Istijlál, 14 ʻ’Izzat (Might), 180 B.E.

Reflections on the Life of the Spirit

Quote for Reflection:

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. — Bahá’u’lláh ¹

Question for Consideration:

What will happen to us if we magnify the faults of others? ²

Google Bard Response:

If we magnify the faults of others, the following things may happen to us:

• We will become judgmental and critical. We will start to see the world through a negative lens, and we will be more likely to find fault with others.
• We will become less compassionate and forgiving. We will forget that everyone is human and makes mistakes.
• We will damage our relationships with others. When we constantly focus on the faults of others, it can be difficult to build and maintain strong relationships.
• We will make ourselves unhappy. Focusing on the negative aspects of others can take a toll on our own mental and emotional well-being.
  

In addition, as Bahá’u’lláh says in the Hidden Words, “O Son of Being! How couldst thou forget thine own faults and busy thyself with the faults of others? Whoso doeth this is accursed of Me.” ³ This passage suggests that when we magnify the faults of others, we are essentially turning our backs on God and on our own spiritual growth.

Instead of magnifying the faults of others, we should focus on our own shortcomings and strive to become better people. We should also be kind and compassionate towards others, and we should forgive them for their mistakes. When we do this, we create a more positive and loving world for ourselves and for everyone around us.

1. Bahá’u’lláh. The Hidden Words. Translated by Shoghi Effendi. Bahá’í Reference Library. Accessed September 21, 2023. https://www.bahai.org/library/authoritative-texts/bahaullah/hidden-words/3#697759113. ↩
2. Ruhi Institute. Reflections on the Life of the Spirit. 4.1.2.PE May 2020. Vol. Book 1. 6 vols. Embarking on a Path of Service. Cali, Columbia: Ruhi Institute, 2020, 10. https://www.ruhi.org/en/walking-a-path-of-service/#RLS ↩
3. Ibid., https://www.bahai.org/library/authoritative-texts/bahaullah/hidden-words/2#568477331. ↩

’Idál, 13 ʻ’Izzat (Might), 180 B.E.

Reflections on the Life of the Spirit

Quote for Reflection:

Backbiting, slander and dwelling on the faults of others have been repeatedly condemned by Bahá’u’lláh. In the Hidden Words, He clearly states: “O Son of Being! How couldst thou forget thine own faults and busy thyself with the faults of others? Whoso doeth this is accursed of Me.” And again: “O Son of Man! Breathe not the sins of others so long as thou art thyself a sinner. Shouldst thou transgress this command, accursed wouldst thou be, and to this I bear witness.” This strong admonition is further reiterated in His last work, “the Book of My Covenant”: “Verily I say, the tongue is for mentioning what is good, defile it not with unseemly talk. God hath forgiven what is past. Henceforward everyone should utter that which is meet and seemly, and should refrain from slander, abuse and whatever causeth sadness in men.” ¹

Question for Consideration:

What should we think of before breathing the sins of others? ²

Google Bard Response:

Before breathing the sins of others, we should think of the following:

• Our own sins. As Bahá’u’lláh says, “How couldst thou forget thine own faults and busy thyself with the faults of others? Whoso doeth this is accursed of Me.” We should all strive to be humble and to focus on our own shortcomings before judging others.
• The consequences of our words. When we talk about the sins of others, we can damage their reputation, hurt their feelings, and even cause them to lose opportunities. We should always be mindful of the impact our words can have on others.
• The fact that everyone makes mistakes. No one is perfect, and we all make mistakes from time to time. When we judge others for their sins, we are forgetting our own humanity and our own need for forgiveness.
• The fact that God is the only one who can truly judge. We should not put ourselves in the place of God by judging others. Instead, we should focus on being kind and compassionate, and on helping others to grow and learn.
  

Here are some specific things to keep in mind when thinking about whether or not to talk about the sins of others:

• Is it necessary? Will talking about this person’s sin help them in some way?
• Is it kind? Will it hurt them or damage their reputation?
• Is it true? Do I have all the facts?
• Is it productive? Will it lead to a positive outcome?
  

If the answer to any of these questions is no, then it is best to keep silent.

Instead of talking about the sins of others, we should focus on talking about their good qualities. We should also focus on being kind and compassionate, and on helping others to grow and learn.

