BBC RADIO LEICESTER, THOUGHT FOR THE DAY: BAHÁ'Í COMMENT ON G8 SUMMIT

 

Early this morning (on the way out to the BAPS Swaminarayan Mandir on Gipsy Lane to meet up with the Year 5 pupils from Sandfield Close Primary) I pop into BBC Radio Leicester to record a Thought for the Day with John Florance.

 

When we met at Cathedral AM last Wednesday, John asked if I would do one of these 90-second spots this week. He told me then that he could trust me to pick my own subject. I asked him which hat he wanted me to wear for this: speaking as a local Bahá'í or as an employee of Leicester Council of Faiths. He said that I'd have been on for the Council of Faiths often recently (which is true) so he asked me to make it on from a Bahá'í perspective. So here it is:

Good morning

Shortly, the G8 summit takes place in Northern Ireland. Leaders of the world’s wealthiest nations will meet to discuss ways to restore strong and sustainable growth to the world economy and mull over how to address the most pressing issues of the day.

The summit takes place under the presidency of the UK. But is it right that we should be concerned with social and economic problems in other countries when there is so much to be fixed here at home?

Bahá'ís would say that it is not only right, but necessary. Indeed it’s a moral and political obligation of the strongest nations to lend a hand to those struggling even more than we are right now.

These increasingly common and frequent summits and conferences represent unsteady, faltering steps toward the realisation of a truth stated by Bahá'u'lláh, founder of the Bahá'í Faith, more than a hundred and fifty years ago. Bahá'u'lláh said then that, “The earth is but one country and mankind its citizens.” This memorable phrase is the foundation of what Bahá'ís believe and the inspiration behind how we work for positive change around the world.

If this Bahá'í could offer a word of advice to the great and the good gathered at the G8 summit next weekend, it would be this quotation from the writings of Bahá'u'lláh: “Let your vision be world-embracing, rather than confined to your own self.” If such an attitude informed their discussions, then we might see effective action that brings about genuine change for everyone in our world.

It sounds a bit flat on the first take, so John asks me to read it again, just to vary the tone and put a bit of bounce in it. I don't feel much bounce in myself this morning (probably because I was still up writing this in the wee small hours), but give it another go; it comes out much better the second time.

I arrived at Radio Leicester this morning at the same time as Martin Gage from Christian Aid, who is leading the regional arm of the Enough Food for Everyone IF campaign. He's here to record his own Thought for the Day, for broadcast later this week, about the Hunger Summit that precedes the meeting of the G8. Martin is sitting in the small studio with John and me while we record my piece. He offers a helpful comment that would certainly improve it, so I rerecord a couple of sentences, incorporating Martin's suggestion.

After I've done and John is showing me out of the building, I suggest that my son Harry come in and record a Thought for the Day, to be broadcast toward the end of next week, just before the release of Man of Steel. John is a fellow comics fan, so I don't have to work too hard to persuade him.

A TRIBUTE TO THE POWER OF SHARED VALUES

Riaz Ravat's First Person column appears in today's Leicester Mercury (but not on the website):

A tribute to the power of shared values

Riaz Ravat looks back over an eventful year that has brought faith communities closer together

This year will surely go down as one of the most remarkable in the history of the UK. On a spring day in March , Leicester paid a colourful and vibrant tribute to the Queen on the first stop of her Diamond Jubilee tour. The royal party was treated to a show that will live long in the memory.

The Church of England is interwoven into the fabric of this country and the leadership shown by the Diocese of Leicester, with Leicester Cathedral as the centrepiece, enabled a mosaic of faith communities to join in the celebrations to show they too are firmly rooted in the identity of this country.

2012 as also marked as the Year of Service. Launched in January, the initiative encouraged faith communities to work collectively to deliver charity efforts to needy causes.

"Confirm us in service to the world of humanity so that we may become the servants of Thy servants, that we may love all they creatures and become compassionate to all thy people."

These words of 'Abdu'l-Bahá, the eldest son and successor of Bahá'u'lláh, the founder of the Bahá'í Faith, were delivered in 1912 and it was fitting the Bahá'í community was instrumental in launching a year of service.

One of the many points to note from the release of the 2011 Census is how the definition of "minority" is being redrawn locally.

The presence of smaller groups, such as the Bahá'í and Jewish communities, poses challenges to larger communities and defines the true meaning of a decent and progressive society. The challenge is how we enable these minorities to express their confidence and to contribute their fullest, to the life of the city, county and country.

Throughout the year, we witnessed Bahá'ís, Buddhists, Christians, Hindus, Jains, Jews, Muslims, Sikhs and those of no professed religions belief coming together for the selfless service of others.

Whether this motivation is inspired by God, political doctrine or human concern, we must begin to address what wee mean by  shared values, purposes and the nature of "good", not only for today's world, but for tomorrow's.

As we reflect on service, let us not forget the dedication and decency of the outgoing Archbishop of Canterbury, Dr Rowan Williams.

The impact of the General Synod voting against female Bishops is not restricted to the Church of England. Far from observing these developments, those from other persuasions must now take stock and ask, how much longer will we accept the gap between the principle and practice of equality?

The spiritual richness of service and compassion which faith communities possess, undergirded by their respective "golden rules", is all too often tainted by humanity's thirst for selective salvation.

Riaz Ravat is deputy director at St Philip's Centre, Leicester

INTER-FAITH FORUM IN RUTLAND PROVES A SUCCESS

It's been quite a few years since I last picked up a copy of the Rutland Times. I lived in Oakham for 16 years (1987-2003) and during those years the Rutland Times and I were on very good terms. I used to write regular small pieces about the sizeable and active Bahá'í community we had there at that time, as well as about the business of the Bahá'í Publishing Trust, where I worked then. I also wrote obituaries for the paper of John and Vera Long (who pioneered for the Bahá'í Faith in 1963, when they moved from Leicester to establish a new Bahá'í community there) when they both passed away in 1992. The Rutland Times also used to have occasional pieces about my Creative Writing classes and it once ran a profile piece about me. I don't have a copy of that any more; it would probably be embarrassing to read now. Those were more innocent times, in many ways.

