A Very Happy Ayyám-i-Há

This year Ayyám-i-Há included an entire weekend, so we had to host a party on Saturday! (But what, you may ask, is Ayyám-i-Há?  I will answer that at the end of this post!)  For Saturday’s party, I made meatballs from a piece of meat from the leg of a cow, which I put through our meat-grinder.  I added some grated broccoli and cauliflower stems, eggs, breadcrumbs, herbs and spices to the ground meat.  I also added some olive oil to the mix, since Rwandan beef is so very lean.  I made sauce from roma tomatoes from the market, and herbs from a neighbor’s garden.  Josephine prepared a big pot of boiled green bananas (igitoki) from our back garden in a delicious sauce.  We made egg salad, rice, yoghurt, coleslaw, and a salad of fresh avocado and sliced tomatoes.  I made a pumpkin dessert using a fresh pumpkin from the market.  Since I only have one pan that is like a pie pan, I decided to make the “pie” in a large cake pan.  For a “crust” I made a mixture of oatmeal, butter, chopped walnuts, sugar and spices.  I pressed this into the bottom of the pan, then poured the double recipe of pumpkin pie filling over it and baked it for about an hour.  The end result was delicious.  There was very little food left at the end of the meal.

We had invited about twenty people who live near us, but of those, only seven came.  A group of neighborhood children had come for our Saturday children’s class, so we invited them to stay.  While Josephine and I served the food, Anne did a wonderful job of entertaining our guests.  For activities, there was “keeping balloons in the air”, story-telling (we took turns wearing the Story Beads and telling an amusing story, preferably in Kinyarwanda.), and singing.  Later, we went outside for more balloon play, dancing and “Frisbee” using a round, woven place-mat.  Everyone had a great time, and Anne declared it the best Ayyám-i-Há party we had ever had or attended.

How many balloons can we all keep in the air? (And get into a photo!) 

Josephine putting on the "Story Beads".

Dancing with Balloons.

Ayyám-i-Há, which translates as “Days of Joy”, or “Days outside of time” is a Baha’i celebration which precedes the nineteen day fast.  It is a time of celebration, gift giving, acts of charity, and social gatherings.  Another name for this period, which is four or five days long, depending on the year, is the “Intercalary Days”.  You see, the Baha’i calendar has nineteen months of nineteen days each, which gives us 361 days.  So, in most years, we need four extra days to complete a year, while in leap years we need five.  These celebratory days come just before the nineteen day month of fasting.  During that month, which began today, (March 2, 2015 in the popular Gregorian calendar, or, in the Baha’i calendar, the First of `Alá’, which means Loftiness) we abstain from food and beverage from sunrise until sunset. 

“Fasting is of two kinds - spiritual and material. The spiritual fasting comes first, and is the soul’s refusal or denial of all kinds of evil actions and habits - this is the important fasting. The bodily fasting or abstinence from food, is a sign or witness to the inward fasting, and is of no value by itself. But when both kinds of fasting go together, then the effect upon the soul is as ‘light upon light.”
— 
- Abdu’l-Bahá

The last day of the month of fasting is the day before the Spring Equinox, which for us is the first day of the year.  Since each day in the Baha’i calendar begins when the sun sets on the preceding day, the last day of the fast is followed immediately by the celebration of Naw-Rúz (translated as “New Day”: our new-year’s day). 

Our service to the people of Rwanda

One of the observations that I had shortly after arriving here is that Rwanda and her people have an evident need for the Baha’i Faith. 

Most people in the US and the EU know about the terrible days of 1994 when a million Rwandan people were killed in one hundred days.  These events were an example of inter-tribal warfare: the Hutu tribe, which was in the majority and which controlled the government, was encouraged through government run media to kill all members of the Tutsi tribe, which had been in power until they were deposed by the colonial government before Rwanda gained independence.  The current government has made unity of all Rwandans one of the central themes of the development of Rwanda.  As you may know, the unity and oneness of all of the people of the world is a central theme of the Baha’i Faith.   The name of this blog is from one of many verses that express this theme:

 “…Know ye not why We created you all from the same dust?  That no one should exalt himself over the other. …it is incumbent on you to be even as one soul, to walk with the same feet, eat with the same mouth and dwell in the same land, that from your inmost being, by your deeds and actions, the signs of oneness and the essence of detachment may be made manifest.”

