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This third unit, like the preceding one, is concerned with the capabilities that enable us to enter into meaningful and uplifting conversation. Our focus in the second unit was on the numerous occasions that present themselves to elevate the level of conversation by referring to spiritual principles. Here the focus shifts to the visits we make to the homes of friends and neighbors to explore together themes central to the life of the community. In villages and neighborhoods throughout the world, groups of friends are intensely engaged in a set of interrelated activities that include regular devotional gatherings, classes for the spiritual education of children, meetings of junior youth, study circles, and youth camps and various kinds of campaigns. As this pattern of activity takes root in a locality and as increasing numbers dedicate themselves to acts of service, the nucleus of friends grows in size and strength. A systematic program of visits to more and more homes in the village or neighborhood is a vital component of the process of community building now gathering momentum. A diversity of themes are addressed during such visits. The teacher of a Bahá’í children’s class, for example, must frequently call on the parents of the youngsters to discuss themes relevant to education. Similar visits need to be made to the homes of junior youth and youth by those serving as animators and tutors to discuss subjects bearing on the challenges and opportunities associated with these promising years in the life of a human being. Conversations held with the members of a household on themes that deepen their knowledge of the Faith prove equally essential. All in all, the effect of such visits on the culture of fellowship emerging in the community cannot be overestimated. SECTION 2 For the purpose of this unit, we will look at an imaginary neighborhood in which the process described above is advancing, and we will use it as the context for examining the kinds of conversation that may unfold during a visit to a home. Alejandra is a young woman in the third year of university. She and one of her brothers, also a student, live with their parents in the neighborhood we are imagining, in the house where they were born and grew up. The four of them and a young couple who recently moved to the neighborhood meet every week to pray and consult on the progress of activities being established around them within a population of some 8,000. Three others are participating from time to time in these weekly meetings and beginning to think systematically not only of their own acts of service but also of the entire community-building process: a teacher of a children’s class that started six months ago and two seventeen-year-old youth who are guiding the efforts of a junior youth group with assistance from an older brother of Alejandra, who was the animator of their own group when they were younger and who visits his parents regularly. The first set of conversations we will examine is between Alejandra and the Sanchezes, a family well-known and respected in the neighborhood. The husband and wife are in their sixties and, having raised their sons and daughters, live by themselves a few blocks away from Alejandra’s home. Mr. and Mrs. Sanchez are literate but have not received a great deal of formal education. The widespread respect they enjoy is due to the wisdom they have acquired through experience in a life of generosity and pure deeds. They have been aware of the Bahá’í teachings for some time, but only recently did they decide to investigate them in earnest. A week ago, they communicated to Alejandra’s parents their desire to join the community. A gathering to welcome them has already been planned and, in addition, it has been agreed that Alejandra will visit them regularly for several weeks to share with them a series of themes that will help them deepen their knowledge of the Faith. By following the account of the visits, you will be able to explore these themes and at the same time reflect on the dynamics of conversation on such occasions. SECTION 3 Alejandra plans to base her first conversation with Mr. and Mrs. Sanchez on the brief explanation below of the theme, the eternal Covenant of God. The Creator of all things is God, the One, the Incomparable, the Self-Subsisting. Bahá’u’lláh teaches us that the essence of God is incomprehensible to the human mind, for the finite cannot comprehend the infinite. The representations that people make of Him are but fruits of their own imaginations. God is not a man, and He is not a mere force spread throughout the universe. The words we must necessarily use to refer to the Source of our being, such as the Heavenly Father, the Heavenly Power, the Great Spirit, express His names and attributes in the human tongue and are totally inadequate to describe Him. In the Hidden Words, we read: “O Son of Man! I loved thy creation, hence I created thee. Wherefore, do thou love Me, that I may name thy name and fill thy soul with the spirit of life.”1 In this passage, Bahá’u’lláh tells us that God’s love for us is the very reason for our existence. We must be ever conscious of this love, which protects us, sustains us, and fills us with the spirit of life. In moments of difficulty or ease, of sadness or joy, we must remember that His love always embraces us. From the Bahá’í teachings, we learn that, having created us out of His love, God has entered into a Covenant with us. The word “covenant” means pact or promise between two or more people. According to the eternal Covenant, the All-Bountiful Creator never abandons us and, from time to time, makes His Will and His Purpose known to us through one of His Manifestations. The verb “to manifest” means to reveal, to show something that was not known before. The Manifestations of God are those special Beings Who reveal to us the Word of God. They are universal Educators who teach us how to live in accordance with the Will of God and how to achieve true happiness. Among these Manifestations are Abraham, Krishna, Moses, Zoroaster, Buddha, Christ, Muḥammad and, of course, the Báb and Bahá’u’lláh, the Twin Manifestations of God for this age in human history. Thus, in the eternal Covenant of God, His part has always been fulfilled. A fundamental question we must all ask ourselves is, “How do I fulfill my part of the Covenant?” The answer we find in all religious scriptures is: by recognizing the Manifestation of God and obeying His teachings. This response points to the very purpose of our lives, which is to know and to worship God. In the Short Obligatory Prayer, we declare: “I bear witness, O my God, that Thou hast created me to know Thee and to worship Thee. I testify, at this moment, to my powerlessness and to Thy might, to my poverty and to Thy wealth. “There is none other God but Thee, the Help in Peril, the Self-Subsisting.”2 Since it is impossible for us to know God except through His Manifestations, the only way we can achieve the purpose of our lives is by recognizing Them and following Their teachings. Today, our hearts overflow with gratitude for the bounty of living in a time when the promise made in all the Holy Books, that peace and justice would be established on earth, is being fulfilled. Bahá’u’lláh proclaims: “This is the Day in which God’s most excellent favors have been poured out upon men, the Day in which His most mighty grace hath been infused into all created things. It is incumbent upon all the peoples of the world to reconcile their differences, and, with perfect unity and peace, abide beneath the shadow of the Tree of His care and loving-kindness.”3 Before we continue with our story, you should read the above explanation and reflect on it paragraph by paragraph with the other participants of your group. You can ask questions of one another and answer them together, until each of you is able to express the ideas naturally and with ease. Learning the quotations well is especially important, for sharing passages from the Writings in discussions of this kind is indispensable. The following exercises will help you think about the ideas presented in this section and on the meaning of the passages quoted:
SECTION 4 The content of the theme Alejandra plans to share with Mr. and Mrs. Sanchez is not the only thing that has been on her mind. She hopes to build a strong bond of friendship with the couple. From firsthand experience, she knows the malevolent effects of both prejudice and a patronizing attitude. These she will naturally avoid; her higher studies have not lessened her humility. She has nothing in her heart but genuine love and respect for the Sanchezes. As she considers how she is going to explain the first theme, she reminds herself that this is the beginning of an ongoing conversation that will unfold over many weeks. She recognizes that, although it is important to present the sequence of ideas with clarity, she should stop at certain points to listen to the couple’s response. “I should try not to be nervous,” she tells herself, “because that is when I keep talking and talking, and there will be no chance for a conversation to take shape.” Alejandra continues to think about her visit for some time along these lines. If you were in her place, which of the following would you regard as appropriate thoughts to enter your mind?
