Ridvan – The Most Great Festival

Ridván, also known as the Most Great Festival, celebrates Baha’u’llah’s time in the garden of Ridván on the outskirts of Baghdad in 1863 where He publicly declared His station as a Manifestation of God. The Ridván Festival is 12 days long and is also the time of year where Baha’is elect their local and national governing bodies, and every five years, the international governing body for the worldwide Baha’i community.

“Rejoice with exceeding gladness, O people of Baha, as ye call to remembrance the Day of supreme felicity, the Day whereon the Tongue of the Ancient of Days hath spoken, as He departed from His House, proceeding to the Spot from which He shed upon the whole of creation the splendors of His name, the All-Merciful. “  (Bahá’u’lláh)

The Ninth Day of Ridván began during the period when the Tigris River reached flood stage in the spring of 1863. In late April, Baha’u’llah and a handful of his followers crossed over the river to the Najibiyyih garden, a park-like setting on an island filled with rose bushes and the lilting songs of nightingales. There they set up their tents and prepared spiritually for their imminent overland journey to Constantinople (now Istanbul) – Baha’u’llah’s next place of government-imposed exile. On that fragrant island they began to observe a divine springtime, that holiest of human celebrations, when a new prophet of God has come. “Abdu’l-Bahá, in a speech he gave in the United States in 1912, described it this way:

“This time of the world may be likened to the equinoctial in the annual cycle. For, verily, this is the spring season of God. In the Holy Books a promise is given that the springtime of God shall make itself manifest; Jerusalem, the Holy City, shall descend from heaven; Zion shall leap forth and dance; and the Holy Land shall be submerged in the ocean of divine effulgence … It is a day of joy, a time of happiness, a period of spiritual growth.”

Baha’u’llah’s declaration of His mission to a few followers in the Garden of Ridván gave new inspiration to everyone around him, infusing the entire gathering in that garden of paradise with joy and life. Each year Baha’is commemorate these joyous emotions during the twelve-day Ridván Festival, and Bahá’í communities all over the world host parties and gatherings that welcome everyone in the spirit of the unity of the human family.

There is a spiritual connection between the life of the soul and harmony with nature. It is not surprising that while the world celebrates Earth Day, Baha’is are reflecting on the spiritual springtime that has been ushered in Baha’u’llah and are reminded of the imperative to live in harmony with all of creation.

“Nature in its essence is the embodiment of My Name, the Maker, the Creator. Its manifestations are diversified by varying causes, and in this diversity there are signs for men of discernment. Nature is God’s Will and is its expression in and through the contingent world. It is a dispensation of Providence ordained by the Ordainer, the All-Wise.”  - Bahá’í Writings

 Bahá’u’lláh wrote:

“Every man of discernment, while walking upon the earth, feeleth indeed abashed, inasmuch as he is fully aware that the thing which is the source of his prosperity, his wealth, his might, his exaltation, his advancement and power is, as ordained by God, the very earth which is trodden beneath the feet of all men. There can be no doubt that whoever is cognizant of this truth, is cleansed and sanctified from all pride, arrogance, and vainglory.”  Therefore “ it behooveth you to abandon vainglory which causeth alienation and to set your hearts on whatever will ensure harmony.”

Links—bahai.org

          --bahai world news-One Planet One Habitation

Two Wings of a Bird

Despite the widespread acceptance of gender equality in principle—and the advancement of political and civil rights for women in many countries—full equality has not yet been achieved.

Over a century ago, for the first time in religious history, Bahá’u’lláh, the Founder of the Bahá’í Faith, in announcing God’s purpose for the age, proclaimed the principle of the equality of women and men, saying:  “Women and men have been and will always be equal in the sight of God.”  The establishment of equal rights and privileges for women and men, Bahá’u’lláh says, is a precondition for the attainment of a wider unity that will ensure the well-being and security of all peoples. The Bahá’í Writings state emphatically that “When all mankind shall receive the same opportunity of education and the equality of men and women be realized, the foundations of war will be utterly destroyed.”  Thus the Bahá’í vision of equality between the sexes rests on the central spiritual principle of the oneness of humankind. The principle of oneness requires that we “regard humanity as a single individual, and one’s own self as a member of that corporeal form” , and that we foster an unshakable consciousness that “if pain or injury afflicts any member of that body, it must inevitably result in suffering for all the rest.”

The full and equal participation of women in all spheres of life is essential to social and economic development, the abolition of war, and the ultimate establishment of a united world. In the Bahá’í Scriptures the equality of the sexes is a cornerstone of God’s plan for human development and prosperity:  “The world of humanity is possessed of two wings: the male and the female. So long as these two wings are not equivalent in strength, the bird will not fly. Until womankind reaches the same degree as man, until she enjoys the same arena of activity, extraordinary attainment for humanity will not be realized; humanity cannot wing its way to heights of real attainment. When the two wings . . . become equivalent in strength, enjoying the same prerogatives, the flight of man will be exceedingly lofty and extraordinary.”  

The Bahá’í Writings state that to proclaim equality is not to deny that differences in function between women and men exist but rather to affirm the complementary roles men and women fulfill in the home and society at large.  Stating that the acquisition of knowledge serves as “a ladder for [human] ascent”, Bahá’u’lláh prescribes identical education for women and men but stipulates that when resources are limited first priority should be given to the education of women and girls. The education of girls is particularly important because, although both parents have responsibilities for the rearing of children, it is through educated mothers that the benefits of knowledge can be most effectively diffused throughout society. 

Reverence for, and protection of, motherhood have often been used as justification for keeping women socially and economically disadvantaged. It is this discriminatory and injurious result that must change. Great honor and nobility are rightly conferred on the station of motherhood and the importance of training children. Addressing the high station of motherhood, the Bahá’í Writings state, “O ye loving mothers, know ye that in God’s sight, the best of all ways to worship Him is to educate the children and train them in all the perfections of humankind. . . .”  The great challenge facing society is to make social and economic provisions for the full and equal participation of women in all aspects of life while simultaneously reinforcing the critical functions of motherhood.  Asserting that women and men share similar “station and rank” and “are equally the recipients of powers and endowments from God”, the Bahá’í teachings offer a model of equality based on the concept of partnership. Only when women become full participants in all domains of life and enter the important arenas of decision-making will humanity be prepared to embark on the next stage of its collective development. Bahá’í Scripture emphatically states that women will be the greatest factor in establishing universal peace and international arbitration. “So it will come to pass that when women participate fully and equally in the affairs of the world, when they enter confidently and capably the great arena of laws and politics, war will cease; for woman will be the obstacle and hindrance to it”. 

The elimination of discrimination against women is a spiritual and moral imperative that must ultimately reshape existing legal, economic, and social arrangements. Promoting the entry of greater numbers of women into positions of prominence and authority is a necessary but not sufficient step in creating a just social order.  Without fundamental changes in the attitudes and values of individuals and in the underlying ethos of social institutions, full equality between women and men cannot be achieved. A community based on partnership, a community in which aggression and the use of force are supplanted by cooperation and consultation, requires the transformation of the human heart. “The world in the past has been ruled by force, and man has dominated over woman by reason of his more forceful and aggressive qualities both of body and mind. But the balance is already shifting; force is losing its dominance, and mental alertness, intuition, and the spiritual qualities of love and service, in which woman is strong, are gaining ascendancy. Hence the new age will be an age less masculine and more permeated with the feminine ideals . . . an age in which the masculine and feminine elements of civilization will be more evenly balanced.”  

