THE REALITY OF MAN

by Dale E. Lehman
Appeared: 04/27/2007
On October 18, 1911, 'Abdu'l-Bahá was in Paris. He gave a brief talk that day on the subject of human thought. He began with a simple statement:


The reality of man is his thought, not his material body. The thought force and the animal force are partners. Although man is part of the animal creation, he possesses a power of thought superior to all other created beings.
('Abdu'l-Bahá, Paris Talks, p. 17)
On the surface, He seems to be saying that our minds are what define us, not our bodies. If so, most of us would probably agree. But He went on to talk about how thought actually creates reality:


If a man's thought is constantly aspiring towards heavenly subjects then does he become saintly; if on the other hand his thought does not soar, but is directed downwards to centre itself upon the things of this world, he grows more and more material until he arrives at a state little better than that of a mere animal.
('Abdu'l-Bahá, Paris Talks, p. 17-18)
In effect, the Master says that our destiny is in our own hands, or rather in our own minds. We can choose which direction to move, either to greater levels of spirituality or to greater depths of materiality, by focusing our thoughts in that direction. Again, most of us would probably agree that this has some validity, but we might suspect it's not quite that simple. Does merely thinking spiritual thoughts really make us spiritual?

At this point, 'Abdu'l-Bahá made a key distinction between two kinds of thought. The first is "thought that belongs to the world of thought alone" and the second is "thought that expresses itself in action." The first kind, He states, is useless. Thought's power depends upon its translation into deeds. He cites the example of a philosopher who speaks of justice but who encourages an oppressive monarch to practice tyranny. Of what use are this philosopher's thoughts on justice when he himself behaves in the opposite manner?

Bahá'u'lláh carries this a step further. Comparing those who were the Báb's followers to their persecutors, He writes:


They laid down their lives for their Well-Beloved, and surrendered their all in His path. Their breasts were made targets for the darts of the enemy, and their heads adorned the spears of the infidel. No land remained which did not drink the blood of these embodiments of detachment, and no sword that did not bruise their necks. Their deeds, alone, testify to the truth of their words. Doth not the testimony of these holy souls, who have so gloriously risen to offer up their lives for their Beloved that the whole world marvelled at the manner of their sacrifice, suffice the people of this day? Is it not sufficient witness against the faithlessness of those who for a trifle betrayed their faith, who bartered away immortality for that which perisheth, who gave up the Kawthar of the divine Presence for salty springs, and whose one aim in life is to usurp the property of others? …

Be fair: Is the testimony of those acceptable and worthy of attention whose deeds agree with their words, whose outward behaviour conforms with their inner life? The mind is bewildered at their deeds, and the soul marvelleth at their fortitude and bodily endurance. Or is the testimony of these faithless souls who breathe naught but the breath of selfish desire, and who lie imprisoned in the cage of their idle fancies, acceptable? … By what law or standard could men be justified in cleaving to the denials of such petty-minded souls, and in ignoring the faith of them that have renounced, for the sake of the good-pleasure of God, their life, and substance, their fame and renown, their reputation and honour?
(Bahá'u'lláh, Kitab-i-Íqán, p. 224-225)
Here, the alignment of inner life (thought) and outward behavior (deeds) is held forth as a sign of truth, whereas the gross misalignment of these two is regarded as a sign of falsehood and treachery.

This emphasizes 'Abdu'l-Bahá's point that thought not translated into action is worthless. What good is it to mentally accept the teaching that we should forgive those who harm us, for example, if in practice we seek revenge against them? Only when we accept the teaching of forgiveness and then strive to act on it do our thoughts produce good results and serve as witness to the truth. Further, we can't expect to teach others the value of the divine principles if we do not embody them ourselves:


Whoso ariseth among you to teach the Cause of his Lord, let him, before all else, teach his own self, that his speech may attract the hearts of them that hear him. Unless he teacheth his own self, the words of his mouth will not influence the heart of the seeker. Take heed, O people, lest ye be of them that give good counsel to others but forget to follow it themselves. The words of such as these, and beyond the words the realities of all things, and beyond these realities the angels that are nigh unto God, bring against them the accusation of falsehood.
(Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh, CXXVIII, p. 277)
The Bahá'í Writings emphasize the acquisition of virtues precisely for these reasons. Acquiring virtues is usually a gradual process. Few people are transformed overnight. Yet in making the effort we attract divine confirmations that over the course of time will enable us to achieve our goal and compensate for our weaknesses. It isn't a matter of being perfect from the start, but of acquiring perfections over time.

And that process begins with thought, our reality.




--
====================================
Oh, would that the world could believe Me! Were all the
things that lie enshrined within the heart of Baha, and which
the Lord, His God, the Lord of all names, hath taught Him,
to be unveiled to mankind, every man on earth would be
dumbfounded.




Baha'u'llah
Gleanings from the Writings of Baha'u'llah

ARISE with every power to assist the Covenant of God

and serve in His vineyard.

Be confident that a confirmation will be granted unto you

and a success on His part is given unto you.

Verily, He shall support you by the angels of His holiness

and reinforce you with the breaths of the Spirit

that ye may mount the Ark of Safety,

set forth the evident signs, impart the spirit of life,

declare the essence of His commands and precepts,

guide the sheep who are straying from the fold

in all directions, and give the blessings.

Ye have to use every effort in your power

and strive earnestly and wisely in this new century.

By God, verily the Lord of Hosts is your support,

the angels of heaven your assistance,

the Holy Spirit your companion

and the Center of the Covenant your helper.

Be not idle, but active and fear not.

Look unto those who have been in the former ages

how they have resisted all nations and suffered

all persecutions and afflictions, and how their stars shone,

their attacks proved successful,

their teachings established,

their regions expanded,

their hearts gladdened,

their ideas cleared and their motives effective.

Ye are now in a great station

and noble rank and ye shall find yourselves in evident success

and prosperity, the like of which

the eye of existence never saw in former ages.

(Abdu'l-Baha, Baha'i World Faith - Abdu'l-Baha Section, p. 362)

Elucidation of the Meaning
of The Greatest Name
by Mirza Abu'l-Fadl Gulpaygani

In every age the Manifestations have revealed a Name by which Their followers could call upon the Infinite Power of the Almighty.

This name expresses the attributes of God, and His Revelation for that age.
It is the epitome of that mysterious Power which the Messenger of God has brought to earth.
In the time of the Jews it was Jehovah.
In the time of Buddhah it was OM.
In the time of the Christians it was Christ.

In the Book of Revelations it says, "In that Day I will write upon them My new Name."

Now in this great Day that Blessed Bab has revealed this New Name of ABHA,
which is in the Persian and Arabic language, the superlative of Glory, the Most Glorious.

The Name by which Bahá'ís call upon the Power of the God (in worship) is Allah'u'Ahba, meaning God the Most Glorious; and in the Book of Akdas, the most Holy Book of Bahá'u'lláh, we are instructed to call upon the Power of the Greatest Name 95 times, preferable at dawn, but sometimes during the day.

