"O SON OF MAN!
Veiled in My immemorial being and in the ancient eternity of My essence, I knew My love for thee; therefore I created thee, have engraved on thee Mine image and revealed to thee My beauty.
"O SON OF MAN!
I loved thy creation, hence I created thee. Wherefore, do thou love Me, that I may name thy name and fill thy soul with the spirit of life."
(Baha'u'llah, The Arabic Hidden Words)
"I bear witness, O my God, that Thou hast created me to know Thee and to worship Thee."
(Baha'u'llah, Prayers and Meditations by Baha'u'llah, p. 313)
"Having created the world and all that liveth and moveth therein, He, through the direct operation of His unconstrained and sovereign Will, chose to confer upon man the unique distinction and capacity to know Him and to love Him -- a capacity that must needs be regarded as the generating impulse and the primary purpose underlying the whole of creation...."
(Baha'u'llah, Gleanings from the Writings of Baha'u'llah, p. 64)
"All men have been created to carry forward an ever-advancing civilization. The Almighty beareth Me witness: To act like the beasts of the field is unworthy of man. Those virtues that befit his dignity are forbearance, mercy, compassion and loving-kindness towards all the peoples and kindreds of the earth."
(Baha'u'llah, Gleanings from the Writings of Baha'u'llah, p. 214)
"The Great Being saith: O ye children of men! The fundamental purpose animating the Faith of God and His Religion is to safeguard the interests and promote the unity of the human race, and to foster the spirit of love and fellowship amongst men."
(Baha'u'llah, Gleanings from the Writings of Baha'u'llah, p. 214)
----
I see in what the House of Justice is promoting a framework, for people who are interested, to work together to develop and apply their capacities to help people learn to know and love God and carry forward an ever-advancing civilization, using resources that came into the world with Baha'u'llah.
And no, I did not use the Random Policy Generator!
Saturday, December 20, 2008
Thursday, December 18, 2008
Atheist values
Thinking of critical thinking, I remembered some ideas I had about the values of some people I met in an Internet discussion who called themselves atheists. On the face of it, their atheism consisted of a bashing contest against people who believe in God, especially people they labelled "fundamentalists."
When I looked deeper, to see what values might be behind their decision to call themselves atheists, I thought of these:
- Sound reasoning
- A free mind
- Open discussion
- Loving self knowledge
It wasn't so much that I saw them practicing those principles themselves. It was more that their complaints seemed to revolve around the systematic repression of those values among people who claim to believe in God.
When I looked deeper, to see what values might be behind their decision to call themselves atheists, I thought of these:
- Sound reasoning
- A free mind
- Open discussion
- Loving self knowledge
It wasn't so much that I saw them practicing those principles themselves. It was more that their complaints seemed to revolve around the systematic repression of those values among people who claim to believe in God.
The Kitab-i-Hearsay
Maybe Baha'i training should include a section on the Kitab-i-Hearsay, the Kitab-i-Imitation, and the Kitab-i-Bandwagon.
Better than that, we need training in critical thinking, courage and wisdom.
Better than that, we need training in critical thinking, courage and wisdom.
"The institution" as a synonym for spiritual assembly
Some thoughts after reading Sen's "The Supreme Institution":
Sen says he first noticed people calling the House of Justice "The Supreme Institution" about 1985. That's the same time I first noticed people using "the Institution" as a synonym for "the Spiritual Assembly." I remember one person at a spiritual assembly meeting saying very sternly that is was time to start calling our spiritual assembly by its proper name, "the Institution."
Besides the fact that I see no grounds for that in any of the authoritative writings of the Faith, one of my objections is that it seems to me to undermine the other divine institutions, including the Nineteen Day Feast, the family, the Right of God and the Dawning Place.
At the time I thought it might have come from people who wanted Baha'is to be more aware of the spiritual assembly as an institution, and who sometimes said "the institution" instead of "the spiritual assembly," to emphasize that it is an institution. Also, in prolonged discussions about a spiritual assembly, it's easier to say "the institution" instead of "the spiritual assembly." Fewer syllables. I don't see anything wrong with that. The trouble comes when other people imitate it without understanding it, and turn it into a law.
I definitely would like to see that clarified in Baha'i training.
Sen says he first noticed people calling the House of Justice "The Supreme Institution" about 1985. That's the same time I first noticed people using "the Institution" as a synonym for "the Spiritual Assembly." I remember one person at a spiritual assembly meeting saying very sternly that is was time to start calling our spiritual assembly by its proper name, "the Institution."
Besides the fact that I see no grounds for that in any of the authoritative writings of the Faith, one of my objections is that it seems to me to undermine the other divine institutions, including the Nineteen Day Feast, the family, the Right of God and the Dawning Place.
At the time I thought it might have come from people who wanted Baha'is to be more aware of the spiritual assembly as an institution, and who sometimes said "the institution" instead of "the spiritual assembly," to emphasize that it is an institution. Also, in prolonged discussions about a spiritual assembly, it's easier to say "the institution" instead of "the spiritual assembly." Fewer syllables. I don't see anything wrong with that. The trouble comes when other people imitate it without understanding it, and turn it into a law.
I definitely would like to see that clarified in Baha'i training.
Jim's Baha'i studies project: framework
Contents:
1. What it's about
2. Some of my current ideas about Baha'i training
1. What it's about
I was thinking that some friends of mine might do more good with the writings of Baha'u'llah if they had a better vision of possibilities, and if they were less distracted by Baha'i feuding. That led to the idea of helping to transmit encouragement, support and learning through walls of prejudice and over gulfs of estrangement. That led to the idea of reading and commenting thoughtfully and sympathetically on people's writings.
I think it might help me to be looking for ideas to improve Baha'i training. I haven't considered how any of this might actually be incorporated into Baha'i training. Some possibilities do come to mind, but the value of this for me doesn't depend on that.
I might also look for ideas about how to improve the framework of this project.
2. Some of my current ideas about Baha'i training
It might help me to set this in a context of learning and teaching resources in general, for Baha'u'llah's purposes. Examples of resources might include models, study materials, workshops, classes, mentoring, divine institutions, prayer and other spiritual practices, consultation, encouragement skills, fellowship, Neuro-Linguistic Programming, spiritual qualities and Neo-Pagan concepts and practices.
I might generalize what I'm looking for in my reading to any ideas that might help improve any kind of learning and teaching resource for Baha'u'llah's purposes.
Considering the content and methods of training, my thoughts have mostly revolved around mentoring, Baha'i training institutes, and the Ruhi courses as a starting point for widespread training for general purposes. I'm imagining an evolution in mentoring, in the Ruhi courses, and in other training programs which will respond to all of the current possibilities for serving Baha'u'llah's purposes; and to the whole range of interests, concerns and capacities of all the people who are trying to serve them.
Examples of evolution might include improvement in concepts, in ways of developing skills, and in ways of developing our relationships with Baha'u'llah.
1. What it's about
2. Some of my current ideas about Baha'i training
1. What it's about
I was thinking that some friends of mine might do more good with the writings of Baha'u'llah if they had a better vision of possibilities, and if they were less distracted by Baha'i feuding. That led to the idea of helping to transmit encouragement, support and learning through walls of prejudice and over gulfs of estrangement. That led to the idea of reading and commenting thoughtfully and sympathetically on people's writings.
I think it might help me to be looking for ideas to improve Baha'i training. I haven't considered how any of this might actually be incorporated into Baha'i training. Some possibilities do come to mind, but the value of this for me doesn't depend on that.
I might also look for ideas about how to improve the framework of this project.
2. Some of my current ideas about Baha'i training
It might help me to set this in a context of learning and teaching resources in general, for Baha'u'llah's purposes. Examples of resources might include models, study materials, workshops, classes, mentoring, divine institutions, prayer and other spiritual practices, consultation, encouragement skills, fellowship, Neuro-Linguistic Programming, spiritual qualities and Neo-Pagan concepts and practices.
I might generalize what I'm looking for in my reading to any ideas that might help improve any kind of learning and teaching resource for Baha'u'llah's purposes.
Considering the content and methods of training, my thoughts have mostly revolved around mentoring, Baha'i training institutes, and the Ruhi courses as a starting point for widespread training for general purposes. I'm imagining an evolution in mentoring, in the Ruhi courses, and in other training programs which will respond to all of the current possibilities for serving Baha'u'llah's purposes; and to the whole range of interests, concerns and capacities of all the people who are trying to serve them.
Examples of evolution might include improvement in concepts, in ways of developing skills, and in ways of developing our relationships with Baha'u'llah.
Jim's Baha'i studies project
Background: See previous post
I was reading a friend's blog (Vigdisdotter), and I thought of this project and decided to include her in it.
I need to do some more thinking about how to do what I'm trying to do in this project. Meanwhile, I'll just post some disorganized thoughts about training that come to me while I'm reading the blog.
1. A monotheistic view can impoverish our relationship with the world around us.
2. It's good to start with basics.
3. I might like Baha'i training to include making better use of our intuition, the color wheel of life, seeing the magic all around us, finding our own path, gods and guiding spirits, and not depreciating any of our ideas or parts of our personality, no matter how much other people do, including our companions.
I was reading a friend's blog (Vigdisdotter), and I thought of this project and decided to include her in it.
I need to do some more thinking about how to do what I'm trying to do in this project. Meanwhile, I'll just post some disorganized thoughts about training that come to me while I'm reading the blog.
1. A monotheistic view can impoverish our relationship with the world around us.
2. It's good to start with basics.
3. I might like Baha'i training to include making better use of our intuition, the color wheel of life, seeing the magic all around us, finding our own path, gods and guiding spirits, and not depreciating any of our ideas or parts of our personality, no matter how much other people do, including our companions.
Wednesday, December 17, 2008
Jim's Baha'i studies project
Project:
Helping to transmit encouragement, support and learning through walls of prejudice and over gulfs of estrangement, between people who are interested in the writings of Baha'u'llah
Special interest:
People involved in Baha'i Internet feuds
Some other people to include:
Artists, people involved in Baha'i studies associations, bloggers, people involved in Baha'i community development programs, people involved in other community service and development projects, people around me whose ideas I've neglected
Current line of action:
Talking to people and reading people's writings, looking for ideas about how to improve Baha'i training programs
Yesterday I talked to one of my friends whose ideas I've neglected in the past. I asked him if he had any ideas about how to improve Baha'i training programs. Here are my notes:
- It would be better to start with people who are interested and committed.
- More activities for practical and occupational training, like in computers and other technology. The training would include writings from Baha'u'llah, in the context of the practical and occupational training.
- Build activities around the most popular educational tools, especially the Internet.
- Include training about the difference between prejudice and preference.
- Include training to help remedy prejudice and misusing people.
(edited to clarify an example)
Helping to transmit encouragement, support and learning through walls of prejudice and over gulfs of estrangement, between people who are interested in the writings of Baha'u'llah
Special interest:
People involved in Baha'i Internet feuds
Some other people to include:
Artists, people involved in Baha'i studies associations, bloggers, people involved in Baha'i community development programs, people involved in other community service and development projects, people around me whose ideas I've neglected
Current line of action:
Talking to people and reading people's writings, looking for ideas about how to improve Baha'i training programs
Yesterday I talked to one of my friends whose ideas I've neglected in the past. I asked him if he had any ideas about how to improve Baha'i training programs. Here are my notes:
- It would be better to start with people who are interested and committed.
- More activities for practical and occupational training, like in computers and other technology. The training would include writings from Baha'u'llah, in the context of the practical and occupational training.
- Build activities around the most popular educational tools, especially the Internet.
- Include training about the difference between prejudice and preference.
- Include training to help remedy prejudice and misusing people.
(edited to clarify an example)
Sunday, December 14, 2008
Infallibility of the House of Justice
Abdu'l-Baha might have meant that the House of Justice can't fail.
In any case, I'm imagining that we can't fail by following the House of Justice.
In any case, I'm imagining that we can't fail by following the House of Justice.
Blog reading lessons
That's (blog reading) lessons, not blog (reading lessons).
Blog reading lesson #1:
Before I comment on a blog post, I need to read the other comments.
Blog reading lesson #1:
Before I comment on a blog post, I need to read the other comments.
Some ideas about Baha'i training programs
I didn't try to organize this at all.
1. I sometimes think of current Baha'i training programs as training programs for people who are working to spread peace, justice, beauty and kindness.
2. I sometimes think of what we're learning to do in the training programs as bringing a new spirit into the life of society.
3. I would like there to be a more clear and sharp distinction in the Ruhi courses, between the writings of Baha'u'llah and the opinions of the authors.
4. I would like to see more encouragement and support for mentoring, to make part of the training available to people who are not well served by formal classes.
5. I would like to see better support for the practices. More ideas, more training in helping people do them.
6. I would like to see more in all the training about developing our relationship with Baha'u'llah, together.
7. I would like to see more visible and systematic efforts to improve the training, and more encouragement and support for all people to participate in that development.
8. I would like the training to include:
- freedom from estrangement
- learning to offer encouragement and support that really helps, to every person
- better appreciation for other initiatives besides those that are derived from community goals
- not stigmatizing members who dissociate themselves from community goals and plans, including Ruhi courses
9. Some possible references for encouragement training:
- Dinkmeyer and Losoncy
- Gerard Egan
10. I think a lot can be learned for training purposes from Neuro-Linguistic Programming.
1. I sometimes think of current Baha'i training programs as training programs for people who are working to spread peace, justice, beauty and kindness.
2. I sometimes think of what we're learning to do in the training programs as bringing a new spirit into the life of society.
3. I would like there to be a more clear and sharp distinction in the Ruhi courses, between the writings of Baha'u'llah and the opinions of the authors.
4. I would like to see more encouragement and support for mentoring, to make part of the training available to people who are not well served by formal classes.
5. I would like to see better support for the practices. More ideas, more training in helping people do them.
6. I would like to see more in all the training about developing our relationship with Baha'u'llah, together.
7. I would like to see more visible and systematic efforts to improve the training, and more encouragement and support for all people to participate in that development.
8. I would like the training to include:
- freedom from estrangement
- learning to offer encouragement and support that really helps, to every person
- better appreciation for other initiatives besides those that are derived from community goals
- not stigmatizing members who dissociate themselves from community goals and plans, including Ruhi courses
9. Some possible references for encouragement training:
- Dinkmeyer and Losoncy
- Gerard Egan
10. I think a lot can be learned for training purposes from Neuro-Linguistic Programming.
Friday, December 12, 2008
Rediscovering Baha'u'llah
One of my ideas to help me rediscover Baha'u'llah is to study and practice passages addressed to the "people of Baha." I'm starting with The Summons of the Lord of Hosts" because I've been wanting to read that. I read the whole tablet in which I found the first passage. Then I thought about how I could practice subduing the citadels of people's hearts with the swords of wisdom and of utterance. Then I thought about memorizing more of Baha'u'llah's words. I chose a passage from Ruhi Book 6, which led me to the tablet to Siyyid Mihdiy-i-Dahaji. In that tablet, Baha'u'llah says:
"In such manner hath the Kitáb-i-Aqdas been revealed that it attracteth and embraceth all the divinely appointed Dispensations. Blessed those who peruse it. Blessed those who apprehend it. Blessed those who meditate upon it. Blessed those who ponder its meaning. So vast is its range that it hath encompassed all men ere their recognition of it. Ere long will its sovereign power, its pervasive influence and the greatness of its might be manifested on earth. Verily, thy God is the All-Knowing, the All-Informed."
(Baha'u'llah, Tablets of Baha'u'llah, p. 199)
Now I'm going through the Kitab-i-Aqdas again, trying to memorize one paragraph each day, and think about it throughout the day.
"In such manner hath the Kitáb-i-Aqdas been revealed that it attracteth and embraceth all the divinely appointed Dispensations. Blessed those who peruse it. Blessed those who apprehend it. Blessed those who meditate upon it. Blessed those who ponder its meaning. So vast is its range that it hath encompassed all men ere their recognition of it. Ere long will its sovereign power, its pervasive influence and the greatness of its might be manifested on earth. Verily, thy God is the All-Knowing, the All-Informed."