“They who are the beloved of God, in whatever place they gather and whomsoever they may meet, must evince, in their attitude towards God, and in the manner of their celebration of His praise and glory, such humility and submissiveness that every atom of the dust beneath their feet may attest the depth of their devotion. The conversation carried by these holy souls should be informed with such power that these same atoms of dust will be thrilled by its influence. They should conduct themselves in such manner that the earth upon which they tread may never be allowed to address to them such words as these: ‘I am to be preferred above you. For witness, how patient I am in bearing the burden which the husbandman layeth upon me. I am the instrument that continually imparteth unto all beings the blessings with which He Who is the Source of all grace hath entrusted me. Notwithstanding the honor conferred upon me, and the unnumbered evidences of my wealth—a wealth that supplieth the needs of all creation—behold the measure of my humility, witness with what absolute submissiveness I allow myself to be trodden beneath the feet of men. . . .’”4 As mentioned above, humility before our fellow human beings springs from humility before God. It is with this same humility that we assume a prayerful attitude while visiting the home of a friend or neighbor to deepen our understanding of certain themes together. During the conversation, we turn our thoughts frequently towards God, asking Him to illumine our minds and hearts and those of everyone present. There are many phrases and sentences from prayers that we can memorize with this purpose in mind. These are only a few: “Illumine our hearts, grant us discerning eyes and attentive ears.”5 “O Lord! Grant Thine infinite bestowals, and let the light of Thy guidance shine.”6 “Unlock the gates of true understanding and let the light of faith shine resplendent.”7 “O Lord! Illumine our eyes so that we may behold Thy light.”8 “Wholly unto Thee do I turn, fervently imploring Thee with all my heart, my mind and my tongue, to shield me from all that runs counter to Thy will in this, the cycle of Thy divine unity . . .”9 SECTION 6 Alejandra’s heart is full of joy after her visit to the home of the Sanchezes and her conversation with them on the theme of the eternal Covenant. “The next visit,” she thinks, “would be a good opportunity for them to deepen their knowledge of Bahá’u’lláh’s life.” The following is the presentation upon which she will draw: Bahá’u’lláh was born on 12 November 1817 in Ṭihrán, the capital city of Persia. From childhood He showed extraordinary qualities, and His parents were convinced that He was destined for greatness. Bahá’u’lláh’s father, a distinguished minister in the court of the king, had immense love for his Son. One night he dreamt that Bahá’u’lláh was swimming in a limitless ocean, His body shining and illuminating the vast sea. Around His head radiated His long jet-black hair, floating in all directions. A multitude of fish gathered around Him, each holding on to the extremity of one hair. Great as was the number of fish, not a single hair was detached from Bahá’u’lláh’s head. He moved freely and unrestrained, and they all followed Him. Bahá’u’lláh’s father asked a man renowned for his wisdom to explain the dream. He was told that the limitless ocean was the world of being. Alone and single-handed, Bahá’u’lláh would achieve sovereignty over it. The multitude of fish represented the turmoil which He would arouse among the peoples of the world. He would have the unfailing protection of the Almighty; this tumult would not harm Him. By the time Bahá’u’lláh was thirteen or fourteen, He was famous in the court of the king for His wisdom and learning. He was twenty-two years old when His father died, and the government offered his position to Bahá’u’lláh. But He had no intention of spending His time in the management of worldly affairs. He left behind the court and its ministers to follow the path set for Him by God. He devoted His time to helping the oppressed, the sick and the poor, and soon He became known as a champion of the cause of justice. At the age of twenty-seven, Bahá’u’lláh received, through a special messenger, some of the Writings of the Báb, Who was proclaiming the dawn of a new Day, the Day when a new Manifestation of God would bring to the world the peace, unity and justice long awaited by humanity. Bahá’u’lláh immediately accepted the Message of the Báb and became one of His most enthusiastic followers. But alas, those who ruled over the people of Persia, blinded by their own selfish desires, set out to persecute the followers of the Báb with great savagery. Bahá’u’lláh, despite being known for His nobility, was not spared. A little over eight years after the Báb’s Declaration, and two years after the Báb Himself had been martyred, He was imprisoned in a dark dungeon called the Black Pit. The chains put around His neck were so heavy that He could not lift His head. Here Bahá’u’lláh spent four terrible months in severe hardship. Yet it was in this same dungeon that the Spirit of God filled His soul and revealed to Him that He was the Promised One of all ages. From this dark prison, the Sun of Bahá’u’lláh rose illuminating the entire creation. After four months in the Black Pit, Bahá’u’lláh was stripped of all His possessions, and He and His family were sent into exile. In the bitter cold of winter, they traveled along the western mountains of Persia towards Baghdád, then a city in the Ottoman Empire and today the capital of ‘Iráq. Words cannot describe their sufferings as they walked hundreds of kilometers on snow and ice-covered ground on their way to that fate-laden city. The fame of Bahá’u’lláh soon spread throughout Baghdád and other cities of the region, and more and more people came to the door of this exiled Prisoner to receive His blessings. But there were a few who became