The Twin Holy Days and Commemorations

This year the month of November for Bahá’ís is full of joy and sadness.  We have the joy of the Births of the Báb and Bahá’u’lláh and then the sadness of the loss of ‘Abdu’l-Bahá, the son of Bahá’u’lláh and Shoghi Effendi, the grandson of ‘Abdu’l-Bahá.

The Bab was born on the first day of the lunar month named Muharram, and Baha’u’llah was born on the second day, while the Báb’s birth took place in 1819 and Bahá’u’lláh was born two years earlier in 1817.  Bahá’ís observe the two holy birthdays as one continuous 48-hour “day,” as Bahá’u’lláh proclaimed: “… two great festivals have been joined into one, auguring a brilliant future.”

These two luminaries appeared in history as the next step in the evolution of the religion of God.   The essence of their Teachings – ‘God is One.  Humanity is One’.  For the next one hundred plus years they, as well as their designated successors – ‘Abdu’l-Bahá, and Shoghi Effendi, shepherded the burgeoning world-wide Bahá’í Community into an example of the meaning of the unity of humanity.

The Báb wrote:  “Become as true brethren in the one and indivisible religion of God, free from distinction, for verily God desireth that your hearts should become mirrors unto your brethren in the Faith, so that ye find yourselves reflected in them, and they in you. This is the true Path of God, the Almighty, and He is indeed watchful over your actions.”

November 4th and November 27th mark the commemorations of the passing of Shoghi Effendi and ‘Abdu’l-Bahá who had been so pivotal in the growth of the community.   ‘Abdu’l-Bahá, born in 1844 experienced the depravation, exile and imprisonment of His family for 40 years and so loved His Father He became known as the ‘Exemplar’ of the Teachings of Bahá’u’lláh.  He gained the respect of his jailers, the governing officials and the people of the land and was knighted by Queen Victoria.  Ten thousand people came out to witness the burial of ‘Abdu’l-Bahá, in 1921. 

Shoghi Effendi was appointed by ‘Abdu’l-Bahá ‘to carry forward the plans set in motion by Bahá’u’lláh and ‘Abdu’l-Bahá, and he worked tirelessly, even disregarding his own health in his efforts to ensure that the structure of the Community and its Administration was secure and able to progress successfully.  Shoghi Effendi passed suddenly November 4th, 1957.

Finally, in November,  the Bahá’í Community commemorates the reading of the Document written by Baha’u’lláh that appointed ‘Abdu’l-Bahá as the Centre of His Covenant, the one who all Bahá’ís were to look towards to ensure the unity of the Faith.  The line of succession, referred to as the Covenant, went from Bahá’u’lláh to His Son ‘Abdu’l-Bahá, and then from ‘Abdu’l-Bahá to His grandson, Shoghi Effendi, and the Universal House of Justice, as ordained by Bahá’u’lláh. 

O Son of Spirit!
The spirit of holiness beareth unto thee the joyful tidings of reunion; wherefore dost thou grieve? The spirit of power confirmeth thee in His cause; why dost thou veil thyself? The light of His countenance doth lead thee; how canst thou go astray?   Bahá’u’lláh

The Value of Teachers

October 5th is UNESCO’s World Teachers’ Day which honours the pivotal role teachers play in shaping the future by nurturing students.    Unesco-World Teacher’s Day

In the Bahá’í Faith the role of the teacher is a noble vocation.  Bahá’u’lláh declares:  “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.”  The Baháʼí teachings focus on promoting a moral and spiritual education, in addition to the arts, trades, sciences and professions. The emphasis on education is a means for social and national improvement.

“Among the greatest of all services that can possibly be rendered by man to Almighty God is the education and training of children, young plants of the Abha Paradise, so that these children, fostered by grace in the way of salvation, growing like pearls of divine bounty in the shell of education, will one day bejewel the crown of abiding glory.  It is, however, very difficult to undertake this service, even harder to succeed in it. I hope that thou wilt acquit thyself well in this most important of tasks, and successfully carry the day, and become an ensign of God’s abounding grace; that these children, reared one and all in the holy Teachings, will develop natures like unto the sweet airs that blow across the gardens of the All-Glorious, and will waft their fragrance around the world.”    ‘Abdu’l-Bahá

“The education and training of children is among the most meritorious acts of humankind and draweth down the grace and favor of the All-Merciful, for education is the indispensable foundation of all human excellence and alloweth man to work his way to the heights of abiding glory. “   And again:  “Bahá’u’lláh hath proclaimed the universality of education,…it is essential to the unity of mankind, that one and all may be equally educated, whether girls or boys, and receive the same education. When education is universalized in all schools, perfect communication between the members of the human race will be established. When all receive the same kind of education the foundations of war and contention will be utterly destroyed.”  ‘Abdu’l‑Bahá

