The Baha’i Faith and Health Care

Culminating in this past year, American society has for decades been grappling with a mounting crisis in the delivery of health care. Costs of medical care have risen sharply, while access to the means to pay for that treatment has exceeded the reach of a growing number of Americans. This past year, the eyes of the nation, even the world, have been on Washington D.C. as legislators address, or rather not address, the issues at hand. A bill may yet be signed into law. However as the tragic spectacle has unfolded, the American people have perhaps never been more conscious of the dysfunction and deterioration of those institutions charged with advancing the common interest. Cynicism and disillusionment are rife. And the heart of any devoted servant of Baha’u’llah cannot remain unmoved at the sight of such affliction. But now, wherever expansion and consolidation of the Baha’i community gathers steam, Baha’is can also focus their energies on social action and efforts to contribute to the discourse of the broader society. With that said, I’d like to share some thoughts on what the Baha’i Faith has to offer efforts to promote the health and physical well-being of individuals and communities.

First, I think it is important to consider the general framework within which the Baha’i Faith approaches this and many other issues. If this general picture is set forth, the significance of specific features becomes clearer. It seems to me that this framework consists in the integration of spiritual and material development. Insights drawn from Divine Revelation must go hand-in-hand with those taken from modern science, inasmuch as the lives of soul and body are intertwined by their very nature. Two passages from the writings of ‘Abdu’l-Baha illustrate this.

Praise be to God that thou hast two powers: one to undertake physical healing and the other spiritual healing. Matters related to man's spirit have a great effect on his bodily condition. For instance, thou shouldst impart gladness to thy patient, give him comfort and joy, and bring him to ecstasy and exultation. How often hath it occurred that this hath caused early recovery. Therefore, treat thou the sick with both powers.[1]

Hence, both kinds of treatment [spiritual and material] should be followed; they are not contradictory. Therefore thou shouldst also accept physical remedies inasmuch as these too have come from the mercy and favour of God, Who hath revealed and made manifest medical science so that His servants may profit from this kind of treatment also.[2]

In the writings of the Bab, Baha’u’llah and ‘Abdu’l-Baha, personal health is approached as an element of moral conduct. They forbade the smoking of tobacco and opium, the consumption of alcohol. Their promotion of cleanliness made them pioneers in public health and the prevention of diseases in 19th and early 20th century Iran. Baha’u’llah mandated that his followers consult with competent physicians in times of ill-health.

Resort ye, in times of sickness, to competent physicians; We have not set aside the use of material means, rather have We confirmed it through this Pen, which God hath made to be the Dawning-place of His shining and glorious Cause.[3]

In his writings, ‘Abdu’l-Baha promotes a diet based on simple foods that maintain the natural equilibrium of the human body and a minimum of meat. He goes as far as to argue that, with the development of science, doctors and patients will one day be capable of treating illnesses through the regulation of diet. He observes that societies have by and large turned away from the simple foods for which the body was designed, and attributes this defect to humanity’s subservience to its lustful appetites. One common feature of these diverse remedies is that they all concern one’s day-to-day life, and involve personal discipline and spiritual focus. This is especially seen in ‘Abdu’l-Baha’s warning against ‘lustful appetites.’

The essay continues just a little below.

[1] Selections from the Writings of ‘Abdu’l-Baha, 130.1 pp.58-9
[2] Selections from the Writings of ‘Abdu’l-Baha, 133.2 pp.60
[3] Kitab-i-Aqdas 113 pp.60

a Continuation

I think one limitation of this past year’s health care debate is that its focus was almost solely on the means by which to pay for trips to the hospital and visits to doctors. This is of course essential, especially in a society as sick as ours. But health care isn’t just about receiving treatments once people get sick. It’s also about promoting healthy lifestyles that prevent people from getting sick. In this light, health care reform is too broad of a project to be dealt with only by legislators. The generality of the people must contribute their share to the transformation of society if wider problems are to be properly addressed. This can be seen in the gulf between scientific knowledge and its practice by individuals. As the twentieth century wore on, the importance of diet, exercise, and other personal choices became became especially clear to doctors and other advocates of personal health. However in many nations, but especially the United States, the implementation of these scientific insights has proved difficult. A doctor can tell the patient exactly what lifestyle choices she needs to make if she is to correct her unhealthy, often deadly, course. But if the patient doesn’t lift a finger to change her habits, and asks for a prescription for drugs instead, there is little the doctor can do. This suggests that the health crisis is symptomatic of a spiritual crisis, or at the very least an educational crisis.

It is in this light that the Baha’i perspective on health demonstrates its wisdom. For Baha’is, it is a spiritual duty to study useful sciences and apply them to the benefit of oneself and others. And for Baha’is, the life of the soul begins in this world and continues on towards God in other worlds after this one. The focus of spiritual development may be the progress of the soul after this life, but the desire to serve God and benefit humanity that this practice develops can have an impact in this life as well. Namely, it can free a person from slavery to unhealthy appetites and reinforce the discipline needed to care for the body each of us has been given by God.

And what is to be done?

For Baha’is, I think what is essential is that they continue to multiply and develop those programs that have been developed for the training and spiritual education of individuals, e.g. children’s classes, junior youth groups, and study circles. As these lines of action advance, the process of learning they engender can be extended to include lines of action that train and mobilize human resources for the promotion of healthy lifestyles.

And for all people, whether they are enrolled in the Baha’i community or not, they can get involved with activities in their community and contribute to broader public discussions focused on the application of scientific knowledge in our daily lives. This can be pursued through a variety of institutions. Schools, employers, clergy, unions, and other community organizations are all well placed to respond in some measure. But most importantly, we can’t assume our own helplessness. We must promote reform at both an individual and collective level. We must raise consciousness and build confidence that our health is in our own hands, and that initiative, good planning, and effective implementation can transform the world around us. ‘Abdu’l-Baha writes,

Endeavor, ceaseless endeavor is required. Nothing short of an indomitable determination can possibly achieve it. Many a cause which past ages have regarded as purely visionary, yet in this day has become most easy and practicable.[1]

And in conclusion, ‘Abdu’l-Baha writes elsewhere,

Is any larger bounty conceivable than this, that an individual, looking within himself, should find that by the confirming grace of God, he has become the cause of peace and well-being, of happiness and advantage to his fellow men? No, by the one true God, there is no greater bliss, no more complete delight.[2]

[1][1] The Secret of Divine Civilization pp.66
[2] The Secret of Divine Civilization pp.2-3

Inapropriate Discussions

I was recently around a couple people discussing sexuality, taking what they considered an enlightened and ultimately materialistic stance. What they were saying really saddened me, and I felt the urge to champion a Baha'i view of marriage yet also a powerlessness to do so.

Defending sexual restraint, procreation based marriages, modesty and monogamy has become associated with bigotry, closed-mindedness, and cruelty. This is understandable given the level of cruelty exercised by both extremes of the western sexual revolution, a battle that still rages on despite what people may think. So divisive have been the arguments, so despicable the tactics, that it is now impossible for anyone to even bring up the subject of sexuality without being classified by listeners as belonging to one of the traditional sides, as being guilty of these crimes. Ultimately however both sides have exercised the same fundamental fallacies.