Arriving at Launde Abbey today for the Christians Aware Christmas lunch, I find a copy of this week's edition of Rutland Times (edition published Saturday 8 December 2012) in the bar. Flicking through it, I'm glad to read the following short but pleasing article:

Inter-faith forum proves a success

A church welcomed people of several religions for an inter-faith forum.

Christians, Sikhs and Muslims joined together at St Andrew’s Church in Lyddington at the invitation of the Rev Jane Baxter.

Faith representatives included the newly-elected police and crime commissioner for Leicester and Rutland, Sir Clive Loader, and Judge Saleem Ahmed. 

Penny Escombe from Northamptonshire gave the opening address on spirituality in public life, followed by a talk from Chioneso Kulwant Kaur.

Former High Sheriff of Leicestershire, Resham Sandhu, said: “We are very fond of Rutland, and I hope we can repeat this successful event in Wing next year.”

Coincidentally, Resham's wife Surinder is here for the Christmas lunch, so I'm glad to be able to show the article to her.

Considering how much effort and resources we threw into Rutland promoting inter faith activities during the years I lived there (never mind the by the Bahá'ís who were there before and after that time) I am glad to see that the flame is being kept alive. I also joined in a Fellowship of Contemplative Prayer in Rutland, that was run by a small group of women from All Saints Parish Church in Oakham, that had an inter faith dimension. We once used extracts from Bahá'u'lláh's Hidden Words as the text for a session of contemplative prayer. I don't think that is still going, but it was a joy while it lasted.

Photo of St Andrew's Church, copyright Julian Dowse and licensed for reuse under this Creative Commons Licence.

VAHEGURU JI KA KHALSA VAHEGURU JI KI FATEH

This email has been widely circulated today by Leicestershire Sikh Alliance after the public vigil organised by Leicester Council of Faiths for victims of the shootings in the Oak Creek Gurdwara, Wisconsin.

Members of Leicester Council of Faiths who attended the vigil appear to agree that the Council of Faiths did itself more good in the eyes of those present - City Councillors, local media - and especially the Sikh community of Leicester and Leicestershire - in 25 minutes last Sunday evening than it had in the whole of the last 25 years. This spilled over into social media, with a lot of traffic on Twitter and coverage on Facebook in particular.

Since this was an event illumined by open demonstrations of friendship, support and sympathy across the boundaries of culture, language, nationality and race, it's appropriate to see it (and its ramifications for our city's communities) in the light of this quotation from Bahá'u'lláh's Hidden Words that came to my mind while I was there: "words are the property of all alike, whereas such deeds as these belong only to Our loved ones". Actions speak louder than words.

And that links so aptly with the invocation that opens the message below. This may be translated into English as, "The Khalsa belongs to God, all victory is the victory of God."

Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh

With hundreds of people in attendance, including all faith leaders, the vigil for the victims of the Wisconsin Gurdwara massacre was a resounding success.  In these dark hours, it was amazing for all communities to come together and start the healing process as one universal Leicester community. 

A big thank you to Cllr Manjula Sood and Leicester Council of Faiths for arranging this event.  And an even bigger thank you to Cllr Inderjeet Gugnani who was the unsung hero and hidden architect for the whole event.

Also it was great to hear Jon Ashworth MP's speech. "Tonight we are all Sikhs", was very touching.  Nice one Jon!  This massacre was the largest attack on the Sikh community within the western hemisphere for over half a century.  Is it therefore right that only one MP from the City and County bothered to show?  In one word, "diabolical!".

Pictures attached courtesy of Punjab2000

PukaarNews UK, online news channel

JonAshworth MP's speech, Leicester South

A few words from Surinderpal Rai, General Secretary GTBG

A few words from Amandeep Rai, Public Relations Officer LSA

A few words from George M Ballentyne, Equality & Diversity Officer LCOF

A few words from Sharnjeet Kaur

Thanks

Amandeep Rai (Public Relations Officer for LSA)

LEICESTER BAHÁ'ÍS CELEBRATE FIRST DAY OF RIDVÁN

At Quaker Meeting House, Queens Road, this afternoon, where local Bahá'ís are gathering to celebrate the First Day of Ridván.

Ridván is designated the most sacred period in the Bahá'í year (21 April to 2 May inclusive). The first, ninth and twelfth days are Holy Days on which work and study should be suspended. Bahá'í communities usually hold events to celebrate one or more of these days.

We hear a brief account of the life of Bahá'u'lláh (1817-92), founder of the Bahá'í Faith, concentrating on the twelve days he spent in the Najibiyyih Garden on the banks of the Tigris, before he left Baghdad after ten years in that city, moving on to Constantinople, the next stage in his 40-year exile. This is the period that is commemorated in the Festival of Ridván. It is particularly significant for Bahá'ís as it was during this time that Bahá'u'lláh revealed to his closest family and friends his station as the Manifestation of God in our time. The site of this declaration is known among Bahá'ís as the Garden of Ridván (Paradise).

We share devotional readings from the writings of Bahá'u'lláh, many on the significance of his historic declaration and of the importance of this period in the Bahá'í year. In these writings, Bahá'u'lláh often refers to himself symbolically as a nightingale, his stream of revelation compared to the bird's song. During this devotional section, a recording of the nightingale's song is played in the background. Strange that no one has thought to have done that at any Bahá'í devotional gathering I've attended over more than 30 years!

At the same time, the Leicester Lodge of the Theosophical Society is holding its regular monthly meeting in the Library of the Quaker Meeting House. There's a friendly historical association between Bahá'ís and the Theosophical Society. When 'Abdu'l-Bahá (1844-1921) visited western countries a hundred years ago, the Theosophical Society hosted many of his public talks and published them in its journals. The motto of the Theosophical Society - "There is no religion higher than truth" - is of obvious appeal to Bahá'ís. Our two groups mix in the kitchen that we're both using this afternoon. I chat with a few of their members and give one of them my card so that I can be kept informed of future activities.

As evidence of how the Bahá'í Faith embraces the many cultures from which its followers are drawn, after the devotional part of the meeting we have a go at some Scottish country dancing! Rarely have the Military Two-Step and the Gay Gordons been subjected to such indignities! But we have a good laugh trying - or at least, trying not to injure oursleves and each other!