Teachers are the means by which humanity can answer the call of Bahá’ú’lláh:  “We prescribe unto all men that which will lead to the exaltation of the Word of God amongst His servants, and likewise, to the advancement of the world of being and the uplift of souls. To this end, the greatest means is education of the child.  To this must each and all hold fast.  We have verily laid this charge upon you in manifold Tablets as well as in My Most Holy Book. Well is it with him who deferreth thereto.”  Bahá’u’lláh

The spiritual truth of the efficacy of the role of skilled and devoted teachers is reflected in the following description by the University of the People as one example of the wider world’s recognition:   “Teachers can profoundly impact students’ academic success, personal growth, and lifelong learning.  They promote positive relationships and inspire students to reach their full potential.  By creating a supportive learning environment, they can help students develop essential skills for future success.  Children carry what they are taught at a young age throughout the rest of their lives.  They will use what they have learned to influence society.  Everyone knows that today’s youth will become tomorrow’s leaders, and teachers have access to educate the youth in their most impressionable years.   Those who have an impact on the children of society have the power to change lives.  Not just for those children themselves, but for the lives of all.”

Justice a Key Principle for Reconciliation

Reconciliation is the process of healing relationships.  Reconciliation is not merely the act of restoring a relationship; it is a process of healing, forgiveness, and transformation. 

Justice is the spiritual principle that will hasten the process of reconciliation.  Bahá’u’lláh wrote: “No light can compare with the light of justice. The establishment of order in the world and tranquility of nations depend upon it.”

In a speech he gave in Paris in 1911, ‘Abdu’l-Bahá advised that: “The government of the countries should conform to the Divine Law which gives equal justice to all. 

“Know verily that the essence of justice and the source thereof are both embodied in the ordinances prescribed by Him Who is the Manifestation of the Self of God amongst men, if ye be of them that recognize this truth. He doth verily incarnate the highest, the infallible standard of justice unto all creation…Were men to discover the motivating purpose of God’s Revelation, they would assuredly cast away their fears, and, with hearts filled with gratitude, rejoice with exceeding gladness.”  -Bahá’u’lláh

The Truth and Reconciliation Calls to Action, outline a framework for Canada to address injustices of the past and to move forward creating respectful relationships. As individuals we also have a role to play through our daily interactions and conversations and by engaging in discovering the truth, listening to the elders and keeping a watchful eye on how these calls to action are being fulfilled.  

To find out more about the 93 Calls for Action and to learn which ones have been addressed and which ones remained unfulfilled go to the National Centre for Truth and Reconciliation website.

“O SON OF SPIRIT! The best beloved of all things in My sight is Justice; turn not away therefrom if thou desirest Me, and neglect it not that I may confide in thee. By its aid thou shalt see with thine own eyes and not through the eyes of others, and shalt know of thine own knowledge and not through the knowledge of thy neighbor. Ponder this in thy heart; how it behooveth thee to be. Verily justice is My gift to thee and the sign of My loving-kindness. Set it then before thine eyes.” – Bahá’u’lláh

Spiritual Education-The Foundation of Peace

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 truthfulness, trustworthiness, 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.

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.       – Baha’ullah                

The fundamental Baha’i principles call for a complete restructuring of humanity’s priorities — from material to spiritual, from exclusive to inclusive, and from divisiveness to unity.

Morals and virtues.  The Golden Rule, right from wrong.  These are the essential parts of a spiritual education.  Nothing new.  Parents have been instilling these values into their children throughout the generations, to create better people.

Where or how does humanity start?   ‘Abdu’l-Bahá stated it starts with: “… truthfulness, for truthfulness is the foundation of all the virtues of the human world, and without it prosperity and salvation are unattainable to any soul in all the worlds of God. Whensoever this holy attribute becometh securely established in one’s being, the acquisition of all heavenly virtues will be realized.  Truthfulness, uprightness and integrity are the attributes of the righteous and the hallmarks of the pure. Truthfulness is the goodliest of qualities as it comprehendeth all other virtues. A truthful person will be protected from all moral afflictions, will shrink from every evil deed, and be preserved from every wicked act, inasmuch as all vices and misdeeds are the very antithesis of truthfulness, and a truthful man will hold them all in utter abhorrence.”