jealous of His fame. Among them was Bahá’u’lláh’s own half-brother Mírzá Yaḥyá, who was living under His loving care. Mírzá Yaḥyá’s plotting caused disunity among the followers of the Báb and brought great sadness to Bahá’u’lláh. One night, without telling anyone, Bahá’u’lláh left His home and went to the mountains of Kurdistán. There He lived a secluded life engaged in prayer and meditation. He stayed in a small cave and subsisted on the simplest of foods. No one in that area knew His origin, and no one knew His name. But, then, gradually the people of the region began to speak of the “Nameless One”, a great Saint who had knowledge bestowed upon Him by God. When the news of this Holy Personage reached Bahá’u’lláh’s oldest Son, ‘Abdu’l-Bahá, He immediately recognized the signs of His beloved Father. Letters were sent with a special messenger entreating Bahá’u’lláh to return to Baghdád. This He accepted, bringing to an end a period of painful separation that had lasted two years. During Bahá’u’lláh’s absence, the conditions of the Bábí community had declined rapidly. In the seven years He lived in Baghdád following His return from the mountains, Bahá’u’lláh infused the persecuted and confused followers of the Báb with a new spirit. Although He had not yet announced His own great station, the power and wisdom of His words began to win the loyalty of an increasing number of Bábís and the admiration of people of every walk of life. But the fanatical Muslim clergy could not bear to see the tremendous influence Bahá’u’lláh had on such a large number of souls. They complained and complained to the authorities until the government of Persia joined hands with some of the officials of the Ottoman Empire to remove Bahá’u’lláh farther away from His homeland, this time to the city of Constantinople. April of 1863 was a month of great sadness for the population of Baghdád. The One Whom they had grown to love was leaving their city, heading for what to them was an unknown destination. Just prior to His departure, Bahá’u’lláh moved to a garden on the outskirts of the city, raised His tent and for twelve days received the stream of visitors who gathered to say farewell. The followers of the Báb came to this garden with heavy hearts; some would accompany Bahá’u’lláh on this next stage of His exile, though many would have to stay behind and be deprived of close association with Him. But God had not willed that this occasion would be one of sadness. The doors of His infinite bounty were opened wide, and Bahá’u’lláh proclaimed to those around Him that He was the One foretold by the Báb—He Whom God would make manifest. Sadness gave way to boundless joy; hearts were uplifted and souls were enkindled with the fire of His love. This twelve-day period in April is celebrated everywhere as the Festival of Riḍván, the anniversary of the declaration by Bahá’u’lláh of His world-embracing Mission. Constantinople was the seat of the Ottoman Empire. Here again, over just four months, Bahá’u’lláh’s great wisdom and personal charm began to attract an increasing number of people. “He must not stay in Constantinople any longer,” murmured the fanatical Muslim clergy, who convinced the authorities to exile Him to the town of Adrianople. In Adrianople, where He remained for four and a half years, Bahá’u’lláh wrote Tablets to the kings and the rulers of the world calling on them to abandon the ways of oppression and dedicate themselves to the welfare of their people. Then His enemies conceived a most cruel punishment. He and His family would be exiled to ‘Akká, which at the time was the worst penal colony in the entire empire. “Surely He will perish in the harsh conditions of that prison-city,” thought the feeble-minded men who imagined they could stop the plan God Himself had set in motion. The hardships Bahá’u’lláh suffered in ‘Akká are too many to recount. He lacked every means of comfort and was surrounded by enemies day and night. But the conditions of imprisonment gradually changed. The inhabitants of ‘Akká and its government became convinced of the innocence of the small band of Bahá’ís who had been exiled to their city. Once again, people were attracted by the wisdom and love of this extraordinary Personage, even though the majority did not understand His great station. After some nine years, the doors of the prison-city were opened to Bahá’u’lláh and His followers. His beloved Son ‘Abdu’l-Bahá was able to secure a dignified place for His Father to live outside the city walls, and eventually it became possible for ‘Abdu’l-Bahá to rent a home in the countryside where Bahá’u’lláh was able to spend the remaining thirteen years of His life in relative peace and tranquility. We now know this house as the Mansion of Bahjí, and there He passed away in May of 1892 at the height of His majesty and glory. Bahá’u’lláh raised the banner of universal peace and fellowship and revealed the Word of God. Although His enemies combined their forces against Him, He was victorious over them as God had promised Him when under chains in the dark dungeon in Ṭihrán. During His own lifetime, His Message revived the hearts of thousands of people. And today, His teachings continue to spread throughout the world. Nothing can prevent Him from achieving His ultimate goal, which is to unify humankind in one universal Cause, in one common Faith. The above account of the life of Bahá’u’lláh is relatively long. Before moving on to the exercises below, you should read the account paragraph by paragraph in your group and ask one another questions until you learn the content well and can present it with ease. The following map will assist you in calling to mind the path of Bahá’u’lláh’s exiles and in remembering the events that occurred along the way. 1. You may find it helpful to write down in the space provided, on the basis of the above account, the sequence of the major events associated with Bahá’u’lláh’s life.
