Baha’i Perspectives

ronnie October 4th, 2008

This is your last chance. After this, there is no turning back. You take the blue pill - the story ends, you wake up in your bed and believe whatever you want to believe. You take the red pill - you stay in Wonderland and I show you how deep the rabbit-hole goes.

…Morpheus says to Neo, Keanu Reeves character in Warner Brothers’ movie; ‘The Matrix.’ (here is the scene on YouTube)

Before I hear you sigh; ‘oh dear, sci-fi geek alert!,’ I’m kindly requesting a few minutes of your precious time, even if you found Mamma Mia! far more riveting than the Matrix.

Now, what if I told you that this piece of science fiction is far closer to reality than might first appear? And we’re not talking about Keanu Reeves’ acting skills either.

“The Matrix describes a future in which the reality the perceived by humans is actually the Matrix, a simulated reality created by sentient machines.” says Wikipedia.

In the aforementioned movie quote, Morpheus a prophet of sorts is giving the film’s protagonist, Neo, a computer programmer, the option to see the world for what it really is.

If he takes the blue pill, he stays ‘asleep,’ carrying on with his daily routine but if he takes the red pill he awakens to his inner reality, another world:

In the beginning of his human life man was embryonic in the world of the matrix. There he received capacity and endowment for the reality of human existence. The forces and powers necessary for this world were bestowed upon him in that limited condition. In this world he needed eyes; he received them potentially in the other. He needed ears; he obtained them there in readiness and preparation for his new existence. The powers requisite in this world were conferred upon him in the world of the matrix, so that when he entered this realm of real existence he not only possessed all necessary functions and powers but found provision for his material sustenance awaiting him.

(Abdu’l-Baha, Foundations of World Unity, p. 63)

This quote from Abdu’l-Baha, pre-dates the movie by about 80 years. Abdu’l-Baha is talking about the world inside a mother’s womb being the ‘world of the matrix.’ This world, the only world we know as an embryo, is preparing us for the world we know now, the ‘post-birth’ world.

Both worlds are connected of course, and this starts at conception. You just don’t realise this until you actually arrive here, whether it’s by c-section or naturally.

You can discern hints of it, however, like the muffled voices of our louder relatives.

Conversely you can also make impressions in it, by kicking your chubby baby legs to the glee of your mother’s co-workers.

Now how does this relate to the Matrix film? Well, from my limited understanding of the Baha’i Faith, THIS world, the world of Poverty, Climate Change, Racism, Consumerism, War, Climate change and Sex in The City (okay, it’s not that bad!) is OUR world of the Matrix.

Here we develop our capacity and endowment for the next world, through tests:

Therefore, in this world he must prepare himself for the life beyond. That which he needs in the world of the Kingdom must be obtained here. Just as he prepared himself in the world of the matrix by acquiring forces necessary in this sphere of existence, so, likewise, the indispensable forces of the divine existence must be potentially attained in this world…

(Abdu’l-Baha, Foundations of World Unity, p. 63)

In the womb, we had no choice.

In this world, it’s like the red pill or the blue pill.

Every Manifestation from God, whether Moses, Buddha, Krishna, Muhammad, Jesus or Baha’u'llah, has offered us a choice like this; the choice of true liberty or to go back to sleep wearing shackles of ignorance and blinded by our ego.

Baha’u'llah tells us when He was ‘awakened’:

O King! I was but a man like others, asleep upon My couch, when lo, the breezes of the All-Glorious were wafted over Me, and taught Me the knowledge of all that hath been.

(Baha’u'llah, Epistle to the Son of the Wolf, p. 11)

He also gives us a choice, rather than a red pill or blue pill, to look with the inner eye rather than the outer one:

O MAN OF TWO VISIONS!

Close one eye and open the other. Close one to the world and all that is therein, and open the other to the hallowed beauty of the Beloved

(Baha’u'llah, The Persian Hidden Words)

The quote above must not be taken out of context. It is not suggesting that we become aloof from human affairs in this material world. In fact, Baha’u'llah teaches the contrary and I’ll expand on this topic in greater detail in part 2.

