Istiqlál, 08 Sulțán (Sovereignty), 180 B.E.

Arising to Serve

Quote for Reflection:

In the terminology of the Holy Books the church has been called the house of the covenant for the reason that the church is a place where people of different thoughts and divergent tendencies—where all races and nations—may come together in a covenant of permanent fellowship. In the temple of the Lord, in the house of God, man must be submissive to God. He must enter into a covenant with his Lord in order that he shall obey the divine commands and become unified with his fellowman. He must not consider divergence of races nor difference of nationalities; he must not view variation in denomination and creed, nor should he take into account the differing degrees of thoughts; nay, rather, he should look upon all as mankind and realize that all must become united and agreed. He must recognize all as one family, one race, one native land; he must see all as the servants of one God, dwelling beneath the shelter of His mercy. The purport of this is that the church is a collective center. Temples are symbols of the reality and divinity of God—the collective center of mankind. Consider how within a temple every race and people is seen and represented—all in the presence of the Lord, covenanting together in a covenant of love and fellowship, all offering the same melody, prayer and supplication to God. Therefore, it is evident that the church is a collective center for mankind. For this reason there have been churches and temples in all the divine religions; but the real Collective Centers are the Manifestations of God, of Whom the church or temple is a symbol and expression. That is to say, the Manifestation of God is the real divine temple and Collective Center of which the outer church is but a symbol. — ‘Abdu’l-Bahá ¹

Question for Consideration:

What does the word “covenant” mean? ²

Google Bard Response:

In the context of the quote by ‘Abdu’l-Bahá, the word “covenant” carries a rich and multifaceted meaning. Here are some central interpretations:

• A pact or agreement: Fundamentally, a covenant refers to a formal agreement or treaty between two or more parties. In this case, it signifies the commitment of individuals within a church or temple to a shared set of values, beliefs, and practices. This agreement binds them together in a sense of unity and purpose.
  
• Permanent fellowship and unity: The quote emphasizes that the covenant is not just a temporary agreement but a lasting bond of fellowship. It signifies a commitment to building bridges across differences like race, nationality, and creed and working towards a united community.
  
• Submission to God and divine commands: The covenant also involves a commitment to God. It signifies the individual’s willingness to follow God’s teachings and principles and strive for spiritual growth and alignment with the divine will.
  
• Recognizing the oneness of humanity: The quote emphasizes that the covenant transcends individual differences and acknowledges the fundamental unity of all humankind. It promotes a sense of belonging to a single “family” under the shelter of God’s mercy.
  
• A symbol of the divine and collective center: The church or temple symbolizes the divine reality and the collective center of humanity. It represents the space where individuals come together to connect with God and each other, forming a unified community.
  
• Manifestations of God as the true collective centers: While the church or temple serves as a symbol, the quote ultimately points to the Manifestations of God as the true collective centers. These figures, like prophets and founders of major religions, embody divine guidance and unity, bringing people together under their spiritual leadership.
  

Therefore, the word “covenant” in this context goes beyond a simple agreement. It signifies a deep commitment to shared values, spiritual growth, unity within diversity, and, ultimately, alignment with the divine purpose embodied in the Manifestations of God.

It’s important to remember that this interpretation is based on Bahá’í teachings and may differ from other understandings of the concept of “covenant” in different religious and philosophical contexts.

1. ’Abdu’l-Bahá. The Promulgation of Universal Peace: Talks Delivered by ʻAbduʼl-Bahá during His Visit to the United States and Canada in 1912. Edited by Howard MacNutt. 2nd ed. Wilmette, Ill: Baháʼí Publishing Trust, 1982, 163. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/12#436787777. ↩
2. Ruhi Institute. Arising to Serve. 2.1.1.PE September 2020. Vol. Book 2. 6 vols. Embarking on a Path of Service. Cali, Columbia: Ruhi Foundation, 2020, 39. https://www.ruhi.org/en/walking-a-path-of-service/#AS. ↩

Istijlál, 07 Sulțán (Sovereignty), 180 B.E.

Arising to Serve

Quote for Reflection:

Thou beholdest, O my Lord, how I have set myself towards the ocean of Thy grace and the adored sanctuary of Thy favors. Deny me not, I pray Thee, the drops which are sprinkled from the ocean of Thy gifts; neither do Thou withhold from me the outpourings of the clouds of Thy tender mercies. I am he, O my God, that hath clung to the resplendent hem of Thy robe, and taken hold on Thy strong cord that none can sever. I testify that Thou hast created me, and nourished me, and brought me up, and fed me, and sustained me, that I may recognize Him Who is the Dayspring of Thy signs, and the Revealer of Thy clear tokens. I offer unto Thee, therefore, most high praise, O Lord my God, that Thou hast suffered me to attain unto this most sublime station and this most august seat. Thou, truly, art the Great Giver, the Almighty, the All-Bountiful, the Ever-Forgiving, the Most Generous. — Bahá’u’lláh ¹

Question for Consideration:

Why did God create us? ²

Google Bard Response:

This beautiful passage by Bahá’u’lláh offers a unique perspective on why God created us. Here are some possible interpretations:

To recognize and worship God: The passage emphasizes the purpose of creation as recognizing “Him Who is the Dayspring of Thy signs, and the Revealer of Thy clear tokens.” This suggests God created us to witness and acknowledge His existence, majesty, and grace. The speaker expresses immense gratitude for the opportunity to reach this “most sublime station” and “most august seat” of understanding and devotion.

To express God’s love and bounty: The passage’s wording suggests God’s creation of humanity as an act of love and generosity. Phrases like “nourished me, brought me up, fed me, sustained me” paint a picture of a nurturing creator who desires his creation to experience his benevolence. Recognizing and worshipping God is then seen as reciprocating that love.