SECTION 7 Alejandra’s second visit to the Sanchez home is as joyous as the first. Mr. and Mrs. Sanchez are already somewhat familiar with the story of Bahá’u’lláh’s life, but they are happy to learn more from Alejandra’s presentation and are clearly touched by the account of His sufferings. “It seems,” ponders Mrs. Sanchez at one point, “that the Manifestations of God always suffer at the hands of those who thirst after leadership and worldly power.” Alejandra decides it is appropriate to share with them the quotation she has memorized—which you, too, know from your study of the last section—in which Bahá’u’lláh speaks of the suffering He endured for the sake of humanity, that we may be freed from oppression and attain lasting happiness. All three friends feel galvanized by the discussion that day. In contemplating her next visit, Alejandra quickly concludes that the station of ‘Abdu’l-Bahá would be a natural theme for discussion. These are the points she will make sure to cover: The eldest Son of Bahá’u’lláh, ‘Abdu’l-Bahá is a most unique figure in human history, and we can find no personage like Him in any previous religion. He recognized the divine station of His Father while still a child and shared in His exiles and sufferings. It was under ‘Abdu’l-Bahá’s care and protection that Bahá’u’lláh left the Bahá’í community after His passing. We can never fully appreciate what an immense bounty Bahá’u’lláh bestowed upon humanity by giving us not only His most sublime Revelation but also His Son, through Whose knowledge and wisdom, He said, the world would be guided and illumined. When we study the life and utterances of ‘Abdu’l-Bahá, we gain insight into the unique station that He occupies in this Dispensation. Three aspects of this station are important for us to keep in mind. First, ‘Abdu’l-Bahá is the Center of Bahá’u’lláh’s Covenant. Bahá’u’lláh made a covenant with His followers calling upon them to direct their hearts towards that center and be entirely loyal to it. In His Will and Testament, ‘Abdu’l-Bahá named Shoghi Effendi, the Guardian of the Faith, to be the center to which all should turn after His passing. Today, this center is the Universal House of Justice, which has been established in accordance with the explicit command of Bahá’u’lláh and the clear instructions given by ‘Abdu’l-Bahá and the Guardian. The power of the Covenant holds the Bahá’í community together and protects it from division and disintegration. Second, ‘Abdu’l-Bahá is the unerring Interpreter of Bahá’u’lláh’s words. So vast is the Revelation of Bahá’u’lláh, so profound the meanings enshrined in His utterances, that He deemed it necessary to leave behind an interpreter, One Whom He would Himself inspire. Thus, for generations to come, humanity will be able to understand Bahá’u’lláh’s teachings by studying the interpretations of ‘Abdu’l-Bahá in His numerous Tablets and in the authenticated transcripts of His talks. The Guardian was the Interpreter of Bahá’u’lláh’s teachings after ‘Abdu’l-Bahá; with him the task of interpretation was complete, and no one has the authority to interpret Bahá’u’lláh’s words for the remainder of His Dispensation. In the past, every religion has been afflicted with divisions over the different interpretations of passages from its Sacred Scriptures. But in this Dispensation, when there is uncertainty about the meaning of a statement of Bahá’u’lláh, everyone turns to the interpretations of ‘Abdu’l-Bahá and the Guardian. If uncertainty remains, one can turn to the Universal House of Justice for clarification. No room is left, then, for conflict over the meaning of the teachings, and the unity of the Faith is protected. Third, ‘Abdu’l-Bahá is the perfect Exemplar of His Father’s teachings. Although we can never hope to reach such a degree of perfection, we should always have Him before our eyes and strive to follow His example. When we read in the Writings about love, we can turn to ‘Abdu’l-Bahá and we will see the very essence of love and kindness. When we read about purity, justice, rectitude, joy and generosity, we can turn to Him and think of His life, and we will see how He manifested these qualities to the utmost perfection. The mark of ‘Abdu’l-Bahá’s life was, of course, His servitude. The name ‘Abdu’l- Bahá means “the servant of Bahá”, and this was the title He preferred over all the others that were attributed to Him. The following words of ‘Abdu’l-Bahá are the expression of His ardent desire to serve: “My name is ‘Abdu’l-Bahá. My qualification is ‘Abdu’l-Bahá. My reality is ‘Abdu’l-Bahá. My praise is ‘Abdu’l-Bahá. Thraldom to the Blessed Perfection is my glorious and refulgent diadem, and servitude to all the human race my perpetual religion . . . No name, no title, no mention, no commendation have I, nor will ever have, except ‘Abdu’l-Bahá. This is my longing. This is my greatest yearning. This is my eternal life. This is my everlasting glory.”11 Clearly what Alejandra plans to share with the Sanchezes in her next visit is no more than an introduction to a most unique figure; their appreciation of the station occupied by ‘Abdu’l-Bahá in this Dispensation will continue to grow in the years to come. In your own life, as you walk the path of service, you will have many opportunities to call His example to mind and to reflect on His words. Already, in the previous unit, you familiarized yourself with some of His utterances, and you were encouraged to learn to express in the manner He did ideas set forth in His Tablets and public talks. For now, to consolidate your present understanding of His station, you should consult with the other members of your group on the main points mentioned above and practice saying them well. Reflection on the passage quoted will inspire you in your efforts to advance on the path of service. SECTION 8 A question that has been on Alejandra’s mind since she began her visits with Mr. and Mrs. Sanchez is what themes of discussion will help them most to become confirmed and active protagonists of the community-building process in the neighborhood. On the one hand, there are themes like prayer, the immortality of the soul, and steadfastness in the love of God that she hopes to discuss with them, for the foundations of their spiritual life must be continually reinforced. On the other, it will be important for them to gain a vision of the kind of community that is gradually being developed and know that they can make valuable contributions to its realization. During her conversation with Mr. and Mrs. Sanchez about the station of ‘Abdu’l-Bahá, Alejandra gradually comes to realize what the theme of her next visit should be. “They have a great deal of clarity about the purpose of the Faith to unite people,” she thinks. “So, the theme we should probably explore now is how to build and maintain a unified community.” Alejandra begins her fourth visit by describing the activities that are currently being undertaken by a relatively small group of friends in the neighborhood. “As our numbers increase,” she explains, “the most challenging responsibility we all must