One of the friends reminds me that Vera Long, the first person in Leicester to accept the Bahá'í Faith, passed away during this Ridván period 20 years ago. I knew Vera and her husband John during the time I lived in Oakham, from 1987. They moved to Oakham from Leicester in 1963, to become the first Bahá'ís there. John outlived Vera by a year. They both did an enormous amont for the Bahá'í Faith throughout the world and it's fitting that they be remembered here.

We're pleased to welcome Cllr Manjula Sood, former Lord Mayor of Leicester, current Asssistant City Mayor and chair of Leicester Council of Faiths as our special guest in this meeting. Manjula is in the photo above, with a few of the friends who came today (the rest were in the tranquil garden of the Quaker Meeting House, enjoying tea and sunshine).

ELECTION OF SPIRITUAL ASSEMBLY OF BAHÁ'ÍS OF LEICESTER

This evening I'm taking part in the election of the Spiritual Assembly of the Bahá'ís of Leicester. A local Spiritual Assembly is formed in every locality with nine or more registered Bahá'ís in good standing over the age of 21. All such Bahá'ís are eligible to vote for the local Spiritual Assembly and eligible for election to it, by plurality voting in a secret ballot. The election takes place on the first day of Ridván, the most sacred period in the Bahá'í year (21 April to 2 May inclusive). As the Bahá'í day begins at sunset, the election can be held any time between sunset on 20 April and sunset the next day. The election of the Spiritual Assembly and the celebration of the First Day of Ridván are usually observed separately, so as to distinguish the administrative and social nature of the two events.

The Spiritual Assembly of the Bahá'ís of Leicester was established in 1957, incorporated in 1963 and has functioned continuously since then.

There are no priests or ministers in the Bahá'í Faith, no clergy of any kind. There are no sacramental duties to perform, so no need of anyone to perform them. There are no positions in the Bahá'í community akin to that of the Imam in the Muslim community or the Granthi in the Sikh. It's an incontrovertible principle of the Bahá'í system that power and authority reside not in individuals, but in the elected institutions. Those people elected as members of these institutions have no rank, power or authority as individuals. Although the media, government and so on may describe individuals such as the chairperson of the local or National Spiritual Assembly "Bahá'í leaders", as a parallel with what is to be found in other religious communities, this is incorrect. The institution is the leader, not any of the individuals who comprise its membership.

One of the clearest description of the duties and functions of the Spiritual Assembly is to be found in this extract from a letter written in 1972 by the Universal House of Justice (the central authority for the worldwide Bahá'í community) to the National Spiritual Assembly of the Bahá'ís of Bolivia. Although this letter is 40 years old, the guidance is just as relevant today. I've set this below in bullet points for ease of reading here.

Local Spiritual Assemblies are at the present newly born institutions, struggling for the most part to establish themselves both in the Bahá'í community and in the world. They are as yet only embryos of the majestic institutions ordained by Bahá'u'lláh in His Writings.... What we find expounded in the writings of our Faith is the lofty station Local Spiritual Assemblies must attain in their gradual and at times painful development.... Among the more salient objectives to be attained by the Local Spiritual Assembly in its process of development to full maturity are to

• act as a loving shepherd to the Bahá'í flock,
• promote unity and concord among the friends,
• direct the teaching work,
• protect the Cause of God,
• arrange for Feasts, Anniversaries and regular meetings of the community,
• familiarize the Bahá'ís with its plans,
• invite the community to offer its recommendations,
• promote the welfare of youth and children,
• and participate, as circumstances permit, in humanitarian activities.

In its relationship to the individual believer, the Assembly should continuously invite and encourage him [or her]

• to study the Faith,
• to deliver its glorious message,
• to live in accordance with its teachings,
• to contribute freely and regularly to the Fund,
• to participate in community activities,
• and to seek refuge in the Assembly for advice and help, when needed.

In its own meetings it must endeavour to develop skill in the difficult but highly rewarding art of Bahá'í consultation, a process which will require great self-discipline on the part of all members and complete reliance on the power of Bahá'u'lláh. It should hold regular meetings and ensure that all its members are currently informed of the activities of the Assembly, that its Secretary carries out his [or her] duties, and its Treasurer holds and disburses the funds of the Faith to its satisfaction, keeping proper accounts and issuing receipts for all contributions.

At the meeting this evening, we read a few prayers before and after the election, as is customary. We remember our fellow Bahá'ís in Iran, suffering persecution for their beliefs, and our fellows closer to home who are ill or in need of comfort or support. In a little innovation, I read a prayer of Bahá'u'lláh off my iPhone on which I have an app featuring an extensive collection of Bahá'í prayers.

HAPPY AYYÁM-I-HÁ!

This is the first day of Ayyám-i-Há, the "Intercalary Days" observed by Bahá'ís everywhere. Here's some information about Ayyám-i-Há: where it comes from, what it means and how it's celebrated (much of it adapted from relevant entries in Wikipedia):

The Báb (first of the three Central Figures of the Bahá'í Faith, historically speaking) instituted the Badí' ("wondrous", "unique") Calendar in 1847-8. He divided the year into 19 months of 19 days each, with a number intercalary days (normally four, five in a leap year) to allow the calendar to be a solar one, rather than follow the lunar format of the Islamic calendar. The Báb did not, however, specify where in the year these intercalary days should fall. Bahá'u'lláh confirmed and adopted the Badí' calendar in his Most Holy Book in 1873. He fixed the place of the intercalary days between the 18th (penultimate) and 19th (final) months of the calendar from 26 February (technically, from sunset on 25 February) to (sunset on) 1 March. It was Bahá'u'lláh who gave the intercalary days the name "Ayyám-i-Há" or "Days of Há".

The nineteen months of the Badí' Calendar (now more commonly known as the Bahá'í Calendar) are named after an attribute of God (e.g. Splendour, Glory, Beauty, Grandeur, Light, Mercy, Words, Perfection, Names, Might, Will, Knowledge, Power, Speech, Questions, Honour, Sovereignty, Dominion, Loftiness). Ayyám-i-Há symbolises the transcendence of God over these very attributes. "Há" (the Arabic letter corresponding to the English "H") has been used in Bahá'í scripture to represent the unknowable essence of God. Under the Arabic abjad system, the letter Há has the numerical value of five, equal to the maximum number of days in Ayyám-i-Há.

