Archive for November, 2009

The Remainder

iman November 27th, 2009

green envyEnvy is a feeling that sits in the gut that, even in small traces, could bring upon thoughts of hatred and malice.

O SON OF EARTH!

Know, verily, the heart wherein the least remnant of envy yet lingers, shall never attain My everlasting dominion, nor inhale the sweet savors of holiness breathing from My kingdom of sanctity.

Baha’u'llah : The Persian Hidden Words

Looking at a simple example of a teacher and a student.  The role of the teacher is to impart knowledge to the student.  In many cases it may be that the teacher is uncomfortable with allowing the student to surpass them.  Under this scenario progress, materially or spiritually, will be hampered.  The common adage today is “making a better world for our children” but with hints of envy subsequently grooming a culture of competition, this goal becomes more difficult to realise.  Someone mentioned a few weeks ago, “what greater joy for the teacher than to see their student surpass them”.  Progress is iterative and if we are sincere in our desire to “make a better world for our children”, we should allow ourselves to take gladness in the qualities and achievements of those around us and to use this as inspiration to strive higher.  Inspiration trumps competition.

Removing lingering hints of envy is more difficult to conquer. Perhaps a capability to try to develop is to see oneself (and the qualities one strives to possess) in the light of self-worth and, hence, as a tool of God for the benefit of society.  In this case,  not a self-aggrandizing form of  ’self-worth’, but rather one which is founded  upon meekness and humility, in the context of service.  In addition, what is needed to overcome envy is a mentality whose focus transcends the perception that happiness is achieved through the accumulation of material goods and, in particular, that which others may possess.

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Hallowed Sanctuary

nooshin November 20th, 2009

Twenty-one days to go!  I am on the countdown to my Baha’i Pilgrimage and I can hardly wait.  This won’t be the first time that I will go, but knowing what’s coming just adds to the excitement.  Of course, I have gotten a few funny looks from friends when I tell them I am going on “pilgrimage”, but  I guess it does sound a bit like a Chaucer play, so I can’t really blame them.

But if you think about it, all  religions have some version of a pilgrimage: a visit to a holy site which is usually linked to its Central Figure/s.  Aside from Baha’i holy sites, I have also visited Muslim, Christian and Jewish ones, and there is no question of the fervour and devotion of the devotees who have come (mostly from far distances) to pay their respects and to pray.


pilgrimage

 

The main Baha’i Pilgrimage takes place in the Holy Land, spans nine days and consists of guided visits to the resting places (or Shrines) of the Central Figures of the Faith, various other sites in the Holy Land associated with them, and the Terraces and gardens on Mount Carmel.

Shrine of the Bab

But what is the purpose? For me, pilgrimage is similar to fasting, a time during which you focus your thoughts and energies on your spiritual life, a time to reflect and meditate.  Just the physical act of leaving your home and travelling to the Holy Land helps to divorce you from everyday concerns, the distance helping you to achieve a perspective which will allow you to properly evaluate your inner life. ‘Abdu’l-Bahá has explained that:

Holy places are undoubtedly centres of the outpouring of Divine grace, because on entering the illumined sites associated with martyrs and holy souls, and by observing reverence, both physical and spiritual, one’s heart is moved with great tenderness.

Another aspect of the spiritual experience of pilgrimage is that you are one of a group of Baha’is from around the world.  Your pilgrim group (of a few hundred people per nine-day cycle) will have dozens of races, ethnicities and nationalities.  And for me, there are few things more uplifting than being part of a diverse but unified group of people.  Especially in the Holy Land, the nexus of almost all the world’s religions.  As explained so eloquently in God Passes By:

…the Holy Land—the Land promised by God to Abraham, sanctified by the Revelation of Moses, honored by the lives and labors of the Hebrew patriarchs, judges, kings and prophets, revered as the cradle of Christianity, and as the place where Zoroaster, according to ‘Abdu’l-Bahá’s testimony, had “held converse with some of the Prophets of Israel,” and associated by Islám with the Apostle’s night-journey, through the seven heavens, to the throne of the Almighty. Within the confines of this holy and enviable country, “the nest of all the Prophets of God,” “the Vale of God’s unsearchable Decree, the snow-white Spot, the Land of unfading splendor” …

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Healing Wounds, Part II

sam November 15th, 2009

Water_drops_moss

Acceptance is the first step to overcoming a problem however simple or intricate it may be. When dealing with wounds of an emotional nature the process of healing must begin at this stage. From there the appropriate steps can be taken that will lead to sound and complete repair. However, until the person reaches that level of acceptance the wound they bear is a danger to their emotional wellbeing.