shoulder will be to become more and more united in our words, in our thoughts, and in our actions. If you agree, then, today we can explore the theme of unity together.” “I can see how important unity is to the development of our community,” responds Mrs. Sanchez. “And after all it was Bahá’u’lláh’s message of unity that first attracted our hearts to His teachings,” says Mr. Sanchez. “I have chosen a number of ideas and have found a quotation for each,” says Alejandra. “If you don’t mind, we can go through them one by one and discuss them.” • Below is Alejandra’s list of ideas: For our community to be truly united, every one of us must avoid strife and contention. Bahá’u’lláh states: “Nothing whatever can, in this Day, inflict a greater harm upon this Cause than dissension and strife, contention, estrangement and apathy, among the loved ones of God. Flee them, through the power of God and His sovereign aid, and strive ye to knit together the hearts of men, in His Name, the Unifier, the All- Knowing, the All-Wise.”12 • We should have love for everyone in the community, a love that is a reflection of our love for God. ‘Abdu’l-Bahá says: • “Be in perfect unity. Never become angry with one another. . . . Love the creatures for the sake of God and not for themselves. You will never become angry or impatient if you love them for the sake of God. Humanity is not perfect. There are imperfections in every human being, and you will always become unhappy if you look toward the people themselves. But if you look toward God, you will love them and be kind to them, for the world of God is the world of perfection and complete mercy.”13 If, with all the love we feel for one another, tensions arise among us, we should immediately remember this counsel of ‘Abdu’l-Bahá: “I charge you all that each one of you concentrate all the thoughts of your heart on love and unity. When a thought of war comes, oppose it by a stronger thought of peace. A thought of hatred must be destroyed by a more powerful thought of love. Thoughts of war bring destruction to all harmony, well-being, restfulness and content. “Thoughts of love are constructive of brotherhood, peace, friendship, and happiness.”14 And if, having made every effort to control them, we see our passions overtaking us and find ourselves in conflict with others, we should remind ourselves of these words of Bahá’u’lláh: “If any differences arise amongst you, behold Me standing before your face, and overlook the faults of one another for My name’s sake and as a token of your love for My manifest and resplendent Cause.”15 The spiritual discipline of overlooking the faults of others, focusing on their praiseworthy qualities and abstaining totally from backbiting is a most effective measure against disunity. Overcoming the inclination to backbite is easier when we love one another. We should remember that we tend not to see the faults of those we love and have no difficulty looking upon them with a sin-covering eye. ‘Abdu’l-Bahá says: “The imperfect eye beholds imperfections. The eye that covers faults looks toward the Creator of souls. He created them, trains and provides for them, endows them with capacity and life, sight and hearing; therefore, they are the signs of His grandeur. You must love and be kind to everybody, care for the poor, protect the weak, heal the sick, teach and educate the ignorant.”16 Bahá’u’lláh exhorts us: “O Companion of My Throne! Hear no evil, and see no evil, abase not thyself, neither sigh and weep. Speak no evil, that thou mayest not hear it spoken unto thee, and magnify not the faults of others that thine own faults may not appear great; and wish not the abasement of anyone, that thine own abasement be not exposed. Live then the days of thy life, that are less than a fleeting moment, with thy mind stainless, thy heart unsullied, thy thoughts pure, and thy nature sanctified, so that, free and content, thou mayest put away this mortal frame, and repair unto the mystic paradise and abide in the eternal kingdom forevermore.”17 And He tells us: “O Emigrants! The tongue I have designed for the mention of Me, defile it not with detraction. If the fire of self overcome you, remember your own faults and not the faults of My creatures, inasmuch as every one of you knoweth his own self better than he knoweth others.”18
After you have read the above carefully and discussed the content point by point with the participants in your group, you will want to help one another practice presenting the theme as you have done with the previous three. You will find the exercises below of some assistance to your efforts. 1. Complete the following sentences:
2. In the second quotation, ‘Abdu’l-Bahá tells us:
3. In the third quotation, ‘Abdu’l-Bahá tells us:
22. Regarding the power of working in unity, ‘Abdu’l-Bahá tells us: “Whensoever holy souls, drawing on the ________________________________ , shall arise with such ____________________________________ , and march _______________ , rank on rank, ________________ of those souls will be even as _____________________ , and the surging waves of that mighty ocean will be even as the ___________________ of the ____________________________ .” SECTION 9 During her fourth visit with Mr. and Mrs. Sanchez, Alejandra has the pleasure of meeting Beatrice, a granddaughter who has come to live with them while attending a nearby high school. Beatrice is very curious about the theme of unity and enthusiastically participates in the discussion. As the conversation draws to a close, Mrs. Sanchez brings out some coffee and cake for everyone. This gives Alejandra an opportunity to get to know Beatrice a little better, and she arranges to meet her the next day to talk about the community-building efforts in the neighborhood. “She may be interested in studying the main sequence of courses,” Alejandra thinks to herself. “I could help her go through the first few books at a steady pace. She may then want to start a children’s class or assist me with the junior youth group forming in the neighborhood. In that case, she could gradually take on more responsibility for the group as she advances all the way up to Book 5, which will prepare her to serve as an animator.” Alejandra has attended several gatherings for youth which, focused on certain topics of discussion, have led to the participation of many in the institute process. She decides she will follow the same sequence of ideas in her conversation with Beatrice the next day. This is how the conversation opens: All of us want to see the world become a better place. We look forward to a future when universal peace has been established and the human family lives in harmony. Such a future is not a dream and can be built as more and more of us exert effort to contribute to the betterment of the world. Deep in our hearts each of us has the desire to serve our communities. What we need is to develop our capacity to undertake selfless acts of service for the common good. We can think about our service to humanity by imagining a path of service on which we walk together. This path is open to