Modern approaches to understanding human behavior are all guilty of taking a far too material approach, and this is especially poignant in regards to sexuality with it's extreme physical, emotional, interpersonal and societal dimensions. But even more detrimental than rampant materialism is the view that human beings are innately selfish beings who exist to consume, that we are little more than a sum of desires we must either fulfill or repress. Such a perspective is inherently material. Which is why, when groups on either side of the self-imposed divide attempt to incorporate spirituality into their views of sexuality, their attempts reek of hypocrisy to their detractors.

But the fallacies and hypocrisies go far beyond this one aspect of human existence. The simple and fragmented philosophies and beliefs, be they scientific, religious, political, or any other have brought us to a point where they must be integrated, where every aspect of our existence must be integrated. This is essential to our continued well-being and survival. No longer can we as a species tolerate any hypocrisy, any compartmentalization of virtue, any willful ignorance of the dimensions of our reality or the repercussions of our thoughts, attitudes, words, and, most importantly, our actions.

The Baha'i view of humanity stands in opposition to the current fragmented approaches. We are both spiritual beings and material beings. Neither of these realities is evil. Both have value. The spiritual and material realities must be harmonized.

Furthermore, humanity is not merely an aggregate of individuals, nor is the individual a helpless mote at the mercy of the unrelentingly winds of social change which they have no control over. Rather we are all participants in a system of exquisite sophistication. In same way that the physical cells within our bodies each interact to ensure the health of the whole organism, must we seek at every turn to serve the whole of humanity in this most critical point in it's development.

Only once we have collectively adopted a holistic view of human reality, recognizing the essential interplay between the material and spiritual, the individual and collective, can we address issues like sexuality. Until then any attempt will only end in misunderstanding, hypocrisy, division, and cruelty.

Learning for a New Civilization

This is an introduction to a broader set of ideas. So long as I persevere with this project in the short term, this will lead into examinations of the difference between deepening and training, a fundamental critique of the concept of “Baha’i scholarship” that I think is implied in the contemporary emphasis on training, some thoughts on how in the near future Baha’is might find themselves contributing to the discourse of the broader society, and perhaps a re-visitation of the role of the human form within the mission of Baha’u’llah, a long-standing project of mine.

In my fifteen months at the Baha’i World Centre I have been blessed with hearing many profound insights from individuals who serve here. A great many of them have come from talks and personal conversations with members of The Universal House of Justice and the International Teaching Center. Others came from contact with learned and experienced staff members, pilgrims from all over the world, and youth volunteers serving beside me. However, it seems the most profound thing I have heard here came from a simple gardener who, to his and my seeming at the time, was merely making excuses for not following the commandment of Baha’u’llah to read the Baha’i Writings every day.

One Tuesday evening after a pilgrim farewell, he and I were having a warm conversation at the Pilgrim Reception Centre on Hatzionut Street. I had mentioned how happy I was to have read Ruhiyyih Khanum’s The Priceless Pearl, and Youness Khan’s Memories of Nine Years in Akka while I was here in the Holy Land. He then noted that he hadn’t done much reading while serving at that World Centre. In part, this had to do with the hard manual labor required of all gardeners tending the terraces. But he mentioned also that this was because while here he hadn’t had many opportunities to share Baha’u’llah’s message with others. He explained that the only time he would ever be inspired to read the Bahá’í Writings was when someone he was teaching put to him a question he didn’t feel qualified to answer. Reading the Writings every day was easy for him when he was at home because he was constantly engaged in the teaching work. However while serving at the World Centre the well had so to speak “dried up.” Thus, he hadn’t been keeping up with Baha’u’llah’s commandment to read the Writings every day.

Many weeks later, the profundity of what he had described began to dawn on me. Reading the Writings every day and teaching the Baha’i Faith regularly are both commands of Baha’u’llah. But he did not isolate the practice of one from the other. The knowledge he gained from study of the Writings was a direct reflection of the needs he was encountering in his interactions with others. He studied the Writings out of consciousness of the needs of others. Action and learning were integrated into one forward movement that didn’t waste energy on mere erudition.

Looking back, it seems to be that this gardener’s approach to learning and knowledge is a radical departure from the norms of the world’s dominant educational systems. For him, learning proceeds spontaneously from feelings of solidarity and the desire to see the progress of others. It assumes correctly that the motive force behind all research is to provide intellectual tools for the advancement of some particular project, rather than the mere beholding and accurate description of “objects.” This allows my friend to consciously place learning at the disposal of a project for justice, rather than unconsciously affirm false “realities” that are useful to oppressive projects at work within society, e.g. racism, militarism, sexism, free-market plunder, etc. He knows why he is learning, and it proceeds directly from his desire to be of service to others.

Fortunately for us, this gardener is not alone. The approach to learning he exemplifies is in many respects the one employed in contemporary efforts to expand and consolidate the Baha’i community. We would do well to take a broad perspective on the constellation of junior youth groups, study circles, reflection meetings, and other sites for “learning in action” with which the Baha’i world has become familiar in the past decade. More than just ad hoc methods developed to systematize the growth of the Bahá’í community, I think this mode of action is an early stage in a grand experiment, which in time could revolutionize the broader society’s approach to research and knowledge in general. As the Baha’i world sets its sights on social action and contributing to the discourse of the broader society we would do well to take the mode of learning promoted in the Ruhi curriculum as a model for building a new civilization, one in which solidarity and social progress are the motive forces of collective life.

Hidden Saga: Forgiveness

We tend to forget whole sagas of ourselves. Either they get pushed away, or there is an ever so subtle change in focus and they drift, leaving behind some residue of opinion on the matter. Then one day, in a sudden, inescapable, and inconvenient moment...

Pulling up to the house of the sector Feast, it is early evening and the sunlight has faded just enough that the rich colors of this quaint Albuquerque neighborhood can challenge the tyranny of the dominant sunlight. Looking towards the door of the house, a small Indian lady with a warm smile is greeting people at the door. Planning to return the smile, I find her vaguely familiar, too vague and too familiar for comfort. Hmm, The moment has passed. I greeted her, but my thoughts were distant and my expression was probably blank. I walk in to a crowd full of people, some familiar, some vague...

Some people just give you an instant impression. As I look outside through the sliding glass door, I see what should be a normal middle aged man moving a chair and doing other normal things. But part of me knows that there is some issue with him, he seems to be avoiding the crowd. I can definetely relate to the social anxiety. There is something about his posture that...

Oh my God! Wait, could it be...(sigh) it is. And that was his mom. Oh my God, this can't be real. That has to be him.

The Spectrum of Religious Skepticism

While there is really nothing here about religion and belief that I haven't heard either of these two say, the fact that they are discussing it together is kind of exciting to me. I have discussed both of their thinking previously on this blog. They pretty much represent both sides of the skeptical post-religious worldview. Hitchen's, along with Dawkins, is probably the most outspoken and well spoken, if also condescending, public atheist. Wright threads the needle between materialism and teleology, while arguing that religious behavior is mainly a proxy for economic and political motivations. He is also a practicing Buddhist.