To participate in God’s plan: The mention of “the ocean of Thy grace” and “the clouds of Thy tender mercies” implies a more comprehensive, divine plan in which humans play a role. While the specific nature of this role is not explicitly stated, the passage suggests that our purpose is to be active participants in God’s unfolding purpose for the universe.

To experience spiritual growth: The language of “most sublime station” and “most august seat” indicates a potential for spiritual advancement and evolution within God’s creation. The passage suggests that experiencing God’s grace and recognizing His presence is not just a static state but a journey of continual growth and refinement.

It’s important to note that interpreting this passage, like any religious text, is open to individual reflection and understanding. Some might emphasize the personal connection with God, while others might focus on the more expansive role of humanity in the divine plan. Ultimately, the purpose of God creating us is a mystery that each individual must contemplate and interpret within their faith and perspective.

While this passage from Bahá’u’lláh doesn’t provide a definitive answer to why God created us, it offers a beautiful and poetic perspective that emphasizes recognition, gratitude, and participation in a divine plan. It invites us to contemplate the profound mystery of our existence and our relationship with the divine.

1. Bahá’u’lláh. Prayers and Meditations by Baháʼuʼlláh. Translated by Shoghi Effendi. 1938. Reprint, Wilmette, IL: Bahá’í Publishing Trust, 1974, 227-228. https://www.bahai.org/library/authoritative-texts/bahaullah/prayers-meditations/6#227251851. ↩
2. Ruhi Institute. Arising to Serve. 2.1.1.PE September 2020. Vol. Book 2. 6 vols. Embarking on a Path of Service. Cali, Columbia: Ruhi Foundation, 2020, 39. https://www.ruhi.org/en/walking-a-path-of-service/#AS. ↩

’Idál, 06 Sulțán (Sovereignty), 180 B.E.

Arising to Serve

Quote for Reflection:

To every discerning and illumined heart it is evident that God, the unknowable Essence, the divine Being, is immensely exalted beyond every human attribute, such as corporeal existence, ascent and descent, egress and regress. Far be it from His glory that human tongue should adequately recount His praise, or that human heart comprehend His fathomless mystery. He is and hath ever been veiled in the ancient eternity of His Essence, and will remain in His Reality everlastingly hidden from the sight of men. “No vision taketh in Him, but He taketh in all vision; He is the Subtile, the All-Perceiving.” (Qur’án 6:103) No tie of direct intercourse can possibly bind Him to His creatures. He standeth exalted beyond and above all separation and union, all proximity and remoteness. No sign can indicate His presence or His absence; inasmuch as by a word of His command all that are in heaven and on earth have come to exist, and by His wish, which is the Primal Will itself, all have stepped out of utter nothingness into the realm of being, the world of the visible. — Bahá’u’lláh ¹

Question for Consideration:

How would you explain to someone that God is an unknowable essence? ²

Google Bard Response:

Explaining the concept of an unknowable God, as Bahá’u’lláh describes, requires approaching it with sensitivity and openness to different perspectives. Here are some ways you could explain it to someone:

Using metaphors and analogies:

• The vastness of the universe: Compare God’s unknowability to the vastness and complexity of the universe. Just as we can only ever observe and understand a small fraction of the universe, so too may our grasp of God always be limited by our human capacity.
• The light of a star: Imagine God as a star so bright that it blinds us directly. We can only perceive its existence through its indirect effects, like the warmth it provides or the shadows it casts. Similarly, we may only understand God through his creations and manifestations, not through direct comprehension.
• The ocean and a raindrop: Imagine God as an immense ocean and ourselves as raindrops. While the drop can experience a part of the ocean, it can never fully encompass its depth and vastness. In the same way, our limited human perspective can only grasp a fragment of God’s infinite nature.
  

Emphasizing humility and awe:

• Humility before the mystery: Acknowledge the limitations of our human understanding and acknowledge the possibility that there may be aspects of reality beyond our ability to comprehend. This fosters humility and an open mind towards the mystery of existence.
• Awe and wonder: Focus on the awe and wonder that contemplating an unknowable God can inspire. Recognize the beauty and mystery of existence, even if we cannot fully explain it.
  

Respecting diversity of beliefs:

• Not claiming absolute knowledge: Avoid presenting the unknowability of God as a certainty or dogma. Acknowledge that different religions and philosophies have different understandings of the divine and respect the diversity of these perspectives.
• Focus on shared values: Instead of getting caught up in theological debates about God’s nature, focus on the shared values and principles that different faiths often share, such as love, compassion, and justice.
  

Remember, explaining God’s unknowability is not to convince someone of a specific belief but to invite them to contemplate the mystery of existence. Encourage open dialogue, critical thinking, and self-reflection on these profound questions.

Ultimately, the experience of faith and understanding God is a personal journey. Your role is to present the concept with respect, open-mindedness, and a willingness to learn from others’ perspectives.

1. Bahá’u’lláh. The Kitáb-i-Íqán: The Book of Certitude. Translated by Shoghi Effendi. 1st pocket-size Ed. 1950. Reprint, Wilmette, Ill: Baháʾí Publishing Trust, 1983, 98. https://www.bahai.org/library/authoritative-texts/bahaullah/kitab-i-iqan/5#647258180. ↩
2. Ruhi Institute. Arising to Serve. 2.1.1.PE September 2020. Vol. Book 2. 6 vols. Embarking on a Path of Service. Cali, Columbia: Ruhi Foundation, 2020, 39. https://www.ruhi.org/en/walking-a-path-of-service/#AS. ↩

Fidál, 05 Sulțán (Sovereignty), 180 B.E.