Baha’is in Rwanda, and all over the world, are learning specific types of actions that manifest the signs of oneness.  These actions, also referred to as “paths of service”, and “the core activities,” are taught through a curriculum which has been created, tested, and eventually published by The Ruhi Institute in Columbia:  http://www.ruhi.org   The curriculum is taught through Study Circles, where a tutor, who has been trained to facilitate the study circles, leads other participants in the study of the books of the Ruhi Institute.  It is through study circles that people learn both the spiritual principles and the practical aspects of following the other paths of service.  A letter from the Universal House of Justice, the elected body that leads the Baha’is of the world, describes these activities succinctly:

“The activities that drive this process, and in which newly found friends are invited to engage—meetings that strengthen the devotional character of the community; classes that nurture the tender hearts and minds of children; groups that channel the surging energies of junior youth; circles of study, open to all, that enable people of varied backgrounds to advance on equal footing and explore the application of the teachings to their individual and collective lives—may well need to be maintained with assistance from outside the local population for a time.”

Anne and I came to Muhanga to offer our assistance in initiating and maintaining these activities here.  Since we don’t speak Kinyarwanda, and most people here are not fluent in English, we have had much help from members of other Baha’i communities in Rwanda.  (There are several large and growing Baha’i communities in different parts of the country.)  They come to tutor study circles, and accompany people as they take their first steps along the various paths of service.  So far, we have three children’s classes, four junior youth groups, and several study circles.  We still need to encourage the establishment of some regular devotional meetings! (That will have to be my next project.)

We are at a point now where we still need tutors to come from other parts of Rwanda to lead study circles in Kinyarwanda.  It is our goal to have several residents of  Muhanga trained as tutors before we go to the United States in July.  That will help the local Baha’i community to be self-sustaining.  God willing, we will return to Rwanda in August, but we can’t be certain of anything.

A new beginning

I have decided to forgive myself for not writing here for so long.  It has been so long, and posts have been so few and far between that I have decided to call this a new beginning. 

Anne and I have been in Rwanda for about 18 month now.  We love living here in Muhanga Town.  We love the weather, we love the friendly culture and the people, and especially we love the friends that we have made here. For both of us, the main motivation for coming here is to serve.  Anne provides a special service to the people of Rwanda by training people to provide better medical care, what is called “evidence-based practice”.  The people she is training include students who are just learning to be midwives, older students who have been nurses and/or midwives for a while but want to achieve a higher level of education and skill (some of these are clinical instructors and want to be able to instruct their own students in more modern, evidence-based ways of giving care), and staff at two health centers and a hospital maternity unit.  She also has a few “twins”: people with whom she works so that when she is done here they can take her place as trainers and advocates for evidence-based practice in nursing and midwifery.  Anne’s twins include college nursing and/or midwifery instructors, hospital staff, university managers, and hospital managers. 

The service I do is to facilitate the growth of the Cause of God in our town.  As Baha’is, we are working to build community in a new way: We are introducing spiritual, service-based models of community interaction and mutual support.  This process is still at an early stage of development in most parts of the world, but we are seeing considerable advances in some communities.  Here in Muhanga, we are just getting our feet wet, taking the first steps, then seeing how things are working and how to improve, then taking a few more baby steps, etc.  Last week the local Baha’is met and created a plan for the coming year.  My role is to make friends, to encourage progress through the study circles, children’s classes, junior youth groups and devotional meeting; to act as host for gatherings in our home, and to prepare and provide food when that is needed.  My service is also to support Anne in any way that I can so that she can provide her more challenging service.

We also take breaks to enjoy this beautiful land we live in.  Last week we took a drive through the countryside, enjoying and photographing the beautiful scenery. 

Since this is a new beginning, and since I have decide that this blog does not need to be too deep and philosophical, or extremely important in any way, I have given myself permission to write about whatever I want to write, as long as I write regularly.  So, I’ll write to you next week!

Our life in Rwanda so far

Our first year in Rwanda has ended.  (I wrote this while in the U.S.A. visiting with family and friends.)  I want to re-start my blog by reviewing some of what happened during our first year.  Since this is written from my point of view, I will mention what I know of Anne’s year, but more will be about mine.