Men have an inescapable duty to promote the equality of women. The presumption of superiority by men thwarts the ambition of women and inhibits the creation of an environment in which equality may reign. The destructive effects of inequality prevent men from maturing and developing the qualities necessary to meet the challenges of the new millennium. “As long as women are prevented from attaining their highest possibilities,” the Bahá’í Writings state, “so long will men be unable to achieve the greatness which might be theirs.” It is essential that men engage in a careful, deliberate examination of attitudes, feelings, and behavior deeply rooted in cultural habit, that block the equal participation of women and stifle the growth of men. The willingness of men to take responsibility for equality will create an optimum environment for progress: “When men own the equality of women there will be no need for them to struggle for their rights!” The long-standing and deeply rooted condition of inequality must be eliminated. To overcome such a condition requires the exercise of nothing short of “genuine love, extreme patience, true humility, consummate tact, sound initiative, mature wisdom, and deliberate, persistent, and prayerful effort.”   (Bahai.org)

Interfaith Harmony and Collaboration

World Interfaith Harmony Week is observed every year in the first week of February, from February 1 to 7. This observation has emerged from the United Nations General Assembly (UNGA) Resolution that seeks a worldwide celebration of interfaith harmony. The goal of the week-long celebration is to promote harmony between citizens of the world, regardless of their faith. It is a celebration of unity in diversity, and the divine connection between people and their faith.

 Baha’is believe that:

“Religion must be the mainspring and source of love in the world, for religion is the revelation of the will of God, the divine fundamental of which is love.” - ‘Abdu’l-Bahá

The role of religion is to establish peace, yet, long-standing prejudices, stereotypes that excuse violence against segments of society, and harmful traditions that have been handed down from one generation to another continue to divide people throughout the world.  Despite these challenges there are a burgeoning number of interfaith groups across the world also playing a constructive role in creating bonds of trust and cooperation.

The role of religion is to establish peace, yet, long-standing prejudices, stereotypes that excuse violence against segments of society, and harmful traditions that have been handed down from one generation to another continue to divide people throughout the world.  Despite these challenges there are burgeoning number of interfaith groups across the world also playing a constructive role in creating bonds of trust and cooperation.

“The real bond of integrity is religious in character, for religion indicates the oneness of the world of humanity.  Religion serves the world of morality.  Religion purifies the hearts. Religion impels men to achieve praiseworthy deeds.  Religion becomes the cause of love in human hearts, for religion is a divine foundation, the foundation ever conducive to life.  The teachings of God are the source of illumination to the people of the world. Religion is ever constructive, not destructive.  The foundation of all the divine religions is one. All are based upon reality. Reality does not admit plurality.”    (‘Abdu’l-Bahá)

Religion and culture are intertwined and understanding our differences and points of unity can be supported by learning about each other’s faith traditions. Interested in finding out a little more about faith groups in Squamish?   Check out squamishmultifaith.org and learn about a group that seeks to foster friendship and understanding between faith groups in Squamish and collaborates on activities that seek to build community.

‘Wherefore, O my loving friends!  Consort with all the peoples, kindreds and religions of the world with the utmost truthfulness, uprightness, faithfulness, kindliness, good-will and friendliness.”  (‘Abdu’l-Bahá)

The Promise of World Peace

 We in the Bahá’í Faith “bow our heads in humility before the awesome majesty of the divine Creator, who out of His infinite love has created all humanity from the same stock; exalted the gemlike reality of man; honored it with intellect and wisdom, nobility and immortality; and conferred upon man the “unique distinction and capacity to know Him and to love Him,” a capacity that “must needs be regarded as the generating impulse and the primary purpose underlying the whole of creation.”

We hold firmly the conviction that all human beings have been created “to carry forward an ever-advancing civilization”; that “to act like the beasts of the field is unworthy of man”; that the virtues that befit human dignity are trustworthiness, forbearance, mercy, compassion and loving-kindness towards all peoples. We reaffirm the belief that the “potentialities inherent in the station of man, the full measure of his destiny on earth, the innate excellence of his reality, must all be manifested in this promised Day of God.” These are the motivations for our unshakable faith that unity and peace are the attainable goal towards which humanity is striving.”  (Universal House of Justice-Promise of World Peace-http://www.bahai.org/library/ )

Peace – The Time is Now

The bulk of humanity now realiseth what a great calamity war is and how war turneth man into a ferocious animal, causing prosperous cities and villages to be reduced to ruins and the foundations of the human edifice to crumble. Now, since all men have been awakened and their ears are attentive, it is time for the promulgation of universal peace—a peace based on righteousness and justice—that mankind may not be exposed to further dangers in the future. Now is the dawn of universal peace, and the first streaks of its light are beginning to appear. The establishment of universal peace is not possible save through the power of the Word of God....(From a Tablet - translated from the Persian) ‘Abdu’l-Bahá

As stated by Bahá’u’lláh(the Word of God for this age)--“No light can compare with the light of justice. The establishment of order in the world and the tranquility of the nations depend upon it.”  “Tread ye the path of justice, for this, verily, is the straight path.”

“Whether peace is to be reached only after unimaginable horrors precipitated by humanity’s stubborn clinging to old patterns of behavior, or is to be embraced now by an act of consultative will, is the choice before all who inhabit the earth. At this critical juncture when the intractable problems confronting nations have been fused into one common concern for the whole world, failure to stem the tide of conflict and disorder would be unconscionably irresponsible. “  (Universal House of Justice-1985)

Until humanity as a whole undertakes to establish its affairs on foundations of justice and truth, it is, alas, fated to stagger from one crisis to another.   (Universal House of Justice-1985)

All of us know that international peace is good, that it is conducive to human welfare and the glory of man, but volition and action are necessary before it can be established.   ( ‘Abdu’l-Bahá-Promulgation of World Peace)

This “world order can be founded only on an unshakable consciousness of the oneness of mankind, a spiritual truth which all the human sciences confirm. Anthropology, physiology, psychology, recognize only one human species, albeit infinitely varied in the secondary aspects of life. Recognition of this truth requires abandonment of prejudice—prejudice of every kind—race, class, color, creed, nation, sex, degree of material civilization, everything which enables people to consider themselves superior to others.”

In the Bahá’í view, recognition of the oneness of mankind “calls for no less than the reconstruction and the demilitarization of the whole civilized world—a world organically unified in all the essential aspects of its life, its political machinery, its spiritual aspiration, its trade and finance, its script and language, and yet infinite in the diversity of the national characteristics of its federated units.”       (Universal House of Justice -1985)

 Expatiating on this Lesser Peace, He,(Bahá’u’lláh), thus addresses in that same Tablet the rulers of the earth: “Be reconciled among yourselves, that ye may need no more armaments save in a measure to safeguard your territories and dominions… Be united, O kings of the earth, for thereby will the tempest of discord be stilled amongst you, and your peoples find rest, if ye be of them that comprehend. Should any one among you take up arms against another, rise ye all against him, for this is naught but manifest justice.”   (Shoghi Effend)i

The Twin Holy Days – the Births of the Báb and Bahá’u’lláh, (October 16 & 17)

Throughout history, God has sent to humanity a series of divine Educators—known as Manifestations of God—whose teachings have provided the basis for the advancement of civilization. These Manifestations have included Abraham, Krishna, Zoroaster, Moses, Buddha, Jesus, and Muḥammad.

 Bahá’u’lláh, the latest of these Messengers, explained that the religions of the world come from the same Source and are in essence successive chapters of one religion from God, what Baha’is call progressive revelation.

In October the Bahá’ís of the world commemorate the birth of Bahá’u’lláh, prophet founder of the Bahá’í Faith. 

 Bahá’ís believe the crucial need facing humanity is to find a unifying vision of the future of society and of the nature and purpose of life. Such a vision unfolds in the writings.

 The start of Bahá’í faith dates back to 1844 when a young merchant from Shíráz declared that He was the Báb, which means gate and that he was preparing the way for the promised one, (Bahá’u’lláh)  to appear. During October the Bahá’ís of the world commemorate the Holy Days of the Births of the Báb and Bahá’u’lláh.  These successive days are called the Twin Holy Days by Bahá’ís.   

 The role of the Báb is described by Abdu’l-Baha, Son of Bahá’u’lláh as follows.