The wisdom of repeating the Greatest Name 9 times before each prayer and 95 times daily, is as follows:
Abdu'l-Bahá said that there is in man a power of concentration not fully developed, which power rightly directed can lead him to great heights of knowledge, understanding and illumination. Prayer and supplication are the ladder, He said, "by which the soul ascends and as the power of sustained communion with God develops the capacity to receive the influx of The Holy Spirit and to penetrate, the hidden mystery unfolds". Prayer and communion is the only direct approach of the should to God, and Bahá'u'lláh has likened it unto "a river of milk" which is the perfect nutriment, and the more we partake of this lifegiving food, the more the soul shall advance in the path of God and the greater will be its progress. Abdu'l-Bahá has likened the power of concentration to a cubic crystal. He said, "If you place a ruby, the hardest stone, in a seven times heated furnace, the heat will have no effect, but if you place that ruby in a cubic crystal in the rays of the mid-day sun, it will be dissolved." This, He has likened to the powers of concentration in man. He said, "Whatsoever man concentrates upon, he will draw to himself." Therefore in prayer and supplication he must close the door to all the outer world and turn his whole being to the Focal Point, the Manifestation of God in his day and thus draw into his soul the burning rays of the Sun of Truth, the Infinite Love, Light Beauty and Perfection of God. Therefore, before each prayer, man should repeat the Greatest Name 9 times and each morning he should repeat it 95 times (successively) seeking the Divine Beloved with all his heart and soul.

FROM

A Bit of World Governing

Iqbal Latif-Paris - 6/18/2007

Because there are no borders in the sky, national policies must fall by the wayside when it comes to environmental issues.

As it becomes increasingly clear that each nation's decisions affect the rest of the world, the question arises as to whether a world government is in fact necessary, a government that has the power to decide for everyone.

SPIEGEL ONLINE has a special report on an embryonic attempts to create ' A World Government ' by Angela Merkel who was the head of this impromptu world government,

if only for a moment in the recently concluded Heiligendamm G-8 summit.

The 'Utopian' dream of ' A World Government' looks like being recognized, humanity have started thinking in terms of global terms, a world without borders, either we all exist together or we all shall perish.

This realization have come through after new surge of ideological based hatred in this last decade had seemingly drawn the world dagger drawn two camps,

one who believed in negotiated appeasement based settlement

and the other who wanted to eradicate the tentacles of terror.

Most likely as threat to global peace is fully appreciated and education and coalescing of minds have become the primary concern, the secular leadership of the world have now began to realize that 'pockets of prosperity' surrounded by mass chaos will fail, in this global village a comprehensive intellect of direction is needed.

It will definitely need to evolve around the inviolability of our planet.

In 1811, a German philosopher Karl Krause, suggested, in an essay titled "The Archetype of Humanity", the formation of five regional federations, Europe, Asia, Africa, America and Australia, aggregated under a world republic.

After the end of the Soviet bloc, the United States was for many years a hegemonic power with the freedom to do more or less as it pleased, especially when it came to questions of war and peace. The world had become a one-sided place, with the United States leading and everyone else either following or sulking.

Heiligendamm changed some of that, at least to a small extent. The president of the United States agreed to a compromise on an important issue. The United States no longer looks quite as dominant on the world stage.

The G-8 does play a role, after all, as does Europe.

Asking ourselves what is the best way to govern the world has once again become a reasonable question. Indeed, there was also a bit of world governing going on in Heiligendamm, as it turned out . When French President Nicolas Sarkozy was asked for his assessment of the agreement on climate protection at a press conference on Thursday, he revealed just how self-confident the Europeans are on the issue. Sarkozy made no effort whatsoever to allow the United States to save face. "Until yesterday we had an American president who claimed: There is no problem," he said, and went to cite Bush's contention that climate change, if it exists, has nothing to do with human activity. Sarkozy paused, and then he combined six words to shape a bare, malicious sentence: "Something else became apparent last night."Sarkozy's comments reflected everything but old-school diplomacy. What made them all the more surprising is the fact that only this spring the French, under then President Jacques Chirac, were reluctant to agree to mandatory climate goals. But the unifying force of the resolution became evident in Heiligendamm. Sarkozy, Blair, Italian Prime Minister Romano Prodi, Merkel and EU Commission President José Manuel Barroso fought untiringly to make Europe's climate goals the global standard.

THIS YEAR'S G-8 DECISIONS Climate Politics After a long tug-of-war, the G-8 came to a unanimous agreement on fighting climate change -- and this under UN criteria, which the US has not accepted until now. The UN climate report, which states that the increase in greenhouse gas emissions must be stopped and reduced, were explicitly acknowledged. There is no binding commitment which aims for reducing CO2 yet, but the EU, Canada and Japan are said to be seriously considering an agreement to reduce worldwide emissions by half by 2050.

Their most pressing task will be convincing other nations to sign on. Dialogue with Developing Nations Until now, the discussion with economically strong and politically influential emerging economies such as China, India, Brazil and South Africa , has depended on the will of the G-8 members. Beginning this summer, though, talks with these countries will take place regularly. The new cooperation will be called the "Heiligendamm Process." The G-8 hope to concentrate on important issues, including: technology for climate protection, collective commitments for aid in Africa, and protection of innovations and investment freedoms. Leaders of the emerging countries were at the summit on Friday to take part in talks.

Intellectual Property Protection The G-8 says they urgently need to forge a collective strategy against copyright piracy with developing nations.

They want to create better cooperation between customs and penalties, and build a worldwide electronic information system for customs authorities. No Restrictions on Hedge Funds Chancellor Angela Merkel had to accept defeat on the controversial issue of hedge funds -- but she expected this. The US and the UK refused to agree on a voluntary code of conduct.

The G-8 spoke of greater transparency and urged better risk management through banks, investors, and regulatory agencies -- but came to no firm agreements. There are more than 9,000 hedge funds worldwide, with an estimated value of $16 billion.

Berlin fears that the collapse of these funds could have worldwide effects in the financial sector. The German government remains tough on this issue and the finance minister plans to address the issue again in October.

Robust World Economy

The worldwide economic boom was judged positively, with G-8 leaders saying the global economy is in "good condition."

Worldwide Investment Freedom

The G-8 has asked that developing and newly industrialized nations review their investment politics. They oppose unnecessary restrictions and say investment freedom is critical for growth, prosperity, and employment.

North Korea and IranThough the G-8 has expressed concern over the North Korean and Iranian atomic programs, they have not provided any detailed decisions on the topic.

The two opposing camps within G-8 now under newly elected leadership of Europe rationally joined and were able to extract a lot of compromises from USA.

As there are no borders in the sky, national policies must fall by the wayside when it comes to environmental issues.