During Ayyám-i-Há, Bahá'ís are especially encouraged to celebrate the unity of God by showing and sharing fellowship. Bahá'ís often give and receive gifts at this time, although there are no set rules about this. It is also a time of charity and goodwill, when Bahá'ís often participate in various projects of a humanitarian nature. It's not as if Bahá'ís are meant to leave off doing such things the rest of the year, but at this time they are spurred on to make special efforts in doing so.

As is the case with virtually every aspect of the Bahá'í teachings and writings, there are levels of deeper mystical and symbolic significance to Ayyám-i-Há, some of which are described or alluded to here. But you don't have to apprehend all the meanings of Ayyám-i-Há in order to understand it or, more importantly, to join in and enjoy it.

Find out more about how Bahá'ís around the world celebrate Ayyám-i-Há on the website of the Bahá'í International Community.

The photo above is from the Garden of Ridván, a place of pilgrimage at the Bahá'í World Centre in the Holy Land. I have a photo of me, from my pilgrimage there in February 1988. It was so cold and windy that day that all the water is coming out only one side of the fountain!

HOWEVER YOU SAY IT, IT'S TRUE: THE EARTH IS BUT ONE COUNTRY AND MANKIND ITS CITIZENS

This poster, created by one or more school pupils, is on the wall of the refurbished RED (Religion, Equality, Diversity) Learning Centre at Forest Lodge Education Resource Centre. I don't know if it's consciously based on the well-known  phrase from the writings of Bahá'u'lláh, "The earth is but one country and mankind its citizens", but clearly it shares the same sentiment. The incorrect apostrophe is all its own though.

CENTENARY OF 'ABDU'L-BAHÁ'S FIRST VISIT TO BRITAIN

A group of Leicester Baha’is bundle into a minibus this morning, heading for London. We’re on our way to take part in a weekend of rolling celebrations of the centenary of ‘Abdu’l-Bahá 1911 visit to London.

Our first stop is the National Bahá'í Centre in Rutland Gate, Knightsbridge. The centre has recently undergone renovations, entirely funded (like everything else that the Bahá'í community does) by voluntary donations from the members of the Bahá'í community themselves. Small parties of two dozen at a time are being given an hour-long tour of the building  together. We mingle downstairs, have the chance to spend a few minutes in the public reception area (and spend a few quid in the bookshop). Then we're led upstairs to the Parvine Room, which is often used for official reception of visiting dignitaries. There's a brief introduction to the Centre, its history and the story of its various renovations. For those with an interest in the historical development of the UK Bahá'í community, or in historic events associated with faith communities in this country, it was from this site in Rutland Gate that Shoghi Effendi's funeral cortege departed in 1957 and it was where the first meeting of the Universal House of Justice took place in 1963. The image of ‘Abdu’l-Bahá at the top of this blog entry is from a painting, the original of which hangs in the Parvine Room. 

Half a dozen or so prayers and readings are distributed - all of them, bar one, are read by Leicester friends. I read the following passage, written by Shoghi Effendi (grandson of ‘Abdu’l-Bahá, Guardian and World Head of the Bahá'í Faith, 1921-57) about the station of ‘Abdu’l-Bahá:

He is, and should for all time be regarded, first and foremost, as the Centre and Pivot of Bahá’u’lláh’s peerless and all-enfolding Covenant, His most exalted handiwork, the stainless Mirror of His light, the perfect Exemplar of His teachings, the unerring Interpreter of His Word, the embodiment of every Bahá’í ideal, the incarnation of every Bahá’í virtue, the Most Mighty Branch sprung from the Ancient Root, the Limb of the Law of God, the Being “round Whom all names revolve,” the Mainspring of the Oneness of Humanity, the Ensign of the Most Great Peace, the Moon of the Central Orb of this most holy Dispensation—styles and titles that are implicit and find their truest, their highest and fairest expression in the magic name ‘Abdu’l-Bahá. He is, above and beyond these appellations, the “Mystery of God”—an expression by which Bahá’u’lláh Himself has chosen to designate Him, and which, while it does not by any means justify us to assign to Him the station of Prophethood, indicates how in the person of ‘Abdu’l-Bahá the incompatible characteristics of a human nature and superhuman knowledge and perfection have been blended and are completely harmonized.

One of the friends read this extract from an article published in a London periodical, in November 1911:

One of the most interesting and significant events which have taken place, has been the visit of ‘Abdu’l-Bahá to London. The Persian Mage whose life, passed in prison, has been spent in promoting peace and unity by the one certain method of aiding individual spiritual development, must in a very real sense have “tasted of the travail of his soul and been satisfied”. Not only was he visited privately by nearly every earnest truth-seeker and leader of high thought in London, but his message was made known to thousands who had but dimly heard his name before.

Another read the following passage, a translation of a discourse given by ‘Abdu’l-Bahá on 13 September 1911 – a hundred years ago, almost to the day:

Thanks be to God, this is a good meeting. It is very enlightened, it is spiritual. 

As a Persian Poet has written:—“The Celestial Universe is so formed that the under world reflects the upper world.” That is to say whatever exists in heaven is reflected in this phenomenal world. Now, praise be to God, this meeting of ours is a reflection of the heavenly concourse; it is as though we had taken a mirror and had gazed into it. This reflection from the heavenly concourse we know as love. 

As heavenly love exists in the supreme concourse even so it is reflected here. The supreme concourse is filled with the desire for God—thank God, this desire is also here. 

Therefore if we say that this meeting is heavenly, it is true. Why? Because we have no other desire except for that which comes from God. We have no other object save the commemoration of God. 

Some of the people of the earth desire conquest over others: some of them are longing for rest and ease; others desire a high position; some desire to become famous:—thank God our desire is for spirituality and for union with God. 

Now that we are gathered here our wish is to raise the banner of the Unity of God, to spread the Light of God, to make the hearts of the people turn to the Kingdom. Therefore I thank God that He is causing us to do this great work. 

I pray for all of you, that you may become celestial warriors, that you may everywhere spread the Unity of God and enlighten the East and West, and that you may give to all hearts the love of God. This is my utmost desire, and I pray to God that your desire may be the same. 