The Báb: “The Báb was a young merchant of the Pure Lineage(meaning descended from Muhammad), in 1819, and when after a few years His father Siyyid Muḥammad-Riḍá died, He was brought up in Shíráz in the arms of His maternal uncle Mírzá Siyyid ‘Alí the merchant. On attaining maturity He engaged in trade in Búshihr, first in partnership with His maternal uncle and afterwards independently.  He was noted for godliness, devoutness, virtue, and piety, and was regarded in the sight of men as so characterized.  In 1844, when He was in His twenty-fifth year, He began to speak and to declare the rank of Báb-hood.  Now what He intended by the term Báb [Gate] was this, that He was the channel of grace from some great Person still behind the veil of glory, Who was the possessor of countless and boundless perfections, by Whose will He moved, and to the bond of Whose love He clung.”   Traveler’s Narrative-‘Abdu’l-Bahá

 “As soon as the Báb revealed His Cause, Bahá’u’lláh proclaimed: “This great Man is the Lord of the righteous, and it is incumbent upon all to bear allegiance unto Him.” He arose to promote the Cause of the Báb.”     Some Answered Questions-‘Abdu’l-Bahá

 Bahá’u’lláh: “Born in Persia (Iran) in 1817, Bahá’u’lláh’s  father was a court minister, not a divine, and it is well known throughout Persia that He never studied in a school or associated with the learned and the divines. He passed the early part of His life in the utmost comfort and happiness, and His companions and associates were Persians of rank rather than learned men.”    Some Answered Questions-‘Abdu’l-Bahá

 “Shoghi Effendi (Grandson of Abdu’l-baha and Guardian of the Bahá’í Faith) affirms that the prophetic statements concerning the “Day of God,” found in the Sacred Scriptures of past Dispensations, are fulfilled by the advent of Bahá’u’lláh:   To Israel He was neither more nor less than the incarnation of the “Everlasting Father,” the “Lord of Hosts” come down “with ten thousands of saints”; to Christendom Christ returned “in the glory of the Father”; to Shí‘ah Islám the return of the Imám Ḥusayn; to Sunní Islám the descent of the “Spirit of God” (Jesus Christ); to the Zoroastrians the promised Sháh-Bahrám; to the Hindus the reincarnation of Krishna; to the Buddhists the fifth Buddha.” Kitab-i-Aqdas- Bahá’u’lláh

 “Whatsoever was foretold in former times hath now been fulfilled.” Tablets of Bahá’u’lláh

Crisis & Hope:

In all of the history of humankind there has been no transformation of societies such as has been experienced in the 273 years since the start of the Industrial Revolution. In this short span of time in relative terms, humanity’s home, planet earth – the source material of humanity’s Industrial Revolutions, has been damaged.  We bear witness to today’s extremes of heat, rainfall, tornados, drought, melting ice, and expansive wildfires. The following excerpts from statements prepared by the governing body of the Bahá’ís (Universal House of Justice-UHJ), points to both the seriousness of the situation and the steps needed to address the problem.

“In the worsening world situation, fraught with pain of war, violence and the sudden uprooting of long-established institutions, can be seen the fulfillment of the prophecies of Bahá’u’lláh and the oft-repeated warnings of the Master and the beloved Guardian about the inevitable fate of a lamentably defective social system, an unenlightened leadership and a rebellious and unbelieving humanity. Governments and peoples of both the developed and developing nations, and other human institutions, secular and religious, finding themselves helpless to reverse the trend of the catastrophic events of the day, stand bewildered and overpowered by the magnitude and complexity of the problems facing them. At this fateful hour in human history many, unfortunately, seem content to stand aside and wring their hands in despair or else join in the babel of shouting and protestation which loudly objects, but offers no solution to the woes and afflictions plaguing our age.” -excerpt--UHJ-1969 - To the Bahá’ís of the World

“A candid acknowledgement that prejudice, war and exploitation have been the expression of immature stages in a vast historical process and that the human race is today experiencing the unavoidable tumult is a prerequisite to undertaking the stupendous enterprise of building a peaceful world. That such an enterprise is possible, that the necessary constructive forces do exist, that unifying social structures can be erected, is the theme we urge you to examine.  Whatever suffering and turmoil the years immediately ahead may hold, however dark the immediate circumstances, the Bahá’í community believes that humanity can confront this supreme trial with confidence in its ultimate outcome. Far from signalizing the end of civilization, the convulsive changes towards which humanity is being ever more rapidly impelled will serve to release the “potentialities inherent in the station of man” and reveal “the full measure of his destiny on earth, the innate excellence of his reality.”

“The endowments which distinguish the human race from all other forms of life are summed up in what is known as the human spirit; the mind is its essential quality. These endowments have enabled humanity to build civilizations and to prosper materially. The human spirit, whose mysterious nature inclines it towards transcendence, a reaching towards an invisible realm, that unknowable essence of essences called God. The religions brought to mankind by a succession of spiritual luminaries have been the primary link between humanity and that ultimate reality, and have galvanized and refined mankind’s capacity to achieve spiritual success together with social progress.  No serious attempt to set human affairs aright, to achieve world peace, can ignore religion.  A fair-minded observer can’t discount the preponderating influence exerted by religion on the vital expressions of civilization.  Writing of religion as a social force, Bahá’u’lláh said: ‘Religion is the greatest of all means for the establishment of order in the world and for the peaceful contentment of all that dwell therein.  Should the lamp of religion be obscured, chaos and confusion will ensue, and the lights of fairness, of justice, of tranquillity and peace cease to shine.’  In an enumeration of such consequences the Bahá’í writings point out that the “perversion of human nature, the degradation of human conduct, the corruption and dissolution of human institutions, reveal themselves, under such circumstances, in their worst and most revolting aspects.  The voice of human conscience is stilled, the sense of decency and shame is obscured, conceptions of duty, of solidarity, of reciprocity and loyalty are distorted, and the very feeling of peacefulness, of joy and of hope is gradually extinguished.  If, therefore, humanity has come to a point of paralyzing conflict it must look to itself.”

“Those who have held blindly and selfishly to their particular orthodoxies, who have imposed on their votaries erroneous and conflicting interpretations of the pronouncements of the Prophets of God, bear heavy responsibility for this confusion—a confusion compounded by the artificial barriers erected between faith and reason, science and religion. For from a fair-minded examination of the actual utterances of the Founders of the great religions, and of the social milieus in which they were obliged to carry out their missions, there is nothing to support the contentions and prejudices deranging the religious communities of mankind and therefore all human affairs.” --excerpts--UHJ-1985-To the Peoples of the World

“The light of men is Justice. Quench it not with the contrary winds of oppression and tyranny. The purpose of justice is the appearance of unity among men. The ocean of divine wisdom surgeth within this exalted word, while the books of the world cannot contain its inner significance.”  Bahá’u’lláh

Service to Humanity

During the recent Coronation of King Charles III he stated:

“I have come not to be served but to serve.”  It was an unexpected statement for a monarch to make.  What does it mean to serve, to be of service? It means doing our best to make a difference through the service we give to others.  Even when our participation is minimal, we can contribute something special in what we do and be a significant source of inspiration for others. (Merriam-Webster.)

Bahá’u’lláh, describes service in the following passages: “That one indeed is a man who, today, dedicateth himself to the service of the entire human race. The Great Being saith: Blessed and happy is he that ariseth to promote the best interests of the peoples and kindreds of the earth.”  In another passage He states: “Should anyone give you a choice between the opportunity to render a service to Me and a service to them, choose ye to serve them, and let such service be a path leading you to Me.”

Jesus also said, “For even the Son of Man did not come to be served, but to serve” (Mark 10:45).

Service is a concept for high and low alike. We can all do our part to make this world a better place.  It is common to the religious and the non-religious.  It is a call to action that has yet to flood the consciousness of millions because of the commitment involved.