In this day and age humanity is accosted with the competing forces of living with each other and living for oneself, using all the advancements and ‘stuff’ now in the world.  The ‘stuff’ is not inherently bad nor is it good.  It is all in how it is used going back to the priorities humanity attaches to it.  Baha’u’llah wrote that a person begins applying morals and virtues by:  “… man should know his own self and recognize that which leadeth unto loftiness or lowliness, glory or abasement, wealth or poverty. … The straight path is the one which guideth man to the dayspring of perception and to the dawning-place of true understanding and leadeth him to that which will redound to glory, honor and greatness.”

The Teachings of God (whatever the name), has been the source of spiritual education since religion became known.  In the Bahá’í Faith the spiritual education of children is of the highest priority, because the teaching of the next generation(s) is the best pathway to peace, the establishment of the oneness of humanity, and a spiritual civilization as envisaged by Baha’u’llah.

“Strive, therefore, with heart and soul that ye become ignited candles in the assemblage of the world, glittering stars on the horizon of Truth and may become the cause of the propagation of the light of the Kingdom; in order that the world of humanity may be converted into a divine realm, the nether world may become the world on high, the love of God and the mercy of the Lord may raise their canopy upon the apex of the world, human souls may become the waves of the ocean of truth, the world of humanity may grow into one blessed tree …”  ‘Abdu’l-Bahá

International Day of Friendship—July 30

The International Day of Friendship was proclaimed in 2011 by the UN General Assembly with the idea that friendship between peoples, countries, cultures and individuals can inspire peace efforts and build bridges between communities.  –United Nations.org

Early in the last century ‘Abdu’l-Bahá, the son of Bahá’u’lláh and successor to His Faith, travelled extensively in Europe, North America and Egypt speaking and writing to a myriad of peoples of all social/economic backgrounds emphasizing the need to remove artificial barriers that kept people apart.  A couple of examples:   “Cleanse ye your eyes, so that ye behold no man as different from yourselves. See ye no strangers; rather see all men as friends, for love and unity come hard when ye fix your gaze on otherness.  For each of the creatures is a sign of God, and it was by the grace of the Lord and His power that each did step into the world; therefore they are not strangers, but in the family; not aliens, but friends, and to be treated as such.”             ‘Abdu’l-Bahá

“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, that all the world of being may be filled with the holy ecstasy of the grace of Bahá, that ignorance, enmity, hate and rancor may vanish from the world and the darkness of estrangement amidst the peoples and kindreds of the world may give way to the Light of Unity.”   --‘Abdu’l-Bahá

“Some animals are isolated and lead a separate existence away from their kind. But this is impossible for man. In his life and being, cooperation and association are essential. Through association and meeting we find happiness and development, individual and collective.”   ‘Abdu’l-Bahá, The Promulgation of Universal Peace

“Do not be content with showing friendship in words alone, let your heart burn with loving-kindness for all who may cross your path.” – Abdu’l-Bahá

“They that are endued with sincerity and faithfulness should associate with all the peoples and kindreds of the earth with joy and radiance, inasmuch as consorting with people hath promoted and will continue to promote unity and concord, which in turn are conducive to the maintenance of order in the world and to the regeneration of nations.” --Bahá’u’lláh

One of our biggest challenges is separating ourselves from people we see as having different points of view, yet ‘Abdu’l-Bahá encouraged us to listen to each other and seek out the truth together:   “When you meet those whose opinions differ from your own, do not turn away your face from them.  All are seeking truth, and there are many roads leading thereto.  Truth has many aspects, but it remains always and forever one.  Do not allow difference of opinion, or diversity of thought to separate you from your fellow-men, or to be the cause of dispute, hatred and strife in your hearts.  Rather, search diligently for the truth and make all men your friends.”      

Bahá’u’lláh wrote about essential unity--both physical and spiritual:  “Ye dwell in one world, and have been created through the operation of one Will.  Blessed is he who mingleth with all men in a spirit of utmost kindliness and love.”  --Bahá’u’lláh

Food Security – Whose Responsibility?

‘At the heart of any conversation on food security, is a well-known paradox. On the one hand, quantities of food sufficient to feed the entire global population are produced every year. On the other, food systems continue to fall short of providing food security for all humanity. Why this is the case, and what can be done to change it, are questions that have received significant attention.  The way farmers and other smallholder agricultural actors are viewed is complex. Their work and livelihood constitute an indispensable foundation on which virtually all other productive processes rest. The United Nations Food and Agricultural Organization notes, for example, that agriculture is “the world’s biggest employer”, the “largest economic sector for many countries,” and that it provides “the main source of food and income for the extreme poor.” Beyond productive capacity, the knowledge and experience of farmers and rural communities serve as necessary complements to the information generated through modern scientific inquiry. While the value of highly sophisticated centers of research is undeniable in investigating the ways and requirements of a food-sufficient world, farmers witness firsthand the utility of specific techniques and practices as well as the social and environmental implications of adopting them. The farming systems that produce much of the world’s food, especially smallholder farms, have also been built in large part on methods and practices that were developed by indigenous farmers over thousands of years. Yet the bulk of decisions on agricultural policy and food security take place far from rural settings and those on-the-ground realities that shape how policies will be implemented in practice.   One way to address these challenges is to create conditions that allow for the perspectives and experiences of farmers to be connected and interlinked with the knowledge generated through centers of research and technological innovation.’  (Bahá’í International Community-2021 Statement-‘The First Active Agent in Human Society’ Putting Farmers at the Heart of Food Security Policy’—bic.org.statements for full statement)