(Baha'u'llah, Tablets of Baha'u'llah, p. 199)
Now I'm going through the Kitab-i-Aqdas again, trying to memorize one paragraph each day, and think about it throughout the day.
Thursday, December 11, 2008
What to do about defects in Baha'i administration
A person who has a favorable view of Baha'u'llah, and wants to do something about defects in Baha'i administration, might look through the writings of Baha'u'llah for ideas about what to do. There might be some good ideas in His writings about what to do if His estate is being administered in ways contrary to His purposes.
Tuesday, December 9, 2008
Memorize and recite
"The sanctified souls should ponder and meditate in their hearts regarding the methods of teaching. From the texts of the wondrous, heavenly Scriptures they should memorize phrases and passages bearing on various instances, so that in the course of their speech they may recite divine verses whenever the occasion demandeth it, inasmuch as these holy verses are the most potent elixir, the greatest and mightiest talisman. So potent is their influence that the hearer will have no cause for vacillation. I swear by My life! This Revelation is endowed with such a power that it will act as the lodestone for all nations and kindreds of the earth. Should one pause to meditate attentively he would recognize that no place is there, nor can there be, for anyone to flee to."
(Baha'u'llah, Tablets of Baha'u'llah, p. 199)
That's exactly what I was thinking when I thought of memorizing more of Baha'u'llah's words!
(Baha'u'llah, Tablets of Baha'u'llah, p. 199)
That's exactly what I was thinking when I thought of memorizing more of Baha'u'llah's words!
Baha'i feuding and Baha'u'llah's purposes
I keep thinking about how the training, experience, interests and ideas that I see behind Baha'i feuding on the Internet could be turned more towards serving Baha'u'llah's purposes. This morning while I was studying the Tablet to Siyyid Mihdiy-i-Dahaji, I thought of going through some feud-related writings to look for ideas that might help people teach the Cause of Baha'u'llah. Later I thought more specifically of looking for ideas that might improve our training programs.
Rediscovering Baha'u'llah
The verse I'm trying to practice now is:
"O people of Baha! Subdue the citadels of men's hearts with the swords of wisdom and of utterance."
(Baha'u'llah, The Summons of the Lord of Hosts, p. 76)
I thought it might help me to memorize some more of Baha'u'llah's words. I looked in Ruhi Book 6, because I'm currently involved in a Book 6 study circle. I memorized this:
"Say: To assist Me is to teach My Cause. This is a theme with which whole Tablets are laden. This is the changeless commandment of God, eternal in the past, eternal in the future. Comprehend this, O ye men of insight."
(Baha'u'llah, Tablets of Baha'u'llah, p. 196)
Now I'm reading the whole tablet (Tablet to Siyyid Mihdiy-i-Dahaji).
"O people of Baha! Subdue the citadels of men's hearts with the swords of wisdom and of utterance."
(Baha'u'llah, The Summons of the Lord of Hosts, p. 76)
I thought it might help me to memorize some more of Baha'u'llah's words. I looked in Ruhi Book 6, because I'm currently involved in a Book 6 study circle. I memorized this:
"Say: To assist Me is to teach My Cause. This is a theme with which whole Tablets are laden. This is the changeless commandment of God, eternal in the past, eternal in the future. Comprehend this, O ye men of insight."
(Baha'u'llah, Tablets of Baha'u'llah, p. 196)
Now I'm reading the whole tablet (Tablet to Siyyid Mihdiy-i-Dahaji).
Monday, December 8, 2008
Liz Lerman Dance Exchange
I found this while I was looking for some ideas about what to call my new blog and Web pages:
http://www.danceexchange.org/performance/criticalresponse.html
"Liz Lerman’s Critical Response Process is a widely-recognized method that nurtures the development of artistic works-in-progress through a four-step, facilitated dialogue between artists, peers, and audiences."
http://www.danceexchange.org/performance/criticalresponse.html
"Liz Lerman’s Critical Response Process is a widely-recognized method that nurtures the development of artistic works-in-progress through a four-step, facilitated dialogue between artists, peers, and audiences."
Saturday, December 6, 2008
Milestones: in medias res
"In medias res, also medias in res (Latin for 'into the middle of things'), is a literary and artistic technique where the narrative starts in the middle of the story instead of from its beginning (ab ovo or ab initio)."
Fred, I'm so, so happy to see this. I've dreamed of something like this, longed for it, for years. I wish I could at least offer you some moral support, or even find someone who could.
I love the photos.
Fred, I'm so, so happy to see this. I've dreamed of something like this, longed for it, for years. I wish I could at least offer you some moral support, or even find someone who could.
I love the photos.
Wednesday, December 3, 2008
Some Responses to the writings of Baha'u'llah
I've been wondering what to call my new blog and Web pages, about transmitting encouragement, support and learning through walls of prejudice and over gulfs of estrangement. I'm thinking now of calling them "Some Responses to the Writings of Baha'u'llah."
I might start by an overview of what I've seen in some people's responses to the writings of Baha'u'llah. I'm thinking in particular of people I've seen depreciated by others. That would include the House of Justice and its members, Fred, Wahid, Karen, Alison, Steve, Sen, Susan, firestorminitiative, Eric, Darrick, Moojan Momen and George Wesley Dannells.
I also want to include other kinds of responses besides ideas. Artistic responses and practicing responses, for example.
I might start by an overview of what I've seen in some people's responses to the writings of Baha'u'llah. I'm thinking in particular of people I've seen depreciated by others. That would include the House of Justice and its members, Fred, Wahid, Karen, Alison, Steve, Sen, Susan, firestorminitiative, Eric, Darrick, Moojan Momen and George Wesley Dannells.
I also want to include other kinds of responses besides ideas. Artistic responses and practicing responses, for example.
Saturday, November 29, 2008
Eric Stetson's apology
Eric Stetson has asked me to publish his apology.
An Apology to the Baha'is of This World and the World Beyond
by Eric Stetson - November 12, 2008
http://www.bahai-faith.com/apology.html
Here's the first paragraph, to set the context:
An Apology to the Baha'is of This World and the World Beyond
by Eric Stetson - November 12, 2008
http://www.bahai-faith.com/apology.html
Here's the first paragraph, to set the context:
I declared my faith in the Baha'i religion on March 21, 1998; was an observant and active Baha'i for about four years; and resigned my membership in the Baha'i community on November 5, 2002, about six years ago. Before leaving the faith, I wrote and published on the internet a book calling for reform of the Baha'i Faith and claiming prophetic authority to do so, but soon decided I no longer believed in Baha'u'llah's claim of prophethood nor my own. I became a Christian and a strong critic of Baha'u'llah, the Baha'i faith and its organization. Because of the high visibility of my website, www.Bahai-Faith.com, many thousands of people were exposed to my critical views, which I couched as a Christian witness to the truth of Christ and the falsehood of Baha'u'llah and his religion. I apparently became well enough known among Baha'is that I was identified in an academic article by Baha'i author Moojan Momen as one of twelve noteworthy modern "apostates" of the Baha'i Faith.
Tuesday, November 25, 2008
Note to Fred
Fred, I love your new blog, The Globe, and I'd like to find some way to encourage and support what you're doing there. The last I knew, you didn't want me to try to contact you, so I'm writing to you here, because I can't think of any better place to do it. Maybe you'll read this some time.
I was disappointed when you took "Letters from the American Desert" off line. Many times I've wished to see again the person I saw in those letters. Now I see him again. Thank you, thank you!
I'm very happy about the awakening that you're describing in that blog. It's wonderful to be able to watch it while it's happening.
I'll be thinking about what you're trying to do there, and how I might help.
I was disappointed when you took "Letters from the American Desert" off line. Many times I've wished to see again the person I saw in those letters. Now I see him again. Thank you, thank you!
I'm very happy about the awakening that you're describing in that blog. It's wonderful to be able to watch it while it's happening.
I'll be thinking about what you're trying to do there, and how I might help.
Saturday, November 22, 2008
Exploring the Ocean Together
I've been awake since 4:30 this morning thinking about an idea. In my new blog I might post examples of what I'm learning with other people in exploring the writings of Baha'u'llah, especially with people I see being scorned, defamed and stigmatized by others. That would include people I myself have been tempted to scorn and malign.
Now I'm imagining a series of articles sympathetically discussing ideas about the writings of Baha'u'llah from people I've seen scorned, defamed and stigmatized, including:
- people I've associated with the Dialogue/Talisman Chronicles.
- people I've been tempted to scorn and malign.
- the House of Justice.
- members of the House of Justice.
- people promoting a Guardian after Shoghi Effendi.
- loners.
Now I'm imagining a series of articles sympathetically discussing ideas about the writings of Baha'u'llah from people I've seen scorned, defamed and stigmatized, including:
- people I've associated with the Dialogue/Talisman Chronicles.
- people I've been tempted to scorn and malign.
- the House of Justice.
- members of the House of Justice.
- people promoting a Guardian after Shoghi Effendi.
- loners.
Friday, November 21, 2008
Performance and Self
I see RVCBard wondering how to get outside the box of revolving around a concept of self in our performances. She quotes Isaac Butler at Parabasis:
". . . most acting methods center around finding some kind of true self of the character."
After some discussion of that, she asks:
"What other ideas of Self can we use or create that include seeming contradictions?"
I have an image of a performer asking herself "Who am I? What kind of person am I?"
How can that help us do whatever we're trying to do with our performances? How can it confine us? What can we do about it? Can we free ourselves from the limitations without losing the benefits?
I have some ideas of how it can help, but I'll leave that for some other time. Now I want to discuss concepts of self, and how we might get outside the box of revolving around them.
Concept of Self
My concept of who I am, what kind of person I am, might include some qualities, interests and capacities. My qualities, interests and capacities are different in different circumstances, and continually evolving. Considering what people might mean by "true self," one idea that comes to mind is that I see us all repressing some of our ideas and parts of our personalities, because of how other people might react to them. A person might think of the ideas and parts of his personality that he represses as part of her true self. Another idea is that sometimes we try to put on an appearance of having qualities, interests and capacities that we don't really see in ourselves, in order to be admired, to be part of a fellowship, or to influence people. A person might think of those as not part of her true self. One way or another, a person might think of some of her qualities, interests and capacities as part of her true self.
I'm using qualities, interests and capacities as examples. Other people might have other ideas of what a person's true self is composed of.
In my performances I'm trying to shape my life to illustrate visions I see in the writings of Baha'u'llah. To exhibit those performances, I'm hoping to either learn to write stories about them myself, or find a good story teller who would like to do it for me. In my case I'm not revolving around a concept of qualities, interests and capacities I already have. I'm revolving around a concept of qualities, interests and capacities I would like to have. Interestingly, according to Baha'u'llah, that is my true self.
I want to do all the good I can do, and be the best person I can be. The individuality of that comes from the possibility that the good I can do might be different from the good that another person can do. The best person I can be might be different from the best person another can be.
That might raise red flags for some people. It would have for me, some time ago. I want us all to love ourselves the way we are.
Now I don't see trying to improve ourselves, and loving ourselves the way we are, as mutually exclusive. In fact, they might be complementary.
How to get out of the box
I have an image of a fish wondering how to get out of its fish bowl, without even having a clear idea of what it is. It sees some other fish in other fishbowls. It watches what one of them does, and tries to learn to do the same, trying to imagine itself in the other fishbowl. It does the same with some of the others. What it learns helps it get a clearer idea of its own fish bowl, and how to get out of it.
That brings up a question. Where will I be, if I get out of my box? If a fish jumps out of its bowl without jumping into some other water, it will die. Maybe, at the right time, it can jump into a pond, or a lake or an ocean.
I'm trying to jump out of my fish bowl into Baha'u'llah's fathomless and surging Ocean.
What are some other ways a performer might get out of his fish bowl? One way might be to spend some time with other performers in their fish bowls. Another way might be, instead of asking "Who am I, what kind of person am I?" to ask "Who am I, what kind of person am I, in this scene at this time?" looking for different answers, even contrary answers, in different cases.
". . . most acting methods center around finding some kind of true self of the character."
After some discussion of that, she asks:
"What other ideas of Self can we use or create that include seeming contradictions?"
I have an image of a performer asking herself "Who am I? What kind of person am I?"
How can that help us do whatever we're trying to do with our performances? How can it confine us? What can we do about it? Can we free ourselves from the limitations without losing the benefits?
I have some ideas of how it can help, but I'll leave that for some other time. Now I want to discuss concepts of self, and how we might get outside the box of revolving around them.
Concept of Self
My concept of who I am, what kind of person I am, might include some qualities, interests and capacities. My qualities, interests and capacities are different in different circumstances, and continually evolving. Considering what people might mean by "true self," one idea that comes to mind is that I see us all repressing some of our ideas and parts of our personalities, because of how other people might react to them. A person might think of the ideas and parts of his personality that he represses as part of her true self. Another idea is that sometimes we try to put on an appearance of having qualities, interests and capacities that we don't really see in ourselves, in order to be admired, to be part of a fellowship, or to influence people. A person might think of those as not part of her true self. One way or another, a person might think of some of her qualities, interests and capacities as part of her true self.
I'm using qualities, interests and capacities as examples. Other people might have other ideas of what a person's true self is composed of.
In my performances I'm trying to shape my life to illustrate visions I see in the writings of Baha'u'llah. To exhibit those performances, I'm hoping to either learn to write stories about them myself, or find a good story teller who would like to do it for me. In my case I'm not revolving around a concept of qualities, interests and capacities I already have. I'm revolving around a concept of qualities, interests and capacities I would like to have. Interestingly, according to Baha'u'llah, that is my true self.
I want to do all the good I can do, and be the best person I can be. The individuality of that comes from the possibility that the good I can do might be different from the good that another person can do. The best person I can be might be different from the best person another can be.
That might raise red flags for some people. It would have for me, some time ago. I want us all to love ourselves the way we are.
Now I don't see trying to improve ourselves, and loving ourselves the way we are, as mutually exclusive. In fact, they might be complementary.
How to get out of the box
I have an image of a fish wondering how to get out of its fish bowl, without even having a clear idea of what it is. It sees some other fish in other fishbowls. It watches what one of them does, and tries to learn to do the same, trying to imagine itself in the other fishbowl. It does the same with some of the others. What it learns helps it get a clearer idea of its own fish bowl, and how to get out of it.
That brings up a question. Where will I be, if I get out of my box? If a fish jumps out of its bowl without jumping into some other water, it will die. Maybe, at the right time, it can jump into a pond, or a lake or an ocean.
I'm trying to jump out of my fish bowl into Baha'u'llah's fathomless and surging Ocean.
What are some other ways a performer might get out of his fish bowl? One way might be to spend some time with other performers in their fish bowls. Another way might be, instead of asking "Who am I, what kind of person am I?" to ask "Who am I, what kind of person am I, in this scene at this time?" looking for different answers, even contrary answers, in different cases.
Thursday, November 20, 2008
Exploring Baha'u'llah's writings together
One purpose of my blog and Web pages for exploring Baha'u'llah's writings together will be to help transmit encouragement, support and learning through walls of prejudice and across gulfs of estrangement.
Here are some ideas for visions, goals, strategies and references.
Visions
http://www.geocities.com/geotalk/fellowship/fellowship.html
http://www.geocities.com/ozpeople/home.html
Goals
1. Learn more from a wider variety of people about using Baha'u'llah's writings, and about encouraging and supporting people.
2. Offer encouragement, support and learning opportunities to a wider variety of people.
3. Encourage and support other people doing the same.
Strategies
1. Spend time with people, doing things that interest them.
2. Study and practice ways of using Baha'u'llah's writings.
References
1. Tablet of the true seeker
2. Writings of the House of Justice about the study of the Baha'i Faith
Other ideas
Some people I might try to spend more time with:
1. Some people I've associated with the Dialogue/Talisman chronicles.
2. People whose articles are published in Baha'i Studies journals.
3. Authors of Baha'i blogs.
Here are some ideas for visions, goals, strategies and references.