Service is more than the use of a simple word, it is a lifelong dedication and commitment to helping others to a better life, to higher standards.  It means doing our best to make a difference through the service we give to others.  As we serve others, we are working on ourselves; every act, every word, every gesture of genuine compassion naturally nourishes our own hearts as well.  Service brings us joy and meaning to our lives.  In addition to the positive change to those we serve, studies have shown that there are mental and physical health benefits to serving, like reducing depression, lowering blood pressure and lengthening your lifespan.  Putting other people's needs before our own strengthens our relationships.  Having a positive impact on someone else's life reminds us of the value we bring and gives our lives purpose.  Serving others can open the doors to solving our own problems.  It’s a win-win proposition! 

 “Do your little bit of good where you are; it’s those little bits of good put together that overwhelm the world.”   (Desmond Tutu)    

“Life's most persistent and urgent question is: What are you doing for others?”    (Martin Luther King, Jr.)

“This is worship: to serve mankind and to minister to the needs of the people. Service is prayer. A physician ministering to the sick, gently, tenderly, free from prejudice and believing in the solidarity of the human race, he is giving praise.    (‘Abdu’l-Bahá)

Service is the Golden Rule in action, so simple, so impactful for humanity and the world itself. 

The Spiritual Process of Reconciliation

When we speak of reconciliation, we are referring to the movement towards peace and unity, and the individual and collective transformation that is required in order to achieve that goal. Reconciliation involves a process that contributes to the achievement of progressively greater degrees of unity and trust. Fundamentally, reconciliation is a spiritual process. It is the process of realizing the essential oneness of humanity in all dimensions of human life.

The pursuit of reconciliation cannot be based upon prejudiced attitudes, achieved through legislation, or undertaken out of fear. It requires engaging with one another in a spirit of selfless love, where misunderstandings are overcome through patient and respectful dialogue, and cultural differences provide an occasion to learn from one another. The Bahá’í teachings call on us to “shut your eyes to estrangement, then fix your gaze upon unity.” We should “not be content with showing friendship in words alone,” rather, our hearts should “burn with loving kindness for all who may cross your path.”

To achieve this goal of unity and reconciliation, we recognize that social divisions need to be healed. We are all part of the same human family. This vision of oneness, and an appreciation of the beauty of our diversity, can guide a process of healing.

Excerpt – Submission of the Baha’i Community of Canada to the Truth and Reconciliation Commission. visit www.squamishbahais.com/blog

https://opa.bahai.ca/files/uploads/1.-2013-submission-to-the-truth-and-reconciliation-commission.pdf

The Time for Peace has Come

For 200 years the world’s peoples have entered into dialogues locally, nationally and globally with the purpose of establishing fellowship, unity, and justice. with world peace the goal. 

As the festival of Ridván arrives, Baha’i’s around the world commemorate the declaration of Baha’u’lláh’s prophetic mission when the call to unity was irrevocably decreed. In tablet after tablet he summoned world leaders and citizens across the globe to lay aside their differences and to come together for the betterment of the world.

“The Great Being saith: O well-beloved ones! The tabernacle of unity hath been raised; regard ye not one another as strangers. Ye are the fruits of one tree, and the leaves of one branch. We cherish the hope that the light of justice may shine upon the world and sanctify it from tyranny. If the rulers and kings of the earth, the symbols of the power of God, arise and resolve to dedicate themselves to whatever will promote the highest interests of the whole of humanity, the reign of justice will assuredly be established amongst the children of men, and the effulgence of its light will envelop the whole earth. The Great Being saith: The structure of world stability and order hath been reared upon, and will continue to be sustained by, the twin pillars of reward and punishment.… In another passage He hath written: Take heed, O concourse of the rulers of the world! There is no force on earth that can equal in its conquering power the force of justice and wisdom.….”  Gleanings- Bahá’u’lláh

In former times love of one’s country was deemed as an act of faith but now is the time Baha’u’lláh proclaims: “It is not his to boast who loveth his country, but it is his who loveth the world.”

This love must extend to all peoples regardless of their race, religion or gender.

 “Consort with the followers of all religions in a spirit of friendliness and fellowship.” Whatsoever hath led the children of men to shun one another, and hath caused dissensions and divisions amongst them, hath, through the revelation of these words, been nullified and abolished. 

 And though this may seem an almost impossible task in the present climate, nothing is impossible with Divine assistance, ‘Abdu’l-Bahá, son of Baha’u’lláh assures us.

“Nothing is impossible to the Divine Benevolence of God.  If you desire with all your heart, friendship with every race on earth, your thought, spiritual and positive, will spread; it will become the desire of others, growing stronger and stronger, until it reaches the minds of all men…”  Paris Talks-‘Abdu’l-Bahá

Solutions to Global Food Security

Statement to the Eleventh Ministerial Session of the United Nations World Food Council (excerpts)     PARIS, FRANCE—10 June 1985

The Baha'i­ International Community has a deep interest in the struggle against hunger and the provision of adequate food for every member of the human race. We would like to make some comments highlighting the most important factors in the achievement of a hunger-free planet.

Although there has been an encouraging decrease in the rate of hunger-related deaths over the past decades, the number of undernourished people in the world has never been as high as present.  Since the total food supplies of the planet are adequate to satisfy the nutritional needs of everyone, the human calamity of hunger underlines the necessity of reorienting the economies of food production and distribution in the interest of human welfare.

Conspicuous advances have been made in the kind of "spirit of world solidarity" envisaged in the Baha'i­ Writings as "spontaneously arising out of the welter of a disorganized society," and as a process "which must increasingly engage the attention of the responsible custodians of the destinies of peoples and nations." (From the Baha'i­ Writings) This international solidarity can perhaps be most clearly seen in the various human rights instruments adopted by the governments of the world in the context of the United Nations, including the Universal Declaration of Human Rights and the International Covenant on Economic, Social and Cultural Rights.  Article 11 of the Covenant includes the recognition of "the fundamental right of everyone to be free from hunger," and requires, inter alia, that the State Parties "recognize the right of everyone to an adequate standard of living for himself and his family, including adequate food," and that they "will take appropriate steps to ensure the realization of this right." It can thus be concluded that the right to adequate food as a human right has become firmly embedded in international law, an achievement clearly reflecting an important evolution of man's consciousness.  Commitment to solidarity in action, must be further promoted until it becomes a commonly and firmly held value on the part of humanity as a whole.

This is crucially important for the execution of global responsibility and a successful management of world affairs, including a coherent attack on the food problem. This further requires a comprehensive development vision, a vision which must include not only factors concerned with economic growth, but also basic values such as justice, equity, equality of men and women, cooperation and respect for nature. What is urgently needed, is development education, focusing on human as well as social and economic development.  The Baha'i­ understanding of development is that each human being, and therefore human society as a whole, has limitless potential for development and an inner spiritual need to realize that latent capacity for the purpose of serving humanity. This understanding can give human beings the incentive "to arise and energetically devote themselves to the service of the masses, forgetting their own worldly advantage and working only to serve the general good." (From the Baha'i­ Writings)

The two major dimensions of the food problem, those of production and distribution, should be seen in the light of the global perspective, and a holistic approach to development.  Agriculture is the backbone and foundation of the economy and this must be fully taken into account both in designing and implementing overall public policies, providing social, economic and infrastructural support for agriculture. To have its desired impact this process should result in local people taking initiatives and making organizational efforts to increase their capacity to plan and implement activities, for the self-reliance, self-sufficiency and increased welfare of all. The role of rural women, is of particular importance in this context. Women normally occupy a key role in both the production and distribution of food and must be given due support and training in order to ensure adequate food quantity and quality, as well as the equitable sharing of food within the family.

The issue of food distribution should, be seen in the context of the need to reduce the extremes of wealth and poverty at national and international levels. This would necessitate the organization of the material resources of the world for the benefit of all, free trade to stimulate economic development and a system of reserves of essential commodities to safeguard against shortages.  The eradication of hunger is increasingly recognized as both a moral imperative and a most important factor in creating social stability in an interdependent world.