1. Bahá’u’lláh. The Kitáb-i-Aqdas. Bahá’í Reference Library. Accessed September 20, 2023. https://www.bahai.org/library/authoritative-texts/bahaullah/kitab-i-aqdas/12#392967566. ↩
2. Ruhi Institute. Reflections on the Life of the Spirit. 4.1.2.PE May 2020. Vol. Book 1. 6 vols. Embarking on a Path of Service. Cali, Columbia: Ruhi Institute, 2020, 10. https://www.ruhi.org/en/walking-a-path-of-service/#RLS ↩

Fidál, 12 ʻ’Izzat (Might), 180 B.E.

Reflections on the Life of the Spirit

Quote for Reflection:

That seeker should, also, regard backbiting as grievous error, and keep himself aloof from its dominion, inasmuch as backbiting quencheth the light of the heart, and extinguisheth the life of the soul. He should be content with little, and be freed from all inordinate desire. He should treasure the companionship of them that have renounced the world, and regard avoidance of boastful and worldly people a precious benefit. At the dawn of every day he should commune with God, and, with all his soul, persevere in the quest of his Beloved. He should consume every wayward thought with the flame of His loving mention, and, with the swiftness of lightning, pass by all else save Him. He should succor the dispossessed, and never withhold his favor from the destitute. He should show kindness to animals, how much more unto his fellowman, to him who is endowed with the power of utterance. He should not hesitate to offer up his life for his Beloved, nor allow the censure of the people to turn him away from the Truth. He should not wish for others that which he doth not wish for himself, nor promise that which he doth not fulfill. With all his heart he should avoid fellowship with evildoers, and pray for the remission of their sins. He should forgive the sinful, and never despise his low estate, for none knoweth what his own end shall be. How often hath a sinner attained, at the hour of death, to the essence of faith, and, quaffing the immortal draught, hath taken his flight unto the Concourse on high! And how often hath a devout believer, at the hour of his soul’s ascension, been so changed as to fall into the nethermost fire! — Bahá’u’lláh ¹

Question for Consideration:

What effect does backbiting have on the one who backbites? ²

Google Bard Response:

Bahá’u’lláh teaches that backbiting has a devastating effect on the one who backbites. He writes that it “quencheth the light of the heart, and extinguisheth the life of the soul.”

This is because backbiting is a form of spiritual poison. When we backbite someone, we are spreading negative thoughts and energy about them. This not only harms the person we are backbiting, but it also harms our own souls.

Backbiting can have a number of negative effects on the one who backbites, including:

• It can harden the heart. When we backbite someone, we are choosing to focus on their negative qualities and shortcomings. This can make it difficult for us to see the good in them, and it can also make it difficult for us to feel compassion for others.
• It can damage relationships. Backbiting can lead to distrust, resentment, and conflict. It can also damage our relationships with the people we are backbiting, as well as with the people we are backbiting to.
• It can create negative karma. Backbiting is a form of spiritual violence. When we backbite someone, we are creating negative karma for ourselves. This means that we are more likely to experience negative experiences in our own lives.
  

In addition to these negative effects, backbiting can also have a number of spiritual consequences. Bahá’u’lláh teaches that backbiting can prevent us from attaining spiritual growth and development. He also teaches that backbiting can lead us astray from the path of God.

If we want to protect our hearts and our souls, it is important to avoid backbiting. Instead, we should focus on speaking positively about others, and on spreading love and compassion.

1. Bahá’u’lláh. Gleanings from the Writings of Bahá’u’lláh. Translated by Shoghi Effendi. Bahá’í Reference Library, 1935. https://www.bahai.org/library/authoritative-texts/bahaullah/gleanings-writings-bahaullah/7#568533901. ↩
2. Ruhi Institute. Reflections on the Life of the Spirit. 4.1.2.PE May 2020. Vol. Book 1. 6 vols. Embarking on a Path of Service. Cali, Columbia: Ruhi Institute, 2020, 9-10. https://www.ruhi.org/en/walking-a-path-of-service/#RLS ↩

Kamál, 11 ʻ’Izzat (Might), 180 B.E.

