Baha'i Perspectives

Baha'i Perspectives October 15th, 2009

So, how do we approach food and nutrition from a spiritual angle?  While there is not a Bahá’í ‘diet,’ we do have some guidelines about where we – as a civilization – will be heading in the future. It’s a process, individually and collectively, of moving towards health, not just for ourselves, but for every living thing on the planet.

Listen to this excellent podcast, entitled “Nutrition from a Bahá’í Perspective: Food for the Body, Food for the Soul”, prepared by Margaret Tash.

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You can view/download the transcript of this presentation here.

Tags: food, health, nutrition

• Baha'i Concepts , General Interest
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nooshin September 12th, 2009

Equality.  I never thought it a hard concept to grasp: we are all equal in the sight of God, regardless of nationality, socio-economic status, race or gender. After all, I was raised on:

O Children of Men! Know ye not why We created you all from the same dust? That no one should exalt himself over the other….

Bahá’u’lláh, The Hidden Words of Bahá’u’lláh, Arabic no. 68

And among the teachings of Bahá’u’lláh is the equality of women and men. The world of humanity has two wings—one is women and the other men. Not until both wings are equally developed can the bird fly. Should one wing remain weak, flight is impossible. Not until the world of women becomes equal to the world of men in the acquisition of virtues and perfections, can success and prosperity be attained as they ought to be.

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, sec. 227

I get lulled into thinking that most people think the same way, and that our systems and governments are, by-in-large, all working under the same premise. Last week I read something that reminded me that, actually, vast numbers of women are still living greatly unequal lives.  I  was reading a paper entitled “Gender vulnerabilities, shocks and social protection responses“, (produced by the Overseas Development Institute), which outlines the various impacts the recent financial and food price crises have had on women.  It was sobering reading:

• It is women who bear the brunt of the food price crisis, not only because they are primarly responsible for the management of food in the household but also because they are often the ones who buffer the impact of the crisis at the household level through decreased consumption.
• Women often become ’shock absorbers of household food security’, reducting their own consumption to allow more food for other household members.
• In Sub-Saharan Africa and South Asia, the agricultural sector makes up more than 60% of all female employment.  But, women in Africa only own 1% of the land and also face biases against access to training, inputs, capital, credit and transportation.
• Rising food prices can hold important implications for the distribution of care responsiblities and time poverty.  Women’s time burdens are put under more pressure as the need for cheaper food may entail travelling further… on top of such chores such as the collection of water and firewood.  Increased demands on women’s time and energy could hold negative impacts for children’s health and schooling.  A reduction in childcare may translate into greater malnutrion and poor health affecting children’s life-long capacity, ability to learn and chances of climbing out of poverty.
• Where women have limited decision-making and bargaining power within the household over income, this often results in less expenditure on health, nutruion and education, and poorer outcomes for family members, including children.
• Women’s education and nutritional knowledge and status within the household contribute more than 50% to the reduction of child malnutrition.

It was the last two points that stood out the most for me, because the Baha’i Writings place such great emphasis on the education of women:

Furthermore, the education of woman is more necessary and important than that of man, for woman is the trainer of the child from its infancy. If she be defective and imperfect herself, the child will necessarily be deficient; therefore, imperfection of woman implies a condition of imperfection in all mankind, for it is the mother who rears, nurtures and guides the growth of the child.

‘Abdu’l-Bahá, A Compilation on Women, page17

The education of women has far reaching consequences, beyond that of the strength and well-being of the family unit. For only once humanity recognizes the necessity of ensuring the equality of men and women will we be able to attain world peace:

The emancipation of women, the achievement of full equality between the sexes, is one of the most important, though less acknowledged prerequisites of peace. … Only as women are welcomed into full partnership in all fields of human endeavour will the moral and psychological climate be created in which international peace can emerge.

The Universal House of Justice, The Pomise of World Peace

• Baha'i Concepts , News & Current Affairs , Society
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nava July 28th, 2009

Two people.  A giant maze filled with splendors and horrors.  The objective: make their way through it learning as much about it and themselves as they can along the way.

Person A walks around this maze with his eyes wide open. He sees the fire and knows to steer away from it. He sees the pot hole and knows to walk around it. He smells the roses but spots the thorns and knows not to lean in too closely. But the maze is also lined with gentle streams and giant waterfalls. Beautiful gardens and delectable delicacies. With all of his senses fully awakened, he partakes of its benefits as he makes his way through its many corridors. Making his way through it isn’t easy. Some bends are harder to come out of. Some elements are harder to easily identify as “splendor” or “horror. Yet, with eyes wide open, he is usually able to steer carefully away from the dangerous elements so often comingling with the beneficent ones.