Building Bridges – Knitting Community

ASTANA, Kazakhstan, 25 October 2022,— Religious leaders from around the world, including Pope Francis and the Grand Imam of Al-Azhar, gathered recently at the 7th Congress of Leaders of World and Traditional Religions in Astana, Kazakhstan, to examine the role of religion in contributing to social progress in a post-pandemic world.  The forum provides an important opportunity for religious communities to foster greater understanding and cooperation.

 Dr. Rutstein, Bahá’í International Community Secretary-General observed: “The role of religion is to establish peace, yet, long-standing prejudices, stereotypes that excuse violence against segments of society, and harmful traditions that have been handed down from one generation to another continue to divide people throughout the world.”   Despite these challenges there are also clear signs that religion can play a constructive role in creating bonds of trust and cooperation, pointing to the pandemic and recent environmental crises where faith communities have overcome their differences in responding to disasters.   Trustworthiness finds its “highest expression in service to others and to the community as a whole.”  In describing trustworthy leaders-they welcome collective decision making and collective action and are motivated by a commitment to justice and the well-being of all of humanity.”

Dr. Rutstein added that social progress depends on a shared vision of the future founded on spiritual principles.   “We must champion the abolition of all forms of prejudice and exclusivity while celebrating the diversity of the human race. We must passionately uphold in our words and our actions the equality of men and women. We must unequivocally advocate for the harmony of science and religion.”

Quoting from Bahá’u’lláh’s writings, Dr. Rutstein continued: “The statement that ‘all people are created to carry forward an ever-advancing civilization’ implies that everyone has the responsibility to contribute to the peace, prosperity, and unity of the entire human family.” (Bahá’í World News Service)

Archbishop Desmond Tutu has said:  “One of the sayings in our country is Ubuntu - the essence of being human. Ubuntu speaks particularly about the fact that you can’t exist as a human being in isolation.   It speaks about our interconnectedness.  You can’t be human all by yourself, and when you have this quality - Ubuntu - you are known for your generosity. We think of ourselves far too frequently as just individuals, separated from one another, whereas you are connected and what you do affects the whole world.   When you do well, it spreads out; it is for the whole of humanity.”         

” It means to consider the welfare of the community as one’s own. It means, in brief, to regard humanity as a single individual, and one’s own self as a member of that corporeal form, and to know of a certainty that if pain or injury afflicts any member of that body, it must inevitably result in suffering for all the rest.   (Abdul’-Bahá)

Unlocking Human Potential

How will the next generation’s children be successful in guiding humanity through the current and future pitfalls ahead in its evolution?  The Bahá’í Writings teach us that education is the key to unlocking human potential.

‘…It is incumbent upon every father and mother to counsel their children over a long period and guide them unto those things which lead to everlasting honour.  It is among the greatest of all services that can possibly be rendered by man.”

The Bahá'í Writings speak to three kinds of education: material, human and spiritual. Material education concerns itself with the progress and development of the body, that is to say, teaching people how to improve physical well-being including better nutrition and hygiene, better family health and greater capacity to earn and provide food, shelter and clothing. Human education concerns civilization and progress in those activities which are essential to mankind as distinct from the animal world, such as knowledge of commerce, the sciences and arts, and the understanding of institutions and policy. Spiritual or moral education addresses values and shapes character; it largely determines to what end an individual will use whatever knowledge he or she acquires.

Spiritual or moral education is almost never seen outside of parochial schools or religious institutions, is shunned in most developed countries as irrelevant or intrusive to modern education and is rarely funded by international donors. It is the one kind of education which asserts the dignity of the human spirit in all its diversity and formalizes its relationship to the Divine. Such universal human values as trustworthiness, honesty, courtesy, generosity, respect and kindness are rapidly disappearing from our increasingly belligerent and fractured world. Through moral or character education, whether formalized in religious or secular programs or provided informally by wise and caring family or community members, that which is valued by society and gives meaning to life is transmitted to succeeding generations.

Bahá'ís see all three kinds of education as important. Women are encouraged in the Bahá'í Writings to study all branches of human knowledge and to participate as equal partners with men in every field of human endeavor. "It is... clear," the Bahá'í Writings assert, "that the education of girls is of far greater consequence than that of boys…

Among the consequences of providing girls with basic education are improvements in material circumstances. Research has shown that whatever the content of the curriculum, girls benefit from going to school, from problem-solving, from expanding their world and from sharing the knowledge base generally afforded to boys and men. Contributions of women to the sciences and the arts,…provide evidence that, given opportunity, girls and women have the intellectual capacity to improve substantively the human condition. However, with regard to spiritual education, there are no charts, no progress reports, no quantifying studies that can prove to the world how important it is to equip future generations with the virtues conducive to promoting the establishment of unity and cooperation as the basis for functioning in an interdependent world community. In this respect, the Bahá'í Writings stress the unique advantages that educated girls bring to their roles as mothers and first educators of the next generation, not only as the most effective diffusers of knowledge throughout society, but as transmitters of core cultural and social values. 

The failure to educate the human spirit and the neglect of character development have contributed to a number of seemingly intractable social problems.  Bahá'ís find in the principles of the oneness of humanity and the equality of men and women inspiration for the abandonment of all prejudices, including those based on gender, nationality, creed, degree of material civilization, class and color. The principle of the oneness of humanity, with its implied recognition of the worth of every member of the human family, needs to be taught in all the schools, universally proclaimed, and "asserted by every nation as preparation for the organic change in the structure of society which it implies."                                 (Bahá’í International Community--Educating Girls: An Investment in the Future)

The Great Being saith:. Regard man as a mine rich in gems of inestimable value. Education can, alone, cause it to reveal its treasures, and enable mankind to benefit therefrom.                         ( Bahá’u’lláh,)

The Bahá’í Community holds children’s classes weekly, based on moral values and character development.  The website page on Childrens’ Education explains more in depth the principles of the classes.

Paying It Forward

The above phrase has been in the global lexicon for quite some time now and never has it meant, or will it mean so much.  For every action there is a corresponding re-action.  It comes down to a matter of choice.  In terms of our planetary homeland, this ecosphere of ours is responding to the billions of individual and collective actions that have been taken and are being taken every moment.  So, how do we proceed? 

Humanity’s existence is governed not only by physical forces, but also by social and moral laws of cause and effect.  Greed is inherently corrosive to the common good, no matter how artfully justified or concealed.  Acts of selfless compassion invariably hold the power to motivate and inspire, no matter how seemingly simple or isolated.

Central to any authentic conception of oneness at a planetary level are issues of justice. That widespread suffering has resulted from humanity’s extractive relationship with the natural world - these reveal profound injustices to people and planet.

From this perspective, the path to a more harmonious relationship with nature cannot be one of technological adjustment alone.  It must also involve communities and societies learning to align themselves with higher principles.    A notable alternative to the paradigm of material advancement alone can be found in the significance that multitudes around the world place in the transcendence of the human spirit and its connection with the divine. Much could be learned from a systematic and scientific inquiry into communities that are learning to apply spiritual principles—such as selflessness, solidarity with others, and stewardship for the natural world—to advance broad-based social progress.

“Man’s merit lieth in service and virtue and not in the pageantry of wealth and riches,” asserts Bahá’u’lláh, providing one example, among many, of an approach to personal identity and collective interaction that is grounded in values transcending material prosperity alone. How such ideals come to infuse the thinking and behavior of growing numbers, and how this process can be consciously fostered and accelerated, are questions of central importance to the environmental movement and to humanity as a whole.

Individuals, communities, and nations are contributing their share toward this goal every day.
Yet for action to rise to the scales required, far stronger consensus and collective will among the nations is needed around the values demanded by the current stage of humanity’s development. It also calls for much greater resolve in putting those values into practice, recommitting to that which is beneficial to the common good and discarding whatever stands in the way of answering the moral and practical call of the present hour.