Arising to Serve

Quote for Reflection:

If love and agreement are manifest in a single family, that family will advance, become illumined and spiritual; but if enmity and hatred exist within it, destruction and dispersion are inevitable. This is, likewise, true of a city. If those who dwell within it manifest a spirit of accord and fellowship, it will progress steadily and human conditions become brighter, whereas through enmity and strife it will be degraded and its inhabitants scattered. In the same way, the people of a nation develop and advance toward civilization and enlightenment through love and accord and are disintegrated by war and strife. Finally, this is true of humanity itself in the aggregate. When love is realized and the ideal spiritual bonds unite the hearts of men, the whole human race will be uplifted, the world will continually grow more spiritual and radiant and the happiness and tranquillity of mankind be immeasurably increased. Warfare and strife will be uprooted, disagreement and dissension pass away and universal peace unite the nations and peoples of the world. All mankind will dwell together as one family, blend as the waves of one sea, shine as stars of one firmament and appear as fruits of the same tree. This is the happiness and felicity of humankind. This is the illumination of man, the eternal glory and everlasting life; this is the divine bestowal. I desire this station for you, and I pray God that the people of America may achieve this great end in order that the virtue of this democracy may be ensured and their names be glorified eternally. May the confirmations of God uphold them in all things and their memories become revered throughout the East and the West. May they become the servants of the Most High God, near and dear to Him in the oneness of the heavenly Kingdom. — ‘Abdu’l-Bahá ¹

Question for Consideration:

What conditions must be met for universal peace to ensue? ²

Google Bard Response:

‘Abdu’l-Bahá’s beautiful quote paints a powerful vision of universal peace and outlines several critical conditions for achieving it:

Individual and social transformation:

• Love and agreement: Replacing enmity and hatred with love, understanding, and cooperation at individual and community levels is crucial. This requires active choices to overcome prejudice, embrace diversity, and foster empathy towards others.
• Spiritual and moral development: Cultivating a spiritual dimension emphasizing universal values like compassion, justice, and forgiveness can provide a strong foundation for peaceful coexistence.
• Breaking down barriers: Overcoming divisions based on race, religion, nationality, or other artificial distinctions is essential for building a unified and harmonious global community.
  

Global interconnectedness and cooperation:

• Universal access to education and resources: Addressing inequalities in education, healthcare, and economic opportunities can remove potential sources of conflict and resentment.
• Effective governance and conflict resolution: Implementing fair and just governance systems and effective mechanisms for resolving disputes peacefully are essential for maintaining stability and preventing violence.
• Active pursuit of dialogue and understanding: Fostering open communication, intercultural exchange, and respectful dialogue at all levels can help bridge divides and build trust between different groups.
  

Beyond these specific conditions, the quote also highlights the importance of:

• Divine guidance and inspiration: Recognizing the role of spiritual teachings and divine grace in promoting love, unity, and peace.
• Individual responsibility and collective action: Both personal commitment to these values and collaborative efforts at local, national, and international levels are necessary for achieving universal peace.
• Hope and faith: Belief in the possibility of a more peaceful world and a willingness to work towards it are essential elements in this long-term journey.
  

Acknowledging that achieving universal peace is a complex and ongoing process is essential. There will be challenges and setbacks along the way. However, ‘Abdu’l-Bahá’s vision is a potent reminder that such a world is possible and ultimately desirable. By focusing on individual and societal transformation, fostering global cooperation, and embracing the values of love, understanding, and justice, we can continue to move toward a future where peace reigns and humanity thrives.

Remember, even small acts of kindness, empathy, and inclusion can contribute to a more peaceful world. Let each of us take responsibility for promoting these values in our own lives and communities, and together, we can work towards the beautiful vision of universal peace outlined in the quote.

1. ’Abdu’l-Bahá. The Promulgation of Universal Peace: Talks Delivered by ʻAbduʼl-Bahá during His Visit to the United States and Canada in 1912. Edited by Howard MacNutt. 2nd ed. Wilmette, Ill: Baháʼí Publishing Trust, 1982, 144-145. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/10#735878241. ↩
2. Ruhi Institute. Arising to Serve. 2.1.1.PE September 2020. Vol. Book 2. 6 vols. Embarking on a Path of Service. Cali, Columbia: Ruhi Foundation, 2020, 31. https://www.ruhi.org/en/walking-a-path-of-service/#AS. ↩

Kamál, 04 Sulțán (Sovereignty), 180 B.E.

Arising to Serve

Quotes for Reflection:

The proof is clear that the world of nature is imperfect, the world of education perfect. That is to say, man is rescued from the exigencies of nature by training and culture; consequently, education is necessary, obligatory. But education is of various kinds. There is a training and development of the physical body which ensures strength and growth. There is intellectual education or mental training for which schools and colleges are founded. The third kind of education is that of the spirit. Through the breaths of the Holy Spirit man is uplifted into the world of moralities and illumined by the lights of divine bestowals. The moral world is only attained through the effulgence of the Sun of Reality and the quickening life of the divine spirit. For this reason the holy Manifestations of God appear in the human world. They come to educate and illuminate mankind, to bestow spiritual susceptibilities, to quicken inner perceptions and thereby adorn the reality of man—the human temple—with divine graces. — ‘Abdu’l-Bahá ¹

WERE there no educator, all souls would remain savage, and were it not for the teacher, the children would be ignorant creatures.