all. We each make the choice to enter it, and we advance on it at our own pace. We do not walk this path alone; we serve alongside our friends, learning together and accompanying one another. Every step we take generates joy and assurance, and every effort we make brings divine confirmations. Beatrice likes what she is hearing, and a lively conversation ensues after this short presentation. Before going any further, let us pause here and reflect on the nature of the interaction between the two new friends. Alejandra has decided to engage in a conversation of substance in order to invite Beatrice to participate in the institute process. Why would it not have been sufficient for her to simply tell Beatrice that a series of courses are being offered by the institute and invite her to join them? The conversation between Alejandra and Beatrice continues for some two hours. Below are several additional ideas Alejandra shares with her new friend. We understand, of course, that she does not make a long uninterrupted presentation. Much of the two hours is spent deliberating together on the ideas outlined in these paragraphs: We are young, we have energy, and we have great enthusiasm. People assume we are carefree. But it is the opposite; we are concerned with the plight of humanity and would like to see real change brought to society. And we must also think about our own lives—education, work, friends, family. Each year as we grow older, we find ourselves shouldering more responsibilities; our parents expect much from us. Sometimes, when I think of all my responsibilities, I feel overwhelmed. Then I remember a quote from the Bahá’í writings I have memorized: “Man’s life has its springtime and is endowed with marvelous glory. The period of youth is characterized by strength and vigor and stands out as the choicest time in human life.” What I would like to share with you is that many young people around the world in communities like ours are realizing that their energies can be directed by a twofold purpose: to take charge of their own intellectual and spiritual growth and to contribute tothetransformationofsociety. Thesetwoaspectsofourpurposeareinterconnected. As we develop our own capabilities, we are better able to serve others, and in helping one another, we grow as individuals and strengthen the qualities we possess. This is where the idea of a path of service I mentioned before comes in. Walking it is not something we just add to our lives; it brings meaning to everything we do. Service to the community helps us to understand better the purpose of our education, to clarify our thoughts about the future, to develop the qualities we need to contribute to the well-being of our families. It strengthens our friendships. It keeps us from dissipating our energies on trivial pursuits. In thinking about our spiritual and intellectual growth, we must be aware of the many forces that influence us. Some of them, like the forces of knowledge, of justice, and of love, move us in the right direction, and we must learn to align ourselves with them. Others, like the forces of materialism and self-centeredness, do the opposite, and we should resist them. We must strive to achieve excellence and have faith that our efforts will be blessed with divine confirmation. And in thinking about our contributions to the transformation of society—transforming a world of violence, poverty, and suffering into a world of peace, prosperity, and harmony—we must consider both material and spiritual progress. Material progress for all people will not be attained if we do not make spiritual progress as well. Only if these two go hand in hand will the betterment of the world be achieved. There is another quotation I have committed to memory: “Material civilization is like unto the lamp, while spiritual civilization is the light in that lamp. If the material and spiritual civilization become united, then we will have the light and the lamp together, and the outcome will be perfect.” As we walk the path of service, we learn to work with groups of individuals, particularly children and junior youth, helping them to acquire knowledge, skills, and spiritual qualities. We also learn to pay attention to the unity of our communities. Individuals, families, and organizations that wish to contribute to the progress of a community must collaborate. They must build a shared vision and purpose and leave behind the ways of conflict. It is important, then, that as youth we develop the habits of harmonious interaction with others. We need to be friends: accompanying one another in the work we do, accepting each other’s contributions, encouraging and supporting one another, seeing each other’s strengths, seeking and giving useful advice to each other, and taking joy in the accomplishments of one another. In treading the path of service, we must act, reflect on our actions, consult and study together. Over the past few decades, the Bahá’í community has succeeded in establishing a very special kind of institution of learning in practically every country of the world. These institutes, which is how we refer to them, offer courses that strengthen our capabilities to serve the community. By studying these courses, we gain the spiritual insights and the practical skills needed to move forward on the path of service together. As we advance through them, our capacity to carry out increasingly complex acts of service grows. All along, we are accompanied by those who are more experienced than we are and, in time, we naturally come to accompany friends with less experience. From the start, we are all protagonists of personal and social transformation, eagerly assuming responsibility for our own learning and for service to the community. “To be a protagonist” means to have the will to act thoughtfully, to persevere in our endeavors, and to gain and apply knowledge at every step. A protagonist is not a mere passive receiver of benefits but an active contributor to progress. To be a protagonist one must learn to exercise creative and disciplined initiative. The institute courses help us enhance our capacity to be protagonists of the community-building process. We should take a moment to reflect on the ideas in the above paragraphs. As mentioned at the beginning of the section, Alejandra would not simply present the ideas one after the other but would make sure that Beatrice has ample opportunity to think about them and contribute to the discussion. What you may wish to consider—after you have had a chance to discuss every paragraph in your group and have learned to express the ideas well yourself—is whether the conversation has developed to the point that Alejandra would feel confident in sharing a few words about some of the courses of the Ruhi Institute and in inviting Beatrice to join the study of Book 1. Can you write down in the space below what you would say if you were in her place? How would you describe Books 1 and 2 and the acts of service they call for? A brief reference to acts of service taken up in subsequent books—particularly to teaching classes