Visions
http://www.geocities.com/geotalk/fellowship/fellowship.html
http://www.geocities.com/ozpeople/home.html
Goals
1. Learn more from a wider variety of people about using Baha'u'llah's writings, and about encouraging and supporting people.
2. Offer encouragement, support and learning opportunities to a wider variety of people.
3. Encourage and support other people doing the same.
Strategies
1. Spend time with people, doing things that interest them.
2. Study and practice ways of using Baha'u'llah's writings.
References
1. Tablet of the true seeker
2. Writings of the House of Justice about the study of the Baha'i Faith
Other ideas
Some people I might try to spend more time with:
1. Some people I've associated with the Dialogue/Talisman chronicles.
2. People whose articles are published in Baha'i Studies journals.
3. Authors of Baha'i blogs.
Dominant culture in the arts
RVCBard asks:
How and in what way do you see the arts (whatever your specialty) as being dominated by a particularly White and masculine aesthetic? To what extent is the current artistic climate able to enter meaningful discourse with divergent works? How should artists and audiences go about doing that? What can we do to expand our artistic paradigms (and vocabulary) to incorporate different methods of artistic expression?My specialty is a performance art in which I try to shape my life to illustrate visions I see in the writings of Baha'u'llah. I do see what I would call a dominance of white male interests among Baha'is. I've seen a lot of discussion of that, and what to do about it, among Baha'is. One idea I've been practicing and promoting is to spend time with people from other cultures, immersed in their cultures, doing things that interest them.
Wednesday, November 19, 2008
Exploring Baha'u'llah's writings together
Today I was thinking about some friends of mine who are interested in Baha'u'llah's writings, and who might do more good with them if they had a better vision of the possibilities, and if they weren't continually distracted by Baha'i feuding. I was also thinking about all the people who are interested in His writings, but whose prejudices and estrangement from each other are getting in the way of them encouraging and supporting each other, and learning from each other.
One way I've thought of helping is to study and practice what the House of Justice has written about the study of the Baha'i Faith. Another way was with my Dialogue/Talisman Chronicles. Now I've thought of another way: I'd like to help transmit encouragement and support and learning through the walls of prejudice and across the gulfs of estrangement.
I've decided to create some new Web pages and a new blog for that purpose. I don't imagine that any of my blogs and Web pages will ever be widely read. It's mostly for my own reference, and for the possibility that some of my ideas will find their way into blogs that are widely read. I've seen that happen already.
One way I might help is to deepen my existing friendships with some people who are interested in Baha'u'llah's writings, and to develop new friendships with others. The existing friendships are mostly with people I associate with the Dialogue/Talisman Chronicles. Two places I might look for new friends are in Baha'i blogs and in Baha'i Studies associations.
One way I've thought of helping is to study and practice what the House of Justice has written about the study of the Baha'i Faith. Another way was with my Dialogue/Talisman Chronicles. Now I've thought of another way: I'd like to help transmit encouragement and support and learning through the walls of prejudice and across the gulfs of estrangement.
I've decided to create some new Web pages and a new blog for that purpose. I don't imagine that any of my blogs and Web pages will ever be widely read. It's mostly for my own reference, and for the possibility that some of my ideas will find their way into blogs that are widely read. I've seen that happen already.
One way I might help is to deepen my existing friendships with some people who are interested in Baha'u'llah's writings, and to develop new friendships with others. The existing friendships are mostly with people I associate with the Dialogue/Talisman Chronicles. Two places I might look for new friends are in Baha'i blogs and in Baha'i Studies associations.
Rediscovering Baha'u'llah
Yesterday I thought of some of my favorite prayers that seem related to my feelings about rediscovering Baha'u'llah. One is the one that begins "O God! Guide me . . ." Another is "O God! Refresh and gladden my spirit . . ." Another is "Make firm our steps in Thy Path, O Lord . . ."
Today I was thinking that my project of practicing and promoting what the House of Justice has written about the study of the Baha'i Faith might help me in rediscovering Baha'u'llah. More about that later.
I started posting in my "Deeds, Not Words" blog about searching for passages in the writings of Baha'u'llah addressed to the "people of Baha," to study and practice them. I've decided to move that discussion here.
I've started my search in The Summons of the Lord of Hosts because I've been wanting to read that.
"O people of Baha! Subdue the citadels of men's hearts with the swords of wisdom and of utterance."
(Baha'u'llah, The Summons of the Lord of Hosts, p. 78)
In the other blog I posted some of the context of that passage. I won't re-post all that here. It's from a letter to Napoleon. Among other things, Baha'u'llah says to Napoleon: "Adorn the body of Thy kingdom with the raiment of My name, and arise, then, to teach My Cause." Then he says some things that seem to be addressed to all people, along with some things addressed specifically to the people of Baha. After that he addresses the priests and monks.
After I read the whole letter, I'd like to consider this section addressed to the people, one sentence at a time, and look for ways to improve my practice of what Baha'u'llah is saying.
I'm sitting here wonder how I might do that. What can I do, for example, to improve my practice of "O people of Baha! Subdue the citadels of men's hearts with the swords of wisdom and of utterance."? I just remembered that I can always practice in make believe if I don't find any other way. I can try to think of examples of subduing the citadels of men's hearts with the swords of wisdom and of utterance, and act them out.
Today I was thinking that my project of practicing and promoting what the House of Justice has written about the study of the Baha'i Faith might help me in rediscovering Baha'u'llah. More about that later.
I started posting in my "Deeds, Not Words" blog about searching for passages in the writings of Baha'u'llah addressed to the "people of Baha," to study and practice them. I've decided to move that discussion here.
I've started my search in The Summons of the Lord of Hosts because I've been wanting to read that.
"O people of Baha! Subdue the citadels of men's hearts with the swords of wisdom and of utterance."
(Baha'u'llah, The Summons of the Lord of Hosts, p. 78)
In the other blog I posted some of the context of that passage. I won't re-post all that here. It's from a letter to Napoleon. Among other things, Baha'u'llah says to Napoleon: "Adorn the body of Thy kingdom with the raiment of My name, and arise, then, to teach My Cause." Then he says some things that seem to be addressed to all people, along with some things addressed specifically to the people of Baha. After that he addresses the priests and monks.
After I read the whole letter, I'd like to consider this section addressed to the people, one sentence at a time, and look for ways to improve my practice of what Baha'u'llah is saying.
I'm sitting here wonder how I might do that. What can I do, for example, to improve my practice of "O people of Baha! Subdue the citadels of men's hearts with the swords of wisdom and of utterance."? I just remembered that I can always practice in make believe if I don't find any other way. I can try to think of examples of subduing the citadels of men's hearts with the swords of wisdom and of utterance, and act them out.
Sunday, November 16, 2008
Wednesday, November 12, 2008
I'm half Swiss
I'm going through the Love's Labors Lost blog from the beginning. In one post the author wonders why some people call themselves half-X. I've sometimes said I'm half Swiss, so I'll try to answer the question for myself.
First of all, what I mean by that is that I'm imagining that all of my father's ancestors three or four generations ago came from Switzerland. I haven't actually done the investigation I would need to do to prove that. I just know that he was born in Berne, Indiana, which was virtually a Swiss colony at the time. I might only be 40% Swiss. That's close enough to half, isn't it?
I'm trying to remember when and why I've sometimes said I'm half Swiss. The only example I can think of is when there's been some discussion of my mechanical aptitude. Then I've sometimes said, half jokingly, that I'm half Swiss. I say half jokingly because I do think there's something to that.
Maybe it also feels good to me to say I'm half Swiss, because I have romantic feelings about Switzerland. Maybe that comes from reading Heidi.
A few years ago I started exploring and emphasizing my Swiss heritage, to practice and promote European Americans taking an interest in our European heritages. I'm imagining that might help improve our relationships with other people.
"Another thorny issue about half-identity is this: why call attention to one half instead of the other?"
The Swiss part is all I know about. I spent of lot of time in Berne with my Swiss relatives, surrounded by signs of Swiss culture. I don't know anything about my mother's European ancestry, except that I've heard that it's partly German.
When people say they're half Jewish or half Chinese, maybe that's the only cultural background that they know about, or that interests them, or that they think might interest others, apart from the dominant culture that surrounds them.
First of all, what I mean by that is that I'm imagining that all of my father's ancestors three or four generations ago came from Switzerland. I haven't actually done the investigation I would need to do to prove that. I just know that he was born in Berne, Indiana, which was virtually a Swiss colony at the time. I might only be 40% Swiss. That's close enough to half, isn't it?
I'm trying to remember when and why I've sometimes said I'm half Swiss. The only example I can think of is when there's been some discussion of my mechanical aptitude. Then I've sometimes said, half jokingly, that I'm half Swiss. I say half jokingly because I do think there's something to that.
Maybe it also feels good to me to say I'm half Swiss, because I have romantic feelings about Switzerland. Maybe that comes from reading Heidi.
A few years ago I started exploring and emphasizing my Swiss heritage, to practice and promote European Americans taking an interest in our European heritages. I'm imagining that might help improve our relationships with other people.
"Another thorny issue about half-identity is this: why call attention to one half instead of the other?"
The Swiss part is all I know about. I spent of lot of time in Berne with my Swiss relatives, surrounded by signs of Swiss culture. I don't know anything about my mother's European ancestry, except that I've heard that it's partly German.
When people say they're half Jewish or half Chinese, maybe that's the only cultural background that they know about, or that interests them, or that they think might interest others, apart from the dominant culture that surrounds them.
Tuesday, October 28, 2008
Gems of Divine Mysteries
It might also help me to read Gems of Divine Mysteries, as I've been wanting to do for some time.
"He is the Exalted, the Most High!
"O thou who treadest the path of justice and beholdest the countenance of mercy!"
(Baha'u'llah, Gems of Divine Mysteries, p. 2)
I walked slowly through our apartment, imagining that I was finding my way along a path, until I was facing some paintings on the wall that bring me merciful feelings.
"Thine epistle was received, thy question was noted, and the sweet accents of thy soul were heard from the inmost chambers of thy heart."
I imagined Baha'u'llah saying that to me. One of my questions is "What am I missing?" Another one is "What can I do about it?"
"Whereupon the clouds of the Divine Will were raised to rain upon thee the outpourings of heavenly wisdom, to divest thee of all that thou hadst acquired aforetime, to draw thee from the realms of contradiction unto the retreats of oneness, and to lead thee to the sacred streams of His Law."
That sounds very promising. I see a hint of the fresh look I wanted to take, and "retreats of oneness" sounds very appealing.
"Perchance thou mayest quaff therefrom, repose therein, quench thy thirst, refresh thy soul, and be numbered with those whom the light of God hath guided aright in this day."
Perchance, perchance . . . quaff therefrom . . . repose therein . . . quench my thirst . . . refresh my soul . . . be guided aright . . . yes . . . yes . . . please, let it be so.
"He is the Exalted, the Most High!
"O thou who treadest the path of justice and beholdest the countenance of mercy!"
(Baha'u'llah, Gems of Divine Mysteries, p. 2)
I walked slowly through our apartment, imagining that I was finding my way along a path, until I was facing some paintings on the wall that bring me merciful feelings.
"Thine epistle was received, thy question was noted, and the sweet accents of thy soul were heard from the inmost chambers of thy heart."
I imagined Baha'u'llah saying that to me. One of my questions is "What am I missing?" Another one is "What can I do about it?"
"Whereupon the clouds of the Divine Will were raised to rain upon thee the outpourings of heavenly wisdom, to divest thee of all that thou hadst acquired aforetime, to draw thee from the realms of contradiction unto the retreats of oneness, and to lead thee to the sacred streams of His Law."
That sounds very promising. I see a hint of the fresh look I wanted to take, and "retreats of oneness" sounds very appealing.
"Perchance thou mayest quaff therefrom, repose therein, quench thy thirst, refresh thy soul, and be numbered with those whom the light of God hath guided aright in this day."
Perchance, perchance . . . quaff therefrom . . . repose therein . . . quench my thirst . . . refresh my soul . . . be guided aright . . . yes . . . yes . . . please, let it be so.
Trying it on
Once before when I was discovering Baha'u'llah, I decided to try following His laws, to see what would happen. That turned out very well. I'm thinking now of searching for passages addressed to the people of Baha'u'llah, to study and practice them. I'll be posting about that in my Deeds, Not Words blog.
Monday, October 27, 2008
Rediscovering Baha'u'llah
Sometimes I have feelings of something missing in my life, which lead to thoughts about rediscovering Baha'u'llah. I'm considering ways I might take a fresh look at Baha'u'llah, what He's saying and what to do about it. I'm looking for passages in His writings addressed to us, individually and collectively, telling us what He's all about. Some phrases that come to mind are "O people," "O my friend" and "It is the duty of every seeker . . ." I might start with the Tablet of Ahmad, and the tablet of the true seeker. I would warmly welcome any ideas from anyone.
Thursday, October 23, 2008
Removals from the membership
I've posted some ideas in the past about why the House of Justice removed Alison, Sen and Michael from the membership. I've decided now that all I can say, from any authoritative source, is that it does not recognize them as possessing the qualifications of Bahá'à faith and practice.
I. MEMBERSHIP IN THE Bahá'à COMMUNITY- The Constitution of the Universal House of Justice
The Bahá'à Community shall consist of all persons recognized by the Universal House of Justice as possessing the qualifications of Bahá'à faith and practice.
Belief and its expression
Thinking about Steve's "Freedom of expression," I thought of what Abdu'l-Baha wrote about teaching with wisdom. He talks about what to do and what not to do in adverse circumstances, and he concludes:
"But when there is no peace and safety, extreme wisdom should be exercised, though no complete cessation of effort is permissible, for in that case the divine assistance shall be entirely cut off."
I've been thinking about how I might apply Abdu'l-Baha's advice if I thought it was wrong for Baha'is to follow the House of Justice wherever it goes, or if following Baha'u'llah meant for me to promote some interests contrary to those of the House of Justice.
I've always promoted some ideas that were unpopular in the Baha'i community, and stood my ground against some practices that were popular. My application of Abdu'l-Baha's advice is to establish relations of friendship and right dealings with people, continually improve my practice of whatever I'm trying to promote, seeking always to remove estrangement before I try to teach anyone anything. When my message becomes a cause of disturbance I stop whatever I'm doing that's disturbing people for a while, and look for a better approach.
"But when there is no peace and safety, extreme wisdom should be exercised, though no complete cessation of effort is permissible, for in that case the divine assistance shall be entirely cut off."
I've been thinking about how I might apply Abdu'l-Baha's advice if I thought it was wrong for Baha'is to follow the House of Justice wherever it goes, or if following Baha'u'llah meant for me to promote some interests contrary to those of the House of Justice.
I've always promoted some ideas that were unpopular in the Baha'i community, and stood my ground against some practices that were popular. My application of Abdu'l-Baha's advice is to establish relations of friendship and right dealings with people, continually improve my practice of whatever I'm trying to promote, seeking always to remove estrangement before I try to teach anyone anything. When my message becomes a cause of disturbance I stop whatever I'm doing that's disturbing people for a while, and look for a better approach.
Cormorants: bake them or watch them
I see that two of my friends are interested in Cormorants. One likes to bake them, and one likes to watch them and learn from them.
Wednesday, October 22, 2008
On Sen's "The Knower as Servant"
These are some of my thoughts while reading Sen's "The knower as servant."
"However when I think of the needy, whom knowledge can help, it is not the merely ignorant, but rather the conflicted, that I have in mind."
A lot of my work on the Internet has been driven by concerns for people who might be confused, distracted or demoralized by Baha'i feuds.
"I think that the role of the servant is a better model for the learned Bahai than that of a scout, because the scout explores where he wants to go, while the servant helps people where they are."