I am very happy to be with you all. I am pleased with the English King and Government, and with the people. 

You may thank God that in this land you are so free. You do not know what lack of freedom there is in the East. When anyone comes to this country he is content. 

I wish God’s protection for you all. Goodbye to you all.

After the prayers and readings in the Parvine Room, we go up to the second-floor room normally used for meetings of the National Spiritual Assembly. Here we see a display of a small number of artefacts associated with the central figures of the Bahá'í Faith and with some of the early British Bahá'ís.

• Some personal effects of Bahá'u'lláh on display
• One of his robes
• A lock of his hair, framed behind glass
• A brief prayer, in his own handwriting
• His spectacles (and case)

• Some personal effects of the Báb on display
• A plate which belonged to his family
• A carpet from his house in Shiraz
• A piece of plaster from the prison at Mah-Ku where the Báb was incarcerated

• Some personal effects of 'Abdu'l-Bahá on display
• His aba (long robe) and the shirt he wore under it
• His spectacles
• A pair of his slippers
• The samovar that he took on his tours of the West
• The chair he used at Lady Blomfield’s house

These and other items shown here today are small-scale, personal (even intimate), accessible. At the Bahá'í World Centre in the city of Haifa, the extensive collection of the Bahá'í International Archives Building preserves and displays a massive range of items that illustrate the story of the Bahá'í Faith, the lives of its central figures and the triumphs and tribulations associated with even the humblest adherents of this religion.

I've been in this room many, many times, from way back when I was appointed to the National Teaching Committee at the age of 21, in 1981 till the last time I sat in here in March 2003. What really takes my fancy today is the 32" plasma screen and webcam. This would allow the National Spiritual Assembly to consult with anyone, anywhere in the world with access to a webcam of their own. To me, that's testimony to the up-to-date nature of Bahá'í life, unifying science and religion (which is one of its central principles).

After we leave the National Centre, we make our way over to Hyde Park for a picnic lunch (above). Then we spend the rest of lunchtime searching out Cadogan Gardens, where 'Abdu'l-Bahá spent several days as the guest of Lady Sarah Blomfield during his first visit to London.

Some of the Leicester friends in Cadogan Gardens today

We round off our trip with a brief visit to the resting place of Shoghi Effendi in New Southgate Cemetery.

And I'm home in time for Doctor Who. Visit the website of the Bahá'í community of the United Kingdom to find out more about 'Abdu'l-Bahá's first visit to this country.

EXPLORING FAITH AND THE JUSTICE SYSTEM

At County Hall, Glenfield (seat of Leicestershire County Council), for a meeting of the Interfaith Forum for Leicestershire. There's a good turnout, with over 40 attendees just about filling the Sparkenhoe Committee Room. There are people here from city and county groups - and from further afield.

This evening's topic is "Exploring Faith and the Justice System". The aims for the meeting (as stated in publicity circulated beforehand) are:

• to explore faith/religious beliefs, in the context of the justice system/Rule of Law
• to hear different perspectives around justice and the law, from a legal specialist, and also from faith perspectives
• to explore faiths which provide separate systems of law for their followers, and if/how these can be reconciled at all with the UK legal system, or whether this brings followers into conflict with their faith
• to get our members to think about what we agree as being morally/ethically right or wrong and to potentially explore issues around human rights.

Our speakers are:

• His Honour, Judge Simon Hammond of Leicester Crown Court
• Shaykh Faiz-Ul Aqtab Siddiqi of the Muslim Arbitration Tribunal and Principal of Hijaz College Islamic University, Nuneaton

Judge Simon Hammond started his talk with a list of qualities that are expected of a Judge (each one illustrd with a an amusing or instructive anecdote): honesty; patience; briskness; attentiveness; independence. He addresses two practical issues relted to faith identity and practice in the courtroom: Muslim women wearing veils when giving evidence and saccomodating breaks for observance of prayers at specific times. In more general terms, he considers the relationship between justice and forgiveness, darawing on experience and knowledge of cases related to domestic abuse and crimes of a sexual nature (such as the Ealing Vicarage Rape Case). He ended by reading a prayer for Judges of all faiths. He left us with a question: does the conventionally accepted Locke/Rousseau Social Contract compromise the integrity of people who want to live their lives in submission to the will of God?

Shaykh Faiz-Ul Aqtab Siddiqi describes how he helped found the Muslim Arbitration Council in 2007 as part of a process to help Muslims born into third and/or fourth generation families here feel equally at home in being British and Muslim. The Council is different from Sharia Courts inasmuch as they can go beyond the conventional areas in which sharia Courts are seen to bbe involved. He tells us how 98% of the Council's work is with young people and that around 15% of those who bring their issues to the Council are not Muslim - indeed there are a growing number of cases where neither partyis Muslim). Their goal is to deal with issues before they escalate to the level where they come to the attention of the authorities and have to be dealt with by the Law.

We also hear from two young Muslim women from Leicester, involved in the Interfaith Youth Hub run by St Philips Centre for Study and Engagement in a Multi-Faith Society, who tell us about their perspectives on Trade Justice. They had attended a meeting of the Christian-Muslim Youth Forum at Lambeth Palace, where they'd had the opportunity to meet the Archbishop of Catnerbury, Dr Rowan Williams. They pepper their brief presentation this evening with references from the Quar'an and Hadith to justice, fairness and honest dealing in trace and business. Given the strength of their conviction and the warmth of the reception from the audience, I have to say I'm glad I'm wearing my Ethletic trainers this evening!

There are some Bahá'ís heer this evening and, although it is not mentioned aloud, I am sure that they, like I, have in mind this verse from Bahá'u'lláh's Hidden Words:
The meeting is brought to a close by Noel Singh, Policy Officer at Leicestershire County Council, who organises these meetings (and more) from behind the scenes. He tells us that this is the last meeting of the Interfaith Forum for Leicestershire to be chaired by Resham Singh Sandhu, who has held the chair (which goes round members on an annual rotation) for the past twelve months. Noel also informs us of a memorial meeting for Rachel Carmichael, who passed away at the weekend. the memorial meeting will be held at the Quaker Meeting House, Queens Road, Leicester on Wed 28 July, 1430.

