Anxiously Concerned - a Baha'i-inspired blog

The Eyes of the World Focus on Iran

noreply@blogger.com (Victor) — Sat, 11 Jul 2009 11:07:00 +0000

There has been an outpouring of condemnation of what has been characterized as a show trial of seven Baha'i leaders in Iran scheduled for July 11. The seven Baha'is are falsely accused of espionage for Israel, insulting religious sanctities and propaganda against the Islamic Republic.

U. S. Commission on International Religious Freedom Chair Leonard Leo states: "The charges against these imprisoned Baha’is are baseless and a pretext for the persecution and harassment of a disfavored religious minority. They should be released immediately. . . " And U.S. Congressman Frank Wolf points out that the seven Baha'is have been "unjustly held for over a year without formal charges or access to their attorneys" and that "[t]hey will reportedly be charged with 'espionage for Israel,' a crime which is punishable by death."

British Foreign Office Minister Ivan Lewis MP, in a meeting of the U.K.'s Parliament, called for "maximum transparency and openness in the way in which that trial is conducted" and urged that "[t]he judicial process should be conducted along the lines of international best practice, and international observers should be allowed to witness every conceivable stage of those court proceedings.” In the same session of Parliament, Liberal Democrat MP Lembit Opik noted that "[t]he Baha’is seek no special privileges. . . All they seek are conditions that accord with the International Bill of Human Rights, of which Iran is a signatory. The right to life, the right to profess and practise their religion, the right to liberty and security of person, and the right to education and work: those are not heady demands."

Several of Germany's Parliamentary groups also addressed the issue, "demand[ing] the immediate and unconditional release of the leaders of the Baha’i religious community" in Iran. Norway’s Foreign Ministry recently summoned Iran’s charge d’affaires in Oslo to express its concern for the human rights situation in Iran, including that of the seven imprisoned Baha'i leaders, "urg[ing] the Iranian authorities to respect the religious beliefs of all minorities in Iran."

Many eyes, hearts and prayers are focused on this situation right now, as well as on the cause of human rights in Iran. Let us hope that some modicum of justice and fair mindedness is extended to the seven Baha'i leaders who face execution in Iran, and that the suffering of the people of Iran will soon be eased.

Message from the Universal House of Justice to the Baha'is of Iran

noreply@blogger.com (Victor) — Sun, 28 Jun 2009 03:10:00 +0000

The Universal House of Justice issued a letter on June 23, 2009 to the Baha'is of Iran in light of recent events in that country. In the letter, the House of Justice describes its "mounting fear for the safety of millions of Iranian men and women, so many of them at the pinnacle of their youth, their vast potentialities yearning to be realized" and links the long suffering of the Iranian Baha'i community to the suffering being experienced by their fellow citizens.

Yet the letter reminds us that there is reason for hope for the future of Iran, that we should keep alive in our hearts "the feeling of confidence that the future of Iran holds bright promise . . . and the belief that love will ultimately conquer hatred and enmity." The House of Justice expresses its confidence that the Baha'is of Iran will adhere to the fundamental principle of the Baha'i Faith strictly prohibiting any involvement in partisan politics and illuminates the appropriate process by which oppression is overcome:

. . . the proper response to oppression is neither to succumb in resignation nor to take on the characteristics of the oppressor. The victim of oppression can transcend it through an inner strength that shields the soul from bitterness and hatred and which sustains consistent, principled action.

Certainly this passage brings to mind the attributes of the great historical figures and groups who were able to transcend oppression through their inner strength, refusal to give in to bitterness and hatred, and consistent, principled action. The letter closes with the assurance of the House of Justice's prayers for the Baha'is of Iran and their compatriots, and the following words of promise from 'Abdu'l-Baha:

Iran shall become a focal centre of divine splendours. Her darksome soil will become luminous and her land will shine resplendent.

Photo reprinted with permission of the Bahá’í International Community

Urgent Situation of Imprisoned Baha'is in Iran

noreply@blogger.com (Victor) — Wed, 11 Mar 2009 09:07:00 +0000

As many of you know, the seven Baha'i leaders currently imprisoned in Iran face an imminent trial, with their execution a possible outcome of the baseless charges leveled against them of "espionage for Israel, insulting religious sanctities and propaganda against the Islamic Republic." Moreover recently the Prosecutor General of Iran made an announcement declaring illegal the national and local coordinating bodies of the Baha'i community of Iran.

In this context, the Baha'i International Community issued a letter to the Prosecutor General of Iran on 4 March 2009 describing in precise detail the history of the government-sponsored persecution of the Iranian Baha'i community since the Islamic Revolution in 1979, the true nature and focus of the activities of the Baha'i community and the fair mindedness and sympathy towards the Baha'is of the majority of Iranian society. The letter calls for the fair judgment of the Iranian judiciary both for the sake of the Baha'i community of Iran and for the freedom of conscience of all Iranian citizens.

This summary merely skims the surface of this unique and important letter, a letter which demands our thoughtful study and will surely occupy a special place in history.

Helping Each Other Progress

noreply@blogger.com (Victor) — Thu, 05 Feb 2009 04:28:00 +0000

The concept of developing and unleashing capacity has been on my mind a great deal lately. As a Baha'i, a fundamental belief is that each human being possesses unique God-given capacity, and that it is part of our purpose in life to exert effort to develop this capacity in order to grow spiritually and be of service to others. So it was with great interest that I read this article on the Harvard Business Review website about the creation by Throkil Sonne of a company to utilize the skills of people with autism. What is particularly striking is that Sonne did not choose to start a non-profit or an entity focused solely on research or training for individuals with autism, but rather, he created a corporation seeking to utilize the unique abilities of these individuals to offer a service to others:

Four years ago Thorkil Sonne realized that his young autistic son possessed an extraordinary memory and a remarkable eye for detail. Those traits are prevalent among people with autism, and Sonne saw an opportunity to help individuals with the disorder find productive employment. As the technical director of a Danish software venture, he knew those qualities were critical in software testers. So he went out on his own and launched Specialisterne, a Copenhagen-based software-testing firm that now has 51 employees, including 37 with autism, and revenues of $2 million.

One noteworthy aspect of this endeavor was that Sonne saw no dichotomy between providing a service to customers and helping people with a disability:

We’re constantly asked whether we support customers or a cause. We want to do both, of course, but we’re always fighting against the suspicion that we’re just a charity. Our corporate social responsibility profile might open doors with CEOs, but executives in charge of software testing aren’t evaluated on CSR, only on getting the most for the company’s money. To wipe away their suspicions, we must exceed performance expectations every time.
All our business comes from the private sector. Because Denmark has no tradition of social enterprises, the government doesn’t earmark contracts for companies like ours or give them tax breaks. We have to compete head on.

The article goes on to describe how Specialisterne is organized to create an environment suited to enabling its autistic employees to be productive. Well worth a read!