for the spiritual education of children and to guiding a junior youth group as its animator—would undoubtedly help Beatrice gain a vision of what service she could render in the future. The tutor of your group can assist you in writing a few sentences on these two acts of service, similar to what Alejandra might add in inviting Beatrice to study Book 1. Two weeks pass before Alejandra makes her next visit to the Sanchez home. During that time, Beatrice was able to participate in an intensive campaign and complete the first two units of Book 1. She is now going through the third unit with a group of five friends that meets twice a week in the neighborhood. Alejandra thinks it is opportune to converse with the Sanchez family on the theme of prayer and asks Beatrice whether she would like to assist her. You have yourself studied the second unit of Book 1, so there is no need to summarize for you here the content covered by Alejandra and Beatrice during the visit. After reviewing the unit, you should be able to set out the main points you would try to address in a discussion around this theme. Below is space for you to write down your ideas. Alejandra’s visits to the Sanchez family continue for some weeks to come, and they have an opportunity to discuss several themes that flow naturally from their deliberations on the significance of prayer—the life of the soul, the development of spiritual qualities, obedience to the laws and ordinances of God and steadfastness in His love. On one occasion, they also converse a little about the institutions of the Administrative Order, particularly about Local and National Spiritual Assemblies. We need not consider the content covered during each of these subsequent visits. There are, however, two questions that often arise among participants in a series of conversations such as the one we are envisioning. The first has to do with the nature of meetings held by the community and the second with financial resources. We will take up the subject of meetings, specifically the Nineteen Day Feast, in this section and look at the question of finances in the next. The following points, then, could form the basis for a conversation on the theme of the Nineteen Day Feast: In the Bahá’í community, gatherings are held for various purposes—to pray, to study, to celebrate special occasions, to consult on community affairs and service to society, to discuss plans of action. Bahá’u’lláh makes the following promise: “By My life and My Cause! Round about whatever dwelling the friends of God may enter, and from which their cry shall rise as they praise and glorify the Lord, shall circle the souls of true believers and all the favored angels.”23 Listening to the Word of God in gatherings among friends brings joy to the hearts and strengthens bonds of unity. Bahá’u’lláh exhorts us: “It behooveth the friends in whatever land they be, to gather together in meetings, and therein to speak wisely and with eloquence, and to read the verses of God; for it is God’s Words that kindle love’s fire and set it ablaze.”24 ‘Abdu’l-Bahá writes: “Hold gatherings and recite and chant the heavenly Teachings, that perchance that country may be illumined with the light of truth and that land may, through the confirmations of the Holy Spirit, become even as a delectable paradise, for this age is the century of the All-Glorious Lord, and the melody of the oneness of the world of humanity is reaching the ears throughout the East and the West.”25 Of all Bahá’í meetings, the Nineteen Day Feast deserves particular mention. The Bahá’í calendar consists of nineteen months of nineteen days each, and, in every locality, Bahá’ís gather together once a month for this meeting as enjoined by Bahá’u’lláh Himself: “Verily, it is enjoined upon you to offer a feast, once in every month, though only water be served; for God hath purposed to bind hearts together, albeit through both earthly and heavenly means.”26 The Nineteen Day Feast consists of three parts. The first is the devotional part, during which prayers are recited and passages from the Sacred Writings read. The second is the administrative part, during which consultation on the affairs of the community takes place. The third is the social part. We get a glimpse of the importance of the devotional part of the Nineteen Day Feast from the following words of ‘Abdu’l-Bahá: “O ye loyal servants of the Ancient Beauty! In every cycle and dispensation, the feast hath been favored and loved, and the spreading of a table for the lovers of God hath been considered a praiseworthy act. This is especially the case today, in this dispensation beyond compare, this most generous of ages, when it is highly acclaimed, for it is truly accounted among such gatherings as are held to worship and glorify God. Here the holy verses, the heavenly odes and laudations are intoned, and the heart is quickened, and carried away from itself.”27 During the administrative part of the Feast, the friends gathered hear reports of the activities of Bahá’í communities near and far, consult on the affairs of the Faith in their own community and on their contributions to the well-being of society, become familiar with guidance received from the Universal House of Justice, reflect on the progress of their plans, and offer suggestions to the institutions of the Faith. Consultations at the Nineteen Day Feast are of the utmost importance, for, through this means, every individual is able to participate in the affairs of the worldwide Bahá’í community.
As always, you should read through the above ideas several times and discuss them in your group so that you learn to say them with ease. The following exercises will help you gain further insight into the signficance of the Nineteen Day Feast:
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SECTION 13 The second question that often arises in conversations about the Faith is how the Bahá’í community meets its financial needs. Here are a few points that may help you respond to such queries:
for us to progress. And when we contribute to the Fund, we are spending for His Cause a portion of what He has given to us. For Bahá’ís, then, giving to the Fund is not merely a matter of generosity; it is also a spiritual bounty and a great individual responsibility. The Guardian advises us: “We must be like the fountain or spring that is continually emptying itself of all that it has and is continually being refilled from an invisible source. To be continually giving out for the good of our fellows undeterred by fear of poverty and reliant on the unfailing bounty of the Source of all wealth and all good—this is the secret of right living.”34 You will have an opportunity to consider some of the ideas here in greater depth in a later course in this sequence, which addresses the subject of material means. For now, you are encouraged, as always, to discuss the content above point by point and to carry out the following exercises so that you learn to express the ideas naturally and with ease: 1. On the basis of the quotations, fill in the blanks in the sentences below.