Teaching the Baha’i Faith on College Campuses: Part One

Before, launching into this essay, I’d just like to express how happy I am to be writing again. For the better part of two years I was writing on a nearly regular basis. But this ceased when three months ago, I threw myself wholeheartedly back into studying Arabic. I’ve now progressed to the point where I’ve received an offer to assist in translating the vast body of untranslated Baha’i Writings during my free time. Granted, there are amazing resources that make this relatively simple, and the fine-tuning of these translations would be done by experts. There’s more people doing this sort of work than you might first think. So, it’s not like I have to be extremely proficient in the language to pull this off. Nonetheless, it’s another sign that God confirms us when we show forth effort and hope for his assistance. Then, just recently, I began to return to philosophy, which is another great passion of mine, and my on-going theological project: grounding a vision of the broad mission of the Baha’i Faith in rigorous inquests into the historical development of its lines of action. What follows is the product of some personal reflections. Undoubtedly they have been influenced by that broader project.

Tonight, I’ve had some thoughts running through my head about teaching the Baha’i Faith among college students. This is in large part sparked by a brief stopover at the Earlham College website. Photographs, course listings, and a student blog reminded me of the school we Earlhamites love to hate, hate to love, but to which we feel indissolubly linked because we are, in fact, it. I know many people who read this blog are Baha’is who either are or were recently attending college. So teaching the Baha’i Faith in such a setting is something to which many readers here have given thought. Furthermore, in a previous generation college campuses were the most fertile field for teaching that Western Baha’i communities had encountered on their own soil. Reviving that luster is certainly a worthy project. I think I’ve hit upon a reasonably systematic approach. At the very least, I think it’s a good start. I’d like to hear everyone else’s thoughts on this, especially if you’ve had recent experience in this area of teaching.

Firstly, such efforts should be as fully informed as possible by systematic teaching efforts happening in other parts of the world. The framework for action developed and set in motion since 1996 maximizes the capacity to learn from other individuals, communities, and institutions. There’s no need for Baha’i students to re-invent the wheel. For many of us, this may seem like common-sense. But at least for me personally, it took years for to come around to this view. Even after graduation I still clung to the idea that college campuses were so different from other settings that it was best for college clubs to start nearly from scratch.

Secondly, plans of action should be devised with respect to the natural rhythm of college life. One consequence of this is that dividing the year into four three month cycles, as in most other settings, could be counter-productive. The school year is already divided into its own periods, and the natural transitions between those should be taken into account. Every year begins with Fall semester (about 4 months). Then after a short break (3-4 weeks). Following that there is Spring semester (another 4 months). And then there is a relatively long summer break in which a significant number of the student body is absent (about 3 months). If student life is well-integrated into the broader community and there is already a vibrant teaching process among this latter population, then a standard plan of four three-months cycles may be quite sufficient. However, if student life is heavily organized around the academic calendar, then the best method is likely to be approaching each semester as one cycle in an Intensive Program of Growth (IPG). The semester would begin with an expansion phase. Most of the semester would consist of consolidation. And finally towards the end, participants would engage in a period of reflection and planning.

Such an approach would take advantage of the wide fluctuation in receptivity clearly linked to the cycle of the academic year. The beginning of a semester is a time for starting anew. This is especially the case with incoming freshman. It’s a time when student’s schedules are the most free. Homework, extracurriculars, and bad habits haven’t begun piling up. There’s still time in the week to join a study circle or get involved with a new service activity, conducted in the broader community, such as a children’s class or a Junior Youth group. It’s also a time, and this is especially the case with incoming freshman, for exploring a new spiritual path, and perhaps committing oneself to a new religious community. Intensive efforts to expand the scale of Baha’i community life can then naturally transition into a steady consolidation process as daily routines settle over the campus. In my experience, receptivity to core activities and to the fundamental verities of the Baha’i Faith tends to crash within just a few weeks of the start of the semester. New activities can be consolidated and new believers can be confirmed over the course of an entire semester. But that requires getting off on the right foot early on.

I’m covering a lot of ground with this essay. So I’ve decided to break it into two parts. This doesn’t actually make it easier to read. But it sure feels like it when the webpage loads. It continues with a post entitled, Teaching the Baha’i Faith on College Campuses: Part Two. It should be pretty easy to find.

Teaching the Baha’i Faith on College Campuses: Part Two

The third point I’d like to emphasize is that living the Baha’i life and taking action accordingly is most vibrant when it is thoroughly integrated into other aspects of one’s college life. It’s not just that Baha’is should balance Baha’i aspects of life with supposedly non-Baha’i aspects of life. This would be to wrongly assume that there is an aspect of one’s life that isn’t, or perhaps shouldn’t be, called to account by the Baha’i Revelation. Just as Jesus is Messiah seven days a week and not just on Sunday, so too, the transforming potency of Baha’u’llah’s Word is to be brought to bear in some way on every facet of human life. This, of course, has to do with one’s approach to studying. The central activity of college life is obtaining an education and is highly praised in the Baha’i Faith. And, of course, the pursuit of a degree does not override everything else in life. But beyond one’s studies, this insight greatly affects the way a student builds and develops relationships with others during that time. If it is at cross-purposes with one’s spiritual commitments then efforts to engage with others on a spiritual level will feel all the more contrived and unnatural. Sometimes I think about what it would be like to go back and visit Earlham now that I’ve graduated and been away for so long. Sadly, I wouldn’t know anyone besides the faculty. But it also occurred to me that if I did get into conversations with students I would probably be relatively confident conversing with them about spiritual matters. In fact, I suspect I would be far more confident than I was when I was a student. And the crucial difference is that the way I would relate with those students would be entirely different than the way I related with friends and acquaintances when I was myself a student.

Looking back, I think one of the biggest obstacles to being a more effective teacher was a fear of social stigmatization. I was afraid people might look at me in a less positive light if I were to present the Baha’i Faith with more courage. This is in large part because most of the relationships I developed in college were generally unrelated to my commitments and passions as a Baha’i. This is obviously related to the fact that I was nearly half way through my second year by the time I became a Baha’i. But even if I had, I think the outcome would have been quite similar. The Baha’i Faith had little to do with the way I made and developed friendships, even after I became confirmed in the faith. And once that lifestyle was established I feared that people might feel betrayed if I started broaching spiritual matters more directly. As an aside, it never occurred to me and others that our friends and acquaintances might feel pleasantly surprised rather than betrayed in such a scenario. But however torn I and others felt by this inner conflict, there is another way. And this is to establish relationships upon a spiritual basis. By this is not meant a doctrinal or sectarian basis. Rather it means, perhaps, that interactions are based around activities and topics that uplift the human soul, spread joy, and advance the cause of justice in the world. This is further strengthened, if these relationships are built around studying the Word of God for this age and striving to put it into practice.