The quote above, according to my understanding, is saying that we look at things in this world with a ‘spiritually attuned’ eye, rather than looking at things viscerally. The spiritual world is not another location, or to be experienced solely after we die. It is intricately interwoven into the very fabric of our existence. Like lines of code which make up the physical world in the Matrix movie, in this world we have to read in-between these lines:

The one true God is My witness! This most great, this fathomless and surging Ocean is near, astonishingly near, unto you. Behold it is closer to you than your life-vein! Swift as the twinkling of an eye ye can, if ye but wish it, reach and partake of this imperishable favor, this God-given grace, this incorruptible gift, this most potent and unspeakably glorious bounty.

(Baha’u'llah, Gleanings from the Writings of Baha’u'llah, p. 326)

Now the main difference between the film’s premise and the Baha’i Faith is that in the film, the ‘real’ world, the world that Neo will see if he chooses to know reality, is actually quite dark, and not a nice place at all.

The Baha’i view point is quite the opposite. Should we choose to know the Truth, that reality, that world is paradise.

Thus to conclude, if I were sitting in the dusty old chair that Neo was, and given a choice between ignorance and paradise, I don’t think I’d hesitate to take that leap of Faith to investigate further.

I mean what do you have to lose? Only something to gain.

Other than a few calories from a red jelly bean.

Part 2-Coming Soon

“So, you’ve chosen the pill (presumably). What do you do next? What does this mean? Will it mean you have to take part in two poorer sequels? These questions (except the 3^rd) plus more will be answered in Part 2.”

Tags: afterlife, reality

• Arts & Culture , Baha'i Concepts
• Comments(10)

iman October 2nd, 2008

In the third part of this series on happiness, examining the “three S’s” above, it is proposed that the trials of suffering can make one happier.  Sounds counter-intuitive. “Does the soul progress more through sorrow or through the joy in this world?” was the question posed to Abdu’l-Baha in Paris, in the early 20^th century.  He replied:

The mind and spirit of man advance when he is tried by suffering…His attitude in this world will be that of divine happiness. Man is, so to speak, unripe: the heat of the fire of suffering will mature him. Look back to the times past and you will find that the greatest men have suffered most…. Through suffering he will attain to an eternal happiness which nothing can take from him. The apostles of Christ suffered: they attained eternal happiness.

(Abdu’l-Baha, Paris Talks, p. 178)

No-one enjoys sorrow. Suffering presents itself in countless ways and it is for this reason that no-one is left unaffected.  Everyone is tested in various ways; ways which may differ from person to person. Whilst many a time we may find circumstances unbearable,  it is how we deal with, and accept the latent wisdom that lies within these challenges, that provides a path to happiness:

…suffering, although an inescapable reality, can nevertheless be utilised as a means for the attainment of happiness. This is the interpretation given to it by all the prophets and saints who, in the midst of severe tests and trials, felt happy and joyous and experienced what is best and holiest in life. Suffering is both a reminder and a guide. It stimulates us better to adapt ourselves to our environmental conditions, and thus leads the way to self improvement. In every suffering one can find a meaning and a wisdom. But it is not always easy to find the secret of that wisdom. It is sometimes only when all our suffering has passed that we become aware of its usefulness. What man considers to be evil turns often to be a cause of infinite blessings.

(Shoghi Effendi, The Unfolding Destiny of the British Baha’i Community)

Be it illness, the loss of a loved one, or poverty, amongst the many struggles we are faced with, a lot of the times it is through suffering that we develop more compassion and are more willing to sacrifice ourselves for the betterment of the lives of those around us:

To attain eternal happiness one must suffer. He who has reached the state of self-sacrifice has true joy. Temporal joy will vanish.