Anne was hired originally as a mentor to midwife students.  She was to accompany them in their clinical practice at hospitals and clinics, giving them advice and demonstrating how to do things.  Shortly after ahe began, she was given other duties, including writing lectures to instruct midwives in various aspects of their jobs, and teaching skills in simulated skills labs.  Most of these lectures she produced as Power-Point presentations which can be used by future teachers.  She and her fellow midwife mentors were also called upon to create clinical experiences for advanced midwife students, to write the curriculum for midwives, and to instruct the staff at the hospitals in standards of care like “Helping Babies Breathe”.  The schools, and especially the hospital staff, had previously been educated in “the way we have always done things” which included practices from the 1930’s that have since been found to be detrimental to the health of the mothers and their infants.  Now, students are being trained in critical thinking skills, using a decision tree to determine appropriate procedures, keeping up with research in best practices, and in devising and carrying out research of their own. Anne has also been given some extra responsibility for the HRH staff employed by UIC.

I came to Rwanda with no formal position, other than as Anne’s spouse. In our minds, we are in Rwanda as “Baha’i Pioneers,” which means that we are there to assist the Baha’is of the country in whatever way they deem appropriate.  For me, that service has involved going out in our neighborhood regularly amd making friends with the people I meet.  While I am gradually learning to speak and understand Kinyarwanda, the language which is spoken throughout the country, I do best when I encounter people who have some fluency in English. I strive to have conversations about things that matter, like unity, justice, overcoming materialism, improving cooperation, and improving the quality of life for all people.  I also look for opportunities to introduce topics in religion or spirituality, asking about their beliefs, and sharing Baha’i teachings.  One person who was teaching me Kinyarwanda, was helping me to understand and pronounce the translation of “The Hidden Words of Baha’u’llah”.  He came to acknowledge that the book is the Word of God, and soon joined the Baha’i Faith. So far, five people have declared their belief in Baha’u’llah, and we have found two adult Baha’is who were living in our area before we arrived.  These, and a few others, have been attending a study circle at our home.

There are, in my opinion, two main purposes for the study circles.  One is for the attendees to learn about the Baha’i Faith.  Whether they are interested in joining or not, they have an opportunity to learn about the Baha’i Revelation, and Baha’i practice while studying the Baha’i Writings in a spirit of consultation.  The other is to prepare the attendees for certain forms of service.  The two services that I am most interested in providing in our neighborhood are children’s classes and Junior Youth Empowerment groups.  According to standard procedure, a person should first complete the first book of the series, “Reflections in the Life of the Spirit,” before proceeding to any of the other books.  (Actually, the prefered procedure is that a person study each book in sequence.)  The third book is “Teaching Children’s Classes, Grade One,” and the fifth book is “Releasing the Powers of Junior Youth.”  At this point, five people have completed the first book.  I don’t know how many are going on to study the third or fifth book, but I do know that some of the people who were in the Book 1 group are interested in having Children’s classes or animating Junior Youth groups, so perhaps they have begun the third and/or fifth books while we have been away.  I look forward to catching up with my friends in Rwanda when I get back.

What defines other people?

(Has it really been nearly 3 months since I last posted?  I have this for today, and have news to post in the near future.  I see that if I want to keep folks informed, I must exercise a bit more discipline!)


The first Baha’i book I ever read was “The Hidden Words of Baha’u’llah”.  The book begins with this description of itself:

HE IS THE GLORY OF GLORIES
This is that which hath descended from the realm of glory, uttered by the tongue of power and might, and revealed unto the Prophets of old. We have taken the inner essence thereof and clothed it in the garment of brevity, as a token of grace unto the righteous, that they may stand faithful unto the Covenant of God, may fulfill in their lives His trust, and in the realm of spirit obtain the gem of Divine virtue.

Whenever this book uses the first person, I see that as being God, the Creator, Himself.  While I believe that He is, essentially, addressing every person who will listen, I find it best to consider that He is addressing me, and that I need to strive to take each passage to heart.  The second passage of that book says:

2. O SON OF SPIRIT!
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.

There is much to be learned from this (and any) passage, but some of what I see from it is a statement of the principle that each of us must investigate the truth of things for ourselves, and should not accept (nor reject) other people’s interpretations of scriptures or of the world without looking at them ourselves.  I also see in that sentence, “Ponder this in thy heart; how it behooveth thee to be,” that I am responsible for how I am, not for how other people are.  I am not in favor of telling other people how to live their lives, or pointing out other people’s faults, sins, or errors of morality.  (On the other hand, I do care about people, and want the best for them, so I have been known to mention to others when I am fairly certain that their observable actions may have palpably bad outcomes.)