At the individual level, justice calls for fair-mindedness in one’s judgments and equity in one’s treatment of others. At the group level, it is the practical expression of awareness that the interests of the individual and those of society are inextricably linked. It also requires a standard of truth-seeking far beyond the patterns of negotiation and compromise that tend to characterize present-day relations—a process of consultation and decision-making that is principled, candid, and fact-based.

Each of us enters the world as a trust of the whole. Each in turn bears a measure of responsibility for the welfare of all and for the planet on which we depend. This world-encompassing sense of trusteeship does not seek to eliminate humanity’s impact on the natural world. Material resources will always be required to sustain and advance civilization.  The goal is to direct that impact consciously, creatively, and compassionately. (One Planet, One Habitation-A Statement of the Bahá’í Community)

 Paying it forward for the next generations.

The Earth – Our Homeland, Part 2

Acceptance of the oneness of mankind is the first fundamental prerequisite for the reorganization and administration of the world as one country, the home of humankind.
(Universal House of Justice, The Promise of World Peace, 1985)

“The natural world, in all its wonder and majesty, offers profound insight into the essence of interdependence. From the biosphere as a whole to the smallest microorganism, it demonstrates how dependent any one life-form is on numerous others—and how imbalances in one system can reverberate across an interconnected whole. Intimately embedded in and reliant on this greater system, humanity faces a paradox growing more consequential by the day.  Never before has the human race held more power to shape the physical world on planetary scales. At one level, this is a testament to our collective ingenuity and creativity, as well as the boundless potential before us. Yet that very power, when untempered by thoughtful consideration and directed by priorities heedless of the present and future common good, gives rise to consequences not only world-embracing in scope, but potentially irreversible.  As the grave effects created by surpassing planetary limits become increasingly apparent, humanity is being compelled to develop more mature and constructive relationships between its peoples and with the natural environment. Movement in this direction, urgently needed, is far better taken by conscious choice as a matter of prevention, than as the result of suffering and destruction wrought by escalating environmental breakdown. (BIC-One Homeland-One Habitation)

As trustees, or stewards, of the planet's vast resources and biological diversity, humanity must learn to make use of the earth's natural resources, both renewable and non-renewable, in a manner that ensures sustainability and equity into the distant reaches of time. This attitude of stewardship will require full consideration of the potential environmental consequences of all development activities. It will compel humanity to temper its actions with moderation and humility, realizing that the true value of nature cannot be expressed in economic terms. It will also require a deep understanding of the natural world and its role in humanity's collective development - both material and spiritual. Therefore, sustainable environmental management must come to be seen not as a discretionary commitment mankind can weigh against other competing interests, but rather as a fundamental responsibility that must be shouldered - a pre-requisite for spiritual development as well as the individual's physical survival.
(Bahá'í International Community, Valuing Spirituality in Development: Initial Considerations Regarding the Creation of Spiritually Based Indicators for Development. A concept paper written for the World Faiths and Development Dialogue, Lambeth Palace, London, 18-19 February 1998)

“The aim is to learn about how to participate in the material affairs of society in a way that is consistent with the divine precepts and how, in practical terms, collective prosperity can be advanced through justice and generosity, collaboration and mutual assistance. Every choice [an individual] makes — as employee or employer, producer or consumer, borrower or lender, benefactor or beneficiary — leaves a trace, and the moral duty to lead a coherent life demands that one's economic decisions be in accordance with lofty ideals, that the purity of one's aims be matched by the purity of one's actions to fulfil those aims…. Not content with whatever values prevail in the existing order that surrounds them, the friends everywhere should consider the application of the teachings to their lives and, using the opportunities their circumstances offer them, make their own individual and collective contributions to economic justice and social progress wherever they reside. (Universal House of Justice, To the Baha’is of the World, 1 March 2017)

Earth Day - Honouring the Source of Humanity's Life

Homeland.  This word is being used often these days for a variety of reasons.  It is generally considered our place of birth and a person’s cultural, racial or national home of origin.   One’s homeland carries significant emotional connections binding individuals to each other.   All these little homelands merge into one single homeland--humanity’s only homeland--the Earth! 

The Bahá’í concept of the relationship between global integration and local adaptation and differentiation is not unlike the relationship between the ecosphere and its component ecosystems (Dahl, Unless and Until 81–82). Ecosystems vary greatly according to their locale, but all operate by similar ecological principles and are organically interwoven in the larger encompassing ecosphere. The Bahá’í model of an organically structured social order also illustrates how, in general, spiritual and natural principles are correlative.

Blueprints for the establishment of central community institutions to facilitate community self-reliance and development are also outlined in the Bahá’í writings. A key principle is that development should support and benefit whole communities rather than allow individuals or élites to monopolize wealth. Thus the Bahá’í view of a global society is one based on individual, family, and local self-reliance, integrated with sophisticated interdependence on the national and global levels.  

It is through the balanced combination and cooperation of science and religion that humanity can be allowed to acquire a genuine humility and respect for Nature while applying the appropriate skills and technologies needed to advance civilization. In terms of both our spiritual growth and our common dependence on the ecosphere, we are called to be, fully and consciously, citizens of one Earth home. Our total dependence on the encompassing ecosphere reflects and reinforces our dependence on God. Paradoxically, our detachment gives us the spiritual capacity to participate consciously in this role without being caught in a purely material existence.  

An attitude of awe and gratitude towards the earth is part of attaining spiritual humility. Humility means literally of the ground or humus. Bahá’u’lláh describes this relationship: Humility exalteth man to the heaven of glory and power, whilst pride abaseth him to the depths of wretchedness and degradation. (Epistle to the Son of the Wolf 30) Every man of discernment, while walking upon the earth, feeleth indeed abashed, inasmuch as he is fully aware that the thing which is the source of his prosperity, his wealth, his might, his exaltation, his advancement and power is, as ordained by God, the very earth which is trodden beneath the feet of all men.  

However, to continue to assert the extreme degree of independence and “false sense of omnipotence” given us by our mastery of Nature now threatens to destroy all life (Hatcher, “Science of Religion” 16). Our evolutionary imperative is to leave this adolescent phase and progress to a more mature understanding of our true relationship with Nature—to the conscious interdependence that will be the hallmark of our adulthood. The full extent of this interdependence (felt and recognized by many tribal societies) is now coming to light in many areas of inquiry, as the emergent paradigms in ecology, quantum physics, neurophysiology, and psychology demonstrate. Even if we no longer see the planet as sacred, advancing knowledge compels us to see that the ecological systems of the Earth are all interconnected, and human life is inextricably woven within the wholeness of the ecosphere. Life is a property of the ecosphere as a whole—an evolving, self-regulating system that can be understood as a living organism in which physical and biological components have evolved together over billions of years to maintain the delicate balance of temperature and other parameters necessary to maintain life (Lovelock, Gaia: A New Look at Life on Earth).

Spiritual Foundations for an Ecologically Sustainable Society* Robert A. White

The Heart of Resilience: Gender Equality Today for a Sustainable Tomorrow.

International Women’s Day comes again March 8th and the world is weeping tears of sorrow for the loss of life and the displacement of peoples worldwide as a result of war and climate change.  As a rational thinking people, it is acknowledged that the old methods of competition, aggression, amassing wealth for wealth’s sake, and the destruction of earth’s natural resources are not working.  What is missing?  The Power of Gender Equality.

 “The world’s condition is pointing to the universal truth that humanity’s collective experiences are shared and that effective responses require the full spectrum of perspectives to be represented at every level of governance.

 Women’s insights form the range of human experience and enable the construction of a fuller picture of reality. Often connected to large networks, women are an integral element of communal flourishing, community-based solutions, and mobilization. Whether as leaders in economic thinking, policymakers, climate activists, smallholder farmers, or through a multitude of other capacities, women worldwide are making significant contributions related to climate action, natural resource management, food security, and scientific innovation toward sustainable solutions. Young and old alike, the experiences of women offer profound insight into safeguarding humankind’s home, the present generation, and those still to come.