It is for this reason that, in this new cycle, education and training are recorded in the Book of God as obligatory and not voluntary. That is, it is enjoined upon the father and mother, as a duty, to strive with all effort to train the daughter and the son, to nurse them from the breast of knowledge and to rear them in the bosom of sciences and arts. Should they neglect this matter, they shall be held responsible and worthy of reproach in the presence of the stern Lord. — ‘Abdu’l-Bahá ²

Bahá’u’lláh hath proclaimed the universality of education, which is essential to the unity of mankind, that one and all may be equally educated, whether girls or boys, and receive the same education. When education is universalized in all schools, perfect communication between the members of the human race will be established. When all receive the same kind of education the foundations of war and contention will be utterly destroyed. — ‘Abdu’l-Bahá ³

Question for Consideration:

How do the ideas expressed in the quotes above address concerns about education? ⁴

Google Bard Response:

The quotes by ‘Abdu’l-Bahá offer a unique and insightful perspective on education, addressing concerns in several key ways:

Recognizing the multifaceted nature of education

• Beyond formal schooling, the quote emphasizes the importance of physical, mental, and spiritual education. This holistic approach acknowledges the need to develop the entire person, not just their academic skills.
• The concept of “moral education” through the “breaths of the Holy Spirit” addresses concerns about the erosion of values and the lack of moral grounding in traditional education systems.
  

Emphasizing the importance of universal and equitable education

• The quote calls for education to be an obligation, not a privilege, ensuring access for all regardless of gender or background. This addresses concerns about unequal access to quality education and its impact on social and economic mobility.
• By advocating for the same education for girls and boys, the quote challenges traditional gender roles and promotes gender equality in the learning environment.
  

Linking education to global unity and peace

• The quote proposes that universal education can lay the foundation for communication, understanding, and cooperation between different cultures and nations. This addresses concerns about global conflicts and the need for mutual respect and collaboration.
• By eliminating disparities in educational opportunities, the quote suggests we can undermine the root causes of conflict, such as poverty, inequality, and lack of understanding.
  

Recognizing the role of educators and parents

• The quote highlights the crucial role of educators and parents in shaping young minds and nurturing their spiritual development. This addresses concerns about the declining value of teachers and the need for strong family-school partnerships.
• By emphasizing the responsibility of parents to educate their children, the quote encourages active engagement in the learning process and fosters a shared commitment to education within the family.
  

Overall, the ideas expressed by ‘Abdu’l-Bahá offer a refreshing and hopeful perspective on education. They encourage us to move beyond narrow conceptions of learning and embrace a broader vision that addresses the needs of the whole person, promotes global understanding, and lays the groundwork for a more just and peaceful world.

However, it’s essential to acknowledge that the quote also raises some questions for further discussion:

• How can we ensure that universal education is accessible and effective for all, especially in regions with limited resources?
• How can we balance the need for standardization and uniformity in education with the need for diversity and individualization?
• How can we integrate spiritual and moral education into existing curriculums without compromising academic rigor or imposing specific religious beliefs?
• How can we empower educators and parents to fulfill their crucial roles in shaping the future generation?
  

By engaging in open and thoughtful dialogue about these questions and drawing inspiration from diverse perspectives, we can work towards implementing ‘Abdu’l-Bahá’s vision of education as a powerful tool for individual growth, global understanding, and collective progress.

1. ’Abdu’l-Bahá. The Promulgation of Universal Peace: Talks Delivered by ʻAbduʼl-Bahá during His Visit to the United States and Canada in 1912. Edited by Howard MacNutt. 2nd ed. Wilmette, Ill: Baháʼí Publishing Trust, 1982, 329-330. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/25#691219964. ↩
2. ’Abdu’l-Bahá. Selections from the Writings of ʻAbduʼl-Bahá. Translated by Marzieh Gail. Reprint. Wilmette, Illinois: Bahá’í Publishing Trust, 1996, 126-127. https://www.bahai.org/library/authoritative-texts/abdul-baha/selections-writings-abdul-baha/5#925545422. ↩
3. ’Abdu’l-Bahá. Additional Tablets, Extracts and Talks. Haifa: Bahá’í World Centre, 2018. https://www.bahai.org/library/authoritative-texts/abdul-baha/additional-tablets-extracts-talks/581329012/1#998941264. ↩
4. Ruhi Institute. Arising to Serve. 2.1.1.PE September 2020. Vol. Book 2. 6 vols. Embarking on a Path of Service. Cali, Columbia: Ruhi Foundation, 2020, 30. https://www.ruhi.org/en/walking-a-path-of-service/#AS. ↩

Jamál, 03 Sulțán (Sovereignty), 180 B.E.

Arising to Serve

Quote for Reflection:

In this Revelation of Bahá’u’lláh, the women go neck and neck with the men. In no movement will they be left behind. Their rights with men are equal in degree. They will enter all the administrative branches of politics. They will attain in all such a degree as will be considered the very highest station of the world of humanity and will take part in all affairs. Rest ye assured. Do ye not look upon the present conditions; in the not far distant future the world of women will become all-refulgent and all-glorious, For His Holiness Bahá’u’lláh Hath Willed It so! At the time of elections the right to vote is the inalienable right of women, and the entrance of women into all human departments is an irrefutable and incontrovertible question. No soul can retard or prevent it. — ‘Abdu’l-Bahá ¹

Question for Consideration:

What are some of the beliefs and attitudes prevalent in today’s society that will have to change if women are to assume an equal position with men in all fields of endeavor? ²

Google Bard Response:

The quote by ‘Abdu’l-Bahá paints a powerful vision of a future where women fully participate in all aspects of society, standing shoulder-to-shoulder with men in every domain. However, this vision remains unrealized in many parts of the world. To bridge this gap, several prevalent beliefs and attitudes need to change:

Gender stereotypes and biases:

• Fixed gender roles: The idea that men are naturally suited for specific fields (e.g., leadership, STEM) while women are fit for others (e.g., childcare, domestic work) needs to be challenged. These rigid roles limit opportunities for both genders and perpetuate inequalities.
• Implicit bias: Unconscious biases against women in hiring, promotion, and other decision-making processes must be addressed through education and awareness campaigns. These biases can manifest subtly, but their cumulative effect hinders women’s advancement.
• Sexual objectification and harassment: The normalization of viewing women primarily as objects of physical attraction and the prevalence of sexual harassment in workplaces and public spaces create a hostile environment and limit women’s sense of safety and confidence.
  