‘Abdu’l Baha has told us to look only at a person’s good qualities and to overlook the bad ones. I believe that our expectations of others, and our perceptions of who they are as individuals can effect those we interact with in subtle ways.  So, if one person perceives another as a liar, for example, that other person is more likely to lie to the first person.  On the other hand, if one person sees another as a creative, kind, and caring person (as in a typical love story), the other is more likely to manifest those qualities.  “Your love makes me a better person” is more than a compliment, it is often an exclamation of wonderment about a real, if mysterious, phenomenon.  I want to have a positive influence on others, so what can I do?

Each person has many discernible qualities, some good, some bad.  So, I want to overlook the bad, and see the good.  But what about a stranger I pass in the street?  In a two kilometer walk through town, I might pass a hundred strangers going the other way.   I thinks of a person’s good qualities as manifestations of God’s light within their soul.  The Hidden Words has this passage:

11. O SON OF BEING!
Thou art My lamp and My light is in thee. Get thou from it thy radiance and seek none other than Me. For I have created thee rich and have bountifully shed My favor upon thee.

So, what I can do - what I try to do and pray for assistance to do - is to see God’s Light in every stranger that I pass, and in each friend that I make, and in people who begin to annoy me, and even in those who seem to wish me harm.  For me, this is what defines other people, and what, in the end, defines me.  In this, I think, I am also obeying Christ’s directive to love my neighbor and my enemy.  Whether you are Christian, Baha’i, Buddhist, Muslim, agnostic, or atheist, can you really say there is any harm in this?

Departing for Africa on August 3rd

As I write this on July 27th, I note that one week from now we will be on a plane headed for Amsterdam, from whence we will proceed to Kigali in Rwanda.  A few weeks ago we moved from our garden apartment to a room in the house of a friend.  Most of our stuff is gone, and we are near to completing the process of winnowing our possessions to what we will be packing. 

While it seems, from one perspective, that we are moving to another continent with much less "stuff" than we have had in the past, I am reminded of the many refuges that have fled from one country to another with no more than they can carry on their backs.  Some of what we will be bringing could be classified as "tools for service," including text books, computers, pens and pencils, and the like, but most are things for our own use, including clothing (how many outfits does one really need?), some things for the kitchen (we hear that a good set of kitchen knives is hard to come by) and a year's supply of our vitamins, prescriptions, and toiletries (also hard to obtain in Rwanda.) There is a Yahoo Group for the participants in the health project for which Anne will be working, and the posts therein include lists of "things I wish I had brought," and, "things I am glad I brought." Some of the items listed seem to be mere personal preference, but others have caused us to take notice and plan to make room.  I don't recall any list of "things I should have left behind!" 

In the last several weeks we have undergone other transformations besides the reduction in our material possessions.  Some have been occurring in our relationships:  both between Anne and me and between each of us and the rest of reality.  We have been working on being more unified through improved communication, greater patience, and more practice at teamwork.  I have particularly become aware of the times when I have a choice of how to respond to situations: either with a "knee jerk" emotional response, or with a more detached and rational response.  (The latter usually has a better outcome, while the former is more likely when I have not been on stage for a long time.  Theater of some sort is definitely on my list of things to do in Rwanda.) 

We have said many farewells, and are grateful for so many good friends and close family.  Soon, we will have new friends and a new Baha'i family in a whole new part of the world. 

The Source Of All Good (Words of Wisdom 1}

In the book “Tablets of Bahá’u’lláh” there is a Tablet entitled “Words of Wisdom”. This tablet consists mainly of [what I see as] definitions of certain words that often appear in scripture. I have been studying this tablet, and would like to share some of the ideas that have occurred to me regarding various passages therein. As always, these are only my personal opinions, and you are invited to share your own insights.

The first “definition” reads, “The source of all good is trust in God, submission unto His command, and contentment with His holy will and pleasure.” When I read this to a dear Christian friend of mine, he responded saying, “The source of all good is God!” In the way he said it, it seemed he saw his point as a refutation of the passage from the tablet. Any Bahá’í, indeed most any monotheist, would agree that God is the ultimate source of all good and of all the virtues. So what might this passage be saying?