In my understanding, it is not a part of the definition of "scout" that she explores where she wants to go. In fact it seems clear to me from the context of Mr. Lample's paper that he's talking about the kind of scout who explores where her community might go, as a service to the community.
I see scouting and pastoral work as two possible ways of serving. I don't see scouting as inherently any more self-centered than pastoral work. It depends entirely on the spirit and manner in which it is done. Helping people in distress is notorious for its possibilities as an excuse for cruelty, violence and other ugliness. It's also notorious for its use as a way of recruiting people to serve some other people's economic and political interests. That includes economic and political interests masquerading as religious pursuits.
Since we moved to China, I've been doing a lot of scouting to prepare for my outings with Patty. Since she started having trouble with her knees, it's been very hard for her to walk, especially up and down stairs. I've been practicing using buses and the Metro, and finding the places we need and want to go, for shopping, for doctors and for recreation for example, to make things as easy as possible for her when we go together. I often have to put off exploring places that appeal to me, and when I do explore them, I don't call it "scouting."
"If we are first clear that the function of religious knowledge (theology) and of the theologian is to minister to the faithful, where they are and with whatever needs they have . . ."
I practice and promote using all of our knowledge and capacities to serve Baha'u'llah's purposes, in accordance with His prescriptions. I don't see theology as a special case. My understanding of Baha'u'llah's purposes includes, but is not limited to, what I would call "ministering to the faithful." If the intent here is to promote using theology only for "ministering to the faithful," that sounds very unhealthy to me.
I practice and promote walking and working with people wherever they are. For me that includes serving all their interests, not only what I would call their needs. It includes where they are going and what they are trying to do with their lives.
I would not agree that "that the function of religious knowledge (theology) and of the theologian is to minister to the faithful, where they are and with whatever needs they have," without further clarification. However, I'll keep it in mind as a context for what follows. I'll also keep in mind "Very often, intellectual conflicts come because what our innate feeling for the good tells us is not in line with what we think 'religious' teachings are, or what 'being religious' means in practice." I'll consider, as a possible context for what follows, using knowledge to respond to the needs of people who are torn between their own sense of good and of right and wrong, and what they think their religion says about it.
"In the second place, if we are not clear that our scouting is a hobby, and the real work is serving the community where it finds itself, we set up a trap of pride or frustration for ourselves, because we imagine we have some right to set the agenda."
That is not at all my idea of a scout. I would never call that scouting. I would simply call it exploring. It seems clear to me that that is not what Mr. Lample means by "scout."
Mr. Lample writes:
"Perhaps the learned Bahá’à is more like the 'scout' who helps to guide an expedition on a journey into unexplored territory. This is someone who participates actively in the journey, but whose specialized knowledge, skills, and experience informs various aspects of the struggle to make progress: constructive perspectives into the past, present, and future; insight and technical capacity for ongoing study of the text; problem posing and problem solving; the defining of culture and intercultural relations. On this journey, the learned individual/scout does not have authority, and, while making a vital contribution, like any other participant is fallible and learns over time."
Back to Sen's paper:
"Thirdly, the idea of the scholar as a scout going out to unexplored territories implies that the community already knows all it needs to know about the territory it now occupies."
Not at all. Not in the least. Totally false. It implies that some people might be interested in learning about where we might go from here. It implies that knowledge about the territory the community now occupies is not all that anyone needs or wants to know. Patty's interests in Shanghai are not, and never will be, limited to the apartment complex where we live, or to all the places where we've already been. That does not in the least imply that we already know all we need to know about where we live or where we've been.
"If we are first clear that the function of religious knowledge (theology) and of the theologian is to minister to the faithful, where they are and with whatever needs they have, then there is no need to make a priori rules about what this involves."
I agree that there don't need to be any a priori rules about what it involves. I also don't think there need to be any a priori rules about what it does not involve. In particular:
- There does not need to be a rule that says it can't involve any scouting.
- There does not need to be a rule that says it must always involve responding to distress.
"It may involve archaeological activity, in the form of text-critical and philological work that re-examines those areas in which the Text seems to be teaching one thing, while the Spirit is telling us another. It may involve being the impartial, or critical, observer and reporter, for self-deception is the inevitable accompaniment of a misfit between what we think we ought to think and what we know is right. The one who cries that the king 'is in the altogether, the altogether,' is also serving the community."
I would say that those are all possible ways of serving the community. That might be a response to Mr. Lample's "The learned Baha'i is not . . ." statements. Instead of that, I might say, "Baha'i scholarship is not limited to . . ." and I would say the same thing about scouting.
I don't see Mr. Lample depreciating archaeological activity, the application of academic methods to examine apparent conflicts between the Text and the Spirit, or impartial and critical observing and reporting. I see him saying that "the community of believers is not dependent upon a body of specialists in order to understand the meaning of the text," that "the purpose of Bahá’à scholarship is not merely to explain the community at a moment in history and present the resulting picture as its reality," that "the 'true' meaning of the Faith is not lost somewhere in the past, to be recaptured by excavating layers of erroneous interpretation and practice," that "the teachings of Baha'u'llah have an intended meaning and an intended aim," that "the resolution of important questions requires more than the application of methods of the natural sciences,"and that "it is not possible to stand apart from the community to study it without influencing it or being influenced by it."
"However when I think of the needy, whom knowledge can help, it is not the merely ignorant, but rather the conflicted, that I have in mind."
A lot of my work on the Internet has been driven by concerns for people who might be confused, distracted or demoralized by Baha'i feuds.
"I think that the role of the servant is a better model for the learned Bahai than that of a scout, because the scout explores where he wants to go, while the servant helps people where they are."
In my understanding, it is not a part of the definition of "scout" that she explores where she wants to go. In fact it seems clear to me from the context of Mr. Lample's paper that he's talking about the kind of scout who explores where her community might go, as a service to the community.
I see scouting and pastoral work as two possible ways of serving. I don't see scouting as inherently any more self-centered than pastoral work. It depends entirely on the spirit and manner in which it is done. Helping people in distress is notorious for its possibilities as an excuse for cruelty, violence and other ugliness. It's also notorious for its use as a way of recruiting people to serve some other people's economic and political interests. That includes economic and political interests masquerading as religious pursuits.
Since we moved to China, I've been doing a lot of scouting to prepare for my outings with Patty. Since she started having trouble with her knees, it's been very hard for her to walk, especially up and down stairs. I've been practicing using buses and the Metro, and finding the places we need and want to go, for shopping, for doctors and for recreation for example, to make things as easy as possible for her when we go together. I often have to put off exploring places that appeal to me, and when I do explore them, I don't call it "scouting."
"If we are first clear that the function of religious knowledge (theology) and of the theologian is to minister to the faithful, where they are and with whatever needs they have . . ."
I practice and promote using all of our knowledge and capacities to serve Baha'u'llah's purposes, in accordance with His prescriptions. I don't see theology as a special case. My understanding of Baha'u'llah's purposes includes, but is not limited to, what I would call "ministering to the faithful." If the intent here is to promote using theology only for "ministering to the faithful," that sounds very unhealthy to me.
I practice and promote walking and working with people wherever they are. For me that includes serving all their interests, not only what I would call their needs. It includes where they are going and what they are trying to do with their lives.
I would not agree that "that the function of religious knowledge (theology) and of the theologian is to minister to the faithful, where they are and with whatever needs they have," without further clarification. However, I'll keep it in mind as a context for what follows. I'll also keep in mind "Very often, intellectual conflicts come because what our innate feeling for the good tells us is not in line with what we think 'religious' teachings are, or what 'being religious' means in practice." I'll consider, as a possible context for what follows, using knowledge to respond to the needs of people who are torn between their own sense of good and of right and wrong, and what they think their religion says about it.
"In the second place, if we are not clear that our scouting is a hobby, and the real work is serving the community where it finds itself, we set up a trap of pride or frustration for ourselves, because we imagine we have some right to set the agenda."
That is not at all my idea of a scout. I would never call that scouting. I would simply call it exploring. It seems clear to me that that is not what Mr. Lample means by "scout."
Mr. Lample writes:
"Perhaps the learned Bahá’à is more like the 'scout' who helps to guide an expedition on a journey into unexplored territory. This is someone who participates actively in the journey, but whose specialized knowledge, skills, and experience informs various aspects of the struggle to make progress: constructive perspectives into the past, present, and future; insight and technical capacity for ongoing study of the text; problem posing and problem solving; the defining of culture and intercultural relations. On this journey, the learned individual/scout does not have authority, and, while making a vital contribution, like any other participant is fallible and learns over time."
Back to Sen's paper:
"Thirdly, the idea of the scholar as a scout going out to unexplored territories implies that the community already knows all it needs to know about the territory it now occupies."
Not at all. Not in the least. Totally false. It implies that some people might be interested in learning about where we might go from here. It implies that knowledge about the territory the community now occupies is not all that anyone needs or wants to know. Patty's interests in Shanghai are not, and never will be, limited to the apartment complex where we live, or to all the places where we've already been. That does not in the least imply that we already know all we need to know about where we live or where we've been.
"If we are first clear that the function of religious knowledge (theology) and of the theologian is to minister to the faithful, where they are and with whatever needs they have, then there is no need to make a priori rules about what this involves."
I agree that there don't need to be any a priori rules about what it involves. I also don't think there need to be any a priori rules about what it does not involve. In particular:
- There does not need to be a rule that says it can't involve any scouting.
- There does not need to be a rule that says it must always involve responding to distress.
"It may involve archaeological activity, in the form of text-critical and philological work that re-examines those areas in which the Text seems to be teaching one thing, while the Spirit is telling us another. It may involve being the impartial, or critical, observer and reporter, for self-deception is the inevitable accompaniment of a misfit between what we think we ought to think and what we know is right. The one who cries that the king 'is in the altogether, the altogether,' is also serving the community."
I would say that those are all possible ways of serving the community. That might be a response to Mr. Lample's "The learned Baha'i is not . . ." statements. Instead of that, I might say, "Baha'i scholarship is not limited to . . ." and I would say the same thing about scouting.
I don't see Mr. Lample depreciating archaeological activity, the application of academic methods to examine apparent conflicts between the Text and the Spirit, or impartial and critical observing and reporting. I see him saying that "the community of believers is not dependent upon a body of specialists in order to understand the meaning of the text," that "the purpose of Bahá’à scholarship is not merely to explain the community at a moment in history and present the resulting picture as its reality," that "the 'true' meaning of the Faith is not lost somewhere in the past, to be recaptured by excavating layers of erroneous interpretation and practice," that "the teachings of Baha'u'llah have an intended meaning and an intended aim," that "the resolution of important questions requires more than the application of methods of the natural sciences,"and that "it is not possible to stand apart from the community to study it without influencing it or being influenced by it."
Friday, October 17, 2008
All things made new
Mr. Lample writes:
"Achieving Bahá’u’lláh’s intended purpose for the human race requires new morals, new ways of generating knowledge, new ways of communicating, new ways of acting, and new institutions."
I'm imagining humankind in the middle of a transformation like a caterpillar transforming into a butterfly. Two of my thoughts about how we will learn to be all we can be together are by people seeing the possibilities and pursuing them, and by people learning to follow Baha'u'llah. One way I think of following Baha'u'llah is learning to understand and serve His purposes, in accordance with His prescriptions. Another way I think of following Baha'u'llah is by serving as His apprentice.
I see clearly the idea of new morals. I see in Baha'u'llah's writings a standard of right and wrong, and a code of conduct, different from any that are currently popular in any part of society.
It's a new idea to me to think of knowledge as being "generated." I'm used to thinking of it as acquired or learned. Now that I think of it, I can see it being generated in the processes of investigation. I can see how following Baha'u'llah calls for new ways of generating knowledge. I'd also like to see people learning new ways of looking at knowledge and using it.
I don't remember thinking in terms of "new ways of communicating" before. One idea that comes to mind is Baha'u'llah's prescriptions for consultation and for promoting our ideas.
I see clearly the idea of new ways of acting. That's one of my favorite subjects.
I see clearly the idea of new institutions. I've thought of consultation as ways of using the energy generated between polarities in ideas and interests, comparing it to electrical energy. I think of the energy released violently in lightening being tamed in the form of electrical and electronic devices. I think of the energy released violently between conflicting political interests being tamed in the form of the new institutions.
I've been thinking for some time that we all have a responsibility to investigate for ourselves the possibilities in Baha'u'llah's revelation, and to practice and promote the ideas that come out of that investigation, however unpopular they may be. As I see it, that responsibility is inseparable from the responsibility to learn to investigate, and to practice and promote our ideas, in ways that accord with Baha'u'llah's purposes and prescriptions. That includes his purposes and prescriptions for institutions. I can see that leading to new ways of generating knowledge, new ways of communicating, and new ways of acting.
"Achieving Bahá’u’lláh’s intended purpose for the human race requires new morals, new ways of generating knowledge, new ways of communicating, new ways of acting, and new institutions."
I'm imagining humankind in the middle of a transformation like a caterpillar transforming into a butterfly. Two of my thoughts about how we will learn to be all we can be together are by people seeing the possibilities and pursuing them, and by people learning to follow Baha'u'llah. One way I think of following Baha'u'llah is learning to understand and serve His purposes, in accordance with His prescriptions. Another way I think of following Baha'u'llah is by serving as His apprentice.
I see clearly the idea of new morals. I see in Baha'u'llah's writings a standard of right and wrong, and a code of conduct, different from any that are currently popular in any part of society.
It's a new idea to me to think of knowledge as being "generated." I'm used to thinking of it as acquired or learned. Now that I think of it, I can see it being generated in the processes of investigation. I can see how following Baha'u'llah calls for new ways of generating knowledge. I'd also like to see people learning new ways of looking at knowledge and using it.
I don't remember thinking in terms of "new ways of communicating" before. One idea that comes to mind is Baha'u'llah's prescriptions for consultation and for promoting our ideas.
I see clearly the idea of new ways of acting. That's one of my favorite subjects.
I see clearly the idea of new institutions. I've thought of consultation as ways of using the energy generated between polarities in ideas and interests, comparing it to electrical energy. I think of the energy released violently in lightening being tamed in the form of electrical and electronic devices. I think of the energy released violently between conflicting political interests being tamed in the form of the new institutions.
I've been thinking for some time that we all have a responsibility to investigate for ourselves the possibilities in Baha'u'llah's revelation, and to practice and promote the ideas that come out of that investigation, however unpopular they may be. As I see it, that responsibility is inseparable from the responsibility to learn to investigate, and to practice and promote our ideas, in ways that accord with Baha'u'llah's purposes and prescriptions. That includes his purposes and prescriptions for institutions. I can see that leading to new ways of generating knowledge, new ways of communicating, and new ways of acting.
Thursday, October 16, 2008
Learning and the evolution of the Baha'i Community
These are some of my thoughts while I'm reading Paul Lample's article.
He quotes Baha'u'llah:
“It is incumbent upon every man of insight and understanding, to
strive to translate that which hath been written into reality and action.”
I've always thought of working to improve myself as a central part of recognizing Baha'u'llah. A lot of what I've done trying to follow Baha'u'llah has revolved around learning how to go about it. I've done a lot of studying and thinking and experimenting, trying to learn what I can do to help improve my character and conduct. Recently I've been working on kindness. I keep forgetting about that, and I get sidetracked a lot.
"And yet, is not the object of every Revelation to effect a transformation in the whole character of mankind, a transformation that shall manifest itself both outwardly and inwardly, that shall affect both its inner life and external conditions? For if the character of mankind be not changed, the futility of God's universal Manifestations would be apparent."
Last year, considering the conduct of people on the Internet who claim allegiance to Baha'u'llah, individually and collectively, I had one of my occasional moments of doubt about Baha'u'llah's claims. I got over that somehow, but I don't remember how.
Mr. Lample writes:
"Achieving Bahá’u’lláh’s intended purpose for the human race requires new morals, new ways of generating knowledge, new ways of communicating, new ways of acting, and new institutions."