Person B person walks around the maze with a giant blindfold over her eyes. Encouraged by the warmth she approaches the source; the flames spread too quickly for her to turn around unscathed. She didn’t realize it was fire. She manages to run away, skin raw and throbbing, only to fall directly into the pot hole. She breaks a leg but still manages to climb out. Her olfactory draws her near to the beautiful aroma emanating from the roses; she follows the scent, and before she knows it, her face is covered in thorns. In the meanwhile, the gentle streams and thornless flowers are all lost on her. She hears the roaring of the waterfall but is much too scared to approach it. She spends all her days wandering aimlessly through the maze, completely oblivious to all the beauty it has to offer, accruing little more than scars.

Bahá’u’lláh likens His laws to the lamps of His loving-providence. His laws guide us in this complex world so full of beauty and so follow of sorrow. We know that true freedom comes from submission to His will; obedience to His laws.  It sounds pretty counter-intuitive doesn’t it? That freedom comes from willful obedience. But then you think about life.  The fact that we’ve all been created for the same purpose. The fact that we all live in the same world and we all experience tests, often rather violent tests. Though the specific form of our tests may differ, the underlying purpose of them is the same. The main difference is that some of us live in this world with our eyes wide open. Certainly, we don’t always know which way to go, sometimes we just can’t seem to sidestep those pot holes, (though probably a lot of the time if we’ve landed in a pot hole it’s because we’ve willfully thrown ourselves in it), but still, we know the way out. We have the vision and the tools to navigate through life, able to discern danger from wonder, splendor from depravity, life from death. Others of us go through life approaching fires, falling into potholes, missing out on all the magnificence of the world, simply because we think following our own whims and fancies constitutes freedom, when in reality, it just makes us captives to our own blindness.

In considering the effect of obedience to the laws on individual lives, one must remember that the purpose of this life is to prepare the soul for the next. Here one must learn to control and direct one’s animal impulses, not to be a slave to them. Life in this world is a succession of tests and achievements, of falling short and of making new spiritual advances. Sometimes the course may seem very hard, but one can witness, again and again, that the soul who steadfastly obeys the Law of Bahá’u'lláh, however hard it may seem, grows spiritually, while the one who compromises with the law for the sake of his own apparent happiness is seen to have been following a chimera: he does not attain the happiness he sought, he retards his spiritual advance and often brings new problems upon himself.

(written on behalf of the Universal House of Justice)

Tags: laws

• Baha'i Concepts , Inspiration
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shadi July 21st, 2009

No one told me that more often than not, the first three or four months of a typical pregnancy is really not that fun. You’re nauseous, you find most foods repulsive, you can smell cigarette smoke from a mile away, you want to sleep 20 out of 24 hours, and barely anything is happening (or so you think) physically! Is there really a baby in there? You think to yourself: I hope all of this is going somewhere.

Then you hit the second trimester, and pregnancy is finally beautiful or at least WAYYYYYY better than your first trimester. You’re finally showing a nice little belly that you worked hard to build. Now you’re getting excited and starting to feel your baby move. And if you want, you get to find out the gender and begin brainstorming about potential names.

And then the final trimester hits, and here I am. I stare at my belly moving up and down in various spots thanks to baby’s now powerful punches and kicks (and kisses?) and it REALLY hits me that in less than three months, my husband and I and the rest of our family are going to meet this new small human being that we are responsible for nurturing twenty four hours a day for a long, long, long time.

And I find myself not so much anxious about the whole feeding, diaper changing, sleepless nights thing (although I have been assured by recent moms and pops that we are in for a ride) but more the great responsibility of raising our daughter with spiritual values. Honestly, that scares me more than labor.

What if I don’t do it right? What if in my valiant efforts to do it right, I over do it?

Thank God (literally) for the Writings. I want to share three well laid out steps I found in a thin but rich book called A Baha’i Parenting Programme. The section is very conveniently called “How to attract children to spiritual ideals” (it’s like they wrote it for me!) and it says:

(a) By Example:

Take heed, O people, lest ye be of them that give good counsel to others but forget to follow it themselves.
-Baha’u’llah, Gleanings, p277.

