitably, the current situation will have an impact on the administration of the Cause of God in many places, and in every case the relevant National Spiritual Assembly will advise on the appropriate measures to be taken. In some countries this will include cancelling National Convention, with arrangements being made for the National Assembly to be elected by other means. Similar arrangements might also need to be made, in certain places, for the election of Local Spiritual Assemblies. However, in circumstances where even this proves unfeasible, it would be permissible this year for the existing membership of a Local or National Assembly to continue on into the next administrative year. Naturally, any National Assembly giving thought to approving such a step will seek the advice of the Counsellors at an early stage.

We need to be aware, and admit, that this will affect us, too. We already know that most Naw Ruz celebrations were cancelled in person, and held virtually, instead. We all felt the impact of that. And likely most Feasts were cancelled in person, too. Throughout the Baha'i world we saw communities arise to find new and innovative ways to both hold our Feasts, as well as celebrate our new year. But this is just the beginning. Those methods we found last week are the same methods that we are now using for study circles, junior youth groups, children's classes, devotional gatherings, and all of our activities.

We are also certain that this will impact our Ridvan celebrations, as well as our elections. It is good to admit that now, prepare, and find ways to continue on, while being mindful of the current state of affairs in the world.

Oh, and where necessary, we also need to consult with the Institution of the Learned, our beloved Counsellors and Auxiliary Board, a well as their assistants.

Circumstances are different this year than they were in the past, we the Faith moves with it. We can react quickly, and sensibly, when the need arises.

At a time of another crisis, ‘Abdu’l-Bahá offered these words of counsel: “In a day such as this, when the tempests of trials and tribulations have encompassed the world, and fear and trembling have agitated the planet, ye must rise above the horizon of firmness and steadfastness with illumined faces and radiant brows in such wise that, God willing, the gloom of fear and consternation may be entirely obliterated, and the light of assurance may dawn above the manifest horizon and shine resplendently.” The world stands more and more in need of the hope and the strength of spirit that faith imparts. Beloved friends, you have of course long been occupied with the work of nurturing within groups of souls precisely the attributes that are required at this time: unity and fellow feeling, knowledge and understanding, a spirit of collective worship and common endeavour. Indeed, we have been struck by how efforts to reinforce these attributes have made communities especially resilient, even when faced with conditions that have necessarily limited their activities. Though having to adapt to new circumstances, the believers have used creative means to strengthen bonds of friendship, and to foster among themselves and those known to them spiritual consciousness and qualities of tranquillity, confidence, and reliance on God. The elevated conversations that have occurred as a result, whether remotely or in person, have been a source of comfort and inspiration to many. Such efforts on your part provide a valuable service at this hour when many souls are perplexed and dismayed, unsure of what will be. However difficult matters are at present, and however close to the limits of their endurance some sections of societies are brought, humanity will ultimately pass through this ordeal, and it will emerge on the other side with greater insight and with a deeper appreciation of its inherent oneness and interdependence.
"At a time of another crisis..." This is not the first time we have faced a global crisis, and in the past, we have arisen and overcome. Remember, the world moves in cycles of crisis an victory. When a crisis occurs, we need to keep our eye on the victory that is coming. We may not know exactly how it will all play out, for "the consequences...cannot yet be estimated with any certainty", but we know the path towards that promised victory. We need to arise with firmness, steadfastness, with illumined faces and radiant brows. We need to show forth hope and strength of spirit.

And you know what? We have been training for this for years. They tell us exactly what is needed right now, all over the world. Unity. Fellow feeling. Knowledge and understanding. A spirit of collective worship and common endeavour. Isn't that what all the core activities are about?

As we have learned to rely on God and prayer, and have learned to consult together in small teaching teams, as well as in larger reflection groups, we have grown in our awareness of the spirit. We have become more tranquil and confident, two qualities that really stand out at this time. Over the past few weeks, as I've posted more on social media, expressing my personal feelings and questioning the assumptions of others, I have noticed an increase in personal messages of thanks and admiration. The very qualities the Universal House of Justice is mentioning are those exact qualities that have been mentioned by others. And I know that for every message or comment I've read, there are many more that have not been sent.

In the end, we can say with confidence and faith that we will come through this crisis, and that part of the victory we will see will be this "deeper appreciation of (our) inherent oneness and interdependence." There is no doubt of it. And as we point it out to others, they, too, will see it more clearly. ll we need to do is draw their attention to it.

This is not the moment in which to describe in any detail the accomplishments of the Bahá’í world over the past year, or the extraordinary progress made in multiplying communitybuilding activities worldwide and strengthening programmes of growth, work which continues in earnest wherever circumstances permit. Suffice it to say that, four years into the current Plan, the tireless supporters of the Cause have brought the Faith of Bahá’u’lláh to the strongest position in which it has ever been in its history. Everything you have done and are now doing is preparing the global Bahá’í community for the next stage in the unfoldment of the Divine Plan.
Now is not the time to look at ourselves, to sit on our laurels and be satisfied with all that we are doing. Now is the time for looking to the needs of others. In some ways it is like the inverse of Pilgrimage, during which we don't teach for our focus should be on our own relationship with our Creator. Today, our need is to look to others, to help them in their time of distress. We know we are on the right path, and that should suffice.

For now, our thoughts and our prayers are focused on the health and well-being of all the friends of God and all those among whom you dwell. We pray earnestly, also, for the Almighty to bestow upon you assurance, stamina, and staunch spirits. May your minds be ever bent upon the needs of the communities to which you belong, the condition of the societies in which you live, and the welfare of the entire family of humanity, to whom you are all brothers and sisters. And in your quiet moments, when no course of action other than prayer seems possible, then we invite you to add your supplications to our own and ardently pray for the relief of suffering. We turn to these words of ‘Abdu’l-Bahá, Whose whole existence was an example of selfless commitment to the well-being of others:
O Thou Provider! Assist Thou these noble friends to win Thy good pleasure, and make them well-wishers of stranger and friend alike. Bring them into the world that abideth forever; grant them a portion of heavenly grace; cause them to be true Bahá’ís, sincerely of God; save them from outward semblances, and establish them firmly in the truth. Make them signs and tokens of the Kingdom, luminous stars above the horizons of this nether life. Make them to be a comfort and a solace to humankind and servants to the peace of the world.

Their focus is on our health and well-being, two things that are at the forefront of many people's minds today. And is our job easy? Of course not. It's simple, in that we already know what to do, but it requires a lot of effort, and a constant focus. Perhaps this is why they pray for our "assurance, stamina, and staunch spirits." They also remind us that this is the time to really look to the needs of our community, for they truly do need us. There are many out there who cannot go out to get their simple daily needs, and the require our help. Of course, this will differ from place to place, but help is needed everywhere.

And then, when we are sitting in the quiet of our homes, taking a few moments to reflect and pray, they offer us a prayer to use. Take a moment, dear Reader, and read this prayer again. Think of your neighbours as you say it. Think of the elders in your community. Think of those who are downcast and at risk. For surely, there are no greater words than these to truly express what we are all feeling in our hearts.