As I mentioned earlier, the beginning of a semester is a great time to start anew. Just as this is the case for individuals contacted during an expansion phase, it is all the truer for those confirmed collaborators stepping out to begin those relationships in the first place. This presents an exciting opportunity for incoming Baha’i students. As you probably know, Baha’i youth are increasingly at the forefront of teaching efforts before they reach an age for beginning higher education. And increased focus on the education of children and the spiritual empowerment of early adolescents will only reinforce this trend in the years to come. With growing frequency, Baha’i youth will begin their college career with the will and capacity to engage in intensive teaching efforts. Effective planning and coordination between Baha’i upperclassmen and these incoming students can help draw them to the forefront of teaching as soon as they step on campus. Not only can this greatly augment the capacity and enthusiasm of the broader effort, but it can also be a profound blessing for the incoming student. There are many ways to make new friends and get established when entering college. Some are better than others. But looking back, I can’t think of any better way of beginning college than to seek and find new souls with whom to walk on a spiritual path of service.

Human Civilization

For 3 billion years the earth was made up of nothing but single celled organisms that functioned as individuals. Then, a billion years ago, gradually the cooperation of some cells created a new kind of life. The world of multi-celled life created new potentialities that allowed human intelligence to form. In the same way, throughout the evolution of humans, each person functioned as an individual. Then gradually the conscious cooperation of different people allowed communities to form. The world of community life created new potentialities, such as language, education, and technology.

If the cells that make up your body were to develop an ego and free will, they may decide not to cooperate with the rest of the body. If your liver became self-conscious it could demand to be better compensated because you wouldn’t survive without it. Luckily your cells and organs have no choice. They are composed and function with perfect cooperation, following a code that instructs their behavior. The human body regulates and heals itself, but your conscious self is not involved in the instruction of cells and organs.

Humans do have free will. An individual may decide to act selfishly, a nation may decide to use force against another, but in reality we are all part of the same world community, and the full potential of human civilization has only dimly been realized. When true cooperation, love, and unity become a reality, the organism of human civilization will throb and produce fruit.

Religions, over the centuries, have been the primary gardeners and advancers of human civilization. In the centuries following, Muhammad, Jesus, Buddha, and others, a civilization thrived under their teachings and achieved the highest level of development and unity possible at the time. Baha'u'llah's teachings will bring about the first true world civilization, and create a new organism, as significant as the cooperation of cells that created life on earth.

Self Identity

Who are you? What makes up... you?

Are you a collection of cells? Are you a brain? A personality? Memories? This seems like such a simple and fundamental question, but the answer is not apparent. If you are your body, then chopping off a finger or arm would reduce your essence, but that doesn’t happen. A person may lose all 4 limbs and still be considered a whole person. Likewise, a person may lose their memory entirely, but still keep their intellect intact.

You can’t live without a heart. Is the essence of you in your heart? No, it just pumps blood. What about the brain? After all, your brain is where it feels like your “thinking” takes place. Your brain controls your nerves, processes your senses, gives you endorphins when you do what it likes, but your brain is not you. If you switched brains with Barack Obama, which one would be you? The body with your brain? Or your body with his brain? The brain would retain much of the memories of your life, but where is the thing that makes YOU.

“When you wish to reflect upon or consider a matter, you consult something within you. You say, shall I do it, or shall I not do it? Is it better to make this journey or abandon it? Whom do you consult? Who is within you deciding this question? Surely there is a distinct power, an intelligent ego. Were it not distinct from your ego, you would not be consulting it. It is greater than the faculty of thought. It is your spirit which teaches you, which advises and decides upon matters. Who is it that interrogates? Who is it that answers? There is no doubt that it is the spirit and that there is no change or transformation in it, for it is not a composition of elements, and anything that is not composed of elements is eternal… the body may become weakened in its members. It may be dismembered, or one of its members may be incapacitated. The whole body may be paralyzed; and yet the mind, the spirit, remains ever the same. The mind decides; the thought is perfect; and yet the hand is withered, the feet have become useless, the spinal column is paralyzed, and there is no muscular movement at all, but the spirit is in the same status.”

Abdu’l-Baha

After some time passes, your body will get old, your brain will falter, your hair will grey, and you will get old. Is that old person you? After all, that person will likely not remember anything you’re doing right now, and will probably have different values and priorities. You will work for decades putting away a retirement fund for that old person to spend on vacations to Italy. Think back to when you were in second grade, was that you? That young person who if you met now you might be annoyed with. Is YOU a momentary thing? Are you only YOU right now at this moment?

Let’s say that you are your brain. If that’s true, then what part of your brain? If you cut out whole chunks of your brain, the rest will still function. And what’s a brain? A bunch of cells, billions of neurons connected by synapses, running trains of electrical pulses that even with today’s technology cannot even be dimly deciphered. What does a brain get us anyway? Jellyfish get by without a brain, and they are able to hunt very intelligently.

“The mind which is in man, the existence of which is recognized—where is it in him? If you examine the body with the eye, the ear or the other senses, you will not find it; nevertheless, it exists. Therefore, the mind has no place, but it is connected with the brain.”

Abdu’l-Baha

Obviously there is something special about the human brain, because we have self-consciousness. Modern humans are called Homo sapiens sapiens, which means, “earthly being who thinks about thinking”. We don’t just think, we think about what it means to think. Yet we can never fully comprehend our own self identity, the rational faculty of our minds.

“Having recognized thy powerlessness to attain to an adequate understanding of that Reality which abideth within thee, thou wilt readily admit the futility of such efforts as may be attempted by thee, or by any of the created things, to fathom the mystery of the Living God, the Day Star of unfading glory, the Ancient of everlasting days. This confession of helplessness which mature contemplation must eventually impel every mind to make is in itself the acme of human understanding, and marketh the culmination of man's development."

Baha’u’llah

Religions of the world teach of this conscious self as continuing on after physical death. This, in a sense, is the essence of religion, and the next world is taught to be the real world.

“Thou hast asked Me whether man… will retain, after his physical death, the self-same individuality, personality, consciousness, and understanding that characterize his life in this world. If this should be the case, how is it, thou hast observed, that whereas such slight injuries to his mental faculties as fainting and severe illness deprive him of his understanding and consciousness, his death, which must involve the decomposition of his body and the dissolution of its elements, is powerless to destroy that understanding and extinguish that consciousness? How can any one imagine that man’s consciousness and personality will be maintained, when the very instruments necessary to their existence and function will have completely disintegrated?
“Know thou that the soul of man is exalted above, and is independent of all infirmities of body or mind. That a sick person showeth signs of weakness is due to the hindrances that interpose themselves between his soul and his body, for the soul itself remaineth unaffected by any bodily ailments. Consider the light of the lamp. Though an external object may interfere with its radiance, the light itself continueth to shine with undiminished power. In like manner, every malady afflicting the body of man is an impediment that preventeth the soul from manifesting its inherent might and power. When it leaveth the body, however, it will evince such ascendancy, and reveal such influence as no force on earth can equal...
“Consider, moreover, how the fruit, ere it is formed, lieth potentially within the tree. Were the tree to be cut into pieces, no sign nor any part of the fruit, however small, could be detected. When it appeareth, however, it manifesteth itself, as thou hast observed, in its wondrous beauty and glorious perfection. Certain fruits, indeed, attain their fullest development only after being severed from the tree.”