Structural and institutional barriers:

• Unequal access to education and healthcare: Lack of access to quality education and healthcare for girls and women limits their ability to compete on a level playing field and perpetuates cycles of poverty and disadvantage.
• Gender pay gap and economic inequalities: The persistent wage gap between men and women for similar work, coupled with limited access to financial resources and credit, hinders women’s economic independence and participation in the workforce.
• Discriminatory laws and policies: Laws and policies that discriminate against women based on their gender, such as restrictions on reproductive rights or unequal inheritance laws, need to be challenged and reformed to create a just society.
  

Cultural and societal norms:

• Male dominance and patriarchy: The ingrained cultural norms that prioritize men over women in families, communities, and public life need to be dismantled and replaced with values of gender equality and respect.
• Violence against women: The pervasive issue of domestic violence, sexual assault, and other forms of violence against women needs to be addressed through awareness campaigns, legal reforms, and support systems for survivors.
• Negative social attitudes towards female leadership: Societal anxieties and prejudices against women in leadership positions must be confronted and overcome. Women must be supported and encouraged to take on leadership roles in all spheres of life.
  

Individual mindsets and behaviors:

• Internalized sexism: Women themselves may internalize negative stereotypes and limit their aspirations and ambitions based on societal expectations. Challenging these internalized beliefs and fostering self-confidence is crucial for women’s empowerment.
• Lack of male allies: Men have a critical role to play in dismantling gender inequality by actively advocating for women’s rights, challenging sexist behavior, and promoting gender equality in their own lives and workplaces.
• Collective action and systemic change: Achieving true gender equality requires not just individual efforts but also collective action and systemic change. Supporting organizations working for women’s rights, engaging in activism, and advocating for policy changes are essential steps toward a more equitable future.
  

This is not an exhaustive list, and the specific challenges will vary depending on the context and cultural background. However, addressing these beliefs and attitudes through education, awareness, and collective action is crucial for creating a world where women can truly take their rightful place alongside men in all fields of endeavor.

It’s important to remember that progress toward gender equality is a continuous process, and setbacks are inevitable. However, by remaining committed to the vision of a just and equitable society where all individuals can thrive, we can continue to work towards making ‘Abdu’l-Bahá’s vision a reality.

1. ʻAbduʼl-Bahá. Paris Talks: Addresses Given by ʻAbduʼl-Bahá in 1911. Wilmette, Ill: Baháʼí Publishing Trust, 2006, 182-183. https://www.bahai.org/library/authoritative-texts/abdul-baha/paris-talks/7#966841693. ↩
2. Ruhi Institute. Arising to Serve. 2.1.1.PE September 2020. Vol. Book 2. 6 vols. Embarking on a Path of Service. Cali, Columbia: Ruhi Foundation, 2020, 28-29. https://www.ruhi.org/en/walking-a-path-of-service/#AS. ↩

Jalál, 02 Sulțán (Sovereignty), 180 B.E.

Arising to Serve

Quote for Reflection:

In proclaiming the oneness of mankind He taught that men and women are equal in the sight of God and that there is no distinction to be made between them. The only difference between them now is due to lack of education and training. If woman is given equal opportunity of education, distinction and estimate of inferiority will disappear. The world of humanity has two wings, as it were: One is the female; the other is the male. If one wing be defective, the strong perfect wing will not be capable of flight. The world of humanity has two hands. If one be imperfect, the capable hand is restricted and unable to perform its duties. God is the Creator of mankind. He has endowed both sexes with perfections and intelligence, given them physical members and organs of sense, without differentiation or distinction as to superiority; therefore, why should woman be considered inferior? This is not according to the plan and justice of God. He has created them equal; in His estimate there is no question of sex. The one whose heart is purest, whose deeds are most perfect, is acceptable to God, male or female. Often in history women have been the pride of humanity—for example, Mary, the mother of Jesus. She was the glory of mankind. Mary Magdalene, Ásíyih, daughter of Pharaoh, Sarah, wife of Abraham, and innumerable others have glorified the human race by their excellences. In this day there are women among the Bahá’ís who far outshine men. They are wise, talented, well-informed, progressive, most intelligent and the light of men. They surpass men in courage. When they speak in meetings, the men listen with great respect. Furthermore, the education of women is of greater importance than the education of men, for they are the mothers of the race, and mothers rear the children. The first teachers of children are the mothers. Therefore, they must be capably trained in order to educate both sons and daughters. There are many provisions in the words of Bahá’u’lláh in regard to this. — ‘Abdu’l-Bahá ¹

Question for Consideration:

What issues under discussion by a group would benefit from the insights in the quote above? ²

Google Bard Response:

The quote by ‘Abdu’l-Bahá offers profound insights that can benefit numerous discussions, both at individual and community levels. Here are some examples:

Gender equality and feminism:

• Challenging gender stereotypes: The quote explicitly rejects the notion of inherent differences between men and women, emphasizing equal potential and the need for equal opportunities. This can inform discussions about deconstructing harmful stereotypes and promoting equitable access to education, employment, and leadership positions.
• Addressing historical marginalization: Examining the historic power imbalances that led to the perception of female inferiority can spark conversations about reparations, affirmative action, and ongoing struggles for women’s rights globally.
• Redefining roles and relationships: The metaphor of humanity having two wings and two hands encourages discussions about dismantling traditional gender roles and promoting partnerships based on mutual respect and shared responsibilities.
  