Some time ago I was thinking that it's popular among Baha'is to imagine that what the world needs is for people to change the way they think. In my view what it needs is for people to change the way they act, and what people need is not someone to tell them that, but someone to show them that.
He quotes Baha'u'llah:
“It is incumbent upon every man of insight and understanding, to
strive to translate that which hath been written into reality and action.”
I've always thought of working to improve myself as a central part of recognizing Baha'u'llah. A lot of what I've done trying to follow Baha'u'llah has revolved around learning how to go about it. I've done a lot of studying and thinking and experimenting, trying to learn what I can do to help improve my character and conduct. Recently I've been working on kindness. I keep forgetting about that, and I get sidetracked a lot.
"And yet, is not the object of every Revelation to effect a transformation in the whole character of mankind, a transformation that shall manifest itself both outwardly and inwardly, that shall affect both its inner life and external conditions? For if the character of mankind be not changed, the futility of God's universal Manifestations would be apparent."
Last year, considering the conduct of people on the Internet who claim allegiance to Baha'u'llah, individually and collectively, I had one of my occasional moments of doubt about Baha'u'llah's claims. I got over that somehow, but I don't remember how.
Mr. Lample writes:
"Achieving Bahá’u’lláh’s intended purpose for the human race requires new morals, new ways of generating knowledge, new ways of communicating, new ways of acting, and new institutions."
Some time ago I was thinking that it's popular among Baha'is to imagine that what the world needs is for people to change the way they think. In my view what it needs is for people to change the way they act, and what people need is not someone to tell them that, but someone to show them that.
Learning and the evolution of the Baha'i Community
I just read Alison's article "Learning the Lingo," written after she read the paper "Learning and the Evolution of the Bahá'à Community." I decided to read the paper, and post some of my ideas and experiences on the topic.
First, some highlights of my own experiences with the development of the current growth plans.
1. Followup agonies after "mass teaching" campaigns in the seventies.
2. Ruhi courses.
3. Evolution of teaching institutes.
4. Back in the USA.
5. Core activities.
6. Clusters.
----
1. Followup agonies after "mass teaching" campaigns.
First in Florida, then in Martinique, I participated in some of those campaigns, and in followup efforts. I heard that in the US it all started somewhere in North or South Carolina, when some people who had been attending some firesides started joining by the dozens. Then it started happening in some other places. By the time I got involved we were walking around talking to people in small town streets, talking about the oneness of God, of mankind, and of the religions. If they said they agreed with us, we told them they were Baha'is and we signed them up. Later I found out some people thought they were signing up for magazine subscriptions.
I heard that in Martinique, people were invited to meetings, and they were signed up as they came in the door.
I remember going all over Martinique trying to find people on the list. It was popular when we did find them, just to socialize and not talk to them about the Baha'i community, its goals and plans, or its administration, because that might scare them away. I remember every Ridvan frantically trying to find just one person in each locality who would agree to vote for the local spiritual assembly. Most of all I remember the perpetual agonizing anxiety and guilt. Consolidate, consolidate, but never let up on teaching.
2. Ruhi courses.
One of the board members had brought some Ruhi courses from Columbia in Spanish and English. There weren't any available yet in French. A few of us started studying them together. Then he left, and that fizzled out. Later, when they were available in French, I started using them with some of my neighbors. Another board member started organizing training institutes in Martinique using Ruhi courses.
3. Evolution of teaching institutes.
I remember reading some messages from the International Teaching Center about teaching/training institutes, and not equating them with buildings and centralized courses. I remember them calling for interested Baha'is to form small "core groups" to work together to develop training programs. I met a few times with the only two other Baha'is in Martinique who said they were interested, but all they wanted to do was socialize, and it fizzled out.
4. Back in the USA.
After we moved back to the US, my daughter tried to organize some Ruhi courses, but there was no interest. Later, after the clusters were formed, my son and I organized the reflection meetings in our cluster for a year or two, until they became popular.
5. Core activities.
I loved everything about the new plans for core activities and cluster development. I saw in them all of my dreams for the Faith coming to life.
I tried a few times to invite some neighbors for weekly devotions, but no one ever came. Finally one day I decided I was going to find someone to come and say prayers with me, even if I had to talk to 1000 people. I started with some neighbors I barely knew two houses away from ours. They invited me to come in and say prayers with them right then. Would you believe, I had to think about it! It wasn't part of my plan.
I came to my senses and went in. They invited me to come any time, so I went once a week to say prayers with them, and we became good friends. Later, one of them wanted to work with me on activities with children in the neighborhood, and we started working on that, and studying Ruhi courses together.
6. Clusters.
Before the clusters were formed, spiritual assemblies were asked by our Regional Council to make recommendations, based on a number of considerations. I remember discussing it at our meetings.
First, some highlights of my own experiences with the development of the current growth plans.
1. Followup agonies after "mass teaching" campaigns in the seventies.
2. Ruhi courses.
3. Evolution of teaching institutes.
4. Back in the USA.
5. Core activities.
6. Clusters.
----
1. Followup agonies after "mass teaching" campaigns.
First in Florida, then in Martinique, I participated in some of those campaigns, and in followup efforts. I heard that in the US it all started somewhere in North or South Carolina, when some people who had been attending some firesides started joining by the dozens. Then it started happening in some other places. By the time I got involved we were walking around talking to people in small town streets, talking about the oneness of God, of mankind, and of the religions. If they said they agreed with us, we told them they were Baha'is and we signed them up. Later I found out some people thought they were signing up for magazine subscriptions.
I heard that in Martinique, people were invited to meetings, and they were signed up as they came in the door.
I remember going all over Martinique trying to find people on the list. It was popular when we did find them, just to socialize and not talk to them about the Baha'i community, its goals and plans, or its administration, because that might scare them away. I remember every Ridvan frantically trying to find just one person in each locality who would agree to vote for the local spiritual assembly. Most of all I remember the perpetual agonizing anxiety and guilt. Consolidate, consolidate, but never let up on teaching.
2. Ruhi courses.
One of the board members had brought some Ruhi courses from Columbia in Spanish and English. There weren't any available yet in French. A few of us started studying them together. Then he left, and that fizzled out. Later, when they were available in French, I started using them with some of my neighbors. Another board member started organizing training institutes in Martinique using Ruhi courses.
3. Evolution of teaching institutes.
I remember reading some messages from the International Teaching Center about teaching/training institutes, and not equating them with buildings and centralized courses. I remember them calling for interested Baha'is to form small "core groups" to work together to develop training programs. I met a few times with the only two other Baha'is in Martinique who said they were interested, but all they wanted to do was socialize, and it fizzled out.
4. Back in the USA.
After we moved back to the US, my daughter tried to organize some Ruhi courses, but there was no interest. Later, after the clusters were formed, my son and I organized the reflection meetings in our cluster for a year or two, until they became popular.
5. Core activities.
I loved everything about the new plans for core activities and cluster development. I saw in them all of my dreams for the Faith coming to life.
I tried a few times to invite some neighbors for weekly devotions, but no one ever came. Finally one day I decided I was going to find someone to come and say prayers with me, even if I had to talk to 1000 people. I started with some neighbors I barely knew two houses away from ours. They invited me to come in and say prayers with them right then. Would you believe, I had to think about it! It wasn't part of my plan.
I came to my senses and went in. They invited me to come any time, so I went once a week to say prayers with them, and we became good friends. Later, one of them wanted to work with me on activities with children in the neighborhood, and we started working on that, and studying Ruhi courses together.
6. Clusters.
Before the clusters were formed, spiritual assemblies were asked by our Regional Council to make recommendations, based on a number of considerations. I remember discussing it at our meetings.
Wednesday, October 15, 2008
Improving the signal-to-noise ratio for my purposes on the Internet
Some time ago I decided that I want to help organize the Internet to facilitate networking for people who are working to spread peace, justice, beauty and kindness. One way I thought of helping was by contributing to some of the existing directories, and by helping to develop search engines for those purposes.
Then I thought of looking through the other end of the telescope. Now I would like to search the Internet for blogs, Web pages, and other writings on the Internet of people who are working to spread peace, justice, beauty and kindness; and help them find resources they can use.
Tuesday, October 14, 2008
Scholarship and the study of the Baha'i Faith
I'm planning to study and practice the compilations on scholarship and the study of the Baha'i Faith, and post my ideas and experiences in my Deeds Not Words blog.
Sunday, October 12, 2008
Friday, October 10, 2008
Picture stories and my art
I think of myself as an artist whose medium is his own life. For some time I've been pondering ways to exhibit my works. One way I've thought of exhibiting them is in the form of stories, but first I would have to become a better story teller. Maybe I can find a partner who would like using my works in her stories.
I love Priscilla's picture stories. Maybe I could learn to do that too.
I love Priscilla's picture stories. Maybe I could learn to do that too.
Friday, October 3, 2008
Random thoughts about a post on "Love's Labors Lost"
I want to practice and promote reading people's blogs as a way of getting closer to them, learning from them and finding ways to support and encourage them and serve their interests. Just now I'm reading "Bonsai Theater" on "Love's Labors Lost." I had some thoughts that I wanted to post somewhere, and I decided to post them here.
I had never heard of the "4th wall," so I yahooed "fourth wall" with "'theater." I found a Wikipedia article about it and had lots of fun reading it.
LLL: "The very act of living is a drama."
I thought of how I use my own life as a medium for my art, and about finding other people who do that too.
LLL: "Forests, oceans, deserts, mountains - all have eons of narrative, ages of plot behind them."
I thought of my experiences with listening to trees.
LLL: "Like the geek I am, I read the little display plaques talking about where bonsai come from, how they're shaped, what they mean."
That's what I do, too.
LLL: "So as I was looking at the bonsai, I thought of them as miniature models for a story. I took in the details about each one, wondering what its story was. A trunk bent at a severe angle recalls a powerful storm that razed the land. A blue bowl was more than an aesthetic touch - it was the suggestion of water. What body of water? Where? What happened near or beneath the tree? Who or what was involved?"
I've been trying to learn to immerse myself in my surroundings. One way I've learned is to look for what I call "impressions." The way one branch of a tree crosses in front of another, or the broken bricks in a sidewalk, might have an impression on me that's like a friend from long ago or a long-forgotten memory. I especially look for impressions that I have no words for.
Some years ago I started wondering about what makes little incidents in movies seem so significant when the same thing would mean so little to me in my everyday life. A falling leaf for example. I imagine it's because the attention focused on it in the movie tells me that it means something. When I started learning to immerse myself in my surroundings, I started having feelings about the significance of things around me like the feelings I have watching movies, and I liked it a lot.
LLL: "The process is quite Zen, 'empty,' because the active part is invisible . . ."
I yahooed "zen" with "invisible" and with "empty," and found the story about the Zen master pouring tea for the professor.
LLL: "Let us imagine that I'm just giving you small slices of the overall story . . ."
In the Darmok episode of "Star Trek, the Next Generation," Captain Picard learns how to communicate with the Tamarians, whose language has previously defied all attempts by the Federation to understand it. Rather than directly narrating what they're thinking, their language uses imagery to convey their ideas and feelings. "Timba, his arms wide" means something like "Here, this is for you." "Sinda, his face black, his eyes red" might mean "I'm very angry."
Some of the imagery is in slices from Tamarian mythology. "The river Tamock, in winter," means something like a demand for silence, or maybe peace or cessation of hostile action.
For more examples, see Toward a Tamari Vocabulary.
----
I was just posting thoughts that came to me while I was reading the post. Now I'm thinking that free association like this might help me learn more from a person's post, and get to know her better.
Now I want to read the post again a few more times, hoping to see and feel more of what the author is seeing and feeling.
I had never heard of the "4th wall," so I yahooed "fourth wall" with "'theater." I found a Wikipedia article about it and had lots of fun reading it.
LLL: "The very act of living is a drama."
I thought of how I use my own life as a medium for my art, and about finding other people who do that too.
LLL: "Forests, oceans, deserts, mountains - all have eons of narrative, ages of plot behind them."
I thought of my experiences with listening to trees.
LLL: "Like the geek I am, I read the little display plaques talking about where bonsai come from, how they're shaped, what they mean."
That's what I do, too.
LLL: "So as I was looking at the bonsai, I thought of them as miniature models for a story. I took in the details about each one, wondering what its story was. A trunk bent at a severe angle recalls a powerful storm that razed the land. A blue bowl was more than an aesthetic touch - it was the suggestion of water. What body of water? Where? What happened near or beneath the tree? Who or what was involved?"
I've been trying to learn to immerse myself in my surroundings. One way I've learned is to look for what I call "impressions." The way one branch of a tree crosses in front of another, or the broken bricks in a sidewalk, might have an impression on me that's like a friend from long ago or a long-forgotten memory. I especially look for impressions that I have no words for.
Some years ago I started wondering about what makes little incidents in movies seem so significant when the same thing would mean so little to me in my everyday life. A falling leaf for example. I imagine it's because the attention focused on it in the movie tells me that it means something. When I started learning to immerse myself in my surroundings, I started having feelings about the significance of things around me like the feelings I have watching movies, and I liked it a lot.
LLL: "The process is quite Zen, 'empty,' because the active part is invisible . . ."
I yahooed "zen" with "invisible" and with "empty," and found the story about the Zen master pouring tea for the professor.
LLL: "Let us imagine that I'm just giving you small slices of the overall story . . ."
In the Darmok episode of "Star Trek, the Next Generation," Captain Picard learns how to communicate with the Tamarians, whose language has previously defied all attempts by the Federation to understand it. Rather than directly narrating what they're thinking, their language uses imagery to convey their ideas and feelings. "Timba, his arms wide" means something like "Here, this is for you." "Sinda, his face black, his eyes red" might mean "I'm very angry."
Some of the imagery is in slices from Tamarian mythology. "The river Tamock, in winter," means something like a demand for silence, or maybe peace or cessation of hostile action.
For more examples, see Toward a Tamari Vocabulary.
----
I was just posting thoughts that came to me while I was reading the post. Now I'm thinking that free association like this might help me learn more from a person's post, and get to know her better.
Now I want to read the post again a few more times, hoping to see and feel more of what the author is seeing and feeling.
Thursday, October 2, 2008
Please tell me what to write about!
In my Bits & Pieces blog I've posted a list of some current activities and interests, two lists of things to do, and a shopping list. I'm going to look through them for ideas of what to say about our life in China. Anyone who reads this, if you have any ideas of what you'd like to read about, please let me know. You can email me at geotalk@yahoo.com .
Thursday, September 18, 2008
Missing people
I've been missing some people, and wondering if anyone ever misses me.
In case anyone's interested, I'll post a few random thoughts about the status of my "freedom from estrangement" and "Deeds, Not Words" projects, now that Patty and I have moved to China.
I haven't been on line much, and it may be a few months before I try to do any work on line. When I do go on line, I'd like to spend more time reading and responding to some people's blogs and articles: Karen, Steve, Alison, Priscilla, Baquia and some others. I'd like to read and respond to George's and Gerald's blogs, but I can't access them any more. I'll be looking for some way to subscribe to them or read them using email techniques. I'd like continue dropping in on Fred, Wahid, Susan and Pat on trb now and then.
I'd like to look for people who are practicing and promoting better conduct on the Internet, and encourage and support them. I'd like to interview them about their ideas and experiences, and write about them somewhere on my "Deeds, Not Words" Web site.
I'd like to work more on feeling closer to some people I've been depreciating.
I'd also like to learn more about other people who see their everyday life as an art medium, and other people who are working on improving themselves to improve the world.
One thing I'm doing on line now is trying to use my blogs to help promote fellowship between people in China and the rest of the world.
One thing I might do, off line, to practice freedom from estrangement is to attend the Baha'i foreigners devotions sometimes. I've written more about that in my "Deeds, Not Words" blog.
In case anyone's interested, I'll post a few random thoughts about the status of my "freedom from estrangement" and "Deeds, Not Words" projects, now that Patty and I have moved to China.