Baha’u’llah

Depression as an Opportunity

What is depression but an opportunity to tackle (bear hug) an emotive and neglected soul?

A loom to climb upon between layers of lint and dust atmosphere, a toy to fight for-cry over. Big energetic snow dog, tail wagging against the flattened tire, is only a symbol of much needed warmth. "Your teeth are strung with tendons, does this mean you have to leave? No, please, don't 'leave', run away, into...The sky dominates the vast, empty, long transformed, shrubby excuse for land. Broken and vulnerable. Streaks of light discover themselves illumined orange on the abrupt white peaks, reflecting and being absorbed into the supple and defiant storm clouds. Abyss. Isolated rain bursts alternate preseance of the horizon. The dream landscape has escaped its prison, has broken into my waking. Turned inside beyond. "Is the spiritual world this beautiful?" "Can it really be this lonely?

Going back home to Taos where I grew up is always accompanied by nostalgia and beauty, but more and more now, by depression and angst. I try so hard to cling on to its foundation of my life. The dirt is too soft however, too many ghosts. There are many different memories, places, situations, songs, movies, even people, that invoke these feelings. It seems natural to avoid situations which bring them about, but is it healthy to avoid them?

Awake...again...but from where? The gray skies, the muddy memories. What have I done now, at this moment (the only one that matters), to deserve the events drawing me into these warm blankets. What does it mean, standing here, eyes fixed in the mirror, this flesh is still so young, someday old with rot. He couldn't understand. The mold in the corner. How every indication of age and growth all boiled down to the single moment. Now cold, damp, alone. Alive, terribly. Exhilarating sadness.

I remember moving to Oregon from Taos in the 8th grade. Moving from the expansive skies and towering mountains which could be seen from miles away, I was suddenly in a place sunk in, always damp and gray. I didn't get along with anybody either, for the first year I was largely friendless and alone. Never had I been so depressed; never had I felt anything so strongly. After a while it became exhilarating. I started to seek that isolation, not as a form of nihilism or narcissism, but as a form of self reckoning. I began walking around the city late at night, writing poetry, reading books, listening to the Doors, and doing other things which fed this feeling of being truly alive and authentic.

I think we have grown up in a culture that emphasizes self-distraction. When we say, "I need to get motivated", what we really mean is, "I need something to distract me from this desperate loneliness and pain that I feel". Psychiatric treatment can be useful and necessary, especially when a person has been through a traumatic experience or the brain's chemical state has been altered. But generally, by pursuing distraction, aren't we just avoiding the existential fear of nothingness, fear of mortality, fear of God, when we need to be embracing it? What if God resides in our depression? What it is the gateway to our liberation?

Uncovering Nobility in a Fallen World

*This post was co-written with Brenden Rogers*

A while back I wrote about the Christian idea of "original sin" and reinterpreted it from a Baha'i point of view, Adam symbolizing the physical self, and Christ symbolizing the spiritual self. In the post I outlined the Baha'i's view of people as inherently noble. Baha'u'llah exhorts us in "Gleanings" to "Regard man as a mine rich in gems of inestimable value".

Inherent nobility is definitely not a new idea, even if it has fallen out of favor with Christianity. It can be argued however, that the recognition of Christ as Savior presupposes a human capacity to recognize the truth. To recognize something is to remember...

Plato wrote extensively about inherent nobility. In chapter 7 of Plato's "Republic", Plato depicts a fictional conversation between Socrates and Glaucon about the nature of education in search of the idealized form of "the good". He uses the now famous "allegory of the cave", where he asks Glaucon to imagine a number of individuals shackled since childhood in an underground cave so that they can only look in the direction that they are sitting. Above and behind them there is a bright fire burning, and in between there are other people carrying statues and images which are reflected onto the wall in front of the prisoners. At a certain point one of the individuals is compelled to break free and is dragged up out of the cave and into the light. If told that the images he had been watching were mere shadows of reality, and that the things towards the light are more true, he would be confused and stubbornly insist that the old images more real. Then as his eyes adapted to the light, and he became accustomed to the world above, he would eventually recognize that his vision had actually been increased, a whole new world had been revealed. If he were then to go back down into the cave and rescue his friends, they would laugh him to scorn and mock his poor vision in the dark.

Plato uses this analogy to argue for the existence of a soul in each individual which, if oriented properly, is naturally drawn towards true reality. He describes this reality as the "good", the search for which can become lost in the lower states of ignorance and delusion.

"Whereas, our present argument shows us that there is a faculty residing in the soul of each person, and an instrument enabling each of us to learn; and that, just as we might suppose it to be impossible to turn the eye round from darkness to light without turning the whole body, so must this faculty, or this instrument, be wheeled round, in company with the entire soul, from the perishing world, until it be enabled to endure the contemplation of the real world and the brightest part thereof, which, according to us is the ideas of the good...

Hence, I continued, there should be an art of this turning around, involving the way that the change will most easily and most effectually be brought about. Its object will not be to produce in the person the power of seeing. On the contrary, it assumes that he possesses it, though he is turned in a wrong direction, and does not look towards the right quarter-and its aim is to remedy this defect."

I believe that a core human attribute is the ability to recognize truth when we see it. Often times our vision is veiled and we become content with the shadows on the wall. While it is possible to be shaken violently out of slumber, or dragged out of a cave kicking and screaming, most of us are best served by the gentle guidance of a mentor, teacher, or friend. Our system of education can and should play a role in this. The word education comes from the Latin root educare (ex + ducare), literally meaning to "bring out". Socrates and the classical philosophers held that education is not something one takes in, but rather something one uncovers and "brings out" of themselves. While no one can find the gems for anybody else, they can help them open their eyes to self discovery and ignite a passion for seeking out truth. In the second part of the aforementioned quote from "Gleanings, Baha'u'llah states that "Education can, alone, cause it to reveal its treasures, and enable mankind to benefit therefrom."

Baha'u'llah describes the search for truth in the "Seven Valleys"

"the traveler abideth in every land and dwelleth in every region. In every face, he seeketh the beauty of the Friend; in every country he looketh for the beloved. He joineth every company, and seeketh fellowship with every soul, that haply in some mind he may uncover the secret of the Friend, or in some face he may behold the beauty of the Loved One."

Socrates and the Baha'i Faith: Parallel Thinking on the Nature of Leadership

Approximately 2500 years ago, Socrates, according to Plato in "The Republic", broke into a conversation with a fellow named Thrasymachus over the qualities of a ruler and the nature of justice. Thrasymachus's basic argument was that justice was a relative concept, defined by the interest of the stronger party. Power and happiness could best be obtained by the unjust, who could then define justice according to their choosing:

"Therefore, my good sir, my meaning is, that in all cities the same thing, namely, the interest of the established regime, is just. And superior strength, I presume is to be found on the side of regime. So that the conclusion of right reasoning is that the same thing, namely, the interest of the stronger, is everywhere just..."