In the context of this passage, I see that God, in His Bounty and Grace, showers His good (or goodness) upon us all, but we have to be willing to receive it. After all, the veils that shut us out from God are in front of each of our eyes, and we pray (in the Long Obligatory Prayer) “... make of my prayer a fire that will burn away the veils which have shut me out from Thy Beauty...” So, God tells us in this passage what we have to do and how we should be in order to receive His goodness:

We must trust in God. In this earthly life, there are many things that we tend to put our trust in: our parents, our school teachers, our government, our instincts, strategies and responses that have “worked” for us in the past, etc. What God asks of us can be counter to popular advice or what we would otherwise trust. “Love your enemies.” “Read the Divine Verses every morn and eve.” If we trust God, we not only follow His commandments, but we turn to Him for strength, for guidance, and to define the very purpose of our lives.
We must live and act in submission unto His command. God is the source of all good, but we are only good insofar as we follow His command. I believe that we should actively seek to better understand His command, and that we should embrace that command whatever it is, whatever apparent hardships may come from it.
We must find contentment with His holy will and pleasure. Everything that comes to us in our lives, I believe, can serve to teach us. I also am of the opinion that whatever circumstance we find ourselves in, it is God’s will and pleasure that we be in that situation. This point has seen much debate, but my feeling is that if we are sufficiently awake, present, and mindful we will be content that the circumstances we find ourselves in accord with God’s will. Then we can let go of our fear and resentment (or our pleasure and vanity) and follow the promptings of our higher, spiritual nature (see 1 and 2 above). Being content does not imply that we do not feel any impetus to change our circumstances. Rather, it means that we can see our circumstances with sufficient detachment to allow us to effect positive change while trusting in God and being submissive to His command.

Religion and Society 2

The question student-of-life asks below is related to the classic "Problem of Evil". My response is of the class of theodicy called "spiritual development." The Baha'i Faith emphasises the nobility of mankind, rather than the fall of man. That spiritual truth which is expressed through the Christian doctrine of Original sin is expressed in the Baha'i writings as man's "animal nature." This concept is similar to the Id of Freudian psychology, but is also expressible in terms of evolution theory as those characteristics that we have in common with other primates. Having been endowed with "the knowledge of good and evil", which I compare to our high creative function, those drives need to be kept in check by spiritual virtues.
Quote:
Originally Posted by student-of-life
If god knowing the end of things, at the time of the beginning, created me the way I am, then are not all of my faults his doing? I did not ask to be created. And even if I have free will to do as I please, did he not create me to will the things that I will? If you made a cake from scratch and the cake didn't taste the way you wanted, would you blame the cake. If you created by some means, a computer that achieved its own intelligence, and that computer didn't act the way you wanted, wouldn't it still be your doing?

"The reality of man is spiritual." This world, this life, is part of a journey that each of us is on. The journey itself is as important as the end, but the goal (unattainable though it is) is personal, spiritual perfection, or, in other words, the knowledge of God. Part of our movement toward that goal is achieved through our choosing to strengthen our spiritual (ie moral/ethical) nature in its control over our animal nature. When people act ethically toward one another, they get along better and civilization progresses. Again, for a Being (God) who is outside of the constraints of time, our "journey" or progress toward perfection is what is important, not putting us at the end of that journey by creating us in a way that you would consider "perfect". Your animal nature is constrained to follow the laws of stimulus and response (refer the school of psychology called Behaviorism). Your spiritual nature gives you free will and allows you to use your intellect to overcome Pavlovian response.

Besides preparing us for spiritual life after the death of our bodies, following the laws of God improves this life: It is by many people together having faith in God and His laws (in this case, just consider the Golden Rule: treat others as you would wish to be treated) that these laws can show their effect of improving society. If only half of the people try to obey the golden rule, and the rest of the people just take advantage of them, then there is little immediate social improvement. But if, despite these difficulties, the believers continue to be firm in their faith and to follow the golden rule, there are spiritual effects that will cause others to embrace the golden rule. These days, even many atheists state some version of the golden rule as an obvious necessity for the functioning of society. That is, obeying the golden rule (to the extent that one's spiritual nature has tamed his self-serving animal nature) is in one's ultimate self-interest because in a society ruled by that law people need not be afraid of one another, they help each other, and the resulting cooperation makes it possible for all members to have a better quality of life.