2. Write down the sequence of ideas followed in the above presentation: To gain insight into the kinds of conversation that can unfold in a village or neighborhood teeming with activity, we have followed the efforts of Alejandra, a young university student. Over a series of visits, spanning several weeks, she has discussed with Mr. and Mrs. Sanchez a number of themes that, she hopes, will help deepen their knowledge of the Faith and strengthen their commitment to the teachings they have embraced. Eventually, the arrival on the scene of Beatrice, the Sanchezes’ granddaughter, enabled us to examine another kind of conversation, this one between two youth, both eager to learn how they can serve their communities. In proceeding through the account and in carrying out the exercises, we have seen that, in addition to a growing knowledge of the relevant subjects, certain spiritual qualities, attitudes and skills are required to sustain the conversations we are considering here. In this and the next section of the unit we will explore themes of a different type— that is, those generally taken up for discussion during visits to families with youngsters participating in the educational programs promoted by the institute. As already indicated, teaching classes for children and guiding a junior youth group as an animator are acts of service addressed in subsequent courses, in Books 3 and 5 respectively. You may or may not be familiar with the corresponding two programs, depending on whether you took part in them yourself at an earlier age. Let us look, first, at the content that often forms the basis for an ongoing conversation with the families of junior youth. We will imagine that some time has passed since we left our story and that Beatrice is now studying Book 2. Alejandra asks her friend if she would like to accompany her when she visits the families of several junior youth who are going to establish a group with her assistance. She eagerly accepts. Alejandra explains to Beatrice what she envisions. “We will begin each visit,” she informs her, “by introducing the parents to the program their son or daughter has shown an interest in joining and by mentioning that it is part of the community-building process moving forward in the neighborhood. We will then explore with them some of the concepts and ideas central to the program. This will be the first of a series of visits, and our hope is that, as the conversation advances over time, the family will not only actively support the group in a variety of ways but become the promoters of the spiritual empowerment of the junior youth in the community.” Alejandra and Beatrice go on to discuss some points they plan to raise with each family. They decide to write down all the ideas they think important, knowing they will cover only a few in the first visit and will address the rest in subsequent conversations. Here are the points they enumerate about the potentialities of junior youth:
“After a time he enters the period of youth, in which his former conditions and needs are superseded by new requirements applicable to the advance in his degree. His faculties of observation are broadened and deepened; his intelligent capacities are trained and awakened; the limitations and environment of childhood no longer restrict his energies and accomplishments.”35 • The Universal House of Justice, the governing body of the Bahá’í Faith, says this about the approach we have adopted in working with junior youth: “While global trends project an image of this age group as problematic, lost in the throes of tumultuous physical and emotional change, unresponsive and self- consumed, the Bahá’í community—in the language it employs and the approaches it adopts—is moving decidedly in the opposite direction, seeing in junior youth instead altruism, an acute sense of justice, eagerness to learn about the universe and a desire to contribute to the construction of a better world.”36 Alejandra and Beatrice next turn their attention to the spiritual empowerment program itself and try to identify some of its features:
So it is that, with constant assistance and encouragement from Alejandra, Beatrice moves forward on the path of service. Let us resume her story again, then, a few months later, when she is just about to finish Book 3. The tutor of her study circle has asked Maribel, a children’s class teacher, to invite Beatrice and her fellow participants to accompany her, in turns, on visits to the parents of youngsters in a newly formed class for Grade 1. Beatrice feels she has learned a great deal from her study of Book 3. And she knows from Alejandra, who has mentioned it a few times, that the insights she has gained from the book will enhance her capacity to serve as an animator. When they get together, Maribel tells Beatrice that they will be visiting the mother of Emma. “She is a delightful little girl who loves to learn,” Maribel shares. “I have already visited her parents once and explained to them the nature of a Bahá’í children’s class. They were happy to allow Emma to participate. Her mother expressed an interest in hearing more about the class, and I promised to go back and speak a little about the educational ideas underlying the material we teach. I have actually written some notes for myself. If you want, we can go through them together and talk about them.” Beatrice agrees. Here are the notes they discuss:
belong to the soul of the human being. We develop them as we polish the mirror of our heart so it can reflect the attributes of God. To these we refer as spiritual qualities, and the lessons we teach in our classes for Grade 1 focus mostly on these qualities. • I think I will just go on and enumerate a few spiritual qualities addressed in the Grade 1 lessons in Book 3 and share with her the corresponding quotations. I will explain that Emma will memorize these quotations and that she could ask her daughter to recite them to her, as well as the prayers she will learn: − Love: “O Friend! In the garden of thy heart plant naught but the rose of love . . .”38 − Justice: “Tread ye the path of justice, for this, verily, is the straight path.”39 − Truthfulness: “Truthfulness is the foundation of all human virtues.”40 − Joy: “O Son of Man! Rejoice in the gladness of thine heart, that thou mayest be worthy to meet Me and to mirror forth My beauty.”41 Maribel and Beatrice decide that the above ideas are sufficient for one visit. You will soon move on to the study of Book 3 yourself and will have an opportunity to reflect on some principles that give shape to the Ruhi Institute’s six-year program for the spiritual education of children. If, before then, the occasion arises for you to visit a few parents with a children’s class teacher, the ideas set out here will prove to be of assistance, and you should discuss them now point by point in your study group. SECTION 16 Earlier we read the following words of ‘Abdu’l-Bahá: “The stronger the ties of fellowship and solidarity amongst men, the greater will be the power of constructiveness and accomplishment in all the planes of human activity.” The Universal House of Justice tells us that, in paying visits to homes and in extending invitations to ours, we “are forging ties of spiritual kinship that foster a sense of community.” We should not underestimate, then, the effect of this practice on the culture of our growing community. In the preceding sections we have looked at several distinct kinds of conversation that can take place during the visits we make to one another’s homes. All of us, as we walk the path of service, will participate in an expanding conversation in our village, town or neighborhood about the application of Bahá’u’lláh’s teachings to our individual and collective lives. Sometimes this will unfold in a series of formal visits organized to enable increasing numbers to deepen their knowledge of these teachings. On numerous other occasions, the educational programs of the institute, their aims and content, will be the subject of discussion. Invitations to engage in the community-building process will be extended to more and more neighbors and friends. As you look to the future, then, and to the path of service that stretches ahead of you, you should make every effort to learn the content presented in this unit well, gain experience conversing on each theme, and, of course, continue to deepen your own knowledge of Bahá’u’lláh’s teachings. Thus will be yours the never-ending joy of sharing the Word of God with others. |