 Amidst mounting climate risks, it is becoming clearer how much humanity benefits when women’s leadership is embraced and pro- moted at every level of society, whether in the family, community, local government, corporation, or nation. Qualities of leadership typically associated with the masculine—assertiveness and competitive- ness, for example—have proven limited when not tempered by those typically associated with the feminine, such as an inclination toward collaboration and inclusion, and a disposition toward care and selflessness. The tendency to prioritize longer-term interests, to consider the well-being of future generations, and to explore the human impact of policies more broadly are increasingly acknowledged as necessary tools in formulating environmentally conscious programs and strategies for building more resilient communities. Of course, these attributes can be manifested by leaders irrespective of sex. Yet, by increasing women’s participation in leadership roles, these qualities more consistently inform the culture of leadership and characterize practical strategies.

For there to be lasting transformation, a whole-of-society dedication to gender equality and a commitment to building a public life shaped by women and men in dynamic partnership in every facet of life will need to take root.” Excerpts--(Bahá’í International Community-The Climate Crisis as a Catalyst for a Culture of Equality—statement to the U.N. Commission on the Status of Women—https://www.bic.org/statements/heart-resilience-climate-crisis-catalyst-culture-equality)

 “In the estimation of God there is no gender.  The one whose deeds are more worthy, whose sayings are better, whose accomplishments are more useful is nearest and dearest in the estimation of God, be that one male or female.” (‘Abdu’l-Bahá)

 Humanity is mature enough to embrace gender equality.

 Bahá’u’lláh compared the world of humanity to the human body. Within this organism, millions of cells, diverse in form and function, play their part in maintaining a healthy system. The principle that governs the functioning of the body is cooperation. Its various parts do not compete for resources; rather, each cell, from its inception, is linked to a continuous process of giving and receiving.  Acceptance of the oneness of humanity demands that prejudice—whether racial, religious, or gender related—must be totally eliminated.

The Bahá'í Calendar - The Days of Ayyám-i-Há

The Intercalary Days (or Ayyám-i-Há, meaning “Days of Há”) are days of preparation for the Fast; days of hospitality, enjoyment, charity, paying special attention to the plight of the poor and sick, and giving presents. They do not mark any particular event, but the way they are celebrated is, in some ways, similar to the way Christmas is observed worldwide.  In the Gregorian calendar they usually fall from February 25th to March 1st depending on a Leap Year.  In the Bahá’í Calendar they fall between the months of Mulk(Dominion) and ‘Alá’(Loftiness)

The "Ayyám-i-Há" are days to be spent in praise of God, in rejoicing, the giving of gifts, and acts of charity.  Bahá'u'lláh directs His loved ones "with joy and exultation to hail and glorify their Lord, to sing His praise and magnify His Name" during them: The Most Holy Book, p. 25 

 Story about Ayyám-i-Há:
In the spring season Bahá’u’lláh used to stay at Mazra‘ih for some time.[ Bahá’u’lláh did not live at Mazra‘ih or Bahji all the time. He used to go and stay in ‘Akká sometimes] Mazra‘ih is situated at a distance of about two farsangs [about 12 kilometers] from the city of ‘Akká. To attain His presence I used to go to Mazra‘ih in the daytime and at night I stayed at the Pilgrim House. 
On the first day of the Ayyám-i-Há [Intercalary days] one of the pilgrims had invited Bahá’u’lláh and all the believers in ‘Akká to lunch. I too went to Mazra‘ih. Early in the morning a large tent was pitched in front of the entrance to the garden on a delightful open space. That morning all the believers, numbering almost two hundred, consisting of those who were living in the Holy Land and the pilgrims, came to Mazra‘ih.
Around the time of noon, the Blessed Beauty came down from the Mansion and majestically entered the tent. All the believers were standing in front of the tent. Then Mirza Aqa Jan, standing in the presence of Bahá’u’lláh chanted a dawn prayer for fasting which had been revealed on that day. When the prayer was finished the Blessed Beauty instructed all to be seated. Every person sat down in the place where he was standing. His blessed Person spoke to us and after His utterances were ended He asked, ‘What happened to the Feast, is it really going to happen?’ Thereupon a few friends hurried away and soon lunch was brought in. They placed a low table in the middle of the tent. His blessed person and all the Aghsan[The male descendants of Bahá’u’lláh] sat around the table and since there was more room, He called some by name to join Him. Among these my name was called; He said, ‘Aqa Tahir, come and sit.’ So I went in and sat at the table in His presence.
At some point Bahá’u’lláh said, ‘We have become tired of eating. Those who have had enough may leave.’ I immediately arose and His blessed Person left. At first the food which was left over on His plate was divided among the friends, and then group after group entered the tent and had their meal. Everyone at this feast partook of both physical and spiritual food. (Adib Taherzadeh, The Revelation of Bahá’u’lláh, vol. 4, p. 8)

The Life of ‘Abdu’l-Bahá leading up to His passing, November 28, 1921.

‘Abdu’l‐Bahá, the Head of the Bahá’í Faith after the passing of Bahá’u’lláh.

‘Abdu’l‐Bahá – The Perfect Exemplar - The Life of ‘Abdu’l‐Bahá

On the evening of 22 May 1844, a significant moment in human history occurred. In the city of Shiraz, Iran, the Báb declared the beginning of a new religious cycle for the world.

At midnight, on that same evening, a baby was born in Tehran. Bahá’u’lláh, in honour of His own father, named His newborn son, ‘Abbás. But, in time, ‘Abbás chose to call Himself ‘Abdu’l-Bahá, the “Servant of Bahá”, and, through His life of service to humanity, became known as the living embodiment and exemplar of Bahá’u’lláh’s teachings.

Childhood

‘Abdu’l-Bahá enjoyed a privileged childhood until fierce persecutions broke out against the Báb’s followers—of whom Bahá’u’lláh was the most prominent. Bahá’u’lláh’s incarceration for being a Bábí marked a turning point for His family. Seeing Bahá’u’lláh in prison—His hair and beard unkempt, His neck swollen from the heavy steel collar, His body bent by chains—made an indelible impression on the mind of His eight year-old son.

In December 1852, Bahá’u’lláh was released from prison after four months. Almost immediately, He was banished from Iran with His family. They were never to see their native land again. On the trek to Baghdad, ‘Abdu’l-Bahá suffered frostbite and grieved over the separation from his baby brother, Mihdí, who was not well enough to make the gruelling journey.

Soon after their arrival in Baghdad, another painful separation followed when Bahá’u’lláh retreated into the mountains of Kurdistan for a period of two years. With His beloved Father away, ‘Abdu’l-Bahá occupied His time reading and meditating upon the Writings of the Báb.

Service to Bahá’u’lláh

When Bahá’u’lláh finally returned, the 12 year-old boy was overwhelmed with joy. Despite His tender age, ‘Abdu’l-Bahá had already intuitively recognized the station of His Father. In the years that immediately followed, ‘Abdu’l-Bahá became Bahá’u’lláh’s representative and His secretary.

‘Abdu’l-Bahá as a young man, photographed during His Father’s exile to Adrianople, 1863- 1868.

He shielded His Father from unnecessary intrusions and the malice of those who wished Him ill and became revered in circles beyond His Father’s followers, conversing with the wise and learned on themes and topics that occupied their minds. One commentary He wrote while still in His teens demonstrated His already profound knowledge and understanding, and a striking mastery of language. Throughout their exiles, ‘Abdu’l-Bahá also assumed the burden of various negotiations with civil authorities.