"...But when a man not only seizes the property of his fellow-citizens but captures and enslaves their persons also, instead of those dishonorable titles he is called happy and highly favored, not only by the men of his own city, but also by all others who hear of the comprehensive injustice which he has wrought. For when people abuse injustice, they do so because they are afraid, not of committing it but of suffering it. Thus it is , Socrates, that injustice, realized on an adequate scale, is a stronger, a freer, and a more lorldy thing than justice; and as I said in the beginning, justice is the interest of the stronger; injustice, a thing profitable and advantageous to oneself"

Through the characteristic Socratic method that we know and love, Socrates went on to systematically dismantle the argument through a barrage of relentless questioning. In the process he defined justice as a requisite quality of leadership, and a just leader as one who does not crave leadership, but who accepts it reluctantly out of necessity. In other words a just leader accepts some responsibility for the affairs of others in the capacity of servitude:

"Now the heaviest of all penalties is to be ruled by a worse man, in case of one's own refusal to rule; and it is the fear of this, I believe, which induces virtuous men to take the posts of regime and when they do so, they enter upon their rulership, not with any idea of coming into a good thing, but as an unavoidable necessity, not expecting to enjoy themselves in it, but because they cannot find any person better or no worse than themselves, to whom they can commit. For the probability is, that if there were a city composed of none but good men, it would be an object of competition to avoid the possession of power, just as now it is to obtain it; and then it would become clearly evident that it is not the nature of the genuine ruler to look to his own interest, but to that of the subject- so that every judicious man would choose to be the recipient of benefits, rather than to have the trouble of conferring them upon others."

Clearly, his account of leadership is visionary, even by today's standards. The electoral process in the United States is set up as a campaign style election, which favors those with the most money and well crafted, poll-tested message. Leadership is a thing to aspire for, requiring careful planning and relentless self-promotion.

The definition and process of electing a leader in the Baha'i community is completely different; it actualizes much of Socrates's vision of leadership. This is not surprising, he was the favorite philosopher of Baha'u'llah. In the "Tablet of Wisdom" he writes:

"After him came Socrates who was indeed, wise, accomplished and righteous. He practised self-denial, repressed his appetites for selfish desires and turned away from material pleasures. He withdrew to the mountains where he dwelt in a cave. He dissuaded men from worshipping idols and taught them the way of God, the Lord of Mercy, until the ignorant rose up against him. They arrested him and put him to death in prison. Thus relateth to thee this swift-moving Pen. What a penetrating vision into philosophy this eminent man had! He is the most distinguished of all philosophers and was highly versed in wisdom. We testify that he is one of the heroes in this field and an outstanding champion dedicated unto it. He had a profound knowledge of such sciences as were current amongst men as well as of those which were veiled from their minds. Methinks he drank one draught when the Most Great Ocean overflowed with gleaming and life-giving waters. He it is who perceived a unique, a tempered, and a pervasive nature in things, bearing the closest likeness to the human spirit, and he discovered this nature to be distinct from the substance of things in their refined form. He hath a special pronouncement on this weighty theme. Wert thou to ask from the worldly wise of this generation about this exposition, thou wouldst witness their incapacity to grasp it. Verily, thy Lord speaketh the truth but most people comprehend not."

Abdu'l Baha, the center of the "Covenant" and the preeminent figure in Baha'i history who isn't considered a "manifestation" of God, thought of himself primarily as a servant of God and humanity. In a letter to Baha’is in the United States, he wrote,

"My name is `Abdu'l-Bahá [literally, Servant of Baha]. My qualification is `Abdu'l-Bahá. My reality is `Abdu'l-Bahá. My praise is `Abdu'l-Bahá. Thraldom to the Blessed Perfection [Bahá'u'lláh] is my glorious and refulgent diadem, and servitude to all the human race my perpetual religion... No name, no title, no mention, no commendation have I, nor will ever have, except `Abdu'l-Bahá. This is my longing. This is my greatest yearning. This is my eternal life. This is my everlasting glory."

Following on his grandfathers example, Shoghi Effendi, the "Guardian" of the Baha'i Faith, outlined the system of Baha'i elections that explicitly elect individuals who have the greatest capacity to serve. The transparency of an individual’s desire for power often precludes them from consideration. In a letter to a local spiritual assembly, he wrote

"I feel that reference to personalities before the election would give rise to misunderstanding and differences. What the friends should do is to get thoroughly acquainted with one another, to exchange views, to mix freely and discuss among themselves the requirements and qualifications for such a membership without reference or application, however indirect, to particular individuals. We should refrain from influencing the opinion of others, of canvassing for any particular individual."

Arash Abizadeh has written a useful summary of how Baha'i's should vote

Assembly members, when elected, hold no individual power and receive no individual glory. Through the rules of consultation, nicely outlined here by Farzin Aghdasy, assemblies guide community life. The attitude is one of servitude and responsibility, which are not usually associated with positions of power.

Cycles of Growth

"As ye have faith so shall your powers and blessings be. This is the balance -- this is the balance -- this is the balance."

-Abdu'l-Baha

everyday Issa: lingering daylight

everyday Issa: lingering daylight

I was deeply moved by this Japanese gentleman's daily activity. Each day he gets an English translation of one of the haiku by the master Issa.

Social Action and Baha’u’llah’s Addresses to the Kings: Part I

Let us take as our starting point that one task for the Baha’i world in the coming years is the systematic study of social action that resembles, to a great extent, the systematic study of expansion and consolidation that has at this point come to dominate Baha’i life. With the global establishment of the Ruhi Institute, Baha’is around the world consult upon the requirements of teaching using passages from the Baha’i Writings on topics such as the nature of living a Baha’i life, the power of Divine assistance, making new contacts, confirming new believers, educating children, etc. Similarly, new forays into social action will require intensive re-visitation of Baha’i teachings on such topics as education, the environment, health care, agriculture, power relations across racial, gender, and religious lines, and a number of other pressing matters. For so long, the vast sea of statements from the Writings on these topics has been glossed over with single expressions, buzzwords, and clichés. A deeper understanding is needed. And a conscious basis for action, let alone which passages to focus on, is not a matter of flipping a light switch.

Fortunately, there are many books and tablets that are clearly relevant to such an endeavour. Undoubtedly, Shoghi Effendi’s letters on World Order will be essential for consulting on the global and historical context of Baha’i social action. And certainly, Abdu’l-Baha’s “Secret of Divine Civilization” and his recorded utterances while travelling the West will be indispensable. But what of Baha’u’llah Himself? Certainly, His later works, those written in Adrianople and Akka, will be the most important. Focus will of course be given to the Kitab-i-Aqdas, the Tablet of the World, Tablet of Maqsud, and other tablets included in the compilation “Tablets of Baha’u’llah.” And then there’s Baha’u’llah’s addresses to the kings and rulers of the world, largely contained in the compilation “Summons of the Lord of Hosts.” This is where, philosophically we run into a problem. And that’s what I want to look at here. These tablets are specifically addressed to generally autocratic rulers like Nasiri’d-Din Shah, Sultan Abdu’l-Aziz, Napoleon III, and others. His commands to them are written with the assumption that the reader is a Head of State: A Just king is the shadow of God on earth. All should seek shelter under the shadow of his justice, and rest in the shade of his favor.[1] Should thou cause rivers of justice to spread their waters among thy subjects, God will surely aid thee with the hosts of the unseen and of the seen and would strengthen thee in thine affairs.[2] The poor… verily. Are thy treasures on earth. It behoveth thee, therefore, to safeguard thy treasures from the assaults of them who wish to rob thee.[3]At the moment there are no Baha’i Heads of State. And even if there were any then that wouldn’t detract from the fact that Baha’i social action is conducted by the generality of believers taken from all walks of life. The gems of wisdom Baha’u’llah encloses in these addresses must be disclosed in such a way as to guide broad-based collaborative action they undertake. I don’t think it’s enough to say that Baha’u’llah enjoins justice, and that this can be abstracted from the recipients’ legal and social status. The relation of sovereign/subject is essential to a great many of these passages. The final passage I quote above is a good example of this: The position of sovereign entails a responsibility for the affairs of the poor and downtrodden. I think what’s needed is a conceptual framework by which to translate these tablets from an autocratic context to a collaborative context. We need a way to learn how to apply what Baha’u’llah teaches them specifically to a social situation very different than that of Napoleon III or Czar Alexander II.