(b) By telling them of the lives and teachings of the Prophets, and by precepts, stories and parables:

With the ‘Dawnbreakers’ in your possession you could also arrange interesting stories about the early days of the movement which the children would like to hear. There are also stories about the life of Christ, Muhammad and the other Prophets…
-Letter written on behalf of Shoghi Effendi, Baha’i Education, p66

(c) By encouragement:

Whensoever a mother seeth that her child hath done, well, let her praise and applaud him and cheer his heart; and if the slightest undesirable trait should manifest itself, let her counsel the child…
-‘Abdu’l-Baha, Baha’i Education, p53.

And now, I want to reach out to the wider Baha’i Perspectives community and ask for your thoughts and advice on this topic.

Are there any inspirational writings or guidance that you can offer regarding raising children with spiritual values, including from other faiths or traditions?

Are there any personal stories you would like to offer in your journey to help promote spiritual values in your family?

Please share your thoughts with us.

Tags: parents, pregnancy

• Baha'i Concepts , General Interest
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nooshin July 12th, 2009

The world is a mess. Decades of greedy, short-sighted, self-centred behaviour have finally caught up with us, and now we have to try and fix it.  So it would be reasonable to assume that the world’s leaders would focus their every effort on finding a solution.  That the recently-concluded G8 summit would have produced a pragmatic and practical road-map towards rectifying at least some of the world’s challenges.  But no.  From all reports, the summit did little more than provide public photo-opportunities, and backroom squabbles.

I don’t know about you, but I feel let down.  What a waste of an opportunity for leaders of some of the world’s most powerful nations to meet together as peers, and bend their minds and hearts to alleviating the global challenges we all face.  But perhaps, when they sit around the table together at their high-profile gatherings, they are no more successful at holding efficient and effective deliberations than my colleagues and I are in our more humble offices in Johannesburg.  It’s a familiar scenario: a group of like-minded individuals, with a shared vision and goal, who nevertheless mostly talk in circles for hours, repeating arguments and issues without reaching consensus. It’s not a lack of will that hampers us, I think, but rather of us not giving enough importance to the correct process, and spiritual significance, of consultation.

In a 1995  statement released by the Baha’i International Community (entitled The Prosperity of Humankind, and written after a series of global conferences including the Rio Earth Summit), the vital role of correct consultation is outlined:

Central to the task of reconceptualizing the system of human relationships is the process that Bahá’u’lláh refers to as consultation. “In all things it is necessary to consult,” is His advice. “The maturity of the gift of understanding is made manifest through consultation.”

Next, the statement spells out the problems in the way most deliberations and discussions are held today:

The standard of truth seeking this process demands is far beyond the patterns of negotiation and compromise that tend to characterize the present-day discussion of human affairs. It cannot be achieved—indeed, its attainment is severely handicapped—by the culture of protest that is another widely prevailing feature of contemporary society.  Debate, propaganda, the adversarial method, the entire apparatus of partisanship that have long been such familiar features of collective action are all fundamentally harmful to its purpose: that is, arriving at a consensus about the truth of a given situation and the wisest choice of action among the options open at any given moment.

So, what are the prerequisites in this “standard of truth seeking”?

What Bahá’u’lláh is calling for is a consultative process in which the individual participants strive to transcend their respective points of view, in order to function as members of a body with its own interests and goals. In such an atmosphere, characterized by both candor and courtesy, ideas belong not to the individual to whom they occur during the discussion but to the group as a whole, to take up, discard, or revise as seems to best serve the goal pursued. Consultation succeeds to the extent that all participants support the decisions arrived at, regardless of the individual opinions with which they entered the discussion. Under such circumstances an earlier decision can be readily reconsidered if experience exposes any shortcomings.

Once we “transcend” our point of view, and learn to hold discussions in an atmosphere of “candor and courtesy”, and ensure that we remain detached from our ideas, able to evaluate each idea objectively and on its merits, what results can we expect?

Viewed in such a light, consultation is the operating expression of justice in human affairs. So vital is it to the success of collective endeavor that it must constitute a basic feature of a viable strategy of social and economic development. Indeed, the participation of the people on whose commitment and efforts the success of such a strategy depends becomes effective only as consultation is made the organizing principle of every project. “No man can attain his true station”, is Bahá’u’lláh’s counsel, “except through his justice. No power can exist except through unity. No welfare and no well-being can be attained except through consultation.”

So vital is the spiritual skill of consultation that it is considered to be a fundamental principle of the Baha’i Faith, with Bahá’u’lláh exhorting mankind to “take counsel together in all matters”. He describes consultation as “the lamp of guidance which leadeth the way” and as “the bestower of understanding”.