Reflections on the Life of the Spirit

Quote for Reflection:

The divine Prophets are conjoined in the perfect state of love. Each One has given the glad tidings of His successor’s coming and each successor has sanctioned the One Who preceded Him. They were in the utmost unity, but Their followers are in strife. For instance, Moses gave the message of the glad tidings of Christ, and Christ confirmed the Prophethood of Moses. Therefore, between Moses and Jesus there is no variation or conflict. They are in perfect unity, but between the Jew and the Christian there is conflict. Now, therefore, if the Christian and Jewish peoples investigate the reality underlying their Prophets’ teachings, they will become kind in their attitude toward each other and associate in the utmost love, for reality is one and not dual or multiple. If this investigation of reality becomes universal, the divergent nations will ratify all the divine Prophets and confirm all the Holy Books. No strife or rancor will then remain, and the world will become united. Then will we associate in the reality of love. We will become as fathers and sons, as brothers and sisters living together in complete unity, love and happiness; for this century is the century of light. It is not like former centuries. Former centuries were epochs of oppression. Now human intellects have developed, and human intelligence has increased. Each soul is investigating reality. This is not a time when we shall wage war and be hostile toward each other. We are living at a time when we should enjoy real friendship. — ‘Abdu’l-Bahá ¹

Question for Consideration:

Decide whether the following statements are true:

One should say exactly what one thinks of others; it does not matter if their hearts are offended.

It is all right to tell lies to avoid conflict.

Conflict can be overcome with love and kindness.

Words are more effective when they are said with love.

It is all right to fight with someone if he starts it.

One has the right to be sharp with others when one is sick or sad.

It is unkind to laugh at others when they do something wrong.

When hard feelings exist between friends, each one should make a special effort to become closer to the other.

When hard feelings exist between friends, each one should wait until the other makes an effort to move closer. ²

Google Bard Response:

The following statements are true:

• Conflict can be overcome with love and kindness. This statement is true. When we treat others with love and kindness, even when we disagree with them, it can help to defuse conflict and build bridges
• Words are more effective when they are said with love. This statement is true. It is important to nurture our friendships and work to resolve any conflicts that may arise.
• It is unkind to laugh at others when they do something wrong. This statement is true. It is important to be respectful of others, even when they make mistakes. Laughing at someone can be hurtful and humiliating.
• When hard feelings exist between friends, each one should make a special effort to become closer to the other. This statement is true. It is important to nurture our friendships and work to resolve any conflicts that may arise.
  

The following statements are false:

• One should say exactly what one thinks of others; it does not matter if their hearts are offended. This statement is false because it is important to be mindful of the feelings of others, even if we disagree with them. It is possible to express our opinions without being hurtful.
• It is all right to tell lies to avoid conflict. This statement is false because lying is always wrong, even if it is to avoid conflict. Lying can erode trust and damage relationships.
• It is all right to fight with someone if he starts it. This statement is false. Violence is never the answer, no matter who starts it. It is important to find peaceful ways to resolve conflict.
• One has the right to be sharp with others when one is sick or sad. This statement is false. It is important to be patient and understanding with others, even when we are not feeling our best.
• When hard feelings exist between friends, each one should wait until the other makes an effort to move closer. This statement is false. If we are waiting for the other person to make the first move, the conflict may never be resolved. It is important to be proactive and take steps to heal the relationship.
  

The passage by ‘Abdu’l-Bahá emphasizes the importance of love, kindness, and unity. It teaches us that we should strive to overcome conflict with peace and understanding. When we treat others with love and respect, we create a more harmonious and compassionate world.

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, 222-223. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/16#846487127. ↩
2. Ruhi Institute. Reflections on the Life of the Spirit. 4.1.2.PE May 2020. Vol. Book 1. 6 vols. Embarking on a Path of Service. Cali, Columbia: Ruhi Institute, 2020, 9. https://www.ruhi.org/en/walking-a-path-of-service/#RLS ↩

Jamál, 10 ʻ’Izzat (Might), 180 B.E.

Reflections on the Life of the Spirit

Quote for Reflection:

The word of God which the Supreme Pen hath recorded on the seventh leaf of the Most Exalted Paradise is this: O ye men of wisdom among nations! Shut your eyes to estrangement, then fix your gaze upon unity. Cleave tenaciously unto that which will lead to the well-being and tranquility of all mankind. This span of earth is but one homeland and one habitation. It behooveth you to abandon vainglory which causeth alienation and to set your hearts on whatever will ensure harmony. In the estimation of the people of Bahá man’s glory lieth in his knowledge, his upright conduct, his praiseworthy character, his wisdom, and not in his nationality or rank. O people of the earth! Appreciate the value of this heavenly word. Indeed it may be likened unto a ship for the ocean of knowledge and a shining luminary for the realm of perception. — Bahá’u’lláh ^{1 2}

Question for Consideration:

Which of the following situations show signs of estrangement?