[1] SH 217 pp. 112
[2] SM 64 pp. 211
[3] SM 68 pp. 213

Social Action and Baha’u’llah’s Addresses to the Kings: Part II

There are two concepts that I think are vital for this enquiry. The first is power. The second is decision, choice, free-will, or however else one might call it. I think, what matters most about these figures is the combination of power and decision. The way these two combine in the figure of “the kings and rulers of the world” is very rare. Baha’u’llah addresses these tablets to the most concentrated and intense instances. But the combination of power and decision is something that characterizes the lives of all people, high and low alike.

First, we must recognize the distinction between social power and the power exercised through large institutions. For example, it doesn’t make sense to say that one is “powerless.” Certainly, a person can be excluded from the decision-making processes of certain institutions. But, though that may be the case, the mere utterance of the words “I am powerless” is itself an exercise of power, however small. And in most cases, a person is capable of quite a few other things besides that. One theorist writes: “Power is everywhere, not because it embraces everything, but because it comes from everywhere.” The condition we casually refer to as powerlessness is not so much the absence of power, but rather the lack of will or organizational capacity to make use of what power is at hand.

Secondly, the same can be said for decision-making. Very few of us are CEOs or politicians. Some of us may supervise other workers on the job, but even then, that responsibility probably has more to do with enforcement than substantial choices. Nonetheless, each of us are endowed with choice, far more than is comfortable to think about. I don’t have to eat today. I could choose not to. I could grab a blunt object from the trash and smash someone’s head in. I could refuse the laws of the State. I could refuse the Manifestation of God. All of this is within my choice. What’s key is recognizing that the iron law of necessity, especially with regard to society, often has more to do with an unwillingness to recognize the reality that one does have choice in the matter, and that a person could do otherwise. I could dedicate my life to the spiritual and material upliftment of my community. Or I could just watch TV. Both are viable choices.

I think what defines the figure of the sovereign is the combination of power and decision. Anyone can decree that the US government will dedicate 50 billion dollars to renewable energy research, but if that is not in one’s power then it won’t happen. And someone or some group can hold the power to do exactly the same. But that money will never be allocated if no decision is ever made, if that power is left to sit idle, or is directed towards other ends. Power and decision are only combined in the sense of “kings and rulers of the world” very rarely. Baha’u’llah could list them off by name. But power and decision are combined in innumerable ways through society. The two come together to some extent with all people. Each of us is a Napoleon in our own little way; some more so than others. But the coordination of a great multiplicity of these small instances of power and decision can create enormous forces for social change. The great triumph of the Ruhi Institute is the finesse with which it does this.

I think, what is required of us when reading writings of Baha’u’llah addressed to the kings and rulers of the world is that each of us is responsible in some way for carrying out the social transformation mandated therein. Very few of us could rightly be called kings or rulers. But each of us can make a substantial difference if only we arise individually, coordinate and consult with others, develop each other’s capacity, channel our energy into sustainable endeavors, learn along they way, build momentum, and keep looking to the horizon for what possibilities we might choose to seize upon next. This is a major way in which the Baha’i Faith is democratic. The demos arises to rule, not at the expense of the State or God’s appointed authority, but rather inasmuch as the people are the animating force that decides on the structure of future society.

Theory and Development

The topic of my master’s thesis was on the spatial accessibility of healthy and affordable food in Bernalillo County. I collected a broad range of data to perform three types of analysis: physical proximity; personal mobility; and human perception. The first type of analysis required using a network analysis to find the median nearest network distance by census block group to three types of geo-coded food retail locations. The second type of analysis required the creation of a personal mobility index by census block group using five census indicators. The final type of analysis required the identification of block group clusters with different combinations of the prior two accessibility metrics, and then sending out surveys to these areas to see how perceptions of food accessibility matched up with the quantitative indicators. What I found was that there are clearly some areas which would fit the description of a “food desert”, or areas where poor accessibility adversely affects diet above and beyond cultural norms and income.

It was quite an effort and I am proud of it, but I wonder what the next step would be. My research will likely sit in the UNM library and provide nothing towards the advancement of humanity. Thinking about the following Baha'i quote, it makes me wonder how this, and other academic knowledge can be made useful.

"5. O SON OF DUST!
Verily I say unto thee: Of all men the most negligent is he that disputeth idly and seeketh to advance himself over his brother. Say, O brethren! Let deeds, not words, be your adorning."

According to the predominant models of development, the next logical step would be a discussion of what, if any, actions should be taken by the government or outside observers to FIX the problem. Clearly businesses could use this information to better locate areas lacking a sufficient variety of healthy and affordable food. Often the market fails in this regard, especially in urban areas with poor minority populations. This is where non-profits could jump in and use this information to promote affordable subsidized produce or promote urban gardens.

Another model of development, espoused by educators such as the late Paulo Freire, planners such as Bent Flyberg, development organizations such as FUNDAEC, and the Baha'i Faith, focuses on developing human capacity through consultation, action, and reflection within a community. In my example, this process would probably start with directed consultations on the perceptions of food and nutrition in general. My study area has had a long tradition of local agriculture which has since faded out as a source of livelihood. Many of the people I surveyed expressed a desire to consume more fresh produce, but face serious time constraints to merely purchase the food, let alone grow it. The most accessible food is often found at gas stations or mini-marts which contain mainly packaged food. Assuming that people decide that they want to eat healthier and promote local agriculture, the next step would be for community members consult, possibly in collaboration with scientists and planners, about the human and natural resources in the community, and how these resources could be mobilized to promote food awareness, start their own business and cooperatives, attract outside business into their area, etc. Finally, every few months or so, community members would reflect on what has been learned and develop a more coherent plan of action.

It is my view that social and economic development on a large scale is not possible without a parallel process of spiritual development. The Baha'i framework for action enshrined in the institute process provides an early template on how spirituality can inform this new mode of learning.

The Rambling Brink Mirage

Slog along towards the brink; "just over the hill now". Through the footsteps in the wilderness. Towards "I am what I am to be". Formation of energy- solid grip of sand.