The article offers some interesting insights into the nature of the development and utilization of human capacity. As the Baha'i Writings make clear, each of us needs to take responsibility and make effort to develop our own capacity:

The whole duty of man in this Day is to attain that share of the flood of grace which God poureth forth for him.
(Baha'u'llah, Gleanings from the Writings of Baha'u'llah, p.8)

Yet we also have an important role to play in helping each other to grow and progess; as the following passage reveals, this is one of the central purposes of true religion:

All the divine Manifestations have proclaimed the oneness of God and the unity of mankind. They have taught that men should love and mutually help each other in order that they might progress.
(Abdu'l-Baha, Baha'i World Faith - Abdu'l-Baha Section, p. 245)

What I appreciate most about the Specialisterne example is that it seems like a good model of these principles in action, and in particular illustrates the importance to this process of organizational structure and the ability to identify and utilize peoples' strengths.

Technology and Social Good

noreply@blogger.com (Victor) — Fri, 08 Aug 2008 03:19:00 +0000

What are the implications of technological innovation for the process of the advancement of civilization?

It seems like in the last few years we've witnessed a number of rapid and far-reaching developments--such as the proliferation of social networking websites and innovations in mobile communications technology--that have great potential to affect how we communicate, access information, and engage in collective endeavors. It is indeed exciting to think about how these technologies might be further adapted and deployed in the future, which will probably occur in ways and to an extent that it is difficult to foresee at this time. To this end, it is interesting to examine what the ultimate objective of technological advancement should be.

A recent article in Machinist, Salon's technology blog, about the concept of persuasive technology, has a number of insights to offer along these lines. According to the article, persuasive technology is the use of technology to persuade someone or group of people to take a certain course of action. The article cites Facebook as a prime example of such technology, referring to the work of B.J. Fogg at Stanford's Persuasive Technology Lab:

"Facebook has changed more people's behavior, more dramatically and faster, than anything that has come before it," [Fogg] said. With millions of people "ritualistically" involved with their Facebook accounts every day, he and his students are now trying to deconstruct precisely how it does its voodoo so well . . . .

Beyond examining the mere persuasive power of various technologies, the article addresses the importance of the ultimate objective of the persuasion:

Any kind of persuasive technique can be used for good or for evil, and no matter what others may do with it, Fogg is trying to use his captological powers for good. Last year, he started teaching a course he calls Peace Innovation. The core idea is to try to "invent peace" through persuasive technology.

"What we're doing is identifying antecedents to peace -- like empathy and tolerance -- that most people would agree need to be present in a peaceful society, then we're designing measurable persuasive techniques to achieve them," said Fogg. "It's a new way of looking at the problem."

Further exploration led me to the Peace Innovation website, which poses questions such as "can you imagine a new way to use Google Maps to promote greater harmony? How about Flickr? or Twitter? or perhaps a combination of these?" It is so refreshing to see these questions being posed, and constructive and systematic efforts being made to answer them.

After reflecting on all of this, the following passage from 'Abdu'l-Baha seemed to resonate in a new way:

Consider carefully: all these highly varied phenomena, these concepts, this knowledge, these technical procedures and philosophical systems, these sciences, arts, industries and inventions -- all are emanations of the human mind. Whatever people has ventured deeper into this shoreless sea, has come to excel the rest. The happiness and pride of a nation consist in this, that it should shine out like the sun in the high heaven of knowledge. . . . And the honor and distinction of the individual consist in this, that he among all the world's multitudes should become a source of social good. Is any larger bounty conceivable than this, that an individual, looking within himself, should find that by the confirming grace of God he has become the cause of peace and well-being, of happiness and advantage to his fellow men? No, by the one true God, there is no greater bliss, no more complete delight.

Perception and Cognition; Vision and Understanding

noreply@blogger.com (Victor) — Wed, 24 Oct 2007 17:44:00 +0000

There are a few moments from the lectures of my college days that stand out as "ah ha" moments, when a concept or idea was articulated that resonated deeply. Perhaps unsurprisingly, many of these moments have stuck with me ever since, and some have changed the way I view the world. One such moment was a statement made by my religious studies professor in a course titled, Christianity, Judaism, and Islam. I can't remember how this topic came up, but I clearly remember the professor saying that "sincerity is the emotional equivalent of truth." I thought it was such a beautiful and simple statement, and also one that struck an answering chord within me, and I'm sure in many of my classmates as well.

Another such moment occurred during a course in social psychology. Though again, the details are a bit foggy, I remember the professor discussing the concepts of perception and cognition. He said that what we perceive affects what think, and what or how we think, in turn affects what we perceive. Put more concisely, our perception affects our cognition, and our cognition affects our perception.

It seems like the topic of the relationship between perception and cognition continues to be a subject of much study, within organizations such as the Yale Perception and Cognition Laboratory, which, according to their website, is "a group of cognitive scientists who are interested in all aspects of perception, cognition, and how they relate to each other."

This topic was brought to mind recently when I was reading the following passage from Baha'u'llah's writings:

We cherish the hope that through the loving-kindness of the All-Wise, the All-Knowing, obscuring dust may be dispelled and the power of perception enhanced, that the people may discover the purpose for which they have been called into being. In this Day whatsoever serveth to reduce blindness and to increase vision is worthy of consideration. This vision acteth as the agent and guide for true knowledge. Indeed in the estimation of men of wisdom keenness of understanding is due to keenness of vision.

The phrase "keenness of understanding is due to keenness of vision" triggered a number of questions for me. Among them were, what is meant by vision? Physical vision? Spiritual vision? Perhaps both and more? On some level, it seemed to me like the vision referred to might relate to the ability to perceive things accurately, or to view reality with a just eye. Another question that arose is how are we able to develop keen vision? And what are the obscuring dusts that cloud our vision?

Interestingly, in one passage, 'Abdu'l-Baha identifies speaking ill of one who is absent as one of the greatest sources of harm to our vision, stating that "it would make the dust to settle so thickly on the heart that the ears would hear no more, and the eyes would no longer behold the light of truth." Thus it would seem that avoiding backbiting would be one indispensable practice that "serveth to reduce blindness and to increase vision." Doubtless there are a number of other tools that we can use to increase our vision, and thereby increase our understanding.

It would be a real treat to hear your perspective, dear reader, on this topic!

History of Religion

noreply@blogger.com (Victor) — Mon, 15 Oct 2007 17:29:00 +0000

Though it is missing the inception and spread of the Baha'i Faith, this animation attempts to capture 5,000 Years of religious history in 90 seconds.

From Baha'u'llah: "He that wisheth to promote the Cause of the one true God, let him promote it through his pen and tongue, rather than have recourse to sword or violence."

Seeking Collaborators

noreply@blogger.com (Victor) — Sun, 15 Jul 2007 21:28:00 +0000

In an effort to improve the frequency of postings here at Anxiously Concerned, I am seeking collaborators who would like to contribute material to this blog. In addition to improving the frequency of postings, this would also hopefully increase the diversity of perspectives shared in this "online space," and provide those who would like to share their thoughts on a blog, but aren't able to start one right now, an opportunity to try their hand at writing posts in a forum with an audience already in place. If you would like to contribute, please leave a comment on this post or send me an email (a link to my email address is contained in my profile). Looking forward to hearing from you!