Human beings are physical as well as spiritual. Having this dual reality, it is therefore necessary to provide for the requirements of both aspects. Hence, emotional wounds must be approached with the same care and attention as physical ones would. This is something that still has to be learned as it is not widely practiced. It is a crucial step in protecting our general wellbeing. This is especially true in current society. People are constantly delivering and receiving wounds from each other with little thought of the consequences of such actions. This raises the urgency of learning how to find and administer appropriate remedies.

There is but one power which heals — that is God. The state or condition through which the healing takes place is the confidence of the heart.

(Abdu’l-Bahá in London, p. 95)

First and foremost, the individual should turn to God. Pray for healing and for aid in finding the correct treatment. It is important to note, that healing takes place through “the confidence of the heart”. The assurance a person has in the treatment being received is vital to the healing process. Such an assertion leaves it to the individual’s needs and state of mind to decide which course of action to take. This of course must be done with both prayerful reflection as well as scientific reason. One cannot just pray and hope that healing will miraculously be administered as the person sits back and waits. Steps must be taken to help the healing take place.

Take for instance, a cut hand; if you pray for the cut to be healed and do not stop its bleeding, you will not do much good; a material remedy is needed.

(Water_drops_mossAbdu’l-Bahá in London, p. 65)

The mindset of the person is then the next part that must be addressed. One must strive to adopt a learning mentality. This will allow the individual to view everything that is experienced as an opportunity to learn. With this approach, many of the superficial hurts that are received become little lessons, encouraging growth, acting as catalysts for the reassessing of attitudes towards life and hardships experienced. This outlook on life aids in coping with most tests and difficulties encountered. It keeps the spirits up and helps to avoid getting weighed down by the changes and chances of life. With this in mind though, one must also realise that the more serious the wound the more intricate the methods of healing. Occasionally, an experience leaves deep wounds that cannot be dealt with alone.

The question is then raised as to what steps must be taken to provide for a clear path of action in finding the remedy. A good first step to obtaining clarity of mind is to seek counsel with a person whose judgement is trusted. This allows for the situation to be observed by an individual who is not influenced by the pain. Often a counsellor can be visited. Due to their expertise on this subject and the level of experience that they have they can provide very productive and helpful advice that will help open clear paths for action.

Resort ye, in times of sickness, to competent physicians

(Baha’u'llah, The Kitáb-i-Aqdas, p. 60)

At this point, another reflection must be taken into account to act as a safety net. When a person harms themselves, a clean environment is sought out to prevent further complications and infections. The same idea must be applied to dealing with wounds of an emotional nature. The individual must be aware of the environment and healing administered, ensuring that it will prevent them from having future complications. This requires sound judgement and reasoning with regards to whom they approach and how they weigh the advice given. To produce this “healthy environment” within our mental psyches it is important to go to a pure Source. This Source provides a standard to work by. This standard will provide a sound framework to start the recuperation as well as a safe basis to weigh against the remedied being suggested by those individuals sought out.

…if thou wishest to know the true remedy which will heal man from all sickness and will give him the health of the divine kingdom, know that it is the precepts and teachings of God. Focus thine attention upon them.

(Selections from the Writings of Abdu’l-Bahá, p. 151)

We must learn to take great care in dealing with emotional wounds. As the damage is not physically visible, acceptance of it is vital in the process of coping with the impact. The next step is then finding clear paths of healing as well as providing a hygienic environment to minimize further damage. As these steps are taken, constant reliance on God and a learning mindset must be held fast to. This pure and open mindset allows for us to receive healing as well as the guidance required to discover the remedies needed for a sound recovery.