As it becomes increasingly clear that each nation's decisions affect the rest of the world, the question arises as to whether a world government is in fact necessary,

a government that has the power to decide for everyone.

Now that the issue of the environment is back on the table, the next question is how the earth can be governed.

The need for a global government to preserve the peace between nations was discussed in ancient Greek and Roman times, and, in modern times the idea has been recognized since the early 14th century (Dante, for example, discusses it in his book Monarchia, 1329). In 1625, the great Dutch jurist Hugo Grotius wrote De Jure Belli ac Pacis (The Laws of War and Peace), which is commonly taken as the starting-point of modern international law.

Between 1852 and 1892 Bahá'u'lláh founded the Bahá'í Faith,

and identified the establishment of a global commonwealth of nations as a key principle of his new religion.

He envisioned a set of new social structures based on participation and consultation among the world's peoples, including a world legislature, an international court, and an international executive empowered to carry out the decisions of these legislative and judicial bodies. Connected principles of the Bahá'í religion include universal systems of weights and measures, currency unification, and the adoption of a global auxiliary language.

The idea of a federation gained much momentum during the late 18th century, a period in which the first modern democratic federation, the USA, was established (1788), and in which Immanuel Kant wrote the essay "Perpetual Peace: a philosophical sketch" (1795). In his essay, Kant describes three basic requirements for organizing human affairs to permanently abolish the threat of a future war:The civil constitution of each state shall be republicanThe law of nations shall be founded on a federation of free states.

The rights of people, as citizens of the world, shall be limited to the conditions of universal hospitality (i.e., people would be allowed to visit other countries, but not to stay unless invited).Threatened by climate catastrophe, the countries of the world have made a step in the direction of more solidarity. It looks like Climate policy is now the lever with which the European Union will shape global policy.

Heiligendamm may have marked the beginning of a new multilateralism, one in which Europe and the United States are on equal footing. Was Heiligendamm the starting point of such a world government? It was, if one considers its outcome, because the G-8 adopted a resolution that puts pressure on all nations.In 1842, the English poet Lord Alfred Tennyson, published the often-quoted lines ("Locksley Hall"): For I dip into the future, far as human eye could see Saw a Vision of the world, and all the wonder that would be till the war-drum throbb'd no longer and the battle-flags were furledIn the Parliament of man, the Federation of the world. There the common sense of most shall hold a fretful realm in awe And the kindly earth shall slumber leapt in universal law. Heiligendamm may have been just that one small step for a man, one giant leap for mankind ... Hopefully in our life time we will see these words come factual and put into practice.
Iqbal Latif-Paris writes for the Global Politician about Islam and related issues.

source :http://globalpolitician.com/articledes.asp?ID=2960&cid=10&sid=48

emphasis and color added by papijoon 23-06-07

Le
Grand
Sacrifice

......C’est alors qu’arriva cette grande tragédie de la mort de la Plus-Pure-Branche, Mirza Mihdi, le plus jeune fils de Baha’u’llah. Nommé Ghusnu’llahu’l-Athar (la Plus-Pure-Branche) par son père, Mirza Mihdi était son second fils survivant. Il avait la même mère, Navvabih Khanum, que ‘Abdu’l-Baha (Ghusnu’llahu’l-A’zam: la Plus-Grande-Branche). En 1870, il avait vingt-deux ans. Il aimait, le soir, monter sur le toit de la citadelle pour y prier et méditer. De là on découvrait une vue superbe sur le bleu profond de la Méditerranée, avec en fond la silhouette du mont Carmel et, de l’autre côté, la plaine d’Acre qui s’étend majestueusement jusqu’au mont Hébron. Un soir qu’il faisait les cent pas sur ce toit, plongé dans ses pensées, Mirza Mihdi ne remarqua pas une ouverture par laquelle il tomba à l’étage en dessous, sur une caisse qui lui perça la poitrine. La blessure était mortelle.Aqa Husayn-i-Ashchi se souvenait que le bruit de la chute et le bruit que firent les compagnons en se précipitant firent sortir Baha’u’llah de sa chambre. Il s’inquiéta de ce qui était arrivé. La Plus-Pure-Branche expliqua qu’il pensait toujours à compter ses pas en allant vers cette ouverture, mais que ce soir-là il avait oublié. On appela un médecin italien mais ses soins furent inutiles. Bien que souffrant beaucoup, la Plus-Pure-Branche restait attentif aux visiteurs, aux compagnons qui venaient s’asseoir près de lui, ou qui s’occupaient de ses besoins. Aqa Husayn se souvenait qu’il exprimait sa gêne à être obligé de rester allongé en leur présence. Vingt-deux heures après sa chute, il expira. Aqa Husayn entendait encore Baha’u’llah se lamentant: "Ô Mihdi ! Ô Mihdi !" Il revoyait Baha’u’llah demander à son fils peu avant qu’il meure: "Aqa, que désires-tu, dis-le moi." Et Mirza Mihdi de répondre: "Je désire que le peuple de Baha puisse te rencontrer" "Il en sera ainsi, lui répondit Baha’u’llah. Dieu t’accordera ce voeu." Il mourut le 23 juin 1870 (23 Rabi’u’l-Avval 1287 de l’hégire).

--------------------()()()()()()()()()()()()()()()()()()()()()()()()()()-------------------------

Tribute to Purest Branch

O Purest Branch!
O Thou who hast been created from the Light of Bahá,
From birth Thou hast known
The agony of separation with your loved ones;
Pain and suffering was your companion,
Causing all things to groan
And every pillar to tremble.

O Purest Branch!
......Exile....Imprisonment was your destiny.
Wronged of the world!
Thou were lain, blood-stained,
In that most great prison;
Face to face with your Creator,
Begging your Lord, The Lord of Hosts,
That your life be a ransom
To the lovers of Bahá.
Like The Son of God, Jesus The Christ.

O PUREST BRANCH!
And when The Glory of God,
The Heavenly Father,
Did accept your request
And made Abraham's sacrifice renewed,
All the dwellers of the Abhá tabernacle wept
And all the Concourse on High did lament.

O Mírzá Mihdí!
Great is thy blessedness,
for thou hast been faithful to the Covenant of God!
Great is thy martydom in the path of your Lord,
alike Imam Husayn.
Great, indeed, for the Supreme Manifestation of God
IS YOUR HEAVENLY FATHER.

O Mírzá Mihdí,
The Purest Branch!
So pure was your soul
That the earth trembled to welcome you.

O Purest Branch!
From you, all the dwellers of this world
Will be united.
Praise be upon you, O sacrifice of the worlds.

~Josian Dholah
January 30, 2005

BUILDING COMMUNITY IN OUR NEIGHBORHOOD- THE MORAL EDUCATION APPROACH

The World in Crisis

You would agree that the world is currently in a state of chaos apparent with social crisis such as drug-taking, alcoholism, immorality etc.