Listening to the Sound of Silence

noreply@blogger.com (Victor) — Thu, 05 Jul 2007 04:32:00 +0000

It's been about a month and a half since the last post on this blog, so I thought it would be fitting--though perhaps a bit self-serving--to start posting again with a piece on the topic of silence. The role of silence, or lack thereof, in our social interactions has always been a topic of interest to me. While it is by no means a purely scientific assertion and contains a number of generalizations, the Wikipedia entry on silence contains the following interesting statement:

Most people find silence uncomfortable, and to the extreme, unbearable. In modern society, especially in the western society, when people are meeting and talking to each other, people often start talking nonsense to skip moments of silence. People seem to have the same feeling all over the world, - however silence seems to be much more appreciated in the eastern world. . . .

I can definitely relate to the potential discomfort of silences in conversation, but have been thinking a lot about its important function, both in allowing the participants the space to express themselves, and in allowing for contemplation and reflection amidst a dialogue. In this light I found the following passage from 'Abdu'l-Baha thought provoking:

Bahá'u'lláh says there is a sign (from God) in every phenomenon: the sign of the intellect is contemplation and the sign of contemplation is silence, because it is impossible for a man to do two things at one time -- he cannot both speak and meditate.

In many ways, it seems like silence can be an active force in our daily interactions, indeed Bahá'u'lláh exhorts us to "observe silence and refrain from idle talk," a phrase that to me, implies something different than refraining from speaking, but suggests taking our time, trying to find and communicate the deeper meaning in any situation or interaction, and observing the active forces at work in the midst of silence.

In this context it is interesting to consider the following passage from the book, Portals to Freedom, written by Howard Colbey Ives. In it, Mr. Ives, who was then a Christian minister, describes an encounter he had with 'Abdu'l-Baha, in which silence plays a profound role:

I asked Abdu'l-Bahá one day: "Why should I believe in Bahá'u'lláh?"

He looked long and searchingly as it seemed into my very soul. The silence deepened. He did not answer. In that silence I had time to consider why I had asked the question, and dimly I began to see that only I myself could supply the reason. After all, why should I believe in anyone or anything except as a means, an incentive, a dynamic for the securing of a fuller, deeper, more perfect life? Does the cabinet-maker's apprentice ask himself why he should believe in the master wood-worker? He wants to know how to make these raw materials into things of beauty and usefulness. He must believe in anyone who can show him how to do that, providing he first has faith in his own capacity. I had the stuff of life. Was Bahá'u'lláh the Master Workman? If He were I knew that I would follow, even though through blood and tears. But how could I know?

I wondered why Abdu'l-Bahá kept silence so long. Yet was it silence? That stillness held more than words. At last He spoke. He said that the work of a Christian minister is most important. When you preach, or pray, or teach your people your heart must be filled with love for them and love for God. And you must be sincere,--very sincere.

He spoke in Persian, the interpreter translating fluently and beautifully. But no one could interpret that Divine Voice. He spoke, indeed, as never mere man spake. One listened entranced and understood inwardly even before the interpreter opened his mouth. It was as though the English skimmed the surface: the voice, the eyes, the smile of Abdu'l-Bahá taught the heart to probe the depths.

What, dear readers, have you learned from your encounters with silence?

The Adornment of the World of Mankind

noreply@blogger.com (Victor) — Sun, 20 May 2007 22:06:00 +0000

Among the teachings of the Baha'i Faith is the principle of unity in diversity--that the diversity of humanity, whether it be of race, sex, nationality, or temperament, is a source of strength when brought under a unifying influence. Abdu'l-Baha stated:

The differences in manners, in customs, in habits, in thoughts, opinions and in temperaments is the cause of the adornment of the world of mankind. This is praiseworthy. Likewise this difference and this variation, like the difference and variation of the parts and members of the human body, are the cause of the appearance of beauty and perfection.

I've been thinking a bit about the notion of the value of differences of temperaments among people, and the corollary that there is no ideal temperament, but rather each temperament has something unique to contribute to the world. In a similar vein, Psychology Today's website contains an article by Elizabeth Svoboda examining the phenomenon introverts, or, to use the article's term, "loners"--people who tend to be more solitary in their living patterns. The article's premise is that "[l]oners are pitied in our up-with-people culture. But the introvert reaps secret joy from the solitary life." Svoboda writes:

Previous MRI studies have shown that during social situations, specific areas in the brains of loners experience especially lively blood flow, indicating a sort of overstimulation, which explains why they find parties so wearying. But Guyer's results suggest that introverts may be more attuned to all sorts of positive experiences as well. This added sensitivity, she speculates, could mean that people who are reserved have an ability to respond quickly to situations—such as coming to your aid in a moment of need—or show unusual empathy to a friend, due to their strong emotional antennae.

Research by San Francisco psychotherapist Elaine Aron bears out Guyer's hunch, demonstrating that withdrawn people typically have very high sensory acuity. Because loners are good at noticing subtleties that other people miss, Aron says, they are well-suited for careers that require close observation, like writing and scientific research. It's no surprise that famous historical loners include Emily Dickinson, Stanley Kubrick, and Isaac Newton.

While our interconnectedness and interdependence are undeniable, it is interesting to consider the spectrum of personalities that comprise humanity, and the diversity of ways in which people approach engaging with each other. I wonder if the term "loner" is even a useful one, or if perhaps people who fall in the general category described in the article merely prefer to engage with others in a unique way.

It would be interesting to see if studies could further attempt to understand and identify the strengths of various personality types and temperaments, and if organizational structures could be devised in such a manner as to maximize the potential of each person. Perhaps even the mere consciousness of the benefit of our diversity in all of its forms is a big step in the direction of promoting the appearance of the beauty and perfection of humanity that 'Abdu'l-Baha describes.

Your thoughts?

The Foundation of Human Happiness

noreply@blogger.com (Victor) — Fri, 06 Apr 2007 19:36:00 +0000

What are the biggest factors in determining human happiness?

Scientific American contains a fascinating read on this topic in the form of an article entitled, "The Science of Lasting Happiness." The article's central premise is that changes in larger life circumstances have little to do with our overall level of happiness in the long run:

An experimental psychologist investigating the possibility of lasting happiness, Lyubomirsky understands far better than most of us the folly of pinning our hopes on a new car--or on any good fortune that comes our way. We tend to adapt, quickly returning to our usual level of happiness. The classic example of such "hedonic adaptation" comes from a 1970s study of lottery winners, who a year after their windfall ended up no happier than nonwinners. Hedonic adaptation helps to explain why even changes in major life circumstances--such as income, marriage, physical health and where we live--do so little to boost our overall happiness. Not only that, but studies of twins and adoptees have shown that about 50 percent of each person's happiness is determined from birth. This "genetic set point" alone makes the happiness glass look half empty, because any upward swing in happiness seems doomed to fall back to near your baseline.

Yet, the article asserts, there is much more to the determination of our happiness than mere genetic predisposition:

Lyubomirsky, Sheldon and another psychologist, David A. Schkade of the University of California, San Diego, put the existing findings together into a simple pie chart showing what determines happiness. Half the pie is the genetic set point. The smallest slice is circumstances, which explain only about 10 percent of people's differences in happiness. So what is the remaining 40 percent? "Because nobody had put it together before, that's unexplained," Lyubomirsky says. But she believes that when you take away genes and circumstances, what is left besides error must be "intentional activity," mental and behavioral strategies to counteract adaptation's downward pull.