Education and child development:

• Investing in girls’ education: The emphasis on the crucial role of mothers in child development highlights the importance of prioritizing girls’ education as a foundation for strong families and communities. This can encourage advocacy for universal access to quality education for all, particularly girls in underserved areas.
• Early childhood development: Recognizing mothers as “first teachers” can inform discussions about early childhood development programs, parental education, and creating supportive environments for nurturing future generations.
• Breaking the cycle of inequality: Ensuring equal access to education for both boys and girls can contribute to breaking the cycle of poverty and inequality perpetuated by gender disparities in educational attainment and social mobility.
  

Spiritual perspectives on gender:

• Divine equality and inclusivity: The quote’s foundation in the principle of God’s universal love and the equal creation of humankind can fuel discussions about inclusivity and acceptance within religious communities. It challenges religious justifications for gender discrimination and advocates for theological interpretations that promote gender equality.
• Role models and historical exemplars: Highlighting figures like Mary and other remarkable women throughout history can inspire and challenge assumptions about female capacity and leadership within faith communities.
• Promoting interfaith dialogue: The common ground provided by a shared belief in God’s justice and the dignity of all individuals can facilitate interfaith dialogue on gender issues, leading to cross-cultural understanding and collaboration towards equality.
  

Leadership and social change:

• Empowering women as changemakers: Recognizing the potential of women as “lights of men” and agents of social progress can inspire discussions about fostering women’s leadership in various fields, from politics and business to activism and the arts.
• Building inclusive communities: The metaphor of humanity with two wings emphasizes the need for both men and women to participate in building a just and harmonious society. This can spark conversations about addressing gender-based violence, creating safe spaces for women, and promoting collective action for social change.
• Challenging existing power structures: The call for education and empowerment of women inherently challenges traditional power structures based on gender inequality. This can lead to discussions about dismantling patriarchal systems and creating alternative models of governance that prioritize inclusivity and equal representation.
  

Remember, the insights in the quote can be applied to various topics beyond those listed above. Its central message of human unity, equal potential, and the essential role of women in society can serve as a valuable resource for any conversation seeking to foster justice, inclusivity, and progress.

It’s critical to approach these discussions with an open mind, respect for diverse perspectives, and a genuine commitment to understanding and addressing the complex issues surrounding gender equality. By engaging in constructive dialogue and learning from different voices, we can move towards a future where both men and women can thrive and contribute their unique strengths to building a better world for all.

1. ’Abdu’l-Bahá. The Promulgation of Universal Peace: Talks Delivered by ʻAbduʼl-Bahá during His Visit to the United States and Canada in 1912. Edited by Howard MacNutt. 2nd ed. Wilmette, Ill: Baháʼí Publishing Trust, 1982, 174-175. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/13#052772015. ↩
2. Ruhi Institute. Arising to Serve. 2.1.1.PE September 2020. Vol. Book 2. 6 vols. Embarking on a Path of Service. Cali, Columbia: Ruhi Foundation, 2020, 28-29. https://www.ruhi.org/en/walking-a-path-of-service/#AS. ↩

Istiqlál, 01 Sulțán (Sovereignty), 180 B.E.

Arising to Serve

Quotes for Reflection:

Consider the prejudice of patriotism. This is one globe, one land, one country. God did not divide it into national boundaries. He created all the continents without national divisions. Why should we make such division ourselves? These are but imaginary lines and boundaries. Europe is a continent; it is not naturally divided; man has drawn the lines and established the limits of kingdoms and empires. Man declares a river to be a boundary line between two countries, calling this side French and the other side German, whereas the river was created for both and is a natural artery for all. Is it not imagination and ignorance which impels man to violate the divine intention and make the very bounties of God the cause of war, bloodshed and destruction? Therefore, all prejudices between man and man are falsehoods and violations of the will of God. God desires unity and love; He commands harmony and fellowship. Enmity is human disobedience; God Himself is love. — ‘Abdu’l-Bahá ¹

Prejudices of all kinds—whether religious, racial, patriotic or political—are destructive of divine foundations in man. All the warfare and bloodshed in human history have been the outcome of prejudice. This earth is one home and native land. God has created mankind with equal endowment and right to live upon the earth. As a city is the home of all its inhabitants although each may have his individual place of residence therein, so the earth’s surface is one wide native land or home for all races of humankind. Racial prejudice or separation into nations such as French, German, American and so on is unnatural and proceeds from human motive and ignorance. All are the children and servants of God. Why should we be separated by artificial and imaginary boundaries? In the animal kingdom the doves flock together in harmony and agreement. They have no prejudices. We are human and superior in intelligence. Is it befitting that lower creatures should manifest virtues which lack expression in man? — ‘Abdu’l-Bahá ²

Question for Consideration:

What would you answer if someone who read the above quotes asked: “Can we have prejudice and not know it?” ³

Google Bard Response:

The quotes by ‘Abdu’l-Bahá perfectly illustrate that prejudice can exist even when we’re not consciously aware of it. Here’s how I would answer someone who asked if we can have unconscious prejudice:

Yes, unconscious prejudice, also known as implicit bias, is a genuine phenomenon. It refers to the subtle and often automatic associations we make between certain groups of people and positive or negative attributes without even realizing it. These biases can be formed through various factors, including:

• Upbringing and socialization: We can often absorb biases from our families, communities, and the media we consume without questioning them.
• Limited exposure and interaction: Lack of contact with diverse groups can reinforce negative stereotypes and misconceptions.
• Evolutionary psychology: Some argue that unconscious biases may have evolved to categorize people and make decisions quickly in a threatening environment.
  

The consequences of unconscious prejudice can be significant, even if we’re unaware of them. It can lead to:

• Discriminatory behavior: We may unknowingly treat people differently based on their race, gender, religion, or other group affiliations, even if we don’t intend to be unfair.
• Microaggressions: These subtle but hurtful comments or actions can make marginalized individuals feel unwelcome or excluded.
• Perpetuation of inequality: Unconscious biases can contribute to systemic inequalities that disadvantage certain groups in areas like education, employment, and housing.
  