The moral crisis that we are faced with in this age and time is not confined to any one nation, race, religious group, class or creed. It afflicts both the rich and poor;
the educated and the illiterate; the religious and the secular.
It is a universal phenomenon.
The world is NO longer a safe place to live. Our children are exposed to all kinds of influences and we cannotguarantee how they will turn out. Is that the kind of future we want for our children and for ourselves?
The Key to Solution
There is an urgent and critical need to rectify these shortcomings to enable the world to become abetter place to live.
Changing to the world’s problems and the chaos must start with the individual withan extension of community – our neighborhood – our immediate world, based on moral and spiritual education.

Material education is like the lamp and virtues and spiritual qualities is the light within thelamp.

When both become united, the outcome will be perfect. If we have all the material advances butdo not have people of high virtues and attributes, it is like having a beautiful lamp but without light; humanity will not prosper and attain peace.

The Logic Behind – Osmosis Protection

The best protection to oneself is to first protect others. For unless the world around is safe, one can not be sure thatone is safe. Beside hours spent in sleep, most of us spend our remaining hours elsewhere - away from home. Ourchildren spend those hours at school; we spend in working; and the housewives running errand for house-chores. Inweekends, we spend in the park, eating at restaurant, shopping at complexes etc.
Therefore, it is logic to say that until the space beyond our home is safe, one can not be sure that he or she is safe.
When we make our surrounding safe, multitude will ensure our safety. When there is a sense of community in our neighborhood, we live with peace of mind as we know our children will be safe on the street. This way of osmosis protection is much effective than by putting up higher fencing and equipping fancy door-sets and window grilles just toprotect ourselves. Instead, we as individuals must arise and make an effort to engage ourselves in community building.

Creating ‘Sense of Community’ Thru Moral Education

Is there a community in our neighborhood? Sadly, there hardly exists any ‘sense of community’ in our neighborhood.Everyone seems to live to themselves and it is not uncommon that one doesn’t even know who their neighbor is. The situation gets worst when neighbors suspect each other, adding trouble to the already mounting social crisis.
Baha’is around the world are trying their best to reinstate this sense of community in their neighborhood through offering a series of activities that focus on empowering individuals with moral capabilities.
Based on moral and spiritual education,these community development activities aimed to bring about personal transformation in children, youth and adults and at the same time, effect social transformation in building a healthy and harmonious community in our neighborhood.
(For further information, please contact National Bahai Council tel 2122179)

"Bahá'u'lláh tells us that prejudice in its various forms destroys the edifice of humanity. We are adjured by the Divine Messenger to eliminate all forms of prejudices from our lives. Our outer lives must show forth our beliefs.

The world must see that, regardless of each passing whim or current fashion of the generality ofmankind the Bahá'í lives his life according tothe tenets of his Faith.
We must not allow thefear of rejection by our friends and neighbours
to deter us from our goal to live the Bahá'í life.
Let us strive to blot out from lives every last trace of prejudice-racial, religious, political, economic, national, tribal, class, cultural, and that which is based on differences of education or age.
We shall be distinguished from our non-Bahá'í associates if our lives are adorned with this principle."

~ The Universal House of Justice
to all National Spiritual Assemblies,
July 13, 1972
Compilations, Lights of Guidance, p. 528

Reflection


What happens when you believe something with all your heart? Belief fuels enthusiasm, and enthusiasm explodes into passion. It fires our souls and lifts our spirits.


A statement in Islam, which Bahá'u'lláh confirms and reiterates,says that 'Knowledge is a light which God casteth into the heart ofwhomsoever He willeth.' The assertion that the heart is the dawning-place ofthe knowledge of God may sound strange to some because it is commonly thought that the mind, rather than the heart, is the vehicle for acquiring knowledge. But faith and knowledge of God, like seeds, are planted first in the heart. It is only afterwards that the mind grasps the truth and beginsto understand it. In the end it is the interaction of the two -- the heart and the mind -- that brings confirmation and certitude to the soul.
Adib Taherzadeh, The Child of the Covenant p. 404

"Individual Rights and Freedoms"

by The Universal House of Justice

The full text can be found at the address below.
http://bahai-library.com/file.php5?file=uhj_individual_rights_freedoms&language=All

or

http://tinyurl.com/2rc8bm

Here are some excerpts.