My understanding from reading the above is that the current thought in the scientific community is that there is a significant contributing factor to human happiness that has not been precisely identified yet, which may be termed "intentional activity." To me, the writings of the Baha'i Faith speak very clearly and directly about the source of happiness, and have significant bearing on this question. Baha'u'llah taught that we should not get too caught up in the changes and chances of the world--which perhaps could be analgoized to what the article identifies as "life circumstances." In this vein, Baha'u'llah states:

Should prosperity befall thee, rejoice not, and should abasement come upon thee, grieve not, for both shall pass away and be no more.

Addressing the question of what the basis for true happiness is, 'Abdu'l-Baha taught that "human happiness is founded upon spiritual behavior." While thousands of words could not begin to scratch the surface of what the Baha'i writings have to say about spiritual behavior (certainly a concept related to "intentional activity"), the following excerpt from a talk given by 'Abdu'l-Baha in Paris is a very interesting starting point:

You belong to the world of purity, and are not content to live the life of the animal, spending your days in eating, drinking, and sleeping. . . . Your thoughts and ambitions are set to acquire human perfection. You live to do good and to bring happiness to others. Your greatest longing is to comfort those who mourn, to strengthen the weak, and to be the cause of hope to the despairing soul. Day and night your thoughts are turned to the Kingdom, and your hearts are full of the Love of God.

Thus you know neither opposition, dislike, nor hatred, for every living creature is dear to you and the good of each is sought.
These are perfect human sentiments and virtues.

A Noble Science

noreply@blogger.com (Victor) — Sat, 31 Mar 2007 18:17:00 +0000

My dear wife Shahla and I spent last weekend celebrating our three year wedding anniversary in the Point Reyes area of Marin County, just north of San Francisco. Among the highlights of the trip was spending time together in a beautiful natural setting, surrounded by rolling green hills sparsely populated with farms and ranches. We learned that much of the credit for the preservation of the natural beauty of that region of Marin is attributable to the Marin Agricultural Land Trust, or "MALT," an organization seeking to preserve agricultural land in Marin County. According to its website, MALT's mission is the following:

Marin Agricultural Land Trust (MALT) was the first land trust in the United States to focus on farmland preservation. Founded in 1980 by a coalition of ranchers and environmentalists to preserve farmland in Marin County, California, MALT acquires agricultural conservation easements on farmland in voluntary transactions with landowners. MALT also encourages public policies that support and enhance agriculture. It is a model for agricultural land preservation efforts across the nation. MALT has so far permanently protected over 38,000 acres of land on 58 family farms and ranches.

I can't say that I had previously spent a whole lot of time thinking deeply about agriculture, but spending time in this setting produced such a strong sense of our connection and close relationship with the land. It was a total sensory experience--our eyes feasted on the beautiful vistas, our ears experienced sometimes silence, sometimes the rustling of the wind, sometimes the calls of various birds, and every evening, a symphony of frogs in a nearby pond. And, of course, our stomachs thoroughly enjoyed the organic local cuisine! One restaurant we visited had a map on its wall showing where all of the ingredients of its food came from--dairy products (including the award winning Point Reyes Blue Cheese), produce, seafood, etc., all came from within a few mile radius! It was amazing to observe the balance that had been struck between encouraging the productivity of the land and maintaining it's natural beauty.

A document we picked up in the town of Point Reyes Station contained part of a speech given by Warren Weber, one of the MALT Board Members, in which he said:

Now we are focusing less on development, more on agricultural productivity; less on outside forces and more on locally produced food and the regional consumer; and less on landscape as open-space and more on its biodiversity, its productivity, its community-strengthening attributes. We are figuring out, step by step, case by case, how our, at times, sadly mechanistic and confrontational culture fine tunes the balance between people and the rest of nature, between feeding ourselves and protecting biodiversity, between using natural resources and cherishing them.

Reading this really spurred me to want to learn more about what the teachings of the Baha'i Faith have to say about agriculture and the relationship between humanity and the earth. Interestingly, I came across the following passage, from the aptly-named "Compilation of Compilations," detailing some of the references to agriculture in the Baha'i Writings:

Bahá'u'lláh states that "Special regard must be paid to agriculture." He characterizes it as an activity which is "conducive to the advancement of mankind and to the reconstruction of the world". 'Abdu'l-Bahá asserts that "The fundamental basis of the community is agriculture, tillage of the soil...."

He describes agriculture as "a noble science" whose practice is an "act of worship", and He encourages both women and men to engage in "agricultural sciences". He indicates that should an individual "become proficient in this field, he will become a means of providing for the comfort of untold numbers of people".

In relation to the economic and social development of the nations, the Universal House of Justice underlines the importance of "agriculture and the preservation of the ecological balance of the world".

In terms of the more general question of humanity's relationship with the natural world, a document from The Baha'i International Community entitled, "Conservation and Sustainable Development in the Baha'i Faith," provides the following insight:

Bahá'í Scriptures teach that, as trustees of the planet's vast resources and biological diversity, humanity must seek to protect the "heritage [of] future generations;"see in nature a reflection of the divine; approach the earth, the source of material bounties, with humility; temper its actions with moderation; and be guided by the fundamental spiritual truth of our age, the oneness of humanity.

In this light, it is interesting to consider how foundational agriculture is to the life of every community, and how important our approach to agriculture is to the relationship of humanity to nature. It would seem that the spirit of our relationship with the earth, and the goods that it produces, has profound consequences for our well-being and happiness, and the progress of humanity. It is encouraging to learn of organizations like the Marin Agricultural Land Trust, who are seeking to promote an "agrarian renaissance," and a harmonious relationship between humanity and the earth. This certainly seems a step in the direction of "the preservation of the ecological balance of the world."

It would be great to learn of similar efforts in other parts of the world. Any insights would be greatly appreciated!

The Application of Knowledge

noreply@blogger.com (Victor) — Thu, 22 Mar 2007 23:06:00 +0000

A recent article in Time Magazine describes a new development at Harvard, Yale, Rutgers and the universities of Pennsylvania and Texas--the implementation of curricula emphasizing the application of knowledge, rather than just the acquisition of knowledge for knowledge's sake. The article asserts:

. . . the new approach emphasizes the kind of active learning that gets students thinking and applying knowledge. "Just as one doesn't become a marathon runner by reading about the Boston Marathon," says the committee report, "so, too, one doesn't become a good problem solver by listening to lectures or reading about statistics." Acknowledging how important extracurricular activities have become on campus, the report calls for a stronger link between the endeavors students pursue inside and outside the classroom. Those studying poverty, for example, absorb more if they also volunteer at a homeless shelter, suggests Bok, whose 2005 book, Our Underachieving Colleges, cites a finding that students remember just 20% of the content of class lectures a week later.

Thinking back to college, one thing that stands out is the multitude of hours spent sitting in a classroom listening to lectures. At the time, I wasn't particularly dissatisfied with this--it certainly didn't require one to go much beyond one's comfort zone and I felt like I was learning a fair amount, albeit in a quite passive manner. That, I think, is part of the beauty of the greater emphasis that these universities are beginning to place on the application of what is being learned in the classroom and on being more fully engaged in extracurricular activities. In my experience, significant advances in learning require that one move beyond their comfort zone into new and unfamiliar settings. It also is evident that the development of knowledge cannot adequately take place in isolation from the ultimate goal of the acquisition of knowledge--service to humanity.