(Abdu’l-Baha, Paris Talks, p. 178)

Ever wondered why the simple act of giving gifts makes us happy?  In its purest form it is not merely the act of giving the gift, but sacrificial interplay on a higher level. How much more the mutual happiness that can be derived from acts of service on a highly participatory, more global scale?  How much more rewarding to unceasingly sacrifice for our  Creator, the Infinite?:

In the Bahá’í Cause arts, sciences and all crafts are (counted as) worship. The man who makes a piece of notepaper to the best of his ability, conscientiously, concentrating all his forces on perfecting it, is giving praise to God. Briefly, all effort and exertion put forth by man from the fullness of his heart is worship, if it is prompted by the highest motives and the will to do service to humanity. This is worship: to serve mankind and to minister to the needs of the people. Service is prayer. A physician ministering to the sick, gently, tenderly, free from prejudice and believing in the solidarity of the human race, he is giving praise.

(Abdu’l-Baha, Paris Talks, p. 176)

In addition, service helps us overlook our own perceived shortcomings (and, sometimes, imaginary remedies), which are often a source of discontent:

The more we search for ourselves, the less likely we are to find ourselves; and the more we search for God, and to serve our fellow-men, the more profoundly will we become acquainted with ourselves, and the more inwardly assured. This is one of the great spiritual laws of life.

(From a letter written on behalf of Shoghi Effendi to an individual believer, February 18, 1954)

Suffering and sacrifice can be overwhelming at times so what can sustain us? - it is the faith that our sacrifices can be the cause of irreversible spiritual growth, both for us and for those around us.   Faith will be discussed in the next post.

“…and the food of them who haste to meet Thee is the fragments of their broken hearts.”
(Baha’u'llah, Epistle to the Son of the Wolf, p. 95)

Tags: happiness, sacrifice, service, tests

• Baha'i Concepts , General Interest
• Comments(0)

nadim September 29th, 2008

Few people can fail to recall the horrific events that took place in Rwanda in 1994. In three short months, an estimated 800,000 people were killed in a brutal ethnic conflict, while the majority of the world turned and looked the other way. Since then, the sense of shame that has pervaded the international community with respect to this catastrophe has been immense, to the point where it now serves as a case study highlighting the moral imperative of intervention when events in a country spiral out of control.

In the aftermath of the genocide, a new constitution was adopted, one that ensured that at least 30% of the members of parliament would be female. Billions of dollars from donors and investors have been flowing into the country. There has been steady economic growth driven by a growth in rural agriculture and skills development, as well as improvements in clean water access and primary health care. And, while serious problems remain — such as the growing divide between rich and poor — it is surely heartening to see such significant improvements in such a short span of time.

And now a little piece of history has been made - a news story which very nearly slipped under the radar (hardly surprising with all the coverage of collapsing banks and looming elections). Just over a week ago, Rwanda became the first country ever to have a majority of women in parliament, with at least 55% of MP positions going to women.

Why might this be regarded as historic? Well, let’s start with the words of Bellancilla Nyonawankusi, a Rwandan election official, as quoted on News24:

All Rwandans have a role to play in the reconciliation, but women can do it better than men… They are the ones who were the first to be affected by the genocide and they are the ones who are bringing up the children.

This critical connection between war, motherhood and the raising of children was emphasized in a moving passage from Abdu’l-Baha, while He travelled the Western world expounding the teachings of the Baha’i Faith. It was part of a talk delivered to a Women’s Suffrage gathering in New York, in 1912:

The most momentous question of this day is international peace and arbitration, and universal peace is impossible without universal suffrage. Children are educated by the women. The mother bears the troubles and anxieties of rearing the child, undergoes the ordeal of its birth and training. Therefore, it is most difficult for mothers to send to the battlefield those upon whom they have lavished such love and care. Consider a son reared and trained twenty years by a devoted mother. What sleepless nights and restless, anxious days she has spent! Having brought him through dangers and difficulties to the age of maturity, how agonizing then to sacrifice him upon the battlefield! Therefore, the mothers will not sanction war nor be satisfied with it. So it will come to pass that when women participate fully and equally in the affairs of the world, when they enter confidently and capably the great arena of laws and politics, war will cease; for woman will be the obstacle and hindrance to it. This is true and without doubt.