I haven't been on line much, and it may be a few months before I try to do any work on line. When I do go on line, I'd like to spend more time reading and responding to some people's blogs and articles: Karen, Steve, Alison, Priscilla, Baquia and some others. I'd like to read and respond to George's and Gerald's blogs, but I can't access them any more. I'll be looking for some way to subscribe to them or read them using email techniques. I'd like continue dropping in on Fred, Wahid, Susan and Pat on trb now and then.
I'd like to look for people who are practicing and promoting better conduct on the Internet, and encourage and support them. I'd like to interview them about their ideas and experiences, and write about them somewhere on my "Deeds, Not Words" Web site.
I'd like to work more on feeling closer to some people I've been depreciating.
I'd also like to learn more about other people who see their everyday life as an art medium, and other people who are working on improving themselves to improve the world.
One thing I'm doing on line now is trying to use my blogs to help promote fellowship between people in China and the rest of the world.
One thing I might do, off line, to practice freedom from estrangement is to attend the Baha'i foreigners devotions sometimes. I've written more about that in my "Deeds, Not Words" blog.
Wednesday, August 27, 2008
Our new life in China
Patty and I arrived in Shanghai four days ago. I'll be posting about our experiences in China in my Bits and Pieces blog.
Tuesday, June 24, 2008
Moving to China
In case anyone wonders why you haven't heard from me lately, it's because my time has been completely consumed by getting ready for our move to China.
Sunday, June 8, 2008
Divisions and sectarian hatreds among Baha'is
Some people might be interested in Sen's comments on one of my posts: Freedom from sectarian attitudes and practices.
I'm not responding here to anything he said in particular. I just want to summarize some responses to divisions and sectarian hatreds, that I want to practice and promote.
1. Spending time with people whose interests and ideas seem contrary to mine, doing things that interest them, learning from them and finding ways to serve some of their most beneficial interests.
2. Immersing myself in other cultures, in companionship with people from those cultures.
3. Online resources for people who are practicing and promoting better conduct on the Internet (My "Deeds, Not Words" Web pages).
4. The growth plans being promoted by the House of Justice, especially the inclusion of non-members in our core activities.
5. Walking and working with abused and marginalized people.
6. Fellowship as the supreme goal and the monarch of aspirations, and the only thing that can satisfy Baha'u'llah.
7. Healthy responses to attacks on the Faith in Internet discussions, and to defects in the Baha'i community and its institutions.
8. I've posted some other ideas on one of my "Deeds, Not Words" pages: Promoting freedom from sectarian attitudes and practices.
I'm not responding here to anything he said in particular. I just want to summarize some responses to divisions and sectarian hatreds, that I want to practice and promote.
1. Spending time with people whose interests and ideas seem contrary to mine, doing things that interest them, learning from them and finding ways to serve some of their most beneficial interests.
2. Immersing myself in other cultures, in companionship with people from those cultures.
3. Online resources for people who are practicing and promoting better conduct on the Internet (My "Deeds, Not Words" Web pages).
4. The growth plans being promoted by the House of Justice, especially the inclusion of non-members in our core activities.
5. Walking and working with abused and marginalized people.
6. Fellowship as the supreme goal and the monarch of aspirations, and the only thing that can satisfy Baha'u'llah.
7. Healthy responses to attacks on the Faith in Internet discussions, and to defects in the Baha'i community and its institutions.
8. I've posted some other ideas on one of my "Deeds, Not Words" pages: Promoting freedom from sectarian attitudes and practices.
Saturday, June 7, 2008
More about Gerald's "Unity Through Vulnerability"
I've been wanting to practice kindness, and what I've been calling "meekness." That looks like a very good direction for me to go now, in working to improve my conduct. Whenever I see someone crossing me, I'm tempted to respond in intimidating and hurtful ways, and I want to change that. I've already found two people close to me who exemplify the meekness and kindness I want to practice. Now I'm hoping to learn more about it from Gerald's discussion of unity through vulnerability.
Vulnerability, unity and justice
In "Unity Through Vulnerability," Gerald wrote:
"Expect more posts from me on vulnerability."
I hope he will post more on vulnerability. The idea of vulnerability as a part of unity intrigues me. It might be a way of approaching humility and unity without getting lost in some popular misconceptions about them. I'm thinking also of "meekness."
In my "Deeds Not Words" blog I wrote about working to improve my conduct, and learning from others. This might be a good place for me to start. I've been thinking of Gerald as an example of not drawing lines, and exploring this idea of vulnerability with him might be a good way to learn from him.
In a comment to that post, Brendan wrote:
"What makes unity so really hard is that you still have to find a way to challenge and to oppose perceived injustice without a sense of separation from those you perceive as the agents of that injustice."
I was thinking of that too, when I was writing about fellowship across divisions over Baha'i administration. As I see it, a lot of estrangement from the Baha'i community and its institutions has been partly a result of injustice and abuse. It seems wrong to me to want our castaways to practice fellowship with people on our bandwagons, without addressing the abuse and injustice at the same time. Justice and kindness are inseparable parts of the unity I see envisioned in the writings of Baha'u'llah.
I see that issue addressed very well in Abdu'l-Baha's and Shoghi Effendi's advice about race issues.
"Expect more posts from me on vulnerability."
I hope he will post more on vulnerability. The idea of vulnerability as a part of unity intrigues me. It might be a way of approaching humility and unity without getting lost in some popular misconceptions about them. I'm thinking also of "meekness."
In my "Deeds Not Words" blog I wrote about working to improve my conduct, and learning from others. This might be a good place for me to start. I've been thinking of Gerald as an example of not drawing lines, and exploring this idea of vulnerability with him might be a good way to learn from him.
In a comment to that post, Brendan wrote:
"What makes unity so really hard is that you still have to find a way to challenge and to oppose perceived injustice without a sense of separation from those you perceive as the agents of that injustice."
I was thinking of that too, when I was writing about fellowship across divisions over Baha'i administration. As I see it, a lot of estrangement from the Baha'i community and its institutions has been partly a result of injustice and abuse. It seems wrong to me to want our castaways to practice fellowship with people on our bandwagons, without addressing the abuse and injustice at the same time. Justice and kindness are inseparable parts of the unity I see envisioned in the writings of Baha'u'llah.
I see that issue addressed very well in Abdu'l-Baha's and Shoghi Effendi's advice about race issues.
Saturday, May 31, 2008
Freedom from sectarian attitudes and practices
I was imagining a single division behind Baha'i Internet feuding, between followers of the House of Justice and people who have grievances against the Baha'i community and its institutions. I wanted to practice and promote fellowship across that divide. Now I see the situation as much more complex than that, and I just want to continue what I had already started, practicing and promoting freedom from sectarian attitudes and practices in general. Using disagreements over Baha'i administration as an excuse for estrangement would just be one example among others. I might post some ideas about that on my Deeds Not Words pages.
This morning I was thinking of Seventy-and-Two's example. I don't see him drawing lines between himself and people with ideologies contrary to his. I'd like to write something about that for my Deeds Not Words pages.
This morning I was thinking of Seventy-and-Two's example. I don't see him drawing lines between himself and people with ideologies contrary to his. I'd like to write something about that for my Deeds Not Words pages.
Saturday, May 24, 2008
Initiatives not explicitly derived from community programs
Steve's comment to my previous post alerted me to a possible misunderstanding that I want to try to clear up.
In my experience, it's always been popular in some Baha'i circles to depreciate, or even stigmatize, initiatives that aren't framed as part of the programs being promoted by institutions. I used to do that myself. I don't feel that way any more. Now I'm trying to promote better appreciation, encouragement and support of every person's initiatives, regardless of how they might be related to the programs being promoted by institutions.
In my experience, it's always been popular in some Baha'i circles to depreciate, or even stigmatize, initiatives that aren't framed as part of the programs being promoted by institutions. I used to do that myself. I don't feel that way any more. Now I'm trying to promote better appreciation, encouragement and support of every person's initiatives, regardless of how they might be related to the programs being promoted by institutions.
Friday, May 23, 2008
Strange estrangement
Random samples of some things I've been thinking about.
I keep forgetting, I have an uncommon interest and aptitude in learning from books.
Last night and this morning I was wondering about estrangement between followers of Baha'u'llah. It seems strange to me to see so much estrangement between long time followers of Baha'u'llah. Yes, we all have our imperfections. Yes, maybe some people who claim allegiance to Baha'u'llah aren't really trying to follow Him. Yes, it takes time. Possible explanations abound, and yet . . . and yet . . . I still keep wondering about it.
In my case, it isn't just between me and people who can't see any good in anything the House of Justice is promoting. It's just as much, and maybe more, between me and people who malign people and excuse it as defending the Faith.
Then there is this recurring feeling that most Baha'is are not actually trying to learn anything from Baha'u'llah. That's when I remembered that I have an uncommon interest in learning from books. Just because people don't use Baha'u'llah's writings the way I do, doesn't mean they aren't trying to learn anything from Him.
OK, I've been learning from Baha'u'llah intentionally for more than 40 years, and unintentionally for six or eight years before that, and I still have these recurring feelings of estrangement from other people. I've known for at least 30 years, maybe much longer, that fellowship is the supreme goal and the monarch of aspirations, and the only thing that will satisfy Him, and I still have these recurring feelings of estrangement. What does that mean? Yes, yes, maybe I'm a hard case. Yes, yes, it takes time. And yet . . . and yet . . . what does it all mean?
I have some good ideas about what to do, and I've been doing them, and plan to do more, and I've seen some good progress, but still . . . what does it all mean?
I keep forgetting, I have an uncommon interest and aptitude in learning from books.
Last night and this morning I was wondering about estrangement between followers of Baha'u'llah. It seems strange to me to see so much estrangement between long time followers of Baha'u'llah. Yes, we all have our imperfections. Yes, maybe some people who claim allegiance to Baha'u'llah aren't really trying to follow Him. Yes, it takes time. Possible explanations abound, and yet . . . and yet . . . I still keep wondering about it.
In my case, it isn't just between me and people who can't see any good in anything the House of Justice is promoting. It's just as much, and maybe more, between me and people who malign people and excuse it as defending the Faith.
Then there is this recurring feeling that most Baha'is are not actually trying to learn anything from Baha'u'llah. That's when I remembered that I have an uncommon interest in learning from books. Just because people don't use Baha'u'llah's writings the way I do, doesn't mean they aren't trying to learn anything from Him.
OK, I've been learning from Baha'u'llah intentionally for more than 40 years, and unintentionally for six or eight years before that, and I still have these recurring feelings of estrangement from other people. I've known for at least 30 years, maybe much longer, that fellowship is the supreme goal and the monarch of aspirations, and the only thing that will satisfy Him, and I still have these recurring feelings of estrangement. What does that mean? Yes, yes, maybe I'm a hard case. Yes, yes, it takes time. And yet . . . and yet . . . what does it all mean?
I have some good ideas about what to do, and I've been doing them, and plan to do more, and I've seen some good progress, but still . . . what does it all mean?
Tuesday, May 20, 2008
Reconnecting with one another and our better selves
Is that amazing or is that amazing?
In my previous post I recalled what I said earlier about deepening my relationships with people in my life, and working on improving myself. After I published that post, I went to see what's new at Baha'is Online, and found this:
But there is a side to this transition which is less science than art: understanding how we can reconnect with one another and our better selves.
- Alex Steffen, Neighborliness, Innovation and Sustainability
In my previous post I recalled what I said earlier about deepening my relationships with people in my life, and working on improving myself. After I published that post, I went to see what's new at Baha'is Online, and found this:
But there is a side to this transition which is less science than art: understanding how we can reconnect with one another and our better selves.
- Alex Steffen, Neighborliness, Innovation and Sustainability
Back on track?
So maybe I'm finished for now with my recurring doubts about some people's allegiance to Baha'u'llah. Now where was I?
Practicing and promoting fellowship and better behavior on the Internet, after the break from Internet discussions that I'm supposed to be taking now.
From previous posts:
Practicing and promoting fellowship and better behavior on the Internet, after the break from Internet discussions that I'm supposed to be taking now.
From previous posts:
Practicing fellowship on the Talisman9 list with people who have grievances against the House of Justice.Now I want to add resources for responding to idle/idol worship around the House of Justice.
Another way of practicing fellowship on the Internet, besides in Internet discussions, might be reading and commenting on people's blogs and Web pages, and linking to them from mine.
I might get ideas by observing more how people with grievances against the House of Justice practice fellowship with each other.
I now see new horizons in applying the guidance about black/white relationships to all relationships between the dominant culture in each community, and the rest of the community.
Deepen my relationships with people in my life, so we can learn more from each other, and encourage and support each other better.
Keep working on improving myself.
Practice and promote spending time in other communities, in fellowship with people whose ideas and interests seem contrary to ours, Baha'i or not?
Resources on the Deeds, Not Words pages for responding to attacks on the Faith in Internet discussions.
Monday, May 19, 2008
More about my doubts
A few posts back, I was trying to put myself in the place of some people who claim allegiance to Baha'u'llah, but whose attitude towards the House of Justice seems to me to be estranging them from its followers. Or is it the other way around? However that may be, I was trying to imagine how they might practice fellowship with its followers, if they want to.
Then my mind wandered off into my recurring doubts about their allegiance to Baha'u'llah. All morning I've been wondering what my problem is, and what to do about it. Finally I remembered that my problem with them is not what I see them doing. It's what I do not see them doing. Same problem I have with some people who claim allegiance to the House of Justice. I already know what I want to do about that. That's what my "Deeds, Not Words" Web pages will be all about.
Then my mind wandered off into my recurring doubts about their allegiance to Baha'u'llah. All morning I've been wondering what my problem is, and what to do about it. Finally I remembered that my problem with them is not what I see them doing. It's what I do not see them doing. Same problem I have with some people who claim allegiance to the House of Justice. I already know what I want to do about that. That's what my "Deeds, Not Words" Web pages will be all about.
Random thoughts about my doubts
In my previous post I wrote about my doubts about some of my friends. These are some random thoughts about how I might recover from those doubts.
Anyone might fool me, especially on the Internet. I thought I had already learned not to be occupied with who someone really is, or what motives and intentions he might be hiding from me.
What I say to some people is often hopelessly misunderstood by others. In the same way, I might be misunderstanding what my friends say to some other people. I've always wanted people to pay attention to what I'm saying to them, and not worry about things I say to other people that they don't understand. I might try doing that with my friends.
This might be another application of embracing paradoxes and living with ambiguity.
Anyone might fool me, especially on the Internet. I thought I had already learned not to be occupied with who someone really is, or what motives and intentions he might be hiding from me.
What I say to some people is often hopelessly misunderstood by others. In the same way, I might be misunderstanding what my friends say to some other people. I've always wanted people to pay attention to what I'm saying to them, and not worry about things I say to other people that they don't understand. I might try doing that with my friends.
This might be another application of embracing paradoxes and living with ambiguity.
Some very personal thoughts and feelings
I have two friends who look to me like followers of Baha'u'llah, who continually find fault with what the House of Justice is promoting, and I never see them finding any good in any of it. I call them friends because of my feelings and intentions towards them, not presuming that they feel the same way towards me.
Sometimes I feel a little insecure and awkward with them, in view of that behavior, and I've been trying to see more clearly why I feel that way.
Partly I'm worried that they might be putting my attitude towards the House of Justice between us.
Another part is the recurring feeling that the alleged wrongdoings of the House of Justice are not enough to explain their behavior, which seems to me contrary to Baha'u'llah's purposes and prescriptions, however wrong the House of Justice might be. It isn't the behavior itself that puzzles me, it's the persistence of it over so many years. I keep having doubts about their motives and intentions. That could go a long way towards explaining my awkward feelings.
I reacted the same way towards my national government after learning more about some of its wrongdoings. I kept finding fault with everything it was promoting, and I couldn't see any good in any of it. I might easily have persisted in that for many years. It might have been very hard for anything to move me away from that, without some very uncommon habits I have which I cultivated over many years.