Baha'u'llah, the Prophet-founder of the Baha'i Faith, in the midst of His imprisonment in the most dismal of conditions, extolled knowledge and described its ultimate goal in the following beautiful terms:

Knowledge is as wings to man's life, and a ladder for his ascent. Its acquisition is incumbent upon everyone. The knowledge of such sciences, however, should be acquired as can profit the peoples of the earth, and not those which begin with words and end with words. Great indeed is the claim of scientists and craftsmen on the peoples of the world. . . . In truth, knowledge is a veritable treasure for man, and source of glory, of bounty, of joy, of exaltation, of cheer and gladness unto him. Thus hath the Tongue of Grandeur spoken in this Most Great Prison.

Let's hope that this trend continues!

Praise and Effort

noreply@blogger.com (Victor) — Thu, 01 Mar 2007 18:29:00 +0000

Is all praise good?

An article in New York magazine by Po Bronson examines this question in the context of the comparative effects of praising children for their intelligence versus for their effort. The article describes a study led by psychologist Carol Dweck that involved a series of experiments on fifth graders in New York schools:

Dweck sent four female research assistants into New York fifth-grade classrooms. The researchers would take a single child out of the classroom for a nonverbal IQ test consisting of a series of puzzles—puzzles easy enough that all the children would do fairly well. Once the child finished the test, the researchers told each student his score, then gave him a single line of praise. Randomly divided into groups, some were praised for their intelligence. They were told, “You must be smart at this.” Other students were praised for their effort: “You must have worked really hard.”

. . .

Then the students were given a choice of test for the second round. One choice was a test that would be more difficult than the first, but the researchers told the kids that they’d learn a lot from attempting the puzzles. The other choice, Dweck’s team explained, was an easy test, just like the first. Of those praised for their effort, 90 percent chose the harder set of puzzles. Of those praised for their intelligence, a majority chose the easy test. The “smart” kids took the cop-out.

Why did this happen? “When we praise children for their intelligence,” Dweck wrote in her study summary, “we tell them that this is the name of the game: Look smart, don’t risk making mistakes.” And that’s what the fifth-graders had done: They’d chosen to look smart and avoid the risk of being embarrassed.

The article goes on to describe a further iteration of the experiment, in which both experiment groups were required to take a difficult test, designed for children several years above the subjects' grade level. Again, a marked difference was observed. Those children that had been praised for their effort worked diligently on the test, with some even expressing enjoyment at the challenge. Those who had been praised for their intelligence took their difficulty with the test as a sign that they weren't intelligent after all. Bronson continues:

Dweck had suspected that praise could backfire, but even she was surprised by the magnitude of the effect. “Emphasizing effort gives a child a variable that they can control,” she explains. “They come to see themselves as in control of their success. Emphasizing natural intelligence takes it out of the child’s control, and it provides no good recipe for responding to a failure.”

These findings brought to mind the concept in the Baha'i writings of individual capacity. In essence, each human being is born with a unique God-given capacity, but it is only through our unceasing effort and perseverance that we are able to achieve, or even approach, this capacity. In this light it seems only natural that praising children for their effort would have such beneficial effects.

In one passage about the role of the educator 'Abdu'l-Baha states that the child "must be encouraged to advance" and be told "you are most capable, and if you endeavor you will reach the highest pitch. . . ." In another passage, Abdu'l-Baha offers the following guidance regarding the education of children:

Bring them up to work and strive, and accustom them to hardship. Teach them to dedicate their lives to matters of great import, and inspire them to undertake studies that will benefit mankind.

For me, all of this serves to highlight the importance, and delicacy, of the issue of praise. It would appear that to praise children effectively--in a manner that is conducive to their spiritual growth and the cultivation of qualities of effort and perseverance--requires wisdom and conscious effort. It would also seem that one would want to be cautious of creating an environment in which an individual becomes dependent on praise of others, rather than the highest motive for any action--the love of God.

Not yet being a parent, I can only imagine that some of these things are easier said than done! Any insights on this issue from you parents out there would be greatly appreciated.

Some Food for Thought on Fasting

noreply@blogger.com (Victor) — Wed, 14 Feb 2007 04:58:00 +0000

The Baha'i month of fasting is fast approaching, and in preparation for this period of reflection and spiritual regeneration, I thought it might be of interest to examine some of the spiritual and scientific aspects of fasting. By way of background, here's an excerpt from an article on the official Baha'i website describing the basic parameters of the fast:

As has been the case with other revealed religions, the Bahá'í Faith sees great value in the practice of fasting as a discipline for the soul. Bahá'u'lláh designated a nineteen-day period each year when adult Bahá'ís fast from sunrise to sunset each day. This period coincides with the Bahá'í month of Ala (meaning Loftiness), from March 2 to 21, inclusive. This is the month immediately preceding the Bahá'í new year, which occurs the day of the vernal equinox; and the period of fasting is therefore viewed as a time of spiritual preparation and regeneration for a new year's activities. Women who are nursing or pregnant, the aged, the sick, the traveler, those engaged in heavy labor, as well as children under the age of fifteen, are exempt from observance of the Fast.

Now on to the science. Recently, I happened across a Scientific American article detailing some of the latest findings of a study on how fasting affects the brain. I can't say that I understand all of the science behind the study, which involved monitoring the brain activity of fasting mice, but there were some incredible parallels between these recent findings and the guidance provided by Baha'u'llah about fasting over a century ago. The article states:

Thyroid hormones regulate metabolism, but are also involved in controlling body temperature. Triiodothyronine [a thyroid hormone] is involved in fasting and also activates a related uncoupling protein that helps regulate the body's temperature. When activated, the protein indirectly decreases the efficiency of energy production and generates heat as a result. Similarly, the number of mitochondria in the neurons also increased and became active during fasting, according to the study. "We found a cellular mechanism in the brain that is similar to one in the periphery tissue involved in body heat regulation," Diano says.

Next, the researchers hope to determine if the increased activity in neurons is specifically related to the thyroid hormone or if other hormones are involved. Diano also plans to look into whether the mechanism that is activated during fasting has thermogenic consequences in the brain and "whether heat may serve as neurotransmitters in activating neurons in the brain." If so, she says temperature variations could have "big consequences for the brain."

Two things in particular caught my attention in reading these paragraphs. One was the cliffhanger at the end about the potential "big consequences for the brain" of fasting. From a scientific perspective, it seems like there is often discussion of the beneficial effects of fasting on the body, in terms of purification and detoxification, but less focus on the effects of fasting on the brain. It'll be interesting to see what is discovered!

The other intriguing finding was the statement that fasting--through Triiodothyronine and the activation of a related uncoupling protein--generates heat. The article dangles the possibility that this generation of heat may have neurological consequences, including activating neurons in the brain. The reason this was of interest to me is because it parallels so closely the following passage from Baha'u'llah about the fast:

These are the days of the Fast. Blessed is the one who through the heat generated by the Fast increaseth his love, and who, with joy and radiance, ariseth to perform worthy deeds.