Man is under all conditions immersed in a sea of God’s blessings. Therefore, be thou not hopeless under any circumstances, but rather be firm in thy hope.

(Selections from the Writings of Abdu’l-Bahá, p. 204)

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Promptings of the Spirit

nadim November 9th, 2009

A few days ago my new German flatmate walked into the room with a perturbed look on his face. A Masters student in Finance, he moved to London six weeks ago excited about the prospect of spending a year studying at a top university and experiencing life in one of the world’s great capitals. Yet matters were weighing heavily on him – and all he wanted to do at this juncture was pack up and return home once the year was over.

longingHe confessed waking up that morning in a contemplative mood, filled with profound thoughts about meaning and purpose – rather uncharacteristic of him, he added. But these thoughts were not entirely random either. For one, he had observed his classmates devoting every waking hour to their studies, in an almost mechanistic way, without pausing to ask themselves why they were doing it. Was the lure of the job that might follow really worth all the fuss?

Life in London wasn’t as enriching as he had imagined either. Sure, it is pacey, hip and multicultural, but like most newcomers to the city – and even some who have been here for years – he had fallen prey to the paradox of big city life. That acute awareness of being surrounded by masses of people from all walks of life, yet at the same time feeling isolated and alone.

On this latter theme, we tossed some thoughts around for a while. What was it about life in the urban sprawl, or the structure of the education system, or the norms of acceptable dialogue and interaction that give rise to feeling like you may as well be the only living organism on this planet? Surely there are elements of the human condition that are being overlooked here, but what could they be? As I suggested that they might be related to conditions that uplift the human spirit, a palpable expression of acknowledgement appeared on his face, at which point the conversation somehow drifted to other themes.

Yet in my mind, the words “systematic” and “exclude” rang loud and clear, as I recalled the passage from Century of Light that seemed to encapsulate the moment :

…the pressure of a dogmatic materialism, claiming to be the voice of “science”, that seeks systematically to exclude from intellectual life all impulses arising from the spiritual level of human consciousness.

Applying this statement to most tertiary education systems, it is quite an indictment. And another passage from the Prosperity of Humankind (part of a larger critique on contemporary development theory, and well worth reading in its entirety):

For the vast majority of the world’s population, the idea that human nature has a spiritual dimension — indeed that its fundamental identity is spiritual — is a truth requiring no demonstration. It is a perception of reality that can be discovered in the earliest records of civilization and that has been cultivated for several millennia by every one of the great religious traditions of humanity’s past. Its enduring achievements in law, the fine arts, and the civilizing of human intercourse are what give substance and meaning to history. In one form or another its promptings are a daily influence in the lives of most people on earth and… the longings it awakens are both inextinguishable and incalculably potent.

These two passages, referring to the potent longings of the human spirit, help to explain why strictly rational approaches to development would alone fail to yield the inner satisfaction sought by every soul. We might imagine, for example, that putting people of different cultures within close vicinity of one another (the so-called “melting pot”) will magically lead to people holding hands and singing together.

Unfortunately, it’s not so straightforward. This year, the Scottish Interfaith Council produced a document entitled Values in Harmony, containing representations from 10 major Religion and Belief communities, including the Baha’i Faith. In it, one finds this striking quote from Chief Rabbi Jonathan Sacks:

Multiculturalism has run its course, and has not led to integration but segregation. It has allowed groups to live separately with no incentive to integrate…Culture is fragmenting into non-communicating systems of belief in which civil discourse ends and reasoned argument becomes impossible.

While multiculturalism has helped to weaken age-old prejudices and contributed to a greater sense that we are a single human race, I can also see where Rabbi Sacks is coming from. How will the motivation arise to genuinely reach out and integrate with other cultures, if not driven by an inner belief system that encourages it? And how nice would it be if more welcoming neighbourhood communities started to spring up across our cities as a result?