The best beloved of all things in My sight is Justice; turn not away therefrom if thou desirest Me, and neglect it not that I may confide in thee. By its aid thou shalt see with thine own eyes and not through the eyes of others, and shalt know of thine own knowledge and not through the knowledge of thy neighbor. Ponder this in thy heart; how it behooveth thee to be. Verily justice is My gift to thee and the sign of My loving-kindness. Set it then before thine eyes.

Fasting and feasting

Each day the Leicester Mercury publishes a pair of brief quotations from sacred or inspirational texts as its Thoughts for the Day. These appear below its Opinion column. The first of these is always from the Bible (either Old or New Testament), the second from another source, frequently one associated with a member community of Leicester Council of Faiths. Today’s quotation is from a Bahá’í text, an extract from the writings of Bahá'u'lláh: “Verily, I say, fasting is the supreme remedy and the most great healing for the disease of self and passion.”

Now, I don’t know if anyone actually reads these. I do regularly – more often from a sense of obligation than anything else. While they’re usually innocuous, Today’s has left me with an uneasy feeling. Which of our religious communities are fasting now? The Bahá’ís certainly aren’t (the annual 19-day long Baha’i fast ended at sunset on 20 March).

Just a few pages further on in today’s paper, there’s an article about Vaisakhi, illustrated with a picture of two Sikh gentlemen preparing some of the free food that will be on offer to those participating in the parade through Leicester city centre. There’s also a positive piece about an international food and drink fair coming to the city – and, for that matter, there’s one of the regular continental markets going on in the city centre this week.

So where’s the value in a quotation from any religious source about fasting today? It could easily be read to make the Bahá’ís appear mean-spirited killjoys, ascetic even – and they’re neither of those. I’m sure that the appearance of this quotation today is a coincidence. A similar quotation from the Bahá’í writings appeared during the Muslim fasting month of Ramadan, which I remarked upon as a positive coincidence – a piece of serendipity even, with a quotation from one of our faith communities (and the smallest of them, at that) backing up the practice at that time of another (the largest). This one has the opposite effect; although I may be the only person noticing it or commenting on it.

Still, it does show the lack of thought or planning behind the selection and publication  of these texts – and for many Leicester people, they may be virtually the sole exposure to these different faiths. It would be better if it were done with just a little more thought – and an eye on the calendar.

A PRAYER FOR NAW-RÚZ

Sunset this evening is the end of the fasting period for Bahá'ís, who are obliged to abstain from food and drink between sunrise and sunset 2-20 March, inclusive. This fast is an annual occasion, leading up to Bahá'í New Year. For Bahá'ís in or from Iran, where the Bahá'í Faith originated in the middle of the nineteenth century, this is combined with the traditional celebration of Naw-Rúz ("New Day"), observed at the time of the Spring Equinox.

Leicester Bahá'ís are gathered together this evening to mark the end of the Fast and start of the New Year - the year 168 BE ("Bahá'í Era"). Below is one of the prayers of Bahá'u'lláh (1817-92) for this special occasion. This would typically be read at this time, either in community gatherings, in families are by individual Bahá'ís on their own, in quiet meditation.

Praised be Thou, O my God, that Thou hast ordained Naw-Rúz as a festival unto those who have observed the fast for love of Thee and abstained from all that is abhorrent unto Thee. Grant, O my Lord, that the fire of Thy love and the heat produced by the fast enjoined by Thee may inflame them in Thy Cause, and make them to be occupied with Thy praise and with remembrance of Thee.

Since Thou hast adorned them, O my Lord, with the ornament of the fast prescribed by Thee, do Thou adorn them also with the ornament of Thine acceptance, through Thy grace and bountiful favor. For the doings of men are all dependent upon Thy good-pleasure, and are conditioned by Thy behest. Shouldst Thou regard him who hath broken the fast as one who hath observed it, such a man would be reckoned among them who from eternity had been keeping the fast. And shouldst Thou decree that he who hath observed the fast hath broken it, that person would be numbered with such as have caused the Robe of Thy Revelation to be stained with dust, and been far removed from the crystal waters of this living Fountain.

Thou art He through Whom the ensign “Praiseworthy art Thou in Thy works” hath been lifted up, and the standard “Obeyed art Thou in Thy behest” hath been unfurled. Make known this Thy station, O my God, unto Thy servants, that they may be made aware that the excellence of all things is dependent upon Thy bidding and Thy word, and the virtue of every act is conditioned by Thy leave and the good-pleasure of Thy will, and may recognize that the reins of men’s doings are within the grasp of Thine acceptance and Thy commandment. Make this known unto them, that nothing whatsoever may shut them out from Thy Beauty, in these days whereon the Christ exclaimeth: “All dominion is Thine, O Thou the Begetter of the Spirit (Jesus)”; and Thy Friend (Muḥammad) crieth out: “Glory be to Thee, O Thou the Best-Beloved, for that Thou hast uncovered Thy Beauty, and written down for Thy chosen ones what will cause them to attain unto the seat of the revelation of Thy Most Great Name, through which all the peoples have lamented except such as have detached themselves from all else except Thee, and set themselves towards Him Who is the Revealer of Thyself and the Manifestation of Thine attributes.”

He Who is Thy Branch and all Thy company, O my Lord, have broken this day their fast, after having observed it within the precincts of Thy court, and in their eagerness to please Thee. Do Thou ordain for him, and for them, and for all such as have entered Thy presence in those days all the good Thou didst destine in Thy Book. Supply them, then, with that which will profit them, in both this life and in the life beyond.

Thou, in truth, art the All-Knowing, the All-Wise.

That line at the start of the prayer, "Thou hast ordained Naw-Rúz as a festival unto those who have observed the fast for love of Thee and abstained from all that is abhorrent unto Thee" always gives me pause for reflection. Having been diagnosed with Type 1 Diabetes in 1996 and being dependent on insulin since then, I'm unable to fast. I did it religiously (if you'll pardon the pun) from 1979 until 1996 and felt the benefit. I miss fasting. Thankfully, there's much in the Bahá'í writings about the symbolic, metaphorical nature of fasting and - thankfully - I appreciate symbolism and metaphor.

Happy Ayyám-i-Há!