I'm trying to better understand what this all might mean, and in particular what the significance of "the heat generated by the Fast" might be, both from a scientific and spiritual perspective. The passage from Baha'u'llah indicates that the heat can increase our love, and the study describes the effects of the physiological, and potential neurological, heat that is generated. One way to look at it is that generally, heat is an activating influence--it enkindles, enflames, and quickens, both spiritually and materially. Perhaps some food for thought during the fast!

Your thoughts, dear reader, on this topic would be greatly appreciated!

Web 2.0 -- Bringing Us Together

noreply@blogger.com (Victor) — Tue, 06 Feb 2007 22:56:00 +0000

A fascinating video featuring the development of Internet technology.

". . . in this age of splendours, teachings once limited to the few are made available to all, that the mercy of the Lord may embrace both east and west, that the oneness of the world of humanity may appear in its full beauty, and that the dazzling rays of reality may flood the realm of the mind with light."
-Abdu'l-Baha

Social Harmony: The Key to High Group IQ

noreply@blogger.com (Victor) — Fri, 02 Feb 2007 19:57:00 +0000

I realize I've been posting a great deal about the work of Daniel Goleman lately, but what can I say, it's just so good! On his blog, Goleman writes of two recent studies which indicated that in group problem solving scenarios, it is the overall emotional intelligence of the group, which includes skills such as cooperation and teamwork, rather than the individual cognitive abilities of the group members, that is the greatest predictor of the ability of the group to solve the problem. Goleman describes the results of the studies, which involved groups trying to problem solve in simulated desperate survival scenarios:

The champion teams, both studies found, were highest in group emotional intelligence. Intriguingly, when individuals were given the same challenge, their cognitive ability (as measured by SAT scores – these were college students) was the best predictor of survival. But once people were put in a team situation, individual cognitive ability made virtually no difference – instead emotional intelligence made the difference.

This makes sense in terms of earlier findings on “group IQ,” the ability of teams to perform well. Research with high-IQ team members found, for instance, that if they did not have the skills of cooperation, negotiation and teamwork, they perform poorly (in part because individual members competed to show who was smarter). As I wrote in Emotional Intelligence (p.160), “The key to a high group IQ is social harmony. This ability, all other things being equal, will make one group especially productive and successful.”

The concept of "social harmony" being the key to a high group IQ, and, in turn, to the ability of a group to perform well and solve difficult problems, is an intriguing one. It offers a powerful counterbalance to an approach that would place a premium solely on individual achievement and competition, and illustrates the beneficial effects of collaboration and teamwork. Perhaps as a more trivial example, I can think of many instances in the world of sports in which the team with fewer "stars" but greater cohesion and harmony triumphs over a talent-laden team that doesn't play well together!

These findings find a strong parallel in the teachings of the Baha'i Faith. 'Abdu'l-Baha describes the preconditions necessary to effective group decision-making in the following glorious terms:

The first condition is absolute love and harmony amongst the members of the assembly. They must be wholly free from estrangement and must manifest in themselves the Unity of God, for they are the waves of one sea, the drops of one river, the stars of one heaven, the rays of one sun, the trees of one orchard, the flowers of one garden. Should harmony of thought and absolute unity be nonexistent, that gathering shall be dispersed and that assembly be brought to naught.

It is interesting to consider what the implications of these scientific and spiritual teachings might be for social groups, whether it be in the family, workplace, religious community, or the political realm. It also instructive to consider how the consciousness of the importance of this critical contributor to the success of any group endeavor might be cultivated and increased. One key area seems like it would be the spiritual and moral education of children--along with the reading, writing, and arithmetics that children learn in school, developing skills in collaboration, consultation, and unified group work will certainly stand them (and the world) in good stead throughout their lives!

The Shortest Distance Between Two Brains (and Hearts)

noreply@blogger.com (Victor) — Wed, 24 Jan 2007 06:45:00 +0000

I've been thoroughly enjoying Daniel Goleman's new book, Social Intelligence. It is chock full of insights into our nature as social beings, and the way in which our brains are "wired to connect," closely mirroring the fundamental teaching of the Baha'i Faith that humankind was created for unity. On the topic of the social and neurological effects of smiling, Goleman writes:

Smiles have an edge over all other emotional expressions: the human brain prefers happy faces, recognizing them more readily and quickly that those with negative expressions--an effect known as the "happy face advantage." Some neuroscientists suggest that the brain has a system for positive feelings that stays primed for activity, causing people to be in upbeat moods more often than negative, and to have a more positive outlook on life.

That implies that Nature tends to foster positive relationships. Despite the all-too-prominent place of aggression in human affairs, we are not innately primed to dislike people from the start.

Even among complete strangers, a moment of playfulness, even outright silliness, forms an instant resonance. In what may be yet another instance of psychology trying to prove the obvious, pairs of strangers were assigned to play a series of silly games together. During the games one person had to talk through a straw while directing the other, wearing a blindfold, to toss a Nerf ball back and forth. The strangers invariably fell into guffaws at their haplessness.

When strangers played the same silly game without the blindfold and straw, however, they never cracked a smile. Yet the laughing pairs felt a strong, immediate sense of closeness, even after spending just a few minutes together.

Indeed, laughter may be the shortest distance between two brains, an unstoppable infectious spread that builds an instant social bond.

In a similar vein, 'Abdu'l-Baha described the infectious influence of smiling and happiness in the following terms:

A bright and happy face cheers people on their way. If you are sad, and pass a child who is laughing, the child, seeing your sad face, will cease to laugh, not knowing why. If the day be dark, how much a gleam of sunshine is prized; so . . . wear smiling happy faces, gleaming like sunshine in the darkness.

So don't forget to smile! :-)

Something to Meditate on

noreply@blogger.com (Victor) — Fri, 19 Jan 2007 21:59:00 +0000

Can our thought processes change the structure and functioning of our brains?

An illuminating article in today's Wall Street Journal by the talented Sharon Begley examines this very question. The article describes the Dalai Lama's fascination with this issue and his efforts to promote the harmonization of the teachings of science and religion in this important area. In one experiment described in the article, neuroscience Professor Richard Davidson studied the brain waves of two study subjects--a group of eight Buddhist monks who had lengthy experience with the practice of meditation, and a group of ten volunteers who had no prior experience meditating but took a crash course in compassionate meditation as part of the experiment. Begley summarizes the study's findings as follows:

The brains of all the subjects showed activity in the regions that monitor one's emotions, plan movements, and generate positive feelings such as happiness. Regions that keep track of what is self and what is other become quieter, as if during compassionate meditation the subjects opened their minds and hearts to others.

More interesting were the differences between the monks and the novices. The monks had much greater activation in brain regions called the right insula and caudate, a network that underlies empathy and maternal love. They also had stronger connections from the frontal regions to the emotion regions, which is the pathway by which higher thought can control emotions.

In each case, the monks with the most hours of meditation showed the most dramatic brain changes. That was a strong hint that mental training makes it easier for the brain to turn on circuits that underlie compassion and empathy.

"This positive state is a skill that can be trained," Prof. Davidson says. "Our findings clearly indicate that meditation can change the function of the brain in an enduring way."