(Abdu’l-Baha, The Promulgation of Universal Peace, p. 134)

It is clear that the world is still playing catch-up to these words, and women everywhere continue to struggle for an equal voice in the decision-making arena.  But how poignant it is that a small, mountainous country in East Africa — which has endured so much recent agony — should suddenly, and quite unexpectedly, be showing us the way.

Tags: motherhood, politics, Rwanda, war, women

• Baha'i Concepts , News & Current Affairs
• Comments(5)

geoffrey September 22nd, 2008

Sometimes I think back to when I was younger; well, I mean, I only just turned 24. So “younger” is a relative term. I guess also with turning 24 I think of myself less of as a “youth” and certainly not a “pre-youth” or “junior youth”. I’ve hit an age that, at least in my mind, brings with it connotations of blooming adulthood, where life may become more serious. But certainly, how you take life doesn’t have to. In this third post, I promised to talk briefly on the power of youth with regards to language.

I see that one of my co-posters, Negin, has recently published a post entitled “Youth Can Move the World”. I’ll make sure that repetition is limited or negated all together. What I want to talk about today is “horizontal thinking”. Recently I watched a YouTube video of Thomas Friedman on his book “The World is Flat“. He was giving a keynote address at MIT, and though he covered a lot of material, some of which I did not agree with (but this is for another post perhaps), he did touch on one thing that I was really able to latch on to - it was this process of “horizontal thinking“.

The main thrust of this conjecture about the state of the world is that growth in opportunity, coupled with the integration and growing connectivity of the world, has basically made it flat. And that a person’s ability to access a much larger market, or to interact with a variety of other people across the world, has increased at an incredible rate. Thus, our orientation with respect to the rest of the world is side-to-side rather than top-down, which is a break from traditional vertical thinking (where hierarchy rules and systems of class dominance are perpetuated). Horizontal thinking allows us to see greater opportunities for equality and implies devolution of authority and an increased sense of autonomy for the individual.

Now, in one respect, this does nothing to stem the tide of, what a good friend has called, the cult of individualism, but what it does do is allow greater chances for influence — particularly for youth.

I’ve also recently been getting increasingly fascinated with the medium of podcasting. I mean, I’m only about three years late in becoming interested in this form of media. But it’s never too late I guess. And I look at blogging too, of course. Here I am, writing to… no one and everyone… about things just spinning around in my head… and I hope against hope that it is somehow interesting to someone, somewhere.

And now we find ourselves in a burgeoning world of global connectivity, creating these golden threads of light that circumnavigate the world — creating what though? That we can only guess — what will be the outcome of all this? The only thing we can do is to grasp it, use it and exploit it to its fullest and make sure that this mode of connection can help bring us together.

Where are the poets? We are here; we are everywhere.

This servant appealeth to every diligent and enterprising soul to exert his utmost endeavour and arise to rehabilitate the conditions in all regions and to quicken the dead with the living waters of wisdom and utterance, by virtue of the love he cherisheth for God, the One, the Peerless, the Almighty, the Beneficent.

(Baha’u'llah, Tablets of Baha’u'llah, p. 172)

It would be exhaustive at this point to speak of the power of youth, about their potential. What is more important perhaps is how this potential is used. Wisdom and utterance are of the utmost significance with regards to communication. They are the foundations of mutual understanding and beneficial interactions. The youth of today, as we continue to create a virtual mesh over the entirety of the world, need to utilize, must tap into and be educated in these processes that lead to the “quickening” of men.

And especially in a horizontal world, where communication has become the catalyst for so much, the use of wisdom in incredibly important.  There is a passage in the Baha’i writings that says “Be anxiously concerned with the needs of the age in which ye live, and certain your deliberations and exigencies upon it”.  The use of language as a means of power, influence and ultimately love are, in reality, among the greatest goals of today, whether we realize it or not.