“We have noticed with concern evidences of a confusion of attitudes among some of the friends when they encounter difficulties in applying Bahá'í principles to questions of the day. On the one hand, they acknowledge their belief in Bahá'u'lláh and His teachings; on the other, they invoke Western liberal democratic practices when actions of Bahá'í institutions or of some of their fellow Bahá'ís do not accord with their expectations. At the heart of this confusion are misconceptions of such fundamental issues as individual rights and freedom of expression in the Bahá'í community. The source of the potential difficulties of the situation appears to us to be an inadequacy of Bahá'í perspective on the part of both individual believers and their institutions.”
...
“Shoghi Effendi, in various statements, celebrated the remarkable achievements and potential glories of that specially blessed community, but was moved to issue ... a profound warning ... "The glowing tributes, so repeatedly and deservedly paid to the capacity, the spirit, the conduct, and the high rank, of the American believers, both individually and as an organic community, must, under no circumstances, be confounded with the characteristics and nature of the people from which God has raised them up. A sharp distinction between that community and that people must be made, and resolutely and fearlessly upheld, if we wish to give due recognition to the transmuting power of the Faith of Bahá'u'lláh, in its impact on the lives and standards of those who have chosen to enlist under His banner.”
...
“The vantage point that gives us perspective and is the foundation of our belief and actions rests on our recognition of the sovereignty of God and our submission to His will ... To accept the Prophet of God in His time and to abide by His bidding are the two essential, inseparable duties which each soul was created to fulfill. One exercises these twin duties by one's own choice, an act constituting the highest expression of the free will with which every human being has been endowed by an all-loving Creator.”
...
“The great emphasis on the distinctiveness of the Order of Bahá'u'lláh is not meant to belittle existing systems of government. Indeed, they are to be recognized as the fruit of a vast period of social evolution, representing an advanced stage in the development of social organization. What motivates us is the knowledge that the supreme mission of the Revelation of Bahá'u'lláh, ... is ... "none other but the achievement of this organic and spiritual unity of the whole body of nations", indicating the "coming of age of the entire human race".
...
“Freedom of thought, freedom of expression, freedom of action are among the freedoms which have received the ardent attention of social thinkers across the centuries. The resulting outflow of such profound thought has exerted a tremendous liberating influence in the shaping of modern society. Generations of the oppressed have fought and died in the name of freedom. Certainly the want of freedom from oppression has been a dominant factor in the turmoil of the times: witness the plethora of movements which have resulted in the rapid emergence of new nations in the latter part of the twentieth century. A true reading of the teachings of Bahá'u'lláh leaves no doubt as to the high importance of these freedoms to constructive social processes. Consider, for instance, Bahá'u'lláh's proclamation to the kings and rulers. Can it not be deduced from this alone that attainment of freedom is a significant purpose of His Revelation? His denunciations of tyranny and His urgent appeals on behalf of the oppressed provide unmistakable proof. But does not the freedom foreshadowed by His Revelation imply nobler, ampler manifestations of human achievement? Does it not indicate an organic relationship between the internal and external realities of man such as has not yet been attained?”
...
“Should liberty be as free as is supposed in contemporary Western thought? Where does freedom limit our possibilities for progress, and where do limits free us to thrive? What are the limits to the expansion of freedom? For so fluid and elastic are its qualities of application and expression that the concept of freedom in any given situation is likely to assume a different latitude from one mind to another; these qualities are, alas, susceptible to the employment alike of good and evil.”
...
“Since any constructive view of freedom implies limits, further questions are inevitable: what are the latitudes of freedom in the Bahá'í community? How are these to be determined? Because human beings have been created to "carry forward an ever-advancing civilization", the exercise of freedom, it may be deduced, is intended to enable all to fulfill this purpose in their individual lives and in their collective functioning as a society. Hence whatever in principle is required to realize this purpose gages the latitudes or limits of freedom.”
...
“The equilibrium of responsibilities implied by all this presupposes maturity on the part of all concerned. This maturity has an apt analogy in adulthood in human beings. How significant is the difference between infancy and childhood, adolescence and adulthood! In a period of history dominated by the surging energy, the rebellious spirit and frenetic activity of adolescence, it is difficult to grasp the distinguishing elements of the mature society to which Bahá'u'lláh beckons all humanity. The models of the old world order blur vision of that which must be perceived; for these models were, in many instances, conceived in rebellion and retain the characteristics of the revolutions peculiar to an adolescent, albeit necessary, period in the evolution of human society.”
...
“These characteristics are conspicuous, for example, in the inordinate skepticism regarding authority, and consequently, in the grudging respect which the citizens of various nations show toward their governments; they have become pronounced in the incessant promotion of individualism, often to the detriment of the wider interests of society.”
...
“ ...the exercise of freedom of speech must necessarily be disciplined by a profound appreciation of both the positive and negative dimensions of freedom, on the one hand, and of speech, on the other.”
...
“Bahá'u'lláh warns us that "the tongue is a smouldering fire, and excess of speech a deadly poison." "Material fire consumeth the body," He says in elaborating the point, "whereas the fire of the tongue devoureth both heart and soul. The force of the former lasteth but for a time, whilst the effects of the latter endureth a century." "Human utterance is an essence which aspireth to exert its influence and needeth moderation"
“In the light of all this, the code of conduct of the press must embrace the principles and objectives of consultation as revealed by Bahá'u'lláh. Only in this way will the press be able to make its full contribution to the preservation of the rights of the people and become a powerful instrument in the consultative processes of society, and hence for the unity of the human race.”
...
“Some of the friends have suggested that the emergence of the Faith from obscurity indicates the timeliness of ceasing observance in the Bahá'í community of certain restraints; particularly are they concerned about the temporary necessity of review before publishing.”
...
“The Faith is as yet in its infancy. ... So far from adopting a carefree attitude, the community must be conscious of the necessity to present a correct view of itself and an accurate understanding of its purpose to a largely skeptical public. A greater effort, a greater care must now be exercised to ensure its protection against the malice of the ignorant and the unwisdom of its friends.”
...
“The fundamental attitude of the Faith ... is best demonstrated by statements of 'Abdu'l-Bahá concerning the family. "The integrity of the family bond", He says," must be constantly considered, and the rights of the individual members must not be transgressed.... All these rights and prerogatives must be conserved, yet the unity of the family must be sustained. The injury of one shall be considered the injury of all; the comfort of each, the comfort of all; the honour of one, the honour of all."
...
“This relationship, so fundamental to the maintenance of civilized life, calls for the utmost degree of understanding and cooperation between society and the individual; and because the need to foster a climate in which the untold potentialities of the individual members of society can develop, this relationship must allow "free scope" for "individuality to assert itself" through modes of spontaneity, initiative and diversity that ensure the viability of society. Among the responsibilities ... assigned to Bahá'í institutions ... is ... "to safeguard the personal rights, freedom and initiative of individuals". A corollary is: "to give attention to the preservation of human honour".
...
“The quality of freedom and of its expression -- indeed, the very capacity to maintain freedom in a society -- undoubtedly depends on the knowledge and training of individuals and on their ability to cope with the challenges of life with equanimity.”
...
“The spirit of liberty which in recent decades has swept over the planet with such tempestuous force is a manifestation of the vibrancy of the Revelation brought by Bahá'u'lláh. His own words confirm it. "The Ancient Beauty hath consented to be bound with chains that mankind may be released from its bondage, and hath accepted to be made a prisoner within this most mighty Stronghold that the whole world may attain unto true liberty."
...
“Might it not be reasonably concluded, then, that "true liberty" is His gift of love to the human race? Consider what Bahá'u'lláh has done: He revealed laws and principles to guide the free, He established an Order to channel the actions of the free, He proclaimed a Covenant to guarantee the unity of the free.”

“Thus, we hold to this ultimate perspective: Bahá'u'lláh came to set humanity free. His Revelation is, indeed, an invitation to freedom -- freedom from want, freedom from war, freedom to unite, freedom to progress, freedom in peace and joy.”

“You, who live in a land where freedom is so highly prized, have not, then, to dispense with its fruits, but you are challenged and do have the obligation to uphold and vindicate the distinction between the licence that limits your possibilities for genuine progress and the moderation that ensures the enjoyment of true liberty.”

The Universal House of Justice
*** *** ***

LIVA PAYANIANDI, DE CONFESION BAHA’IE, 24 ANS :