Two friends pass by one another on the street but ignore each other.

Someone arrives at a devotional gathering, and everyone greets her warmly.

Although they are polite to one another, two members of a group are reluctant to participate in a project together.³

Google Bard Response:

The first situation, where two friends pass by one another on the street but ignore each other, is the most likely to show signs of estrangement. This is because friends typically greet each other warmly and make an effort to connect, even if they have not seen each other in a while. If they ignore each other, it is likely that there is some tension or conflict between them that has caused them to distance themselves from each other.

The second situation, where someone arrives at a devotional gathering and everyone greets her warmly, does not show signs of estrangement. In fact, it shows the opposite: that the person is welcome and accepted by the group.

The third situation, where two members of a group are polite to one another but reluctant to participate in a project together, could be a sign of estrangement, but it is not as clear-cut as the first situation. It is possible that the two members of the group simply do not have much in common or that they have different work styles. However, if the reluctance to participate is due to a deeper conflict or disagreement, then it could be a sign of estrangement.

Ultimately, the best way to determine whether or not a situation shows signs of estrangement is to consider the context and the people involved. However, the first situation is the most likely to be a sign of estrangement.

1. Bahá’u’lláh. Tablets of Baháʾuʾlláh, Revealed after the Kitáb-i-Aqdas. Translated by Habib Taherzadeh. Ebook. Internet Archive: Project Gutenberg, 2005, 47-48. https://archive.org/details/tabletsofbahullh17310gut/page/n55/mode/2up. ↩
2. Bahá’u’lláh. Tablets of Bahá’u’lláh. Bahá’í Reference Library. Accessed September 16, 2023. https://www.bahai.org/library/authoritative-texts/bahaullah/tablets-bahaullah/3#327958234. ↩
3. Ruhi Institute. Reflections on the Life of the Spirit. 4.1.2.PE May 2020. Vol. Book 1. 6 vols. Embarking on a Path of Service. Cali, Columbia: Ruhi Institute, 2020, 9. https://www.ruhi.org/en/walking-a-path-of-service/#RLS ↩

Jalál, 09 ʻ’Izzat (Might), 180 B.E.

Reflections on the Life of the Spirit

Quote for Reflection:

This body of the Hands of the Cause of God is under the direction of the Guardian of the Cause of God. He must continually urge them to strive and endeavor to the utmost of their ability to diffuse the sweet savors of God, and to guide all the peoples of the world, for it is the light of Divine Guidance that causeth all the universe to be illumined. To disregard, though it be for a moment, this absolute command which is binding upon everyone, is in no wise permitted, that the existent world may become even as the Abhá Paradise, that the surface of the earth may become heavenly, that contention and conflict amidst peoples, kindreds, nations and governments may disappear, that all the dwellers on earth may become one people and one race, that the world may become even as one home. Should differences arise, they shall be amicably and conclusively settled by the Supreme Tribunal, that shall include members from all the governments and peoples of the world. — ‘Abdu’l-Bahá ¹

Question for Consideration:

In which of the following situations are conflict and contention present?

Two people express different ideas on some topic during consultation.

Two people become upset and argue with one another during consultation.

Two people stop attending a weekly devotional gathering because they are not on speaking terms with each other.

Members of a team collaborating on a project keep complaining, each one saying that the others are not doing their part. ²

Google Bard Response:

Answer: All of the situations described involve conflict and contention, but to varying degrees.

• Two people expressing different ideas on some topic during consultation: This can be a sign of conflict and contention, but it is not necessarily the case. It is possible for people to express their differences of opinion in a respectful and constructive way. However, if the discussion becomes heated or personal, then it can lead to conflict and contention.
• Two people becoming upset and arguing with one another during consultation: This is a clear sign of conflict and contention. When people argue, they are not able to listen to each other or consider each other’s viewpoints. This can lead to a breakdown in communication and understanding.
• Two people stopping attending a weekly devotional gathering because they are not on speaking terms with each other: This is another clear sign of conflict and contention. When people stop interacting with each other, it is because they are unable to resolve their differences. This can lead to a breakdown in relationships and community.
• Members of a team collaborating on a project keeping complaining, each one saying that the others are not doing their part: This is a situation where conflict and contention are likely to arise. When people are not pulling their weight on a team project, it can lead to frustration and resentment. This can create a hostile and unproductive work environment.
  