The good news is that unconscious prejudice can be addressed. Here are some steps we can take:

• Become aware of our own biases: We can take implicit bias tests and reflect on our experiences and interactions to identify areas where we may have unconscious biases.
• Seek out diverse perspectives: Make an effort to connect with people from different backgrounds and learn about their experiences.
• Challenge our assumptions: Question our thoughts and beliefs about different groups and be open to new information.
• Speak up against discrimination: When we witness or experience discrimination, it’s critical to speak up and challenge it, even if it’s uncomfortable.
  

By acknowledging the existence of unconscious prejudice and taking steps to address it, we can work towards creating a more just and equitable world for everyone.

Remember, we are all a part of a global community, and our actions, even the seemingly small and unconscious ones, can have a ripple effect. Let’s strive to be more mindful of our biases and work towards building a world where everyone feels valued and respected.

1. ’Abdu’l-Bahá. The Promulgation of Universal Peace: Talks Delivered by ʻAbduʼl-Bahá during His Visit to the United States and Canada in 1912. Edited by Howard MacNutt. 2nd ed. Wilmette, Ill: Baháʼí Publishing Trust, 1982, 299-300.https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/21#921720047. ↩
2. ’Abdu’l-Bahá. The Promulgation of Universal Peace: Talks Delivered by ʻAbduʼl-Bahá during His Visit to the United States and Canada in 1912. Edited by Howard MacNutt. 2nd ed. Wilmette, Ill: Baháʼí Publishing Trust, 1982, 287-288.https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/20#730215717. ↩
3. Ruhi Institute. Arising to Serve. 2.1.1.PE September 2020. Vol. Book 2. 6 vols. Embarking on a Path of Service. Cali, Columbia: Ruhi Foundation, 2020, 27-28. https://www.ruhi.org/en/walking-a-path-of-service/#AS. ↩

Istijlál, 19 Sharaf (Honor), 180 B.E.

Arising to Serve

Quote for Reflection:

And among the teachings of Bahá’u’lláh is that religious, racial, political, economic and patriotic prejudices destroy the edifice of humanity. As long as these prejudices prevail, the world of humanity will not have rest. For a period of 6,000 years history informs us about the world of humanity. During these 6,000 years the world of humanity has not been free from war, strife, murder and bloodthirstiness. In every period war has been waged in one country or another and that war was due to either religious prejudice, racial prejudice, political prejudice or patriotic prejudice. It has therefore been ascertained and proved that all prejudices are destructive of the human edifice. As long as these prejudices persist, the struggle for existence must remain dominant, and bloodthirstiness and rapacity continue. Therefore, even as was the case in the past, the world of humanity cannot be saved from the darkness of nature and cannot attain illumination except through the abandonment of prejudices and the acquisition of the morals of the Kingdom. — ‘Abdu’l-Bahá ¹

Question for Consideration:

What are some challenges that call for the elimination of prejudice? ²

Google Bard Response:

The quote by ‘Abdu’l-Bahá highlights the destructive impact of various forms of prejudice and emphasizes the need for their elimination for humanity to progress. Here are some specific challenges that call for the active dismantling of prejudice:

Individual and societal level:

• Discrimination and inequality: Prejudice leads to discriminatory practices towards marginalized groups, denying them equal opportunities in education, employment, housing, healthcare, and other aspects of life. This perpetuates systemic inequalities and reinforces social hierarchies.
• Intergroup conflict and violence: Prejudice fuels tensions and hostilities between different groups, leading to violence, conflict, and instability within communities and at the international level. Examples include religious wars, ethnic conflicts, and hate crimes.
• Mental and emotional harm: Experiencing prejudice can have severe psychological consequences for individuals, leading to anxiety, depression, low self-esteem, and a sense of isolation. This can hinder their personal growth and well-being.
• Misinformation and stereotypes: Prejudice often thrives on misinformation and negative stereotypes about different groups. These stereotypes distort reality, fuel fear, and mistrust, and make it harder to bridge divides and build understanding.
• Limited perspectives and missed opportunities: When we allow prejudice to cloud our judgment, we miss out on the richness and diversity of human experience. We limit our growth and understanding by excluding others based on arbitrary biases.
  

Global challenges:

• Obstacles to peace and development: Prejudice hinders international cooperation and undermines efforts to address global challenges like climate change, poverty, and pandemics. It prevents us from harnessing the collective talents and resources in society and building a better future.
• Erosion of social cohesion and trust: When prejudice divides communities, it weakens social cohesion and trust between groups. This can undermine society’s fabric and make it harder to address complex societal issues.
• Legitimization of harmful ideologies: If left unchecked, prejudice can pave the way for the rise of extremist ideologies that advocate for discrimination and violence against certain groups. This poses a severe threat to human rights and peaceful coexistence.
  

Addressing these challenges requires a multi-pronged approach that tackles prejudice at different levels:

• Individual education and self-reflection: Recognizing and challenging our biases, seeking information, and engaging with diverse perspectives are crucial steps in overcoming prejudice.
• Promoting diversity and inclusion: Creating spaces where people from different backgrounds feel welcome and valued, celebrating diversity, and fostering intercultural understanding is vital to building a more inclusive society.
• Advocating for equal rights and justice: Supporting policies and initiatives that combat discrimination and uphold the rights of all individuals and groups is essential for systemic change.
• Encouraging critical thinking and media literacy: Equipping individuals with the skills to critically analyze information and challenge biased narratives can help dismantle prejudice fueled by misinformation and stereotypes.
• Interfaith dialogue and collaboration: Building bridges between faith communities through dialogue and cooperation can counter religious prejudice and promote understanding and respect for diverse beliefs.
  