The youth of today, indeed, are the vanguard of this endeavor.

O SON OF DUST!
The wise are they that speak not unless they obtain a hearing, even as the cup-bearer, who proffereth not his cup till he findeth a seeker, and the lover who crieth not out from the depths of his heart until he gazeth upon the beauty of his beloved. Wherefore sow the seeds of wisdom and knowledge in the pure soil of the heart, and keep them hidden, till the hyacinths of divine wisdom spring from the heart and not from mire and clay…

(Baha’u'llah, The Persian Hidden Words)

Let me retract me initial statement.  I am a youth.  This is where the real power of civilization-building lies.

O Lord! Make this youth radiant, and confer Thy bounty upon this poor creature. Bestow upon him knowledge, grant him added strength at the break of every morn and guard him within the shelter of Thy protection so that he may be freed from error, may devote himself to the service of Thy Cause, may guide the wayward, lead the hapless, free the captives and awaken the heedless, that all may be blessed with Thy remembrance and praise. Thou art the Mighty and the Powerful.

(Abdu’l-Baha, Baha’i Prayers)

Tags: art, language, poetry, youth

• Arts & Culture , Baha'i Concepts , Inspiration
• Comments(0)

iman September 20th, 2008

It’s easy to get sucked into the world, and its routine dealings and material comforts:

Ye are even as the bird which soareth, with the full force of its mighty wings and with complete and joyous confidence, through the immensity of the heavens, until, impelled to satisfy its hunger, it turneth longingly to the water and clay of the earth below it, and, having been entrapped in the mesh of its desire, findeth itself impotent to resume its flight to the realms whence it came. Powerless to shake off the burden weighing on its sullied wings, that bird, hitherto an inmate of the heavens, is now forced to seek a dwelling-place upon the dust.

(Baha’u'llah, Gleanings from the Writings of Baha’u'llah, p. 326)

Simply put, detachment can be viewed as “not being attached or dependent on something”.  Attachment to things such as wealth, power and people, even close family and friends, can sometimes act as a barrier between us and God.  Detachment implies that, while making use of what is available to us, our relationship with God is left uncompromised; a relationship that is based on service and obedience to his laws. It implies that, regardless of our present degree of prosperity — material or otherwise — our inner drive must essentially be spiritual in nature.

How can detachment make us happier? It obviates that yearning for the temporary, allows for a clearer, moderate and more objective thought process which in turn provides a stepping stone for the development of our spiritual character.

What are some of the ways in which we can increase our detachment? Through prayer, through continual reflection on our every action (and, hence, any necessary correction).  According to a talk delivered by Abdu’l-Baha,  we should exert our “our greatest efforts”, a counsel which is often neglected due to our apathy and personal comfort zones. In prayers revealed by the Central Figures of the Baha’i Faith, attaining the state of detachment is a common admonition — in fact, it is worth noting that entire sections of prayer compilations are devoted to this theme. Prayer is thus an essential element to help us progress towards a higher state of detachment.

Also, through the sorrows and suffering that we encounter, we can become more detached:

Just as the plough furrows the earth deeply, purifying it of weeds and thistles, so suffering and tribulation free man from the petty affairs of this worldly life until he arrives at a state of complete detachment

(Abdu’l-Baha, Paris Talks, p. 177)

In the next part of the this series, we will look into how suffering and sacrifice can provide us with greater contentment.

Tags: detachment, happiness

• Baha'i Concepts , General Interest
• Comments(5)

nava September 15th, 2008

I was trying to think of a fancy or clever title for this post. Something to embody and encapsulate evil. But I decided, or realized rather, that evil is just one of those words that needs no embellishment. What it represents is so evocative that it needs no dressing up. Evil: just, evil.

So what images does this evocative word conjure? Of course, this may vary from person to person. Maybe when I say evil the name “Harry” flashes in your mind as you remember the evil ex-boyfriend with wandering eyes. Or perhaps you think “neighbors” as images of your evil, music-blasting-til-4am co-dwellers flood your mindwaves. Whatever the case, particulars aside, there are some general images that are not unlikely candidates for immediate word association.