That helps relieve some of my doubts about my friends, but not entirely. There might be other things in their behavior that I'm wondering about, or maybe it will just take some time for my doubts to go away.
Sometimes I feel a little insecure and awkward with them, in view of that behavior, and I've been trying to see more clearly why I feel that way.
Partly I'm worried that they might be putting my attitude towards the House of Justice between us.
Another part is the recurring feeling that the alleged wrongdoings of the House of Justice are not enough to explain their behavior, which seems to me contrary to Baha'u'llah's purposes and prescriptions, however wrong the House of Justice might be. It isn't the behavior itself that puzzles me, it's the persistence of it over so many years. I keep having doubts about their motives and intentions. That could go a long way towards explaining my awkward feelings.
I reacted the same way towards my national government after learning more about some of its wrongdoings. I kept finding fault with everything it was promoting, and I couldn't see any good in any of it. I might easily have persisted in that for many years. It might have been very hard for anything to move me away from that, without some very uncommon habits I have which I cultivated over many years.
That helps relieve some of my doubts about my friends, but not entirely. There might be other things in their behavior that I'm wondering about, or maybe it will just take some time for my doubts to go away.
Disagreements around the House of Justice
In an earlier post I wrote:
"If some followers of Baha'u'llah are devoted to serving the interests of the House of Justice, and others want us to turn away from serving the interests of the House of Justice, how can we encourage and support each other in spite of that disagreement?"
The interests of the House of Justice I had in mind are the goals and plans it's promoting, and any other current interests expressed in its messages to the Baha'is and to the people of the world. I see some people who look like followers of Baha'u'llah to me, who look like they're trying to discourage, distract, or divert other Baha'is from serving those interests. I was trying to imagine what I might do if I thought it would serve Baha'u'llah's purposes to try to turn Baha'is away from serving those interests.
"If some followers of Baha'u'llah are devoted to serving the interests of the House of Justice, and others want us to turn away from serving the interests of the House of Justice, how can we encourage and support each other in spite of that disagreement?"
The interests of the House of Justice I had in mind are the goals and plans it's promoting, and any other current interests expressed in its messages to the Baha'is and to the people of the world. I see some people who look like followers of Baha'u'llah to me, who look like they're trying to discourage, distract, or divert other Baha'is from serving those interests. I was trying to imagine what I might do if I thought it would serve Baha'u'llah's purposes to try to turn Baha'is away from serving those interests.
Cordiality
In a post about Forgiveness, fellowship and justice, Alison wrote:
"Mutual forgiveness may not lead to warm relations, but it should lead to cordial relations, which is the basis of what's required of us by Baha'u'llah."
I was wondering where she might have seen Baha'u'llah saying that cordiality is the basis of what He requires of us. I see him saying that nothing less than fellowship will satisfy Him. To get some ideas about what to look for in the writings of Baha'u'llah that might correspond to "cordial relations," I looked up "cordial" in the Merriam-Webster online dictionary. One of the definitions is:
3 b: warmly and genially affable
"Cordial relations" is given as an example.
I looked up "affable."
1 : being pleasant and at ease in talking to others
2 : characterized by ease and friendliness
I found this in the list of synonyms:
"Affable implies easy approachability and readiness to respond pleasantly to conversation or requests or proposals."
Imagining that felt so good I had tears in my eyes. It's happening again now, as I write. I even felt a little sob welling up inside of me. "Easy approachability and readiness to respond pleasantly to conversation or requests or proposals." How nice. How pleasant. How much I would love to spend time with someone who's being affable.
I haven't started searching for writings about that, but surely it would please God for us all to be affable with each other. It would be a wonderful place to start. Fellowship may be the supreme goal, the monarch of aspirations, and maybe nothing less than that will satisfy God, but that may take some time.
"You can't hurry love. No, you just have to wait. You got to trust, give it time, no matter how long it takes."
(The Supremes)
That could take some time, and getting to know each other better. Meanwhile, cordial relationships sounds like a wonderful place to start. Tears in my eyes again. With some patience and perseverance, you can be cordial with anyone, even someone you've never met before. Even someone who is thirsting for your blood. Even an evildoer who wishes you ill.
"Mutual forgiveness may not lead to warm relations, but it should lead to cordial relations, which is the basis of what's required of us by Baha'u'llah."
I was wondering where she might have seen Baha'u'llah saying that cordiality is the basis of what He requires of us. I see him saying that nothing less than fellowship will satisfy Him. To get some ideas about what to look for in the writings of Baha'u'llah that might correspond to "cordial relations," I looked up "cordial" in the Merriam-Webster online dictionary. One of the definitions is:
3 b: warmly and genially affable
"Cordial relations" is given as an example.
I looked up "affable."
1 : being pleasant and at ease in talking to others
2 : characterized by ease and friendliness
I found this in the list of synonyms:
"Affable implies easy approachability and readiness to respond pleasantly to conversation or requests or proposals."
Imagining that felt so good I had tears in my eyes. It's happening again now, as I write. I even felt a little sob welling up inside of me. "Easy approachability and readiness to respond pleasantly to conversation or requests or proposals." How nice. How pleasant. How much I would love to spend time with someone who's being affable.
I haven't started searching for writings about that, but surely it would please God for us all to be affable with each other. It would be a wonderful place to start. Fellowship may be the supreme goal, the monarch of aspirations, and maybe nothing less than that will satisfy God, but that may take some time.
"You can't hurry love. No, you just have to wait. You got to trust, give it time, no matter how long it takes."
(The Supremes)
That could take some time, and getting to know each other better. Meanwhile, cordial relationships sounds like a wonderful place to start. Tears in my eyes again. With some patience and perseverance, you can be cordial with anyone, even someone you've never met before. Even someone who is thirsting for your blood. Even an evildoer who wishes you ill.
Sunday, May 18, 2008
Disagreements about following the House of Justice
First of all there is this:
"If any differences arise amongst you, behold Me standing before your face, and overlook the faults of one another for My name's sake and as a token of your love for My manifest and resplendent Cause. We love to see you at all times consorting in amity and concord within the paradise of My good-pleasure, and to inhale from your acts the fragrance of friendliness and unity, of loving-kindness and fellowship. Thus counselleth you the All-Knowing, the Faithful. We shall always be with you; if We inhale the perfume of your fellowship, Our heart will assuredly rejoice, for naught else can satisfy Us. To this beareth witness every man of true understanding."
(Baha'u'llah, Gleanings from the Writings of Baha'u'llah, p. 315)
Apart from that, if some followers of Baha'u'llah are devoted to serving the interests of the House of Justice, and others want us to turn away from serving the interests of the House of Justice, how can we encourage and support each other in spite of that disagreement? I've already answered part of that question for myself. The question that remains for me is what I might do if I wanted the Baha'i community to turn away from serving the interests of the House of Justice.
I've already discussed in an earlier post how I might try to change the interests of the House of Justice. Apart from that, I don't see how I could honestly keep my membership in the community administered by the House of Justice, if I were trying to turn the whole community away from serving any of its interests. If I wanted to do that, I think I would need to give up my membership. Even then it wouldn't make sense to me to try to turn the whole community away from serving any of the interests of the House of Justice.
If I wanted more followers of Baha'u'llah to go in a direction contrary to the interests of the House of Justice, I might try to make friends with Baha'is individually, and develop relationships with them in which we would learn from each other. I would certainly take advantage of the opportunities offered by the inclusion of non-members in the core activities.
I haven't answered the question of how I might encourage and support Baha'is who are devoted to serving the interests of the House of Justice. I might do the same thing I've thought of doing in relation to my national government. I want to find some interests of my national government that I approve of, and try to serve them and promote them. One example is the The HealthierUS initiative.
"If any differences arise amongst you, behold Me standing before your face, and overlook the faults of one another for My name's sake and as a token of your love for My manifest and resplendent Cause. We love to see you at all times consorting in amity and concord within the paradise of My good-pleasure, and to inhale from your acts the fragrance of friendliness and unity, of loving-kindness and fellowship. Thus counselleth you the All-Knowing, the Faithful. We shall always be with you; if We inhale the perfume of your fellowship, Our heart will assuredly rejoice, for naught else can satisfy Us. To this beareth witness every man of true understanding."
(Baha'u'llah, Gleanings from the Writings of Baha'u'llah, p. 315)
Apart from that, if some followers of Baha'u'llah are devoted to serving the interests of the House of Justice, and others want us to turn away from serving the interests of the House of Justice, how can we encourage and support each other in spite of that disagreement? I've already answered part of that question for myself. The question that remains for me is what I might do if I wanted the Baha'i community to turn away from serving the interests of the House of Justice.
I've already discussed in an earlier post how I might try to change the interests of the House of Justice. Apart from that, I don't see how I could honestly keep my membership in the community administered by the House of Justice, if I were trying to turn the whole community away from serving any of its interests. If I wanted to do that, I think I would need to give up my membership. Even then it wouldn't make sense to me to try to turn the whole community away from serving any of the interests of the House of Justice.
If I wanted more followers of Baha'u'llah to go in a direction contrary to the interests of the House of Justice, I might try to make friends with Baha'is individually, and develop relationships with them in which we would learn from each other. I would certainly take advantage of the opportunities offered by the inclusion of non-members in the core activities.
I haven't answered the question of how I might encourage and support Baha'is who are devoted to serving the interests of the House of Justice. I might do the same thing I've thought of doing in relation to my national government. I want to find some interests of my national government that I approve of, and try to serve them and promote them. One example is the The HealthierUS initiative.
Random thoughts about infallibility
Some random thoughts after reading Alison's "Infallibility 4": "Infallibility and the idea of never being wrong."
In an earlier post I said I want to be part of a community administered on the premise that Baha'u'llah is always right. Now I might say that I want to be part of a community that puts His interests first, in which all other interests are subordinated to His.
I've never thought much about the meaning and scope of anyone's infallibility, because that's irrelevant for my purposes. I don't see any need to try to change anyone's mind about that. For me the first thing that needs to change is not the way people think. The first thing that needs to change is the way people act. Without that it won't do any good to change the way they think. It might even make things worse. After they change the way they act, then it might help for them to find better ways to think, and they'll be much more interested in doing so.
Regardless of the meaning and scope of anyone's infallibility, I agree with not imagining that we can have any certainty about what's going to happen. Even imagining unfailing accuracy in the writings of the Faith, we could all be misunderstanding what they mean.
Last year, or maybe the year before, I let go of some of my most cherished imaginings about the future of the Faith and the future of the world. I thought of that recently after reading Steve's comment about an earlier post. He was talking about individuals losing one set of beliefs and gaining another set of beliefs. He wrote: "Exploring your own grief and re-attachment stories is also a healthy way to go, I think."
I let go of some beliefs about the future, and I did feel some grief, but I don't remember re-attaching to anything else in their place. I'm not trying to. I decided to give up having beliefs many years ago. I even wrote a little poem about it. I don't remember the words, but it was something about a mind being enslaved by beliefs. Then a new vision comes along, and the mind is freed. Then it becomes enslaved again by beliefs attached to the new vision. The poem began and ended with the words "A mind, enslaved."
I especially enjoyed this in Alison's article:
"Say: By God, you are only as a wayfarer resting in the shade of a tree."
- Baha'u'llah: City of Radiant Acquiescence, para 11, translated by Juan Cole
Today it occurred to me that the French word for "infallible" is "infaillible," from "faillir," which means "fail." A literal translation could be "can't fail." I looked up "infallible" in the online Merriam-Webster Dictionary, and sure enough, one of the definitions is "2 : not liable to mislead, deceive, or disappoint : certain." For example, "an infallible remedy."
If the Arabic word can be used that way, then saying that the House of Justice is infallible could mean that we can't fail by following the House of Justice.
In an earlier post I said I want to be part of a community administered on the premise that Baha'u'llah is always right. Now I might say that I want to be part of a community that puts His interests first, in which all other interests are subordinated to His.
I've never thought much about the meaning and scope of anyone's infallibility, because that's irrelevant for my purposes. I don't see any need to try to change anyone's mind about that. For me the first thing that needs to change is not the way people think. The first thing that needs to change is the way people act. Without that it won't do any good to change the way they think. It might even make things worse. After they change the way they act, then it might help for them to find better ways to think, and they'll be much more interested in doing so.
Regardless of the meaning and scope of anyone's infallibility, I agree with not imagining that we can have any certainty about what's going to happen. Even imagining unfailing accuracy in the writings of the Faith, we could all be misunderstanding what they mean.
Last year, or maybe the year before, I let go of some of my most cherished imaginings about the future of the Faith and the future of the world. I thought of that recently after reading Steve's comment about an earlier post. He was talking about individuals losing one set of beliefs and gaining another set of beliefs. He wrote: "Exploring your own grief and re-attachment stories is also a healthy way to go, I think."
I let go of some beliefs about the future, and I did feel some grief, but I don't remember re-attaching to anything else in their place. I'm not trying to. I decided to give up having beliefs many years ago. I even wrote a little poem about it. I don't remember the words, but it was something about a mind being enslaved by beliefs. Then a new vision comes along, and the mind is freed. Then it becomes enslaved again by beliefs attached to the new vision. The poem began and ended with the words "A mind, enslaved."
I especially enjoyed this in Alison's article:
"Say: By God, you are only as a wayfarer resting in the shade of a tree."
- Baha'u'llah: City of Radiant Acquiescence, para 11, translated by Juan Cole
Today it occurred to me that the French word for "infallible" is "infaillible," from "faillir," which means "fail." A literal translation could be "can't fail." I looked up "infallible" in the online Merriam-Webster Dictionary, and sure enough, one of the definitions is "2 : not liable to mislead, deceive, or disappoint : certain." For example, "an infallible remedy."
If the Arabic word can be used that way, then saying that the House of Justice is infallible could mean that we can't fail by following the House of Justice.
Friday, May 16, 2008
What would I do?
What would I do, if I thought the House of Justice was off track?
1. I might write repeatedly to the House of Justice, to Counselors and to Auxiliary Board Members, asking questions related to my ideas about what it should be doing.
2. I might try to promote my ideas about what it should be doing, not only among Baha'is, but also and especially among people who haven't joined yet.
3. I might try to practice my ideas about community life and administration with some other people.
1. I might write repeatedly to the House of Justice, to Counselors and to Auxiliary Board Members, asking questions related to my ideas about what it should be doing.
2. I might try to promote my ideas about what it should be doing, not only among Baha'is, but also and especially among people who haven't joined yet.
3. I might try to practice my ideas about community life and administration with some other people.
Baha'u'llah and non-Euclidean geometry
This morning I've been thinking about something in the behavior of some of my Baha'i friends that has always puzzled me, and sometimes confused and frustrated me. I've never been able to bring it into focus, let alone find words for it. This morning I was thinking that it looks to me like they're convinced that Baha'u'llah is not everything He says He is, and that they're hiding that conviction, either from me or from themselves.
I thought about asking them directly, "Are you sure that Baha'u'llah is not everything He says He is?" but I kept getting stuck on the question "Why do I need to know?"
Then I thought, they might be imagining the same thing about me, and they might need to know that I'm supposing that Baha'u'llah is everything He says He is, and everything I do presupposes that He is always right.
Then the thought came to me, what if we suppose that Baha'u'llah is not always right?
Somehow that reminded me of non-Euclidean geometry. "What if we suppose that there are no parallels to a given line, through a given point? What if we suppose there can be more than one?
Even supposing that Baha'u'llah is always right, it might be useful for some of His purposes to suppose otherwise.
I want to be part of a community administered on the premise that He's always right, but what if some other Baha'is want to be part of a community administered on the premise that He is not always right? How can we explore both possibilities without schism?
Later, I was wondering if it's possible to suppose that Baha'u'llah is everything He says He is, without supposing that He's always right. Maybe that's what those friends of mine are doing. I never thought of separating those ideas before.
I thought about asking them directly, "Are you sure that Baha'u'llah is not everything He says He is?" but I kept getting stuck on the question "Why do I need to know?"