It is important to note that conflict and contention are not always bad. They can sometimes be necessary for progress. However, it is important to manage conflict in a way that is respectful and constructive. This means avoiding personal attacks and focusing on the issue at hand.

In the context of the passage from ‘Abdu’l-Bahá, it is clear that He is calling for a world where there is no conflict and contention. This means that people need to be able to resolve their differences in a respectful and constructive way.

It is also important to remember that conflict and contention can arise at any level of society. It can happen between individuals, groups, or even nations. However, it is possible to create a more peaceful and harmonious world, if we are willing to learn how to manage conflict in a constructive way.

1. ’Abdu’l-Bahá. Will and Testament of ’Abdu’l-Bahá. Translated by Shoghi Effendi. 1944. Reprint, Wilmette, Ill: Bahá’í Publishing Trust, 1971, 13. https://archive.org/details/willandtestamentofabdulbaha/page/n11/mode/2up. ↩
2. Ruhi Institute. Reflections on the Life of the Spirit. 4.1.2.PE May 2020. Vol. Book 1. 6 vols. Embarking on a Path of Service. Cali, Columbia: Ruhi Institute, 2020, 9. https://www.ruhi.org/en/walking-a-path-of-service/#RLS ↩

Istiqlál, 08 ʻ’Izzat (Might), 180 B.E.

Reflections on the Life of the Spirit

Quote for Reflection:

I beseech Thee, O my God, by Thy Word which Thou hast made to be the lodestone of the hearts and souls of men, the Word whereby Thou hast drawn Thy servants unto the heaven of Thy loving-kindness and the horizon of Thy grace and bounty, to accept from the former all that they have accomplished in Thy path and to ordain for the latter the recompense of whatsoever they had purposed to accomplish. Thou, verily, art the Lord of bounty and generosity, of grace and glory. O Lord, help certain souls among them to know their own selves and to restrain their tongues, lest they utter that which would abase their stations and bring their works to naught. Thou, verily, hast power over all things. — Bahá’u’lláh ¹

Question for Consideration:

“Lodestone” is another word for magnet. In what way does a kindly tongue act like a lodestone? ²

Google Bard Response:

A lodestone is a naturally occurring magnet that attracts iron. In the same way, a kindly tongue attracts people. It draws them in with its warmth and compassion. It makes them feel safe and loved. It creates a sense of connection and community.

A kindly tongue can also be used to heal. It can soothe hurt feelings, mend broken relationships, and bring peace to troubled minds. It can inspire others to be kind and compassionate, creating a ripple effect of good in the world.

In the quote from Bahá’u’lláh, the word “lodestone” is used to refer to the power of the Word of God to attract people to Him. The Word of God is a source of love, wisdom, and guidance. It can transform lives and bring about positive change in the world.

The same can be said of a kindly tongue. When we speak kind words, we are sharing the love and compassion of God with others. We are helping to create a more loving and compassionate world.

Here are some specific ways in which a kindly tongue can act like a lodestone:

• It can build trust and rapport. When we speak kindly to others, it shows that we care about them and that we value their opinions. This can help to build trust and rapport, which are essential for healthy relationships.
• It can defuse conflict. When we are faced with conflict, it can be tempting to lash out with harsh words. However, speaking kindly can help to defuse the situation and prevent it from escalating.
• It can encourage others. When we speak kindly to others, it can help to boost their confidence and motivation. This can be especially helpful for people who are struggling or who need encouragement.
• It can create a positive atmosphere. When we speak kindly, it creates a positive atmosphere around us. This can make people feel more comfortable and at ease, which can lead to better communication and collaboration.
  

In conclusion, a kindly tongue is a powerful tool that can be used to create positive change in the world. It can attract people, heal hearts, and inspire others to be kind and compassionate. If we all make a conscious effort to speak kindly to others, we can make the world a more loving and compassionate place.