Tags: consultation, politics

• Baha'i Concepts , News & Current Affairs , Principles in Action
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leila July 2nd, 2009

“So,” my mom asked warily, feigning a casual air, “what kind of people ride the bus with you?”

I’m a regular on the 16th Street bus.  On brisk autumn days, I dash to catch the S2; heave my boots through the February snow to find the S4 whizz by; my sticky flip-flops drag me to the stop at Irving Street on a sweltering August afternoon.

I love the 16th Street bus.  It’s a microcosm of D.C., the Washington that most people don’t know — those who are fed images on the evening news of middle-aged white men in drab suits fillibustering on the floor of Congress, or business-casual wealthy foreign ministers dodging protesters past the IMF.

“I don’t know,” I replied nonchalantly to my mom.  “There are all types.”

That conversation echoed in my mind as I shifted uncomfortably on the blue plastic bench, unable to concentrate on my book.  So I lowered my glasses and gazed through the window, past the girl sharing my seat.  She was a typical of the young professionals that descend upon this city, brown hair tied messily in a bun and stitching purposefully at her needlepoint.  The sun cast a nostalgic glow as I peered past her, its rays descending yawningly and twinkling through the dense trees at Carter Barron Park, where multihued children scurried on its vast lawn.

My roommate calls that stretch of 16th Street “The Avenue of Obscure Religions,” and it’s true—from the Third Church of Christ, Scientist to the Buddhist Vihara Society to the Tifareth Israel Congregation (and the D.C. Bahá’í Center, which is my reason for frequenting that route), it’s a veritable buffet of spiritual offering.  It makes me think, sometimes, of the concept of progressive revelation:

Whenever this robe hath fulfilled its purpose, the Almighty will assuredly renew it. For every age requireth a fresh measure of the light of God. Every Divine Revelation hath been sent down in a manner that befitted the circumstances of the age in which it hath appeared.
(Gleanings from the Writings of Bahá’u’lláh, p. 81.)

My contemplation was interrupted when the bus halted to a stop on Alison Street, to let on a gaggle of Ethiopian women heading toward church.  Draped in gauzy white, their gleaming eyes reflected the warm radiance of dusk as they shuffled onto the bus.  It made me remember a warm Saturday evening in Tel Aviv, when I waltzed into a Ethiopian restaurant owned by Jewish immigrants from Ethiopia, gelato in hand, to pick up take-out injera for friends, only to be stopped by the “We Keep Kosher” sign.

When Moses appeared, the tribes of Israel were in a state of disunion as captives of the Pharaohs. Moses gathered them together, and the divine law established fellowship among them. They became as one people, united, consolidated, after which they were rescued from bondage. They passed into the promised land, advanced in all degrees, developed sciences and arts, progressed in material affairs, increased in divine or spiritual civilization until their nation rose to its zenith in the sovereignty of Solomon. It is evident, therefore, that religion is the cause of unity, fellowship and progress among mankind. The function of a shepherd is to gather the sheep together and not to scatter them.

Jumping up to offer my seat to a young woman and her child, I clung tightly to the pole as the bus weaved its way through the early evening traffic, grabbing my bag lest it swing and swipe the elderly Salvadoran gentleman stooped next to me.  His lowered head didn’t hide the creases in his weather-worn cheeks, nor the cross around his neck that he absentmindedly stroked.

Then Christ appeared. He united varying and divergent creeds and warring people of His time. He brought together Greeks and Romans, reconciled Egyptians and Assyrians, Chaldeans and Phoenicians. Christ established unity and agreement among people of these hostile and warring nations. Therefore, it is again evident that the purpose of religion is peace and concord.

A chocolate-skinned man with an overbite cradled his toddler daughter, seated toward the front.  She was curled in his lap, her head resting against his chest, a pink Dora the Explorer backpack engulfing her back.  The bus heaved forward, and his hands tangled past his daughter’s dangling sneakered soles to catch the set of auburn glass prayer beads that slipped out of his pocket.