This is the first day of Ayyám-i-Há, the "Intercalary Days" observed by members of the Bahá'í Faith. Here's some information about Ayyám-i-Há: where it comes from, what it means and how it's celebrated (much of it adapted from relevant entries in Wikipedia):

The Báb (first of the three Central Figures of the Bahá'í Faith, historically speaking) instituted the Badí' ("wondrous", "unique") Calendar in 1847-8. He divided the year into 19 months of 19 days each, with a number intercalary days (normally four, five in a leap year) to allow the calendar to be a solar one, rather than follow the lunar format of the Islamic calendar. The Báb did not, however, specify where in the year these intercalary days should fall. Bahá'u'lláh confirmed and adopted the Badí' calendar in his Most Holy Book in 1873. He fixed the place of the intercalary days between the 18th (penultimate) and 19th (final) months of the calendar from 26 February (technically, from sunset on 25 February) to (sunset on) 1 March. It was Bahá'u'lláh who gave the intercalary days the name "Ayyám-i-Há" or "Days of Há".

The nineteen months of the Badí' Calendar (now more commonly known as the Bahá'í Calendar) are named after an attribute of God (e.g. Splendour, Glory, Beauty, Grandeur, Light, Mercy, Words, Perfection, Names, Might, Will, Knowledge, Power, Speech, Questions, Honour, Sovereignty, Dominion, Loftiness). Ayyám-i-Há symbolises the transcendence of God over these very attributes. "Há" (the Arabic letter corresponding to the English "H") has been used in Bahá'í scripture to represent the unknowable essence of God. Under the Arabic abjad system, the letter Há has the numerical value of five, equal to the maximum number of days in Ayyám-i-Há.

During Ayyám-i-Há, Bahá'ís are especially encouraged to celebrate the unity of God by showing and sharing fellowship. Bahá'ís often give and receive gifts at this time, although there are no set rules about this. It is also a time of charity and goodwill, when Bahá'ís often participate in various projects of a humanitarian nature. It's not as if Bahá'ís are meant to leave off doing such things the rest of the year, but at this time they are spurred on to make special efforts in doing so.

As is the case with virtually every aspect of the Bahá'í teachings and writings, there are levels of deeper mystical and symbolic significance to Ayyám-i-Há, some of which are described or alluded to here. But you don't have to apprehend all the meanings of Ayyám-i-Há in order to understand it or, more importantly, to join in and enjoy it. In the photo above are some of the Bahá'ís of Leicester and Leicestershire gathered today fro a pot-luck lunch and some family activities at one of the friends' homes in Thurcaston, doing just that.

Find out more about the Badí' Calendar:
http://www.bahai.org/dir/community/calendar

MINDFULNESS & MORALITY 6: BAHÁ'Í PERSPECTIVE

At Christchurch, Clarendon Park, for the sixth session in the course on Mindfulness & Morality, offered by Christians Aware as part of their Faith Awareness programme. This 12-week course has been devised by Ian Grayling and Kevin Commons from the Leicester Serene Reflection Meditation Group.

It’s a Bahá'í perspective this evening, led by erm ... me!

Since it's Half Term this week, the attendance drops to just over a dozen, as some of the regulars are on additional parental (or grandparental) duties. Neither Ian nor Kevin are able to attend this evening, so I'm flying solo. That's fine though - it's not as if it's my first time out!

Rather than have me chunter on all evening, I pass round the handout reproduced below, which says some interesting things about the Bahá'í understanding of morality and helps set the scene for the dilemma exercise later in this session. What you can read below is a slightly expanded version of the handout, which I'd cut down to fit on two pages.

Morality & Spiritual Growth

The ultimate aim in life of every human soul, the Bahá'í writings state, should be to attain moral and spiritual excellence – to align one's inner being and outward behaviour with the will of an all-loving Creator. That each individual has been bestowed with a unique destiny by God – a destiny which unfolds in accordance with the free exercise of the choices and opportunities presented in life – lies at the centre of Bahá'í belief. In particular, it is through the moral exercise of our divinely conferred free will that opportunities are provided for spiritual advancement. "All that which ye potentially possess," Bahá'u'lláh confirms, "can ... be manifested only as a result of your own volition."

In a poetic passage, Bahá'u'lláh described the actions of the moral individual and urged His followers to live accordingly:

Be generous in prosperity, and thankful in adversity. Be worthy of the trust of thy neighbour, and look upon him with a bright and friendly face. Be a treasure to the poor, an admonisher to the rich, an answerer of the cry of the needy, a preserver of the sanctity of thy pledge. Be fair in thy judgment, and guarded in thy speech. Be unjust to no man, and show all meekness to all men. Be as a lamp unto them that walk in darkness, a joy to the sorrowful, a sea for the thirsty, a haven for the distressed, an upholder and defender of the victim of oppression. Let integrity and uprightness distinguish all thine acts. Be a home for the stranger, a balm to the suffering, a tower of strength for the fugitive. Be eyes to the blind, and a guiding light unto the feet of the erring. Be an ornament to the countenance of truth, a crown to the brow of fidelity, a pillar of the temple of righteousness, a breath of life to the body of mankind, an ensign of the hosts of justice, a luminary above the horizon of virtue, a dew to the soil of the human heart, an ark on the ocean of knowledge, a sun in the heaven of bounty, a gem on the diadem of wisdom, a shining light in the firmament of thy generation, a fruit upon the tree of humility.

Bahá'u'lláh, like Abraham, Buddha, Christ, Muhammad and the other Divine Messengers who preceded Him, sought to awaken the moral and creative capacities latent in human nature. "Noble have I created thee," is the Divine assurance, "Rise then unto that for which thou wast created." He states that "the purpose for which mortal men have ... stepped into the realm of being, is that they may work for the betterment of the world and live together in concord and harmony." "Let each morn," He urges, "be better than its eve and each morrow richer than its yesterday. Man's merit lieth in service and virtue and not in the pageantry of wealth and riches. Take heed that your words be purged from idle fancies and worldly desires and your deeds be cleansed from craftiness and suspicion. Dissipate not the wealth of your precious lives in the pursuit of evil and corrupt affection, nor let your endeavours be spent in promoting your personal interest... Guard against idleness and sloth, and cling unto that which profiteth mankind, whether young or old, whether high or low."