Eliminating prejudice is a long-term journey, but it is essential for building a more just, peaceful, and prosperous world for all. By recognizing the challenges it poses and actively working towards its dismantling at various levels, we can contribute to a future where all individuals can flourish regardless of their differences.

1. ’Abdu’l-Bahá. Selections from the Writings of ʻAbduʼl-Bahá. Translated by Marzieh Gail. Reprint. Wilmette, Illinois: Bahá’í Publishing Trust, 1996, 299. https://www.bahai.org/library/authoritative-texts/abdul-baha/selections-writings-abdul-baha/10#046321283. ↩
2. Ruhi Institute. Arising to Serve. 2.1.1.PE September 2020. Vol. Book 2. 6 vols. Embarking on a Path of Service. Cali, Columbia: Ruhi Foundation, 2020, 27. https://www.ruhi.org/en/walking-a-path-of-service/#AS. ↩

’Idál, 18 Sharaf (Honor), 180 B.E.

Arising to Serve

Quote for Reflection:

Difference of capacity in human individuals is fundamental. It is impossible for all to be alike, all to be equal, all to be wise. Bahá’u’lláh has revealed principles and laws which will accomplish the adjustment of varying human capacities. He has said that whatsoever is possible of accomplishment in human government will be effected through these principles. When the laws He has instituted are carried out, there will be no millionaires possible in the community and likewise no extremely poor. This will be effected and regulated by adjusting the different degrees of human capacity. The fundamental basis of the community is agriculture, tillage of the soil. All must be producers. Each person in the community whose need is equal to his individual producing capacity shall be exempt from taxation. But if his income is greater than his needs, he must pay a tax until an adjustment is effected. That is to say, a man’s capacity for production and his needs will be equalized and reconciled through taxation. If his production exceeds, he will pay a tax; if his necessities exceed his production, he shall receive an amount sufficient to equalize or adjust. Therefore, taxation will be proportionate to capacity and production, and there will be no poor in the community.

Bahá’u’lláh, likewise, commanded the rich to give freely to the poor. In the Kitáb-i-Aqdas it is further written by Him that those who have a certain amount of income must give one-fifth of it to God, the Creator of heaven and earth. — ‘Abdu’l-Bahá ¹

Question for Consideration:

What would you answer if someone who read the quote above asked you the following: “Are you saying that the rich will come to understand and support strict tax laws, and they will willingly pay what they really should? What makes this possible?” ²

Google Bard Response:

While the quote by ‘Abdu’l-Bahá outlines a vision for a more equitable society with adjusted wealth distribution through progressive taxation and mandatory charity, the question of whether the wealthy will readily support such measures poses a complex challenge. Here are some potential answers you could offer, depending on the context of the conversation:

Addressing skepticism and encouraging open dialogue:

• Acknowledge the challenge: Recognize the natural skepticism some might hold towards expecting the wealthy to support measures that could reduce their wealth willingly. Express openness to discussing the merits and potential challenges of such a system.
• Appeal to ethical principles: Emphasize the quote’s connection to Bahá’u’lláh’s teachings on social justice and the responsibility of the wealthy towards the less fortunate. Discuss the potential for ethical considerations and a sense of shared humanity to motivate individuals to contribute to the common good.
• Focus on long-term benefits: Discuss how a more equitable society with less extreme wealth inequality could benefit everyone, including the wealthy. Mention potential improvements in social stability, economic security, and overall well-being.
  

Exploring potential motivators for change:

• Self-interest and enlightened altruism: Explain how supporting progressive taxation and mandatory charity could be seen as enlightened self-interest, benefiting society as a whole and creating a more stable environment conducive to long-term prosperity for everyone, including the wealthy.
• Moral responsibility and spiritual fulfillment: Discuss the spiritual dimension of Bahá’u’lláh’s teachings, where giving to the poor and promoting justice are seen as acts of service to God and a source of spiritual fulfillment. This can resonate with individuals who seek meaning and purpose beyond material wealth.
• Historical and contemporary examples: Share examples of individuals of wealth who have advocated for and supported progressive taxation or philanthropic initiatives. Discuss historical periods where similar systems were implemented and their potential lessons for the present.
  

Emphasizing the importance of ongoing dialogue and action:

• Acknowledge the complexity: Recognize that achieving a more just society is a complex process that requires ongoing dialogue, education, and adjustments. Encourage open discussion and critical reflection on different approaches to addressing wealth inequality.
• Focus on shared goals: Instead of focusing solely on the question of whether the wealthy will “willingly” support such measures, emphasize the common goal of building a more just and equitable society where everyone can thrive. This can shift the conversation towards collaborative solutions.
• Promote individual action and collective efforts: Encourage individuals to consider their role in contributing to a more just society, whether through supporting charitable causes, advocating for policy changes, or practicing ethical consumption habits. Highlight the importance of collective action through community initiatives and social movements.
  

Remember, there is no single answer that will convince everyone. The most important thing is approaching the conversation with an open mind, respecting differing viewpoints, and committing to finding solutions that benefit the common good. By fostering a dialogue based on ethical principles, long-term benefits, and shared responsibility, you can contribute to a more just and equitable future for all.

1. ’Abdu’l-Bahá. The Promulgation of Universal Peace: Talks Delivered by ʻAbduʼl-Bahá during His Visit to the United States and Canada in 1912. Edited by Howard MacNutt. 2nd ed. Wilmette, Ill: Baháʼí Publishing Trust, 1982, 217. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/16#828752876. ↩
2. Ruhi Institute. Arising to Serve. 2.1.1.PE September 2020. Vol. Book 2. 6 vols. Embarking on a Path of Service. Cali, Columbia: Ruhi Foundation, 2020, 25-26. https://www.ruhi.org/en/walking-a-path-of-service/#AS. ↩