To me, in reflecting on these interesting findings, more important than the fact that some of the experiment subjects were monks is that they were individuals who were engaged in a regular practice of meditation. It would seem that it is the daily practice of meditation and prayer that leads to the wondrous changes in brain activity that were observed. It is also interesting to consider the many forms that meditation might take--whether it be reflecting on the meaning of a Holy Text, observing a beautiful scene in nature, pondering a difficult question, engaging in an athletic activity, or even doing the dishes! Perhaps it is the attitude with which we approach any activity that can give it a meditative quality.

I find it very inspiring to keep in mind the positive effects of meditation described in the article--increased activity in the region of the brain that develops positive feelings, less of a sense of what is self and what is other, greater activation in the regions that underlie empathy and love, and a strengthening of the pathway by which thought can control emotions, to name a few!

The Baha'i Writings shed a beautiful light on the topic of meditation. One of the things that stands out to me in the following passage about meditation from 'Abdu'l-Baha is the notion that meditation brings forth a great many good things into the world; that beyond meditation for meditation's sake, many a positive fruit--both for the benefit of the individual and society--can result from the process:

Through the faculty of meditation man attains to eternal life; through it he receives the breath of the Holy Spirit -- the bestowal of the Spirit is given in reflection and meditation.
The spirit of man is itself informed and strengthened during meditation; through it affairs of which man knew nothing are unfolded before his view. Through it he receives Divine inspiration, through it he receives heavenly food.
Meditation is the key for opening the doors of mysteries. In that state man abstracts himself: in that state man withdraws himself from all outside objects; in that subjective mood he is immersed in the ocean of spiritual life and can unfold the secrets of things-in-themselves. To illustrate this, think of man as endowed with two kinds of sight; when the power of insight is being used the outward power of vision does not see.
This faculty of meditation frees man from the animal nature, discerns the reality of things, puts man in touch with God.
This faculty brings forth from the invisible plane the sciences and arts. Through the meditative faculty inventions are made possible, colossal undertakings are carried out; through it governments can run smoothly. Through this faculty man enters into the very Kingdom of God.

A Prayer a Day Keeps the Doctor Away?

noreply@blogger.com (Victor) — Sun, 14 Jan 2007 04:31:00 +0000

A recent study found that having a positive outlook on life leads to greater resistance to colds. A Science News article about the study states:

Frequently basking in positive emotions defends against colds regardless of how often one experiences negative emotions, say psychologist Sheldon Cohen of Carnegie Mellon University in Pittsburgh and his colleagues. They suspect that positive emotions stimulate symptom-fighting substances.
"We need to take more seriously the possibility that a positive emotional style is a major player in disease risk," Cohen says.
In a study published in 2003, his group exposed 334 healthy adults to one of two rhinoviruses via nasal drops. Those who displayed generally positive outlooks, including feelings of liveliness, cheerfulness, and being at ease, were least likely to develop cold symptoms. Unlike the negatively inclined participants, they reported fewer cold symptoms than were detected in medical exams.

So what's the connection to prayer? The follwoing is one of my favorite prayers from the writings of the Baha'i Faith; a prayer which I find to be a tremendous source of happiness, joy, and comfort:

O God! Refresh and gladden my spirit. Purify my heart. Illumine my powers. I lay all my affairs in Thy hand. Thou art my Guide and my Refuge. I will no longer be sorrowful and grieved; I will be a happy and joyful being. O God! I will no longer be full of anxiety, nor will I let trouble harass me. I will not dwell on the unpleasant things of life.

O God! Thou art more friend to me than I am to myself. I dedicate myself to Thee, O Lord.

Our Supreme Honor

noreply@blogger.com (Victor) — Mon, 01 Jan 2007 02:59:00 +0000

How does one strike the appropriate balance between identifying and rooting out one's faults while at the same time cultivating a healthy level of self-respect?

I've been pondering this question a great deal lately, and have found the following passage from 'Abdu'l-Baha's The Secret of Divine Civilization to be particularly illuminating:

. . . man's supreme honor and real happiness lie in self-respect, in high resolves and noble purposes, in integrity and moral quality, in immaculacy of mind.

An excellent post at the Baha'i-inspired blog, Rocky Mountain Journal delves into this very topic as well, examining the relationship between truthfulness and personal growth. The post examines the Baha'i teaching that "truthfulness is the foundation of all human virtues" and comes to the conclusion that truthfulness is an indispensible tool in achieving the appropriate balance and fostering growth:

The tricky part is that if I cannot look at things as they are, identify and work from a position of reality, then this process will be short-circuited and of little benefit. The two equally destructive tendencies are to dwell only on ones faults and thus wallow in ones own worthlessness (stymieing constructive action and progress) and to see only ones own virtues, thus never having the chance to recognize and stop behaviors that are destructive. Truthfulness, then, is an indispensable tool in our growth and progress. Without truthfulness, we cannot make our lives better.

There is much more to the post--please see for yourself!

The Situation of the Baha'is in Egypt

noreply@blogger.com (Victor) — Wed, 27 Dec 2006 05:46:00 +0000

The Universal House of Justice, the supreme administrative institution of the Baha'i Faith, recently issued a letter to the Baha'is of Egypt on the occasion of the ruling the Supreme Court of Egypt prohibiting Baha'is from obtaining national identification cards. The full text of this historically significant letter can be found here.

The ruling of the Egyptian court effectively denies the Baha'is of Egypt access to basic rights of citizenship, including education, financial services, and medical care, solely on the basis of their religious belief. In commenting on the need for the rectification of this injustice, the Universal House of Justice makes the following profound statement, placing into full context the incongruous nature of the decision of the Egyptian judiciary:

The ruling was unreasonable not only because it is contrary to prescriptions set forth in the International Covenant on Civil and Political Rights, to which Egypt is a signatory, but more especially because the sacred scriptures of Islam extol tolerance as a precept of social stability.

If you have not already done so, please follow the link and read this soul-stirring letter in its entirety.

Ripening the Fruit

noreply@blogger.com (Victor) — Thu, 21 Dec 2006 07:24:00 +0000

In a fascinating online article entitled, "The Hidden Side of Happiness," Kathleen McGowan writes of the relationship between adversity and happiness in human experience. McGowan uses one particularly powerful anecdote to illustrate the process of suffering leading to insight and awakening:

In a dark room in Queens, New York, 31-year-old fashion designer Tracy Cyr believed she was dying. A few months before, she had stopped taking the powerful immune-suppressing drugs that kept her arthritis in check. She never anticipated what would happen: a withdrawal reaction that eventually left her in total body agony and neurological meltdown. The slightest movement—trying to swallow, for example—was excruciating. Even the pressure of her cheek on the pillow was almost unbearable.

Cyr is no wimp—diagnosed with juvenile rheumatoid arthritis at the age of 2, she'd endured the symptoms and the treatments (drugs, surgery) her whole life. But this time, she was way past her limits, and nothing her doctors did seemed to help. Either the disease was going to kill her or, pretty soon, she'd have to kill herself.
As her sleepless nights wore on, though, her suicidal thoughts began to be interrupted by new feelings of gratitude. She was still in agony, but a new consciousness grew stronger each night: an awesome sense of liberation, combined with an all-encompassing feeling of sympathy and compassion. "I felt stripped of everything I'd ever identified myself with," she said six months later. "Everything I thought I'd known or believed in was useless—time, money, self-image, perceptions. Recognizing that was so freeing."