Try: “devil” “hell” “fire” “witch” “satan” “satanic” “angel” (you know, in case you’re one of those opposite-thought types) “cruel” “demonic” “pain” etc.

I doubt, though I have conducted no sociological studies to confirm the matter, that most people would think of the word “ego” as an immediate correlated term. Ego, evil; evil, ego. Perhaps the association should be stronger than it is.

Somehow, many of us have fooled ourselves into believing that ego is a good thing. That at the root of most of our problems is a lack of confidence, low self-esteem, not enough pride. But maybe that’s not the problem at all. Maybe spending so much time thinking about ourselves is the problem. Good bad negative positive confident insecure— it doesn’t matter. Why should the bulk of our thoughts center on our own small, insignificant selves?

As I mentioned in Part I, in the Bahá’í Faith we do not recognize evil as an independent force that exists on its own. Rather evil represents a turning away from good. A purely materialistic outlook that would have us behave as though we were nothing more than breathing bodies with animalistic needs to satisfy, rather than noble souls with heavenly aspirations to fulfill.

In more concrete terms, one of the greatest hindrances to this turning towards good is our ego. Our ego binds us to the material world. Our ego feeds a competitive nature which seeks to prove that we are better than others rather than in harmony with others. This is not by any means a plea for mediocrity. We should all strive for excellence at all times. But the drive behind this striving should not be to improve our status or inflate the positive perception others have of us. Because that kind of motivation may begin as a seemingly innocent one and can soon turn into greed, dishonesty, and a justification of any and all means for mostly self-serving ends.

So, then, even if we accept that evil is a lower nature within us that we have to struggle against, what about those who seem to fail this struggle on a pretty daily basis—are they “evil”? Are they rejected souls in the sight of God?

In “The Promulgation of Universal Peace”, ‘Abdu’l-Baha explains in beautiful language how we must treat all people, regardless of their condition, and in this passage, he also touches upon the idea of the lower nature of man. He says:

[Some] souls are weak; we must endeavor to strengthen them. Some are ignorant, uninformed of the bounties of God; we must strive to make them knowing. Some are ailing; we must seek to restore them to health. Some are immature as children; they must be trained and assisted to attain maturity. We nurse the sick in tenderness and the kindly spirit of love; we do not despise them because they are ill. Therefore, we must exercise extreme patience, sympathy and love toward all mankind, considering no soul as rejected. If we look upon a soul as rejected, we have disobeyed the teachings of God. God is loving to all. Shall we be unjust or unkind to anyone? Is this allowable in the sight of God? God provides for all. Is it befitting for us to prevent the flow of His merciful provisions for mankind? God has created all in His image and likeness. Shall we manifest hatred for His creatures and servants? This would be contrary to the will of God and according to the will of Satan, by which we mean the natural inclinations of the lower nature. This lower nature in man is symbolized as Satan — the evil ego within us, not an evil personality outside.

Maybe the desire to label others, to brand them as rejected, evil, incurable, is another manifestation of our own evil inclinations. Maybe we feel better about ourselves when we can condemn others. Because if my neighbor Becca is a gossip and a rampant liar, my occasional white lies aren’t all that bad, right? I’m not all that bad, right? In fact, I’m awesome. Not like that lying, spattling wench, Becca.

And so it goes.

And we so we must find the balance. Not to dwell on the flaws of others to make ourselves feel good, and simply not to dwell on ourselves- period. We should be aware of our strengths and weaknesses but not be prideful due to the former or feel deflated by the latter.

When we center our thoughts on God, when we work hard to inspect our motives and behave more selflessly, then will we be apart from evil.