Quote for Reflection:

Consort with all men, O people of Bahá, in a spirit of friendliness and fellowship. If ye be aware of a certain truth, if ye possess a jewel, of which others are deprived, share it with them in a language of utmost kindliness and goodwill. If it be accepted, if it fulfill its purpose, your object is attained. If anyone should refuse it, leave him unto himself, and beseech God to guide him. Beware lest ye deal unkindly with him. A kindly tongue is the lodestone of the hearts of men. It is the bread of the spirit, it clotheth the words with meaning, it is the fountain of the light of wisdom and understanding. — Bahá’u’lláh ³

Question for Consideration:

Which of the following statements proceed from a kindly tongue?

“Don’t bother me!”

“Why don’t you understand this?”

“Would you care to wait, please?”

“What terrible children!”

“Thank you, you’re very kind.”

“I don’t have any time for you now. I’m busy.” ⁴

Google Bard Response:

The statements that proceed from a kindly tongue are:

• “Would you care to wait, please?”
• “Thank you, you’re very kind.”
  

The other statements are either rude, insensitive, or dismissive.

• “Don’t bother me!” is rude and dismissive. It tells the other person that they are not important and that their time is not valuable.
• “Why don’t you understand this?” is insensitive. It implies that the other person is stupid or incompetent.
• “What terrible children!” is rude and judgmental. It makes the other person feel bad about their children.
• “I don’t have any time for you now. I’m busy.” is dismissive. It tells the other person that their needs are not important and that they should not bother the speaker.
  

The statement “Would you care to wait, please?” is polite and respectful. It shows that the speaker is willing to accommodate the other person’s needs. The statement “Thank you, you’re very kind.” is an expression of gratitude. It shows that the speaker appreciates the other person’s actions or words.

The quote from Bahá’u’lláh emphasizes the importance of using our words kindly and wisely. When we speak kindly, we create a more positive and harmonious environment for ourselves and for others. We also help to build bridges of understanding and cooperation.

1. Bahá’u’lláh. Days of Remembrance. Bahá’í Reference Library. Accessed September 14, 2023. https://www.bahai.org/library/authoritative-texts/bahaullah/days-remembrance/4#843655871. ↩
2. Ruhi Institute. Reflections on the Life of the Spirit. 4.1.2.PE May 2020. Vol. Book 1. 6 vols. Embarking on a Path of Service. Cali, Columbia: Ruhi Institute, 2020, 8. https://www.ruhi.org/en/walking-a-path-of-service/#RLS ↩
3. Bahá’u’lláh. Gleanings from the Writings of Bahá’u’lláh. Translated by Shoghi Effendi. Bahá’í Reference Library, 1935. https://www.bahai.org/library/authoritative-texts/bahaullah/gleanings-writings-bahaullah/7#722589456. ↩
4. Ruhi Institute, op. cit., 9. ↩

Istijlál, 07 ʻ’Izzat (Might), 180 B.E.

Reflections on the Life of the Spirit

Quote for Reflection:

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. — ‘Abdul-Bahá ^{1 2}

Question for Consideration:

With what should a thought of war be opposed? ³

Google Bard Response:

In the quote you have provided, ‘Abdul-Bahá is urging us to focus on love and unity, and to oppose thoughts of war with thoughts of peace. He is saying that war is destructive, while love is constructive.

A thought of war can be opposed with a stronger thought of peace in many ways. Here are a few examples:

• When you hear about a conflict, think about the human cost of war. Think about the people who will be killed, injured, or displaced. Think about the families who will be torn apart.
• Think about the economic cost of war. Think about the resources that will be wasted. Think about the damage to infrastructure and the environment.
• Think about the long-term consequences of war. Think about the hatred and mistrust that it sows. Think about the obstacles it creates to peace and cooperation.
• Instead of thinking about war, think about ways to resolve conflict peacefully. Think about ways to build bridges between people of different cultures and religions. Think about ways to create a more just and equitable world.
  

When we focus on love and peace, we create a force that is stronger than war. We can make the world a better place by replacing thoughts of war with thoughts of peace.

Question for Consideration:

With what should a thought of hate be destroyed?

Google Bard Response:

In the quote you have provided, ‘Abdul-Bahá is urging us to focus on love and unity, and to replace thoughts of war and hatred with thoughts of peace and love. He is saying that thoughts of war and hatred are destructive, while thoughts of love are constructive.