« La base de ma croyance : l’unité et l’union dans la diversité » « Je suis née dans une famille de Bahá’í, mais j’ai toujours été enflammée par la foi. À 15 ans, nous devons déclarer si oui ou non nous allons suivre l’enseignement de Báb, l’annonciateur du prophète Bahá’u’lláh et des saintes écritures du prophète, ainsi que celles de Abdu’l-Bahá, son fils. Je n’ai pas hésité une seconde. Pour tous les problèmes, je sais que j’ai une solution divine car dans la prière je trouve la confiance et la force de me dire que dans toute calamité il y a du bon, et même une preuve d’amour de Dieu. J’ai aujourd’hui 24 ans et, de 2006 à 2011, j’ai des activités spécifiques à faire. Quatre “actes de services” font partie de ce plan, et ces activités consistent en des réunions de prières, des classes pour enfants, pour les jeunes et des cercles d’études. J’ai étudié les sept livrets Bahá’í et je mets en pratique les théories telles que l’enseignement de la foi ou les séances de discussion. J’initie aussi ceux qui portent un intérêt à la foi Bahá’íe. Lors de ces actes de services, tout le monde est le bienvenu car nous croyons, entre autres, à l’unité du genre humain et des religions. Je comprends et je reconnais les prophètes et les paroles des autres religions. C’est la base de ma croyance : L’unité et l’union dans la diversité. Je précise que les écrits Bahá’í ont été traduits à Maurice en anglais, français, créole, ourdou, hindi, tamoul et mandarin. Bahá’u’lláh a écrit : “La religion de Dieu a pour but l’amour et l’union. N’en faites pas une cause d’inimitié et de conflit.” Il faut aussi savoir que la communauté Bahá’íe n’a pas de clergé. Notre prophète a mis en place des institutions que l’on pourrait qualifier de démocratiques car les trois corps administratifs sont élus. Il existe l’assemblée spirituelle locale, qui est gérée par l’assemblée spirituelle nationale, sise à Port-Louis, et il y a la Maison universelle de Justice qui se trouve à Haïfa, en Israël. Il n’y a pas de métier Bahá’í, pas de rémunération, c’est une façon de vivre, et lorsque l’organisation sollicite notre aide, nous répondons à l’appel. C’est évident que nous devons travailler pour avoir un toit, des vêtements, un peu de loisirs ou de confort, mais il faut de la modération pour toute chose. Les gens veulent souvent de plus en plus de choses et la spiritualité combat ces excès. L’attachement excessif aux biens et au confort n’apporte pas la paix. »
-->Kaline RAULTCorina JULIE
souce express dimanche du 17 juin 2007

WE INVITE Y O U
To
Embark on a

J O U R N E Y

TO DISCOVER YOURSELF

How far you really can go and the wonderment of your true self on this journey of a life time...

' TRUE LOSS IS FOR HIM WHOSE DAYS
HAVE BEEN SPENT IN UTTER IGNORANCE OF HIS SELF " .Bahai Writings

Collaborative Study for Individual and Social Transformation

At the heart of the Revelation of Bahá'u'lláh is the force of transformation, both of the individual and of society.
The transformation of the individual is not an isolated process, not ascetic nor centered wholly on one’s self-fulfillment.
In Bahá'í terms, the process of one’s individual development and fulfillment is tied to the centering of one’s energies on the betterment of humankind and serving the needs of the community and the larger society.
Prayer and meditation, fighting one’s spiritual battles, living according to spiritual laws and teachings—all are essential elements in fulfilling life’s purpose, but such efforts reach their fullest transformative effect when they are dedicated to service.
Thus, Bahá'ís are actively engaged in developing knowledge, skills, and spiritual insights that enable them to act as effective human resources and which are vital to the integrated process of personal and social transformation. Presently, such collective learning takes the form of study circles—a local, collaborative, self-directed learning process being undertaken by Bahá’í communities around the world. All are welcome in the classes, regardless of their ideas or beliefs.
By learning about our spiritual reality and our individual role in the progress of society, we can better understand our purpose in life and the way to improve our own lives and the lives of those around us.
Participants in the courses learn, for example, to teach values to children, to engage in community service activities, to assist and empower others to independently investigate spiritual truths, to learn how to competently express one’s views, and to engage oneself in serving the broader needs of society for unity, justice, and equity.
Participants in study circles often experience a new sense of direction in life, better relationships with family and friends, and a fruitful re-evaluation of the contribution one can make to the wider community.

'Life and Death' from 'Reflection on the Life of the Spirit'
The following is an outline, including selected excerpts and quotations, from the "Life and Death" chapter in the "Reflections on the Life of the Spirit" workbook, published by the Ruhi Institute.

"Life and Death"

The purpose of this chapter is "to understand that life is not the changes and chances of this world, and its true significance is found in the development of the soul. True life, the life of the soul, occurs in this world for a brief time and continues eternally in other worlds of God."
The soul has its origin in the spiritual worlds of God. It is exalted above matter and the physical world. The individual has his beginning when the soul, coming from these spiritual worlds, associates itself with the embryo at the time of conception. But this association is not material; the soul does not enter or leave the body and does not occupy physical space. The soul does not belong to the material world, and its association with the body is similar to that of a light with a mirror which reflects it. The light which appears in the mirror is not inside it; it comes from an external source. Similarly, the soul is not inside the body; there is a special relationship between it and the body, and together they form a human being.
This relationship lasts only the span of a mortal life. When this ceases, each one returns to its origin, the body to the world of dust and the soul to the spiritual worlds of God. Having emanated from the spiritual realms, created in the image and likeness of God, and capable of acquiring divine qualities and heavenly attributes, the soul, after its separation from the body, progresses for all of eternity.
The soul is a spiritual entity, created by God. The soul and the body, together, constitute the human being. Bahá'u'lláh says:
"And now concerning thy question regarding the soul of man and its survival after death. Know thou of a truth that the soul, after its separation from the body, will continue to progress until it attaineth the presence of God, in a state and condition which neither the revolution of ages and centuries, nor the changes and chances of this world, can alter. It will endure as long as the Kingdom of God, His sovereignty, His dominion and power will endure. It will manifest the signs of God and His attributes, and will reveal His loving-kindness and bounty."
Death is just a change of condition; afterward, the soul progresses eternally. Bahá'u'lláh says:
"Know thou that every hearing ear, if kept pure and undefiled, must, at all times and from every direction, hearken to the voice that uttereth these holy words: 'Verily, we are God's, and to Him shall we return.' The mysteries of man's physical death and of his return have not been divulged, and still remain unread. By the righteousness of God! Were they to be revealed, they would evoke such fear and sorrow that some would perish, while others would be so filled with gladness as to wish for death, and beseech, with unceasing longing, the one true God-exalted be His glory-to hasten their end.
The purpose of life is to know God and to attain His presence. Bahá'u'lláh says:
"The purpose of God in creating man hath been, and will ever be, to enable him to know his Creator and to attain His Presence. To this most excellent aim, this supreme objective, all the heavenly Books and the divinely-revealed and weighty Scriptures unequivocally bear witness. Whoso hath recognized the Day Spring of Divine guidance and entered His holy court hath drawn nigh unto God and attained His Presence, a Presence which is the real Paradise, and of which the loftiest mansions of heaven are but a symbol…. Whoso hath failed to recognize Him will have condemned himself to the misery of remoteness, a remoteness which is naught but utter nothingness and the essence of the nethermost fire. Such will be his fate, though to outward seeming he may occupy the earth's loftiest seats and be established upon its most exalted throne."
Just as in the womb of the mother one acquires the powers needed for this world, so in this world should we acquire the powers needed for the next world. 'Abdu'l-Bahá says:
"In the beginning of his human life man was embryonic in the world of the matrix. There he received capacity and endowment for the reality of human existence. The forces and powers necessary for this world were bestowed upon him in that limited condition. In this world he needed eyes; he received them potentially in the other. He needed ears; he obtained them there in readiness and preparation for his new existence. The powers requisite in this world were conferred upon him in the world of the matrix...
"Therefore, in this world he must prepare himself for the life beyond. That which he needs in the world of the Kingdom must be obtained here. Just as he prepared himself in the world of the matrix by acquiring forces necessary in this sphere of existence, so, likewise, the indispensable forces of the divine existence must be potentially attained in this world."