Tags: good & evil

• Baha'i Concepts , General Interest , Society
• Comments(3)

leila September 12th, 2008

When I was in college, I spent an autumn term doing an internship in Washington, D.C. Away from my native California, with its parking-lot highways and taquerias, I felt at once at home, yet in a different world. The dynamism of life — the daily scramble for the metro every morning; the wonder at which I witnessed the swift transition from suffocating humidity to icy snow in mere months; the philosophical discussions I had at nights with fellow interns — made me never want to leave.

One discussion in particular surfaces in my mind every so often.

There we were, the three of us — myself, and two other female interns. One, an American-born Indian, who lamented the dearth of eligible Jain young men, as cultural norms insisted she marry someone of her own faith. She was serious, intellectual, and self-conscious all at the same time. The other, an Albanian who turned heads, was a self-proclaimed party girl who drank like a fish until the wee hours, but somehow managed to arrive at work fresh-faced and perfumed every morning.

We sat there in the cafeteria, eating cold turkey-and-mustard sandwiches and feeling very grown-up in our black blazers and heels. And suddenly, we stumbled upon a topic that, at the juncture of our academic and professional lives, seemed at once distant and imminent: motherhood, and career.

The details of the conversation aren’t important, though truthfully I can’t remember them, but it seemed that we went about it circles and lamented mostly. But once that seed was planted, I found myself unconsciously trying to pick up clues as to how to solve one of the pre-eminent questions of the modern age. I wanted to work, to be sure. But I also knew I wanted three children (though the biological clock hadn’t begun ticking), and if I wanted to stay at home with them until they went off to school at age five, and if I waited until the third was five, and I waited a year between each child, well… the math was dizzying, but I knew it would be a lot of years.

“Oh well,” I thought. “I’ll cross that bridge when I get there.”

***

Fast-forward three years. I’m sitting ensconced on a sturdy blue couch, a pita-feta-tomato sandwich in one hand, pencil in the other, scribbling my thoughts in my weathered workbook, titled “Releasing the Powers of Junior Youth.” The course is one in a series developed by the Ruhi Institute in Colombia and directed at raising the capacity of its participants to conduct community development work inspired by the teachings of the Bahá’í Faith.

The book with which my study circle and I were deeply engrossed that evening was training us to facilitate junior youth groups, for individuals ages eleven to fifteen, also known as the Junior Youth Empowerment Program. Though the material addresses the spiritual and intellectual potential of junior youth, and the societal forces that engulf adolescents today, I noticed with wonderment that it seemed to speak directly to my young adult self, with all its confusion surrounding the seemingly Big Life Decisions thrust before me.

Take the section on dichotomies, and our tendency as humans to compartmentalize the world:

Reality — physical, social, or spiritual — is too vast to be understood in its entirety. It is not unreasonable, then, to break it up in order to understand it in parts. However, whenever this is done without taking into account the wholeness of reality, difficulties arise. Conflicts among people of different races, colors, nationalities, and religions are examples of some of the many problems that can emerge from a fragmented conception of existence. For, the oneness of humanity is real, and its division along racial, ethnic, and national lines a product of the human mind and the result of historical circumstances.

So, conflict, prejudice, and barriers are an aspect of this compartmentalization on a global scale. This is nothing too new, of course; some have been hinting at the idea of race as an artificial social construct, for example, for a little while.

But what if I suggested that, as much as the seemingly pronounced differences among individuals and groups are dichotomies created by humans, so too is the way that many, especially in the industrialized world, look at our overly-committed lives?

If we are not careful and adopt such a fragmented approach to our lives, we can create all kinds of dichotomies that are largely imaginary. Work, leisure, family life, spiritual life, physical health, intellectual pursuits, individual development, collective progress, and so on become pieces that together make up our existence. When we accept such divisions as real, we feel pulled in many directions, trying to respond to what we consider to be the demands of these different facets of life. We are bewildered by apparently conflicting aims…

***
What implications does this have for motherhood and career?  Some humble thoughts to come, in Part II.

Tags: career, motherhood, Ruhi books

• Baha'i Concepts , General Interest , Society
• Comments(0)