A thought of hatred can be destroyed by a more powerful thought of love. This means that we need to intentionally focus on thoughts of love, compassion, and understanding, even when we are faced with hatred and anger. We can do this by:

• Thinking about the good qualities of the person we are angry with.
• Remembering times when we have been forgiven or shown compassion.
• Practicing acts of kindness and compassion towards others.
• Joining groups or organizations that promote peace and understanding.
  

It is important to remember that thoughts of love are not always easy to come by. We may need to be patient and persistent in our efforts to replace thoughts of hatred with thoughts of love. But if we are willing to put in the effort, we can create a more loving and peaceful world.

Here are some specific examples of how to replace thoughts of hate with thoughts of love:

• If you are thinking about how someone has wronged you, try to focus on their good qualities instead. What are they good at? What do they care about?
• If you are feeling angry or resentful, try to remember a time when you were forgiven or shown compassion. How did that make you feel?
• When you see someone who is different from you, try to see them as a fellow human being. What do they have in common with you? What can you learn from them?
• Get involved in activities that promote peace and understanding. This could be volunteering for a peace organization, attending a peace rally, or simply talking to your friends and family about the importance of peace.
  

By replacing thoughts of hate with thoughts of love, we can create a more peaceful and loving world.

1. ʻAbduʼl-Bahá. Paris Talks: Addresses Given by ʻAbduʼl-Bahá in 1911. Wilmette, Ill: Baháʼí Publishing Trust, 2006, 22. https://archive.org/details/paristalksaddres0000abdu/page/22/mode/2up. ↩
2. Saindon, Marie-Claire. “When a Thought of War.” Stockholm: A Stage and Petruskyrkan, 2021. https://youtu.be/5ad70TJwQqQ. ↩
3. Ruhi Institute. Reflections on the Life of the Spirit. 4.1.2.PE May 2020. Vol. Book 1. 6 vols. Embarking on a Path of Service. Cali, Columbia: Ruhi Institute, 2020, 7. https://www.ruhi.org/en/walking-a-path-of-service/#RLS ↩

’Idál, 06 ʻ’Izzat (Might), 180 B.E.

Reflections on the Life of the Spirit

Quote for Reflection:

Put into practice the Teaching of Bahá’u’lláh, that of kindness to all nations. Do not be content with showing friendship in words alone, let your heart burn with loving kindness for all who may cross your path…

What profit is there in agreeing that universal friendship is good, and talking of the solidarity of the human race as a grand ideal? Unless these thoughts are translated into the world of action, they are useless.

The wrong in the world continues to exist just because people talk only of their ideals, and do not strive to put them into practice. If actions took the place of words, the world’s misery would very soon be changed into comfort.

A man who does great good, and talks not of it, is on the way to perfection.

The man who has accomplished a small good and magnifies it in his speech is worth very little.

If I love you, I need not continually speak of my love—you will know without any words. On the other hand if I love you not, that also will you know—and you would not believe me, were I to tell you in a thousand words, that I loved you. — ‘Abdul-Bahá ¹

Question for Consideration:

What kind of friendship should not satisfy us? ²

Google Bard Response:

In the quote you have provided, ‘Abdul-Bahá is talking about the importance of putting our words into action. He says that it is not enough to simply agree that universal friendship is good or to talk about the solidarity of the human race as a grand ideal. We need to take action to make these ideals a reality.

This applies to all areas of our lives, including our friendships. A friendship that is not based on action is not a true friendship. It is a friendship of words, not of deeds.

So, what kind of friendship should not satisfy us? It is a friendship that is all talk and no action. It is a friendship where we feel like we are constantly giving and never receiving. It is a friendship where we are not supported or encouraged. It is a friendship where we feel like we are not being seen or heard.

If we are in a friendship that does not satisfy us, we need to ask ourselves why. Are we not getting what we need out of the friendship? Are we not being treated with respect? Are we not being valued?

If the answer is yes, then we need to take action. We need to talk to our friend about how we are feeling. We need to set boundaries. We need to be willing to walk away if the friendship is not meeting our needs.

True friendship is based on love, respect, and mutual support. It is a friendship where we feel like we can be ourselves and be accepted for who we are. It is a friendship where we feel like we can grow and learn.