If you want to join us , please contact :
Bahai National Centre
40, Volcy Pougnet, St, Port Louis
Tel ; 2122179- 2109685
EMAIL : nsamru@intnet.mu

()()()()()()()()()


A SUNDAY SO RICH OF ACTIVITY
sunday 10th june Ortheli Institute SECRETARY COURSE , given by Mrs Sylvana Dholah
at Curepipe a Vibrant CLUSTER meeting animated by
many participants
Mrs VIMA ( A.B.M ) ENCOURAGE THE CLUSTER ALL THE DAY WITH HER KIND PRESENCE AND LOVING WORD
Mrs Homa Mungapen share World Centre Experience very moving soul stirring
Mr Josian Dholah Share experience of IPG Cluster one
Mr Vassoo Mooten share some beautiful thoughts and move the audience with His Prayer wish to The Lord begging the King of Kings to help Him serve despite His sickness........
many many participants share ind experience of teaching and faith
Mrs ..Genvieve.. share her experience on Junior Youth
, At Quartier Militaire a weekend IPG
11 SOULS EMBRACE THE FAITH
MORE THAN 50 PARTICIPANTS ALL THE WEEK-END
MUCH NEWS COMING SOON

6-10 July 2007
PRESENTATIONS

Nadema Agard

Multimedia Presentations:"The Arts and the Sacred in Native America""

The Sacred Feminine at the Heart of the Bahá'í Faith"

Amaya Blanco"

Religious translation: Shoghi Effendi's position as authorized interpreter and translator of the Bahá'í Writings

Husain Dowlatshahi

The impact of two major works of Shoghi Effendi during a most turbulent period in 20th Century history

Amin Egea

Tablet of Wisdom (Lawh-i-Hikmat) -- A study of Pre-Islamic sources onthe relation of Greek Philosophers and Jewish sages

Stephen Lambden

1. Baha' al-Din al-`A¯mili¯ (d. 1030/1621): A Baha'i beforeBaha'u'llah and an initiate of the al-ism al-a`?am ("The Greatest Name of God")?2. The Khutbah al-Jidda (Oration at Jeddah) of the Bab

Todd Lawson

Apocalyptic and the Bahá'í WritingsMoojan MomenShoghi Effendi and Globalization

Sholeh Quinn

The Suratu'l-Mulk and the Surau'i-Muluk: Part III

Vahid Rafati

A review of Baha'u'lláh's Tablet to Hertick

Julio Savi

Salat-i-Hajat (Prayer for Needs)

Gloria Shahzadeh

.1 Maryam, Bahá'u'lláh's loyal friend, loving cousin and faithful believer

2. A soliloquy Performance

Moshe Sharon
1. Avoda Zara -- Jewish Orthodoxy and the Bahá'í Faith

2. The Place of Mountains in the Monotheistic Religions

Efrat Tanne

Comparative notes on Global Salvation in Judaism and in the Baha'i Faith

Participants arriving at Rome Fiumicino airport before 4:00 PM and Rome Ciampino airport before 5:00 PM on Friday 6 July may proceed to Acuto by special bus in the parking lot in front of the arrival gate. For other alternatives transportation from the airport to Acuto look at http://www.irfancolloquium.org/ or contact Acuto Centre at acuto@bahai.it.

For registration and reservation of accommodation contact The Centre for Baha'i Studies Hôtel La Panoramica Via Capodimonte 49 03010 Acuto (FR) ITALY Tel.: 39-0775-56061 Fax: 39-0775-56841 E-Mail: acuto@bahai.it
http://www.bahai.it/centrostudi/