The key is integration and reciprocity.   ‘Abdu’l-Bahá  wrote: “For every part of the universe is connected with every other part by ties that are very powerful and admit of no imbalance, nor any slackening whatever.”    To acknowledge this connection of balance requires humanity to recognize the truth of its own oneness and connection.  This demands responsibility towards one to another, in other words, justice. “Bahá’u’lláh taught that an equal standard of human rights must be recognized and adopted.  In the estimation of God all men are equal; there is no distinction or preferment for any soul in the dominion of His justice and equity.”  (Shoghi Effendi).  The correct balance in all aspects of humanity’s connectedness to water, biodiversity, environmental health and climate is humanity’s responsibility.

“The earth’s resources are the property of all humanity, not of any one people. Different contributions to the common economic welfare deserve and should receive different measures of reward and recognition, but the extremes of wealth and poverty which afflict most nations on earth, regardless of the socio-economic philosophies they profess, must be abolished.” (Bahá’u’lláh)    The principle needed to resolve this ‘either/or’ problem is justice.   “Justice is not limited, it is a universal quality. Its operation must be carried out in all classes, from the highest to the lowest. Justice must be sacred, and the rights of all the people must be considered. Desire for others only that which you desire for yourselves.”   (‘Abdu’l-Bahá)

The Dawn of the Bahá’í Faith – May 23, 1844

Amid the myriad political, technological, and socio-economic changes in the world in the first half of the 1800’s, there were also religious expectations in the Christian and Muslim worlds based on prophecy in the Bible and the Quaran.  On May 23, 1844 a young man introduced himself as the fulfillment of Christian and Islamic prophecy.  As ‘Abdu’l-Bahá summarized:

‘23 May, the anniversary of the message and Declaration of the Báb. It is a blessed day and the dawn of manifestation, for the appearance of the Báb was the early light of the true morn, whereas the manifestation of the Blessed Beauty, Bahá’u’lláh, was the shining forth of the sun. Therefore, it is a blessed day, the inception of the heavenly bounty, the beginning of the divine effulgence. On this day in 1844 the Báb was sent forth heralding and proclaiming the Kingdom of God, announcing the glad tidings of the coming of Bahá’u’lláh and withstanding the opposition of the whole Persian nation.’ 

In his book “God Passes By,” Shoghi Effendi, the Guardian of the Bahá’í Faith, recounts that exact moment which Bahá’ís now celebrate:

‘The opening scene of the initial act of this great drama was laid in the upper chamber of the modest residence of the son of a mercer of Shiraz, in an obscure corner of that city. The time was the hour before sunset, on the 22nd day of May, 1844. The participants were the Báb, a twenty-five year old siyyid,(descendent of Muhammad), of pure and holy lineage, and the young Mullá Husayn, the first to believe in Him.   Mulla Husayn recounts:

“I sat spellbound by His utterance, oblivious of time and of those who awaited me,” he himself has testified, after describing the nature of the questions he had put to his Host and the conclusive replies he had received from Him, replies which had established beyond the shadow of a doubt the validity of His claim to be the promised Qa’im. “Suddenly the call of the Mu’adhdhin, summoning the faithful to their morning prayer, awakened me from the state of ecstasy into which I seemed to have fallen.  “This Revelation,” Mullá Husayn has further testified, “so suddenly and impetuously thrust upon me, came as a thunderbolt which, for a time, seemed to have benumbed my faculties. I was blinded by its dazzling splendor and overwhelmed by its crushing force. Excitement, joy, awe, and wonder stirred the depths of my soul.” 

In the coming days 18 other individuals declared their belief that Ali Muhammad,(Báb), was indeed the ‘Promised One’ and they were sent out across Iran to bring the message of the Báb.  The Báb continued to speak and write throughout His six years of ministry, explaining the prophecies, enduring persecution, imprisonment and execution preparing His people and the world to receive ‘He Who Was To Come’ (Bahá’u’lláh).

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.