"That is safe, there must be a meticulous foundation, so much wasted time, how depressing, what a scandalous thought."

"What is scandalous is your envy of freedom and reliance."

"oh is that so? You mean reliance on God? You have no idea my tests!"

"Sorry, I didn't mean..."

"No, I can be a little dramatic, and...I'm sorry too. It's just that..."

"What?"

"Well, I hope this doesn't sound pretentious, but they are a very peculiar"

"Your talking about tests?"

"Yea, I have never known anybody else who has had them. I suffered almost as much from, you know, the lack of understanding, um...the misguided diagnoses, the cross-eyed looks, as I did from, from the test itself."

"I take it by your use of the past tense that these tests are past?"

"Well, sort of, ok. My original plan was, and I know this sounds cliche, but it was transcendence, or synergy. There were no details, but I knew that the world would bend to the spirit that I was tapped into. That's it. Now when the tests came, and the particular circumstance of these were not important, though I did think so at the time, it was more like what I can describe as a conceptual catch 22 way of addressing the moment. I couldn't live through my own eyes, I always felt compelled to approach a situation how I would think of somebody else thinking it. Anyway, it's hard to describe, but I prayed and prayed, screamed, and when others were around, inside. It was really the only hopeless time I have felt in my life."

"Was anybody aware of what, or, how you were doing?"

"Well again, either I couldn't verbalise, or it just wasn't like other...um...I have never really heard of being stuck in competing conceptual, um, mindsets when being just in a regular circumstance, does that make any sense?"

"Sort of. Your descriptions are kind of vague, I wish it made more. "

"So do I. Thank you for listening to me, I wanted to answer your original question about still being tested, um we were talking about reliance on God and tests in relation to freedom. I got over this test by accepting that I couldn't apply my enlightenment to the world how I had thought. I think it was a prayer by the Ba'b that did it. I forgot which one, or what exactly it was about, but I got from it that I needed to let go of my need for synergy and freedom."

"That seems kind of counter-intuitive. It seems like those are things you would want"

"Well, I know. It was more like, I needed to accept my limitations, build within them, and somehow leverage them for my long term growth. I felt that maybe I could, well, I realized that I couldn't act with the freedom and spirit, even charisma, that I might have wanted, but I could do the things that don't require that so much. More things to do with patience and diligence. Such as reading, studying, planning, and these naturally applied to what I pursue now, from going through school, to being available, maybe not effective, but available and present, for faith activities, to carry out the plan. I think getting married is a part of that. It allows me to be more comfortable, and time, to be myself, to share with someone, and to love someone beyond the remote ideal of love for mankind."

"And to be loved."

"yes. Absolutely...I want to say that how you approach life is very inspiring to me."

"Thanks"

"I am sorry for my condescending tone earlier. Part of it I think is jealousy. I seem to have developed a lack of patience for those attitudes that I have resigned to be, well what I think is not possible for myself. I think that this mode I have been in, now I am near the brink. Soon I can be the final definition of what I have settled for desperately. But now I think, why settle. It has almost become too easy to fall back on the crutch of what God has ordained, in my view, that I cannot do, and that I can. I don't feel that I am ready to form."

"Hmm, I am glad you are realizing this, though I am not totally clear on what you are talking about exactly, a lot of your descriptions are kind of vague."

"I know, they were more for me to better understand this brink that I am supposedly standing on. Thank you for listening, for drawing me out and asking questions. It is not always easy...Some people can easily express themselves. I need people to ask questions, to dig deeper."

"I didn't do very much."

"But you did. You listened, and I don't know where this torrent came from."

"I am not quite sure what you mean by 'being on the brink of form."

"It doesn't exist, it is a mirage."

Recognition of the Manifestation of God: Event or Process?

Some are inclined to think of recognizing the Manifestation of God (aka becoming a Baha’i) as an event. One might hear people talking about, “the day I became a Baha’i,” “the moment she caught the spark of faith,” “the point at which I realized Baha’u’llah was from God,” etc. Others are inclined to think of it as a process, that it is the journey of a soul over a span of time. For example, one might hear that when we first commit ourselves to Baha’u’llah we can rarely have much more than a dim vision of what that might mean, inasmuch as in the course of life in this world we can only catch a glimmer of the import of Baha’u’llah’s Revelation.

I’d like to see what are some of y’all’s thoughts on this topic.

I, for one, tend to think of recognition as a momentary act that happens whenever a soul is touched by the Manifestation of God. The Writings use a number of images to describe this: gazing on the Beloved, catching the fragrance of His garment, hearing the call of God, etc. It can happen when praying, when reading the Writings, when receiving Anna’s Presentation, and in many other ways. We might say that there is a first time that this happens. But qualitatively there isn’t a great deal of difference between that and the fruits of routine practices like obligatory prayer. Every time we recognize the Manifestation of God we are influenced to some degree. The process of one’s spiritual development is the aggregate effect of a multiplicity of such moments. In order to sustain one’s spiritual progress, a person must constantly renew her recognition of the Manifestation of God.

The House Can Play (can you?)

The popular party game Taboo is a fantastic lesson in communication with those around us. In it, you are given a word that your teammates, with your assistance, need to guess. You cannot use that word, or a short list of related words. It requires quick and creative speech. Think you can play Five Year Plan Taboo? Let's find out! Try to describe the following as directly and descriptively as possible, without using any of the forbidden words, which can easily be misunderstood by Baha'is and the wider community alike:

Children's Classes
(Sunday School,
instruction,
Book 3)

Devotional Gatherings
(services,
meeting,
verses)

Junior Youth Groups
(middle schoolers,
workbook,
class)

Study Circles
(books,
Ruhi,
practices)

Home Visits
(door-to-door,
information,
declare)

I'm sure you did a great job ... but let's take a look at how the professionals play:

Children's Classes

“lessons that develop their spiritual faculties and lay the foundations of a noble and upright character”
-20 October, 2008

Devotional Gatherings

“acts of collective worship in diverse settings, uniting with others in prayer, awakening spiritual susceptibilities, and shaping a pattern of life distinguished for its devotional character”
-Ridvan, 2008

Junior Youth Groups

“assist junior youth to navigate through a crucial stage of their lives and to become empowered to direct their energies toward the advancement of civilization”
-Ridvan, 2008

Study Circles

“enable people of varied backgrounds to advance together and explore the application of the Baha'i teachings to their individual and collective lives”
-26 April, 2009

Home Visits

“they call on one another in their homes and pay visits to families, friends and acquaintances, they enter into purposeful discussion on themes of spiritual import, deepen their knowledge of the Faith, share Baha'u'llah's message, and welcome increasing numbers to join them in a mighty spiritual enterprise”
-Ridvan, 2008

How grand, how intriguing are these essential activities, described in this way! Why not take advantage of our wealth of letters from the Universal House of Justice, allowing this infallible Institution to guide our words as well as our deeds? Is it not possible that, as our language shifts in ways that begin to accommodate the true breadth of the vision of the Plan, we might find that raising this vital subject of religion in our everyday interactions is suddenly no longer so ... taboo?