O SON OF SPIRIT! Noble have I created thee, yet thou hast abased thyself. Rise then unto that for which thou wast created.

- Baha'u'llah

Religion, Society and Civilization

There can be no doubt that religion has had a powerful effect on society. Some historians and historiographers have suggested that with the ascension of a new religion has come a renewal of civilization. Studies in the social sciences have suggested that religion facilitates cooperation among unrelated people, including strangers, within a culture or society (assuming that all or most members of the society are members of the same religion.) There have been cultures based around common religious belief and practice, theocratic states, and even theocratic empires. There have also been many conflicts caused by religious differences, including wars waged by the members of one religion against the members of another, the purging of heretics, and lesser conflicts in the form of verbal and social attacks.

IMHO, one of the central purposes and functions of religion is to unite people. We can look at this statement in two different ways:
1)The function of uniting people that religions have had in the evolution of social order. This would be the materialist view.
2)The purpose of uniting people that the founders of religions have had and that the Supreme Being has had in inspiring the revelation upon which each religion is founded. This would be the theist point of view.

Likewise, IMHO, the conflicts which religion has caused are due in part to the those tribal instincts which we share with our closest genetic relatives, the great apes. While religions have, through the ages, provided common identity, common goals, common moral laws, and cooperation within large groups of people, it has not eased competition and conflict between large groups with different religions. The tribal instinct is exacerbated by the human creativity of some clerics and pseudo-clerics who use the influence of religion for the promotion of their own power. It has been found in the villages of Pakistan and Afghanistan that education can strengthen a society against the influence of so called “fundamentalists”, who try to recruit terrorists by using lies about Islam. This is especially true when girls are educated the same as boys. (See the book "Three Cups of Tea" by Greg Mortenson.)

I believe that conflicts can be ended, and humankind's potential increased, by a religion which grows by its power to attract peoples hearts, which appeals to our highest aspirations and ideals while also satisfying our intellect, and which promulgates the oneness of humanity (that is, that expands the group to include all people everywhere, whatever their races, cultures, nationalities, or original religions), the oneness of religion, universal education, unity of nations and the development of a common world language and script.

Bahá’u’lláh says, “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. Suffer it not to become a source of dissension and discord, of hate and enmity.” 'Abdu'l-Baha expands on this, saying, “if religious belief proves to be the cause of discord and dissension, its absence would be preferable; for religion was intended to be the divine remedy and panacea for the ailments of humanity, the healing balm for the wounds of mankind. If its misapprehension and defilement have brought about warfare and bloodshed instead of remedy and cure, the world would be better under irreligious conditions.”

It is because of human nature that an institution such as religion is needed to unite and facilitate cooperation among large groups of unrelated people. Human nature includes many characteristics that we share with chimps, bonobos and other great apes. Among these characteristics is a sort of tribal instinct. Tribes of great apes usually consist of 20 to 50 individuals. There is coherence and cooperation within each tribe, as well as a limited degree of competition. There is competition, between tribes, and inter-tribal warfare has even been observed. Human nature also includes a degree of creativity and individual expression far beyond that of the great ape. This creativity and ability to act outside of cultural norms and constraints is, I believe, what the book of Genesis refers to as “knowledge of good and evil”. Our creativity has also led us to form cooperative groups (societies, states, cultures, etc.) much larger than the tribe.

Cooperation in these larger groups requires shared identity, trust gained through a shared moral code, and shared allegiance to leaders who are perceived to have a strong claim to authority. All of these are provided by religion, along with guidance on how to practice being a good member of society and motivation (in the form of promised reward and punishment in the afterlife) for behaving within the norms. From a theist point of view, one sees that God, having created us and the universe in which we live, has given us religion to guide us along the path He has set for us. In the scriptures of most religions, we are urged and guided to strive toward the goal or purpose for which we were created. In the Christianity, Islam, and the Bahá’í Faith, that purpose has been stated in different, but compatible, ways. One of them is, “to know and worship God.” Also in those scriptures we are told that to knowledge of God is knowledge of our true selves. In the Bahá’í Writings we are told:

“The heights which, through the most gracious favor of God, mortal man can attain, in this Day, are as yet unrevealed to his sight. The world of being hath never had, nor doth it yet possess the capacity for such a revelation. The day, however, is approaching when the potentialities of so great a favor will, by virtue of His behest, be manifested unto men. ... 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.”