IN MEMORY OF MONA
18th JUNE 1983

From Exile to Exaltation

Holy Land
BY SHOALEH YOUNG Special to the Anderson Independent-Mail

Saturday, May 26, 2007




Can one find peace, security and beauty in a dry, desert land under constant threat of war, bombings, and unrest? If that land is the Holy Land, then — for me, at least — the answer is “yes.”
When I landed in Israel in March, a feeling of reverence came upon me as I reflected, “This is holy dust.” I felt connected with history and could imagine Abraham, Isaiah, Jacob, Jesus and Bahá’u’lláh walking there and blessing that dust with their footsteps.
My family (husband, three children, mother-in-law, sister-in-law, parents and sister) and I had embarked on a memorable and blessed 10-day trip for our Bahá’í pilgrimage. This was the fifth time in my 35 years that I was fortunate enough to return to what I feel is my spiritual home.
Israel is sacred, not only to Jews, Christians and Muslims, but also to Bahá’ís. of Haifa and Akká, two cities in northern Israel, are the places of pilgrimage for Bahá’ís. They are the spiritual and administrative heart of the Bahá’í community, known as the Bahá’í World Center.
To go on pilgrimage, we had to apply and wait about five years before receiving our invitation to come. Each year, several hundred Bahá’í pilgrims from around the world are invited, then organized into smaller groups. We visit holy places such as the Shrines of Bahá’u’lláh (prophet/founder of the Bahá’í faith), the Báb (his forerunner), and ‘Abdu’l-Bahá (his son), other holy sites where Bahá’u’lláh and ‘Abdu’l-Bahá lived and the administrative buildings on the slope of Mount Carmel, all of which are set in extensive gardens.
From ancient times, Mount Carmel has been known as the “Mountain of the Lord.” Once barren, the mountain now features 19 majestic terraced gardens that stretch from its base to the summit. The wonderful gardens surrounding the Shrine of the Báb are referred to as the eighth wonder of the world and are visited daily by hundreds of tourists.
On our first day of pilgrimage we went to the Shrine of the Báb. As we walked toward it, I remember hearing birds singing and the crunching footsteps of pilgrims on the white pebbled path, and watching my children proceed in silent reverence. We were going to pay homage to the Báb, who sacrificed his life for us, and Abdu’l-Bahá, who showed us how to live like Jesus Christ. When we reached the Shrine, we circumambulated it as a sign of reverence, then entered. I was overwhelmed with gratitude and love.
Inside the Shrine, our children sat beside us and we prayed silently. Before leaving, we kneeled at the threshold and reverently walked backwards to the door. It was so special for me, as a parent, to see my children connect with their Lord. We went to pray in the Shrines many times during the days we were there, and every time they followed the same reverent example.
In the gardens’ terraces, they behaved like fun-loving children — soaking up the beauty of nature, laughing, jumping over fountains, smelling flowers, and exercising up and down the steps. They loved that spot!
Standing on the terraces, I looked across the deep blue bay, felt the cool breeze coming from the Mediterranean Sea, and inhaled the sweet fragrance of orange blossoms. The symmetry and beauty of the terrace gardens were breathtaking. Each was perfectly groomed and featured its own color of flowers: blue; violet; red; orange; yellow; white; purple; pink. Bushes and trees were trimmed in various shapes — oval, sphere, or triangle — and the bright green grass was neatly cut along the steep mountain slopes. The peaceful sound of water cascading alongside the center stairs or from the terrace fountains drew me into a paradise environment, drowning out the background noise of busy city streets. Whether we were looking up nine terraces or down nine terraces, we could see the majestic Shrine of the Báb “robed in white and crowned in gold.”
Feeling my senses attuned in that heavenly atmosphere, I recalled the words of Bahá’u’lláh in a tablet written about Mount Carmel: “All glory be to this Day, the Day in which the fragrances of mercy have been wafted over all created things, a Day so blest that past ages and centuries can never hope to rival it, a Day in which the countenance of the Ancient of Days hath turned towards His holy seat.” As much as we loved Mount Carmel, my favorite place was the Shrine of Bahá’u’lláh, outside Akká, and its surrounding gardens. I felt truly in heaven, and we returned there as many times as our schedule allowed.
Bahá’u’lláh’s resting place is described in a book entitled “A Crown of Beauty” as a “pilgrim’s supreme bounty to approach that threshold – there to express his heart’s gratitude and praise, to offer his prayers, his pleas for strength and illumination to serve out his life in the path of that ‘Most Great Peace’ his Lord has designed for the world of humanity. It is his point of adoration, as the wall of Solomon’s Temple in Jerusalem is for the Jews, St. Peter’s in Rome for the Roman Catholics, and the Black Stone in Mecca for Muslims.”
That passage perfectly describes my prayers and the complete humility I felt as I bowed my head at the threshold. Inside the Shrine and courtyard area, the divine atmosphere was filled with sweet smells of geraniums and roses, peaceful rustling of trees, and melodious birdsongs. When I closed my eyes, my heart was filled with great tenderness, and I was transported to a loftier state. Several times I walked in the gardens alone. Surrounded by nature, with tall cypress trees securing the perimeter, flowers and ancient olive trees in the gardens, hawks flying high in the aqua blue sky, cool breezes touching my face, I sang prayers, communing with the strong angelic presence I felt there. On several days of our pilgrimage, we were bussed from Haifa to Akká to visit the places where Bahá’u’lláh and Abdu’l-Bahá stayed. Visiting that city was like stepping back in time. Akká, a fortress city flanked by the “glory of Lebanon” and lying in full view of the “splendor of Carmel” at the foot of hills which enclose the home of Jesus Christ, had been described by David as “the Strong City,” designated by Hosea as “a door of hope,” and alluded to by Ezekiel as “the gate that looketh towards the East.”
A very special part of being a pilgrim is to see things of spiritual significance. We visited the archives building where relics, authentic manuscripts and tablets and other priceless mementos are kept — including portraits of both the Báb and Bahá’u’lláh; personal relics such as the hair, dust and garments of the Báb; locks of hair from and the blood of Bahá’u’lláh; and articles such as his pen case, garments and seals. To witness those precious items is beyond words. I felt even more personally connected with my faith. How fortunate that those priceless relics have been preserved for future generations.
While we were on pilgrimage we enjoyed a Bahá’í New Year’s celebration on Naw-Ruz Holy Day, March 21. Services were held in the Seat of the Universal House of Justice, attended by approximately 300 pilgrims and 800 Bahá’ís who work at the World Center.
Especially meaningful to me on that day was remembering the stories of my great-grandfather, who had made his pilgrimage 98 years ago. On March 21, 1909, he was privileged to witness the mortal remains of the Blessed Báb being interred in the Shrine.
At the Pilgrim Reception Centers in Haifa (near the Shrine of the Báb) and Bahji (near the Shrine of Bahá’u’lláh), pilgrims gathered for socializing, meals and rest. We visited with new Bahá’í friends from around the world, including France, Ireland, Wales, Russia, Bulgaria, Ukraine, Lithuania, Georgia, Bosnia, Taiwan, Australia, New Zealand, Canada, Cameroon, India and Iran. I loved eating the freshly picked avocados and oranges available daily. The children loved to make tea with milk. We felt at home in the hospitable facilities.
Also in our pilgrimage group was a family of four from Greenville, the Nematollahis; my husband’s chiropractic school classmate, who now lives in Washington state; and a woman whose daughter lives in Anderson.
The final night of pilgrimage, while visiting with some fellow pilgrims from Australia, we discovered they were our distant cousins. How ironic, too, because I had met them on our first day of pilgrimage while registering.
Some evenings we gathered to hear inspirational talks about our purpose in life and as pilgrims, and about positive happenings in the world moving humanity toward unity. Those talks gave me confirmation to continue our neighborhood study classes and children’s virtues classes as a positive service to the community, and motivation to begin a neighborhood devotional gathering with friends of all religions praying together.
Back home in South Carolina, we often eat at the Pita House in Greenville. The owners are friends of ours and they’re from Haifa. They suggested that while we were in Haifa, we should eat at Maxim’s, a restaurant owned by friends of theirs. At Maxim’s, we were greeted with excellent service, delicious food and friendly company. The owner, Charlie, sat with us and shared the tragedy of what happened in his restaurant a few years ago. A woman suicide bomber walked in and killed about 20 people, including staff members, friends and two of his relatives. Devastated by his story, I reflected on his suffering and personal strength, the faith that gave him the fortitude to rebuild his restaurant. That resolve is indicative of the spirit of the Israeli people.
Now that we have returned from pilgrimage, I enjoy sharing pictures with friends. My children ask when they can go back to the Shrines. My answer is, “God willing, in twelve years or less.”
Until then, we can close our eyes, picture the beauty of those holy places and continue to say our daily prayers to strengthen our connection with our creator, serve others, and continue to learn the stories that are brought to life because we were in the Holy Land.
A final note: On previous visits to Israel, I was fortunate to travel to the Dead Sea, the Sea of Galilee, Bethlehem and Jerusalem. I walked along the path that Christ walked before he was crucified, saw the Dome of the Rock and the Wailing Wall, stood on Mount Olive, visited the church where Jesus gave his sermon on Mount Beatitudes, climbed Mount Masada, and visited Capernaum, Tiberius and Yad Vashem (a Holocaust museum).
Every rock, every olive tree, every grain of sand there is sacred and rich with religious significance. So if you have a dream to go to Israel, persevere in making it a reality.
Your spirit will be touched and you will be brought closer to the Lord. Holy places are undoubtedly centers of the outpouring of divine grace.
Shoaleh Young, of Easley, was raised a Baha’i and serves as treasurer of the Pickens County Spiritual Assembly of Baha’is.