Likewise, Muhammad appeared at a time when the peoples and tribes of Arabia were divergent and in a state of continual warfare. They killed each other, pillaged and took captive wives and children. Muhammad united these fierce tribes, established a foundation of fellowship among them so that they gave up warring against each other absolutely and established communities. The result was that the Arabian tribes freed themselves from the Persian yoke and Roman control, established an independent sovereignty which rose to a high degree of civilization, advanced in sciences and arts, extended the Saracen dominion as far west as Spain and Andalusia and became famous throughout the world. Therefore, it is proved once more that the religion of God is intended to be the cause of advancement and solidarity and not of enmity and dissolution. If it becomes the cause of hatred and strife, its absence is preferable. Its purpose is unity, and its foundations are one.

I yanked the cord at Madison Street a little too late, and the driver screeched to a halt halfway past the block.  Tucking my book into my bag, I descended into the patch of weeds that separated the asphalt from the sidewalk, the evening dew dampening my leather sandals, acquired ages ago in Brazil and surviving a year’s worth of Friday afternoon paces around the Haram-i-Aqdas.  Stepping reverently toward the Bahá’í Center for the Ninth Day of Ridván celebration, my eyes lit up when little Skyy, multiple braids adorning her head, grabbed my hand and cautioned me not to step on the path of rose petals that welcomed us.

When Bahá’u’lláh appeared in Persia, violent strife and hatred separated the peoples and tribes of that country. They would not come together for any purpose except war; they would not partake of the same food, or drink of the same water; association and intercourse were impossible. Bahá’u’lláh founded the oneness of humanity among these people and bound their hearts together with such ties of love that they were completely united. He reestablished the prophetic foundations, reformed and renewed the principles laid down by the Messengers of God who had preceded Him. And now it is hoped that through His life and teachings the East and West shall become so united that no trace of enmity, strife and discord shall remain.

(‘Abdu’l-Bahá, The Promulgation of Universal Peace.  Talk at Church of the Divine Paternity, 19 May 1912.  Central Park West, New York.)

Tags: faith, progressive revelation, religion

• Baha'i Concepts , Society
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nooshin June 14th, 2009

I’ve always thought that a good barometer of a person is how they treat those of a “lower” standing, those they don’t have to impress or feel are equal to them.  Ever notice how some people walk past the same security guard day after day, and don’t ever bother to learn his name, or even to acknowledge him?  Or the obsequious middle-manager, who does her best to impress her superiors with her charm and friendliness, but in private will make life hell for the assistant who reports to her?

It’s almost as if our behaviour is governed by the worry of what “other people will think”, and by compliance to social norms.  So, we do things differently when we think no one is watching.  How is it that a queue in a post-office is normally well-behaved and no one would dare to push in, but when we are in our cars we become so bad mannered and aggressive? My theory is that we feel protected by anonymity in our cars, but would have to look people in the eye in the post-office queue.

It was the recent scandal in British politics that has had me thinking a lot about personal accountability and responsibility.  Most of those implicated in the expenses-claim uproar did not contravene the rules per se, and seem to mostly justify their actions by saying that they where only doing what all the rest were too.  Here in South Africa, we have had a similar debate, about gifts given to those in government.  The public discussion was not about whether it was illegal for the minister to accept an expensive car as a gift, but whether it was ethical to do so.

Kitáb-i-Aqdas

In a thesis discussing a variety of subjects relating to society and governance, called “The Secrets of Divine Civilisation”, `Abdu’l-Bahá gives a description of “justice and impartiality”:

This means to have no regard for one’s own personal benefits and selfish advantages, and to carry out the laws of God without the slightest concern for anything else.

So our daily actions, our personal choices, must be made with reference, not to social norms or selfish inclinations, but to the laws of God. This becomes easier when we change our perception and mindset about God’s injunctions: they are not there to restrict or hamper us, but to provide us with loving guidance and ultimate freedom. In the Kitáb-i-Aqdas, the Most Holy Book of the Bahá’í Faith, Bahá’u’lláh describes the laws and codifications of God as “sweet-smelling” and a “choice Wine”.

Say: From My laws the sweet-smelling savour of My garment can be smelled, and by their aid the standards of Victory will be planted upon the highest peaks. The Tongue of My power hath, from the heaven of My omnipotent glory, addressed to My creation these words: “Observe My commandments, for the love of My beauty.”…Think not that We have revealed unto you a mere code of laws. Nay, rather, We have unsealed the choice Wine with the fingers of might and power.

Having been given the guidance, and the personal autonomy to choose for ourselve, we become accountable for our actions and our choices, not to those that can see but to God, and not for material gains, but towards our own personal spiritual path to perfection.

Tags: freedom, justice, laws

• Baha'i Concepts , News & Current Affairs , Principles in Action
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