Then I thought, they might be imagining the same thing about me, and they might need to know that I'm supposing that Baha'u'llah is everything He says He is, and everything I do presupposes that He is always right.
Then the thought came to me, what if we suppose that Baha'u'llah is not always right?
Somehow that reminded me of non-Euclidean geometry. "What if we suppose that there are no parallels to a given line, through a given point? What if we suppose there can be more than one?
Even supposing that Baha'u'llah is always right, it might be useful for some of His purposes to suppose otherwise.
I want to be part of a community administered on the premise that He's always right, but what if some other Baha'is want to be part of a community administered on the premise that He is not always right? How can we explore both possibilities without schism?
Later, I was wondering if it's possible to suppose that Baha'u'llah is everything He says He is, without supposing that He's always right. Maybe that's what those friends of mine are doing. I never thought of separating those ideas before.
Thursday, May 15, 2008
More random thoughts about estrangement
I kept wishing for more visible fellowship across the divide over administration, as a way to help reduce sectarian hatreds. Now I see a need for more people to come out of their estrangement from Talisman liberals or from followers of the House of Justice. I've decided now to just continue practicing and promoting all kinds of intercultural fellowships, without insisting on fellowship across the administration divide.
I wrote:
"People allow themselves to be cruel, or estranged, because they put other interests ahead of Baha'u'llah's."
That's a sweeping generalization that I hereby retract. Instead I will say that a person who allows himself to be cruel, or estranged, might be putting other interests ahead of Baha'u'llah's. That helpful to me, because it gives me an idea about what to do: continue practicing and promoting more devotion to Baha'u'llah's interests.
Today I was thinking that no amount of wrongdoing by the House of Justice could explain why a person would automatically despise everything it's promoting. Then I remembered, that was exactly my reaction to some wrongdoings of my national government. I don't have an explanation for that either, but I don't need one, to know what I want to do about it. I want to find some interests of my national government that I approve of, and try to serve them. I've already searched the government Web site for president's initiatives that I might like, and I found some.
I wrote:
"People allow themselves to be cruel, or estranged, because they put other interests ahead of Baha'u'llah's."
That's a sweeping generalization that I hereby retract. Instead I will say that a person who allows himself to be cruel, or estranged, might be putting other interests ahead of Baha'u'llah's. That helpful to me, because it gives me an idea about what to do: continue practicing and promoting more devotion to Baha'u'llah's interests.
Today I was thinking that no amount of wrongdoing by the House of Justice could explain why a person would automatically despise everything it's promoting. Then I remembered, that was exactly my reaction to some wrongdoings of my national government. I don't have an explanation for that either, but I don't need one, to know what I want to do about it. I want to find some interests of my national government that I approve of, and try to serve them. I've already searched the government Web site for president's initiatives that I might like, and I found some.
When we've been wronged
These are some of my thoughts after reading Alison's "Forgiveness, fellowship and justice."
I searched in Ocean for "forgiveness," and everything I found in the words of Baha'u'llah about forgiveness was about seeking forgiveness from God. I didn't find anything about forgiveness in our relationships with each other.
I tried to remember what Baha'u'llah says about responding to people who have wronged us, and I thought of these words from Abdu'l Baha:
"Beware, beware, lest any of you seek vengeance, even against one who is thirsting for your blood. Beware, beware, lest ye offend the feelings of another, even though he be an evil-doer, and he wish you ill."
"Should other peoples and nations be unfaithful to you show your fidelity unto them, should they be unjust toward you show justice towards them, should they keep aloof from you attract them to yourself, should they show their enmity be friendly towards them, should they poison your lives sweeten their souls, should they inflict a wound upon you be a salve to their sores. Such are the attributes of the sincere! Such are the attributes of the truthful."
I searched in Ocean for "forgiveness," and everything I found in the words of Baha'u'llah about forgiveness was about seeking forgiveness from God. I didn't find anything about forgiveness in our relationships with each other.
I tried to remember what Baha'u'llah says about responding to people who have wronged us, and I thought of these words from Abdu'l Baha:
"Beware, beware, lest any of you seek vengeance, even against one who is thirsting for your blood. Beware, beware, lest ye offend the feelings of another, even though he be an evil-doer, and he wish you ill."
"Should other peoples and nations be unfaithful to you show your fidelity unto them, should they be unjust toward you show justice towards them, should they keep aloof from you attract them to yourself, should they show their enmity be friendly towards them, should they poison your lives sweeten their souls, should they inflict a wound upon you be a salve to their sores. Such are the attributes of the sincere! Such are the attributes of the truthful."
Wednesday, May 14, 2008
In response to Steve's comment in my previous post, I imagine that feeling estranged is a healthy reaction to being abused, and that institutions can be used as tools of abuse.
The estrangement I've been discussing, which I see as a contributor to abuse, is estrangement which is generalized to a category or group of people, and then applied to everyone who looks like one of them.
For example, I see some people who feel estranged from Talisman liberals in general, and who treat anyone who airs grievances against the Baha'i community as one of them. I see some other people who feel estranged from followers of the House of Justice in general, and who treat anyone who does not air grievances against the House of Justice as one of them.
The estrangement I've been discussing, which I see as a contributor to abuse, is estrangement which is generalized to a category or group of people, and then applied to everyone who looks like one of them.
For example, I see some people who feel estranged from Talisman liberals in general, and who treat anyone who airs grievances against the Baha'i community as one of them. I see some other people who feel estranged from followers of the House of Justice in general, and who treat anyone who does not air grievances against the House of Justice as one of them.
Estrangement between groups?
I was imagining two groups of people estranged from each other. Now I see several groups, and some people working alone or in pairs. Now I see the support groups as accessories. The cruelty and estrangement are not caused by the groups. People continue to be cruel because they allow themselves to be cruel. People continue to be estranged because they allow themselves to be estranged. People allow themselves to be cruel, or estranged, because they put other interests ahead of Baha'u'llah's.
Cruelty, estrangement and groups
I'm still looking for a better explanation of why I've worried so much about what George has been doing. I don't worry any more about what Susan does. Is it because I'm imagining that what George does is more visible?
I kept thinking that even if I found ways to counteract the harmful effects of George's campaign, that wouldn't resolve the underlying problems. What problems? The feuding? No, deeper than that. Estrangement between Baha'is?
Maybe it's about people allowing themselves to be estranged from other people?
In a comment to my previous post, Steve wrote:
"What matters is the individual."
Yes. It's about individuals, not groups. The harmful behavior, and the relationships between groups, are separate issues. People need to learn not to behave that way, regardless of circumstances.
That will take some time. Meanwhile, reducing estrangement might help reduce cruelty.
I kept thinking that even if I found ways to counteract the harmful effects of George's campaign, that wouldn't resolve the underlying problems. What problems? The feuding? No, deeper than that. Estrangement between Baha'is?
Maybe it's about people allowing themselves to be estranged from other people?
In a comment to my previous post, Steve wrote:
"What matters is the individual."
Yes. It's about individuals, not groups. The harmful behavior, and the relationships between groups, are separate issues. People need to learn not to behave that way, regardless of circumstances.
That will take some time. Meanwhile, reducing estrangement might help reduce cruelty.
Monday, May 12, 2008
Random thoughts about estrangement and fellowship
I'm strictly talking to myself in this post, for future reference, so I'm not trying to make it understandable to anyone else. Questions are always welcome.
I keep wondering what else I can do about defamation campaigns excused as defending the Faith. One idea was to post a copy of the letter from the House of Justice about responding to attacks, with examples, and invite Baha'i bloggers to read it.
Then I had a feeling that I wasn't getting to the heart of the issue. The heart of it for me is estrangement between Baha'is. I already know what I want to do about that, but I keep wanting to do more about online feuding.
One idea was to practice and promote fellowship between people associated with different camps. I thought of posting ideas and examples about how to do that. Then I got confused about what to call the camps. Liberals, non-protesting members? Is there some way to avoid labeling the camps altogether?
Around and around.
Back to square one. What first attracted my attention was the feuding I saw. Now I see that as only the tip of an iceberg. Abuse and violence thrive in a climate of estrangement. The people I've seen feuding are associated with online communities estranged from each other. The people I've seen campaigning against the House of Justice have associated with each other on the Talisman list. The people I've seen campaigning against them have not all associated with each other. I've seen some of them at Beliefnet and others on trb. Now I see one blogging that I've never seen before. Some of them might be as estranged from each other as they are from Talisman liberals.
I've seen this before. The appearance of two camps is misleading. People campaigning against the House of Justice are not part of a single fellowship or community. People campaigning against them and excusing that as defense of the Faith are not part of a single fellowship or community.
I want to see more fellowship across boundaries, but what boundaries? All of them, of course, but where do I want to start?
One kind of division I see behind all this in the larger community is associated with Baha'i bandwagons. I want to see more fellowship between people who are on the bandwagons and people who aren't.
I see at least seven Baha'i communities on line estranged from each other. I see a few people spending time in more than one community.
I wonder . . . could it serve my purposes just as well, (or better) to practice and promote spending time in other communities, in fellowship with people whose ideas and interests seem contrary to ours, Baha'i or not?
That's what I was doing when I first joined the Talisman list, and now I'm planning to do it some more. I've also spent some time in a Gay Baha'i forum, an atheist forum, and a Pagan forum.
I keep wondering what else I can do about defamation campaigns excused as defending the Faith. One idea was to post a copy of the letter from the House of Justice about responding to attacks, with examples, and invite Baha'i bloggers to read it.
Then I had a feeling that I wasn't getting to the heart of the issue. The heart of it for me is estrangement between Baha'is. I already know what I want to do about that, but I keep wanting to do more about online feuding.
One idea was to practice and promote fellowship between people associated with different camps. I thought of posting ideas and examples about how to do that. Then I got confused about what to call the camps. Liberals, non-protesting members? Is there some way to avoid labeling the camps altogether?
Around and around.
Back to square one. What first attracted my attention was the feuding I saw. Now I see that as only the tip of an iceberg. Abuse and violence thrive in a climate of estrangement. The people I've seen feuding are associated with online communities estranged from each other. The people I've seen campaigning against the House of Justice have associated with each other on the Talisman list. The people I've seen campaigning against them have not all associated with each other. I've seen some of them at Beliefnet and others on trb. Now I see one blogging that I've never seen before. Some of them might be as estranged from each other as they are from Talisman liberals.
I've seen this before. The appearance of two camps is misleading. People campaigning against the House of Justice are not part of a single fellowship or community. People campaigning against them and excusing that as defense of the Faith are not part of a single fellowship or community.
I want to see more fellowship across boundaries, but what boundaries? All of them, of course, but where do I want to start?
One kind of division I see behind all this in the larger community is associated with Baha'i bandwagons. I want to see more fellowship between people who are on the bandwagons and people who aren't.
I see at least seven Baha'i communities on line estranged from each other. I see a few people spending time in more than one community.
I wonder . . . could it serve my purposes just as well, (or better) to practice and promote spending time in other communities, in fellowship with people whose ideas and interests seem contrary to ours, Baha'i or not?
That's what I was doing when I first joined the Talisman list, and now I'm planning to do it some more. I've also spent some time in a Gay Baha'i forum, an atheist forum, and a Pagan forum.
Sunday, May 4, 2008
Ways of being, thinking and doing
Many times I've thought of posting my ideas about what Karen, Baquia, Priscilla, Steve, Alison and some others have been saying, about infallibility, the review policy, House of Justice elections, Ruhi courses, the role and functions of the House of Justice, wrongdoings of the House of Justice and wrong priorities of the Baha'i community for example.
I started trying to organize my thoughts about some of that, and once again lost interest. Those are all red herrings to me. They're all about how people think. That's an accessory issue for me. Some central issues for me are how people act, what they're aiming for, and the spirit in which they pursue their interests. As people's aims, character and conduct evolve, they will develop an interest in other ways of thinking, and then maybe my ideas will help. Maybe.
So what can I do about how people act, what they're aiming for, and the spirit in which they pursue their interests?
Keep on truckin'
- Deepen my relationships with people in my life, so we can learn more from each other, and encourage and support each other better.
- Keep working on improving myself
I looked through my blogs to see if I had posted anything about improving ourselves to improve the world, and I didn't find anything. About two weeks ago I started working on a new Web site about improving ourselves to improve the world. I want to practice and promote networking among people who are trying to do that. I searched the Web for people who are trying to do that, so I can link to their pages. After my break from Internet discussions, I might try writing to them.
I started trying to organize my thoughts about some of that, and once again lost interest. Those are all red herrings to me. They're all about how people think. That's an accessory issue for me. Some central issues for me are how people act, what they're aiming for, and the spirit in which they pursue their interests. As people's aims, character and conduct evolve, they will develop an interest in other ways of thinking, and then maybe my ideas will help. Maybe.
So what can I do about how people act, what they're aiming for, and the spirit in which they pursue their interests?
Keep on truckin'
- Deepen my relationships with people in my life, so we can learn more from each other, and encourage and support each other better.
- Keep working on improving myself
I looked through my blogs to see if I had posted anything about improving ourselves to improve the world, and I didn't find anything. About two weeks ago I started working on a new Web site about improving ourselves to improve the world. I want to practice and promote networking among people who are trying to do that. I searched the Web for people who are trying to do that, so I can link to their pages. After my break from Internet discussions, I might try writing to them.
Saturday, May 3, 2008
Baha'is on the Internet
I disagreed with something someone was saying the House of Justice has said about study circles, and I asked for a reference. She told me it was in Turning Point, and said that book is being used a lot as a reference in cluster development. I decided to study it, to be better prepared to respond to misinformation.
On page 41, I found this:
That was from a letter to the Baha'is of Africa at the beginning of a Four Year Plan. The preceding paragraph gives me some ideas for possible priorities in my Internet initiatives:
I'm thinking of Baha'i Internet feuds over administration, but there might be others. I see a division over gays that erupts sometimes in Baha'i forums.
2. Transformation of prevailing social practices
Some harmful prevailing online social practices that have alarmed me the most revolve around thinking of the Internet as only a place to talk and write, and thinking of what we do there as something apart from "real life." I'd like to see more people practicing spiritual principles and community service, and working on community development, in online communities. I'd like to see more people spending more of their online time in fellowship across religious boundaries.
3. Fostering of education
That's a new thought for me. Some of what I've been doing and wanting to do on the Internet might serve that purpose, but I haven't been thinking of it that way. How might forums, blogs, Web pages and other Internet activities be better used for educational purposes, and how can I help?
On page 41, I found this:
How can the lovers of the Blessed Beauty allow tribal prejudice and rivalry to be practiced in their midst when He has made unity the pivotal principle and goal of His Faith?That helps remove some doubts about spending so much of my time responding to feuding among Baha'is on the Internet.
(The Universal House of Justice, Ridvan 153, 1996 - Africa)
That was from a letter to the Baha'is of Africa at the beginning of a Four Year Plan. The preceding paragraph gives me some ideas for possible priorities in my Internet initiatives:
You will of necessity give concentrated attention to various plans and programmes of activity if you are to advance to new stages of entry by troops, but simultaneously certain underlying requisites will claim your special vigilance and exertion. These are the elimination of tribal prejudice, the transformation of prevailing social practices, and the fostering of education.1. Elimination of tribal prejudice
I'm thinking of Baha'i Internet feuds over administration, but there might be others. I see a division over gays that erupts sometimes in Baha'i forums.
2. Transformation of prevailing social practices
Some harmful prevailing online social practices that have alarmed me the most revolve around thinking of the Internet as only a place to talk and write, and thinking of what we do there as something apart from "real life." I'd like to see more people practicing spiritual principles and community service, and working on community development, in online communities. I'd like to see more people spending more of their online time in fellowship across religious boundaries.
3. Fostering of education
That's a new thought for me. Some of what I've been doing and wanting to do on the Internet might serve that purpose, but I haven't been thinking of it that way. How might forums, blogs, Web pages and other Internet activities be better used for educational purposes, and how can I help?
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