If we are not in a friendship like this, then we should not settle for anything less. We deserve to have true friendships in our lives.

Question for Consideration:

What should burn brightly in our heart?

Google Bard Response:

In the quote you have provided, ‘Abdul-Bahá is urging us to put our words into action and to let our hearts burn with loving kindness for all people. He is saying that it is not enough to simply agree that universal friendship is good or to talk about the solidarity of the human race as a grand ideal. We must also act on these ideals by being kind and compassionate to everyone we meet, regardless of their race, religion, or nationality.

The fire that should burn brightly in our hearts is the fire of love. This love should be unconditional and all-encompassing. It should not be limited to our friends and family, but should extend to all people, even those who are different from us or who have wronged us.

When we allow the fire of love to burn brightly in our hearts, we become more compassionate, understanding, and forgiving. We are also more likely to act on our ideals and to make the world a better place.

Here are some specific ways to put the fire of love into action:

• Be kind to everyone you meet, even strangers.
• Forgive those who have wronged you.
• Help those in need.
• Speak up for those who are being treated unfairly.
• Promote peace and understanding between people of different cultures and religions.
  

When we act on our love for others, we make the world a brighter place. We also bring ourselves closer to God, who is the source of all love.

1. ʻAbduʼl-Bahá. Paris Talks: Addresses Given by ʻAbduʼl-Bahá in 1911. Wilmette, Ill: Baháʼí Publishing Trust, 2006, 6-7. https://archive.org/details/paristalksaddres0000abdu/page/6/mode/2up.
   . ↩
2. Ruhi Institute. Reflections on the Life of the Spirit. 4.1.2.PE May 2020. Vol. Book 1. 6 vols. Embarking on a Path of Service. Cali, Columbia: Ruhi Institute, 2020, 8. https://www.ruhi.org/en/walking-a-path-of-service/#RLS ↩

Fidál, 05 ʻ’Izzat (Might), 180 B.E.

Reflections on the Life of the Spirit

Quote for Reflection:

Every eye, in this Day, should seek what will best promote the Cause of God. He, Who is the Eternal Truth, beareth Me witness! 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. — Bahá’u’lláh ¹

Question for Consideration:

What conditions inflict the greatest harm on the Cause of God? ²

Google Bard Response:

In the quote you mentioned, Bahá’u’lláh identifies four conditions that inflict the greatest harm on the Cause of God:

• Dissension and strife: This refers to conflict and disagreement among the followers of God. When people are divided and fighting with each other, they cannot work together to build a better world.
• Contention: This means arguing and quarreling. When people are constantly at odds with each other, it creates an atmosphere of negativity and hostility.
• Estrangement: This refers to alienation and separation. When people are estranged from each other, they feel disconnected and alone. This can lead to feelings of resentment, bitterness, and despair.
• Apathy: This means indifference and lack of interest. When people are apathetic, they do not care about the world around them or the people in it. This can lead to a lack of action and progress.
  

These conditions are harmful to the Cause of God because they prevent people from working together to build a more just and peaceful world. When people are divided, they cannot achieve their common goals. When they are constantly arguing and quarreling, they waste their energy and resources. When they are estranged from each other, they feel isolated and helpless. And when they are apathetic, they do nothing to make the world a better place.

The opposite of these conditions is unity, cooperation, love, and compassion. When people are united, they can achieve great things. When they cooperate, they can pool their resources and talents to solve problems. When they love and care for each other, they create a sense of community and belonging. And when they are compassionate, they are motivated to help others and make the world a better place.

These are the conditions that will help to advance the Cause of God. When people are united, cooperative, loving, and compassionate, they can create a world that is free from dissension, strife, contention, estrangement, and apathy. They can build a world that is characterized by peace, justice, and love.

1. Bahá’u’lláh. Gleanings from the Writings of Bahá’u’lláh. Translated by Shoghi Effendi. Bahá’í Reference Library, 1935. https://www.bahai.org/library/authoritative-texts/bahaullah/gleanings-writings-bahaullah/2#852608044. ↩
2. Ruhi Institute. Reflections on the Life of the Spirit. 4.1.2.PE May 2020. Vol. Book 1. 6 vols. Embarking on a Path of Service. Cali, Columbia: Ruhi Institute, 2020, 8. https://www.ruhi.org/en/walking-a-path-of-service/#RLS ↩