As I come full circle to my flatmate’s sentiments on that day, I am left with two conclusions:

  • That at some point, every individual will experience those inner promptings that lead to the question “why?” and we can scarcely predict when that point will be.
  • That to be an effective antidote to alienation in the big city, multiculturalism has to be infused with a big dose of spirit…
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Safeguarding happiness

geoffrey November 3rd, 2009


photograph by Nathan Wolfe

Photograph by Nathan Wolfe

There is a softness that often times creeps in when sitting silently. The despondent and yet comforting rain falling outside lends itself to a certain mood. OK. Take a breath. Close your eyes.

The peal of the lightning and thunder somewhere up above me keeps playing on my mind. It settles in. Happiness settles in. And yet this quiet but incessant voice speaks to me — “what do you know of hardship, of persecution, of oppression?” And then a chain reaction is set off and I ask myself — how do I even suppose to know empathy? How do we communicate happiness as an actual remedy for the harshness and brutality that we see in the world? Does a focus on happiness and contentment simply distract us from seeking and attaining justice?

Here are two ideas which help shape my next series of thoughts:

- Baha’is work for the betterment of the world, and
– The pivotal belief in the oneness of all mankind directs our efforts.

The Baha’i Faith is not simply concerned with survival, as any emerging consciousness or force in the world often has to come to terms with. Its purpose is not to generate an enclosed community composed of a core of devoted adherents. It seeks to be in constant motion, ever inviting all to participate in building the unity of the world. This sense of purpose necessarily directs a certain mindset that must not be divided.

I met a Hindu man recently who spoke of how seemingly in the West there exists this dichotomy between the heart and the mind; and that success in this plane of reality is bent upon one thing — the integration of being and doing. Then, perhaps to be content or happy does not negate striving for justice. We are not so limited in our emotional and spiritual capacity to only exist in one state at a time. The challenge is to bring a sense of unity to our efforts that spans across and enfolds all manifestations of the human experience. We must seek a mindset built upon coherence. When the fundamental ideas that act on or shape our identity presuppose each other, so that in isolation they would be meaningless, that is coherence.

When reflecting on the interaction between happiness and justice, understanding that they are interrelated and quite deeply connected is integral to their application. There are, of course, many types of happiness or things that bring us joy in this world. Our appreciation of those things is often related to our present state of orientation, and there is much in this world that makes itself available for personal pleasure. At this point, I think we have to review in what way we are defining happiness. True joy and true happiness (as described in the Baha’i Writings) is what comes from a deep and abiding sense of purpose. In fact, Baha’u’llah has defined true well being in the world as this: “Human life was created for happiness and not for sorrow”.

Happiness is in fact a spiritual concept. Abdu’l-Baha has affirmed this when he wrote that “spiritual happiness is the true basis of the life of man”. It is related to the spiritual transformation of both the individual and the collective society. It acts as a force for attraction. It is a super-sensuous phenomenon, ultimately transcending this physical reality, but nevertheless manifests itself, in its true form, as unity.

Its true aim, by serving as a foundation for a collective consciousness built upon the purpose of individual and collective spiritual development, is for the unification of mankind. Thus, it is an inherent quality in the construction and attainment of human relationships of all kinds, be they interpersonal or institutional.

When considering how one works for the betterment of the world, justice is a fixed component of that effort. Rather than seeking a utilitarian view that happiness, on a grander scale, should only be sought for the greatest number of people, we should understand justice as that which is the strongest foundation for the securing of happiness of all. Baha’u’llah has written that perhaps the primary purpose of government is that, through justice, contentment must be secured for all its citizens. He has also written that “justice is the appearance of unity amongst men.”

In this we can surmise that perhaps through the attainment of spiritual happiness, unity is born. Justice, which in one sense can be described as the application of reward and punishment and also as the power of discernment, is the indomitable tool with which we both continue our spiritual search but also safeguard our unity and happiness.

There is much that clouds our ability to attain happiness in this world — but working to cut through all that, to focus on principle, value, and the spiritual qualities inherent in everything, we can access a force and power which will help direct the rehabilitation of our surroundings.

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