During Bahá’u’lláh’s final banishment to ‘Akká, ‘Abdu’l-Bahá continued to protect His Father, took care of His followers, tended to the sick and the poor in the city, and held His ground on matters of justice with callous jailers, brutal guards and hostile officials. ‘Abdu’l- Bahá’s generosity of spirit, selfless service and adherence to principle endeared Him to those who came to know Him and, in time, won over even the most hard-hearted of enemies.

The Centre of the Covenant

In His Most Holy Book, Bahá’u’lláh established a covenant with His followers, enjoining them to turn, after His passing, to ‘Abdu’l-Bahá, Who He describes as “Him Whom God hath purposed, Who hath branched from this Ancient Root.” ‘Abdu’l-Bahá’s authority as the “Centre of the Covenant” was also established in other texts, including Bahá’u’lláh’s Will and Testament.

From the time of Bahá’u’lláh’s passing, ‘Abdu’l-Bahá oversaw the spread of His Father’s Faith to new territories, including North America and Europe. He received a steady flow of pilgrims from both the East and the West, carried out an extensive correspondence with Bahá’ís and inquirers in all parts of the world, and lived an exemplary life of service to the people of ‘Akká.

Envious of ‘Abdu’l-Bahá’s influence, His younger half-brother—Mirza Muhammad ‘Alí—tried to undermine and usurp ‘Abdu’l-Bahá’s authority. Efforts to stir up further suspicion against ‘Abdu’l-Bahá in the minds of the already hostile authorities resulted in restrictions that had gradually been relaxed over the years being re-imposed. Although these attacks caused great pain to Him and His loyal followers, they failed to cause lasting damage to the unity of the community or the spread of the Bahá’í Faith.

Travel to the West

As early as 1907, ‘Abdu’l-Bahá had begun moving His family to Haifa, across the bay from ‘Akká, where He had built a house at the foot of Mount Carmel. In 1908, turmoil in the Ottoman capital culminated in the Young Turk Revolution. The Sultan released all of the empire’s religious and political prisoners and, after decades of imprisonment and exile, ‘Abdu’l-Bahá was free.

Despite tremendous challenges, work on a tomb for the Báb had proceeded, midway up the mountain, in a spot designated by Bahá’u’lláh Himself. In March 1909, ‘Abdu’l-Bahá was able to place the Báb’s remains in the Shrine He had constructed.

The following year, ‘Abdu’l-Bahá departed Haifa for Egypt, where He stayed one year, spending His days meeting diplomats, intellectuals, religious leaders and journalists. In the late summer of 1911, He sailed for Europe, stopping at the French resort of Thonon-les- Bains before traveling to London.

On 10 September 1911, from the pulpit of the City Temple church in London, ‘Abdu’l-Bahá gave a public address for the first time in His life. His subsequent month-long stay in England was filled with ceaseless activity, promoting Bahá’u’lláh’s teachings and their application to many contemporary issues and problems, through public talks, meetings with the press and interviews with individuals. The days in London, and then Paris, set a pattern that He would follow throughout all of His travels.

‘Abdu’l-Bahá and His travel companions beneath the Eiffel Tower in Paris, in 1912.

In the spring of 1912, ‘Abdu’l-Bahá journeyed to the United States and Canada for nine months. He travelled from coast to coast, addressing every kind of audience, meeting people of all ranks and stations. At the end of the year, He returned to Britain and early in 1913, to France, from where He proceeded to Germany, Hungary and Austria, returning in May to Egypt, and on 5 December 1913, to the Holy Land.

‘Abdu’l-Bahá’s travels in the West contributed significantly to the spread of Bahá’u’lláh’s teachings and the firm establishment of Bahá’í communities in Europe and North America. On both continents, He received a highly appreciative welcome from distinguished audiences concerned about the condition of modern society, devoted to such concerns as peace, women’s rights, racial equality, social reform and moral development.

During His travels, ‘Abdu’l-Bahá’s message was the announcement that
the long-promised age for the unification of humanity had come. He
frequently spoke of the need to create the social conditions and the
international political instruments necessary to establish peace. Less than two years later, His premonitions of a world-encircling conflict became a reality.

The Great War

When the First World War broke out, ‘Abdu’l-Bahá’s communication with the Bahá’ís abroad was almost completely cut off. He spent the war years ministering to the material and spiritual needs of the people around Him, personally organizing extensive agricultural operations, and averting a famine for the poor of all religions in Haifa and ‘Akká. His service to the people of Palestine was honoured with a knighthood from the British Empire in April 1920.

During the war years, ‘Abdu’l-Bahá produced one of the most important works of His ministry: fourteen letters, known collectively as the Tablets of the Divine Plan, addressed to the Bahá’ís of North America outlining the spiritual qualities and attitudes as well as the practical actions needed to spread the Bahá’í teachings throughout the world.

Final years

In His old age, ‘Abdu’l-Bahá remained remarkably vigorous. He was a loving father not only to the community of Bahá’ís in Haifa, but to a burgeoning international movement. His correspondence guided global efforts to establish an organizational framework for the community. His interaction with a stream of pilgrims to the Holy Land provided another instrument for instructing and encouraging believers from around the world.

The funeral of ‘Abdu’l-Bahá in Haifa, November 1921.

Ten thousand mourners of numerous religious backgrounds attended His funeral.

When He passed away at the age of 77 on 28 November 1921, His funeral was attended by 10,000 mourners of numerous religious backgrounds. In spontaneous tributes to an admired personality, ‘Abdu’l-Bahá was eulogized as One who led humanity to the “Way of Truth,” as a “pillar of peace” and the embodiment of “glory and greatness.”

‘Abdu’l-Bahá’s mortal remains were laid to rest in one of the chambers of the Shrine of the Báb on Mount Carmel.

Bahai.org

Commemorating the Centenary of the Passing of ‘Abdu’l-Bahá: A series of stories about His life and teachings.

Talks by ‘Abdu’l-Bahá in the USA, 1912

 To be pure and holy in all things is an attribute of the consecrated soul and a necessary characteristic of the unenslaved mind. The best of perfections is immaculacy and the freeing of oneself from every defect. Once the individual is, in every respect, cleansed and purified, then will he become a focal center reflecting the Manifest Light.  First in a human being’s way of life must be purity, then freshness, cleanliness, and independence of spirit. First must the stream bed be cleansed, then may the sweet river waters be led into it.  Thus is it clear that the Teachings which come from God are heavenly outpourings of grace; they are rain-showers of divine mercy, and they cleanse the human heart.  In every aspect of life, purity and holiness, cleanliness and refinement, exalt the human condition and further the development of man’s inner reality.

 Let us now discover more specifically how he is the image and likeness of God and what is the standard or criterion by which he can be measured and estimated. This standard can be no other than the divine virtues which are revealed in him. Therefore, every man imbued with divine qualities, who reflects heavenly moralities and perfections, who is the expression of ideal and praiseworthy attributes, is, verily, in the image and likeness of God. If a man possesses wealth, can we call him an image and likeness of God? Or is human honor and notoriety the criterion of divine nearness? Can we apply the test of racial color and say that man of a certain hue—white, black, brown, yellow, red—is the true image of his Creator? We must conclude that color is not the standard and estimate of judgment and that it is of no importance, for color is accidental in nature. The spirit and intelligence of man is essential, and that is the manifestation of divine virtues.  Therefore, be it known that color or race is of no importance. He who is the image and likeness of God, who is the manifestation of the bestowals of God, is acceptable at the threshold of God—whether his color be white, black or brown; it matters not. Man is not man simply because of bodily attributes. The standard of divine measure and judgment is his intelligence and spirit.  This is the only criterion and estimate,  this is the image and likeness of God. A man’s heart may be pure and white though his outer skin be black; or his heart be dark and sinful though his racial color is white. The character and purity of the heart is of all importance. The heart illumined by the light of God is nearest and dearest to God, and inasmuch as God has endowed man with such favor that he is called the image of God, this is truly a supreme perfection of attainment, a divine station which is not to be sacrificed by the mere accident of color.