From the Bahá'í perspective, religion has been the chief civilizing force in human history. Moral maturity thus comes from spiritual awareness. As stressed throughout the Bahá'í writings, the primary purpose of God in revealing His will through His Messengers is to effect a transformation in the moral and material conditions of human existence. The transformation called for by Bahá'u'lláh is directed to the inner character of every human being and to the organization of society – a transformation that engenders cooperation, compassion, rectitude of conduct, and justice. In what is arguably Bahá'u'lláh’s best known work, The Hidden Words (dating from 1853 CE) we find this verse:

The best beloved of all things in My sight is Justice; turn not away therefrom if thou desirest Me, and neglect it not that I may confide in thee. By its aid thou shalt see with thine own eyes and not through the eyes of others, and shalt know of thine own knowledge and not through the knowledge of thy neighbour. Ponder this in thy heart; how it behooveth thee to be. Verily justice is My gift to thee and the sign of My loving-kindness. Set it then before thine eyes.

In linking spiritual development to personal behaviour, Bahá'u'lláh wrote "that the citadels of men's hearts should be subdued through the hosts of a noble character and praiseworthy deeds." He exhorts the world's peoples to "illumine their beings with the light of trustworthiness," "the ornament of honesty," and the "emblems" of "generosity." Service to humankind is the purpose of both individual life and all social arrangements: "Do not busy yourselves in your own concerns; let your thoughts be fixed upon that which will rehabilitate the fortunes of mankind and sanctify the hearts and souls of men."

Bahá'u'lláh sets before us the highest standard of morality and urges us to strive to attain it. To do so is the only path to true happiness and fulfilment. Our moral and spiritual advancement is therefore crucial to our well-being in both this life and the next. As Bahá'u'lláh counsels: "Possess a pure, kindly and radiant heart, that thine may be a sovereignty ancient, imperishable and everlasting."

Rather than invent a situation, I found online a genuine, real-life moral dilemma that was vexing an individual Bahá'í in the USA. This woman sought the guidance of the Universal House of Justice, the centre of authority for the worldwide Bahá'í community (its Seat, on the slopes of Mount Carmel in the Holy Land, is shown in the photo above). Her enquiry is reproduced below, followed by the response from the Universal House of Justice, Department of the Secretariat. I should point out that material of this kind, in which guidance is given an individual, is generally made available to the worldwide Bahá'í community (and by extension, to whoever might want to look at it) online.  This shows the degree of transparency in this process - although anonymity and confidentiality is still assured, of course.

The crux of this person's dilemma is her awareness that “the Bahá'í Writings affirm that the human soul comes into being at the time of conception. However, they do not clearly define the exact biological moment and nature of the event described as conception and this may, indeed, be a question that is insoluble by human thought or investigation, since it relates to mysteries of the spiritual world and the nature of the soul itself.” (From a letter written on behalf of the Universal House of Justice, 6 Feb 1997, to a National Spiritual Assembly).

To the Universal House of Justice
11 August 2001 CE

Here in the United States, President Bush has just allowed funding for limited research on stem cell therapies. I now know what the secular laws in the US say about this, but I am concerned about what Baha'i Law says about using this type of therapy. As a Baha'i who could potentially benefit greatly from this type of therapy, I am reluctant to even inquire from my physician about its possibilities for curing my brain damage, either as a possible research subject or using this therapy once it is fully developed by the scientific community, until I know whether or not Baha'i Law allows for this.

[…] I would much appreciate your consultation and guidance on this issue. Thank you. Please also understand that, regardless of how this may impact on me personally, I am ready to abide fully by whatever guidance and decisions Baha'u'llah chooses to give through the Supreme Body, out of my great love for the Blessed Beauty and for the Institutions He has set up for our guidance. I am confident that, even if a cure for my condition is not within the scope of His Will, that He will continue to provide me with what I need and with opportunities to be of service to His Cause.

*** 

23 August 2001

Dear Baha'i Friend,

[…] You ask whether stem cell therapy is acceptable in Baha'i law. As you are no doubt aware, this new area of scientific inquiry involves a distinction between embryonic and other aspects of stem cell research. Reports appearing in the press and in scientific literature indicate that such exploration is at an early stage. Many fundamental questions about the biological and genetic features of the processes involved, and the physiological implications, remain unresolved, and will become clear only with the passage of time.

Nothing specific has been found in the Baha'i Writings regarding stem cell research and the types of therapy to which it may apply. The House of Justice regards it as premature for it to give consideration to these matters and their spiritual consequences. For the present, believers faced with questions about them are free to come to their own conclusions based on their knowledge of the Baha' i teachings on the nature and purpose of life. However, they should be careful not to make dogmatic statements or to offer their own understanding as a teaching of the Faith.

We have been asked to assure you of the prayers of the House of Justice in the Holy Shrines that the therapy you seek for your own well-being may be found.

We break into three groups to discuss the enquirer's dilemma and the Universal House of Justice's response. Here are some of the comments from the group discussions:

• The enquirer is being asked to be adult, in conformity with possessing God-given free will (though we could question how "free" that can actually be, if it is, in the end, "God-given").
• The Universal House of Justice distinguishes between "embryonic and other aspects of stem cell research", a distinction not in the original enquiry. Is this a way of gently encouraging the enquirer to ensure that they are as well-informed as they can be about the facts of the situation before trying to come to a conclusion? If the treatment that the enquirer needs doesn't involved embryonic stem cells, then she'll surely breathe a sigh of relief.
• The enquirer is being advised not to just sit there and wait for God to provide.
• This kind of guidance shows that Bahá'ís are allowed to make mistakes and are not expected to get everything right all the time.
• The penultimate paragraph of the Universal House of Justice's response may leave the enquirer perplexed that she may be doing the wrong thing. Can't decide whether this sort of response is humane or permissive.
• The Universal House of Justice is ducking out of its responsibility and hasn't really addressed the enquirer's dilemma. Perhaps it would be better to say, even at this stage, whether embryonic stem cell research is likely to contravene Bahá'í standards.
• The Universal House of Justice uses reason as well as scripture in its theological resources (this is in keeping with the Bahá'í principle of the harmony of science and religion).

In researching this presentation, I found an interesting paper comparing the position of various religions on embryonic stem cell research.