McGowan goes on to assert that such a response to extreme difficulty is far from atypical, and that one psychology professor even coined a term for this process: "post-traumatic growth." According to the article, studies have found that the lives of many who undergo major traumatic experiences become richer and more gratifying. Yet, as with other areas, it is our approach to such experiences that is critical to whether they have a positive or negative impact:

. . . actually implementing these changes, as well as fully coming to terms with the new reality, usually takes conscious effort. Being willing and able to take on this process is one of the major differences between those who grow through adversity and those who are destroyed by it.

'Abdu'l-Baha describes the effect of suffering in the following terms:

The mind and spirit of man advance when he is tried by suffering. The more the ground is ploughed the better the seed will grow, the better the harvest will be. Just as the plough furrows the earth deeply, purifying it of weeds and thistles, so suffering and tribulation free man from the petty affairs of this worldly life until he arrives at a state of complete detachment. His attitude in this world will be that of divine happiness. Man is, so to speak, unripe: the heat of the fire of suffering will mature him. Look back to the times past and you will find that the greatest men have suffered most.

On the question of why it is that suffering enables our minds and spirits to advance, part of the answer may be found in the following passage, also from 'Abdu'l-Baha:

While a man is happy he may forget his God; but when grief comes and sorrows overwhelm him, then will he remember his Father who is in Heaven, and who is able to deliver him from his humiliations.

One thing I've noticed in my personal experience is that sometimes it's a lot easier to perceive the benefits of suffering in retrospect than it is while currently experiencing it. Although I certainly must say that I find it much easier to be in a prayerful state in the midst of difficulty! As the above quotations describe, detachment from the world and mindfulness of God are some of the immediate ways in which suffering benefits us. In this light it is interesting to reconsider Cyr's transformative experience and her recognition of the relative unimportance of "time, money, self-image, [and] perceptions" in the grand scheme of things after her intense experience of suffering. Perhaps knowledge of the potential beneficial effects of difficulty is one of the ways we can take a step towards the "conscious effort" and willingness to take on the process that McGowan describes as resulting in growth.

Your thoughts?

From the Archives: Judging and the Fundamental Attribution Error

noreply@blogger.com (Victor) — Mon, 18 Dec 2006 02:05:00 +0000

As we approach the end of the Gregorian year, and near the one year anniversary of Anxiously Concerned, I thought I'd resurrect a post or two from the archives. Below is a post that originally appeared in March, with an additional account of 'Abdu'l-Baha's response to a related question.

Malcolm Gladwell's book, The Tipping Point, describes an interesting phenomenon of human nature--our common tendency to attribute the actions of others to some general quality of character. Gladwell writes:

Psychologists call this tendency the Fundamental Attribution Error (FAE), which is a fancy way of saying that when it comes to interpreting other people's behavior, human beings invariably make the mistake of overestimating the importance of fundamental character traits and underestimating the importance of the situation and context.

He goes on to give an example of an experiment in which people were asked to observe two similarly skilled basketball players, one playing in a well-lighted gym, and the other playing in a darkened gym and consequently missing many shots. When asked to judge the abilities of the players, the observers judged the player in the well-lighted gym to be superior, thereby ignoring the important role of situation and context--namely, the fact that one player was performing in a environment more conducive to excellence than the other.

It is interesting in this light to think of the protective role played by Bahá'u'lláh's admonition not to judge others. Even when the differing contexts are obvious, such as in the above example, there is a tendency to make rather sweeping--and inaccurate--character judgments; how much more problematic given that the contextual factors are usually even more subtle and nuanced than in the above example and that we can never really know the full context of the actions of others. From Bahá'u'lláh's Hidden Words we learn that the person for whom we have the most information about context and situation--and thus are in the best position to bring to account--is ourself:

The tongue I have designed for the mention of Me, defile it not with detraction. If the fire of self overcome you, remember your own faults and not the faults of My creatures, inasmuch as every one of you knoweth his own self better than he knoweth others.

'Abdu'l-Baha provides the following very practical guidance on how to overcome seeing faults in others:

In "Star of the West" . . . there is a record of a reply given by 'Abdu'l-Bahá in a private interview in Paris in 1913. He was asked "How shall I overcome seeing the faults of others -- recognizing the wrong in others?", and He replied: "I will tell you. Whenever you recognize the fault of another, think of yourself! What are my imperfections? -- and try to remove them. Do this whenever you are tried through the words or deeds of others. Thus you will grow, become more perfect. You will overcome self, you will not even have time to think of the faults of others . . . "

A Great Blog Post on Social Relationships

noreply@blogger.com (Victor) — Sat, 02 Dec 2006 19:18:00 +0000

This morning I came across an insight-packed post on Wade Schuette's blog, Perspectives in Public Health. The post, entitled "The importance of social relationships," examines the many levels on which social relationships can positively influence our lives, and society. Here's a tidbit to whet your appetite:

When cells are removed from the human body, they simply die. It turns out to be very hard to build a "cell line" that survives when detached. The cells commit suicide, in a process called apoptosis - they simply lose the will to live and shut down. There's increasing evidence that a similar process happens among people.

If so, the recent work by Robert Putnam in Bowling Alone, and the Duke study, Social Isolation in America, and a Boston Globe review of both might show one reason why there is a rising tide of mental illness and depression in America today. These "psychosocial" factors reveal that humans are not really isolated units, but are units that only work well when embedded in a strong, interactive, supportive social context.

Another point from the post that jumped out at me, in the context of the work environment, was the following:

Research studies show that over half the productivity of development groups is due to unscheduled, accidental, spontaneous discussions between people that take place outside the formal business structure.

There's a whole lot more to Wade's post, so please click over and explore it for yourself!

Part of the reason I find this topic so interesting is the focus of the Baha'i Faith on unity. 'Abdu'l-Bahá states: "Bahá'u'lláh spent His life teaching this lesson of Love and Unity." The rising tide of research on the positive influence of social relationships, and, conversely, the negative effects of social isolation, are to me a real confirmation of this teaching. I previously posted a bit about this topic here. The universal principle underlying these findings was described in the following terms by 'Abdu'l-Bahá:

. . . consider the phenomenon of composition and decomposition, of existence and non-existence. Every created thing in the contingent world is made up of many and varied atoms, and its existence is dependent on the composition of these. In other words, through the divine creative power a conjunction of simple elements taketh place so that from this composition a distinct organism is produced. The existence of all things is based upon this principle. But when the order is deranged, decomposition is produced and disintegration setteth in, then that thing ceaseth to exist. That is, the annihilation of all things is caused by decomposition and disintegration. Therefore attraction and composition between the various elements is the means of life, and discord, decomposition and division produce death. Thus the cohesive and attractive forces in all things lead to the appearance of fruitful results and effects, while estrangement and alienation of things lead to disturbance and annihilation. Through affinity and attraction all living things like plants, animals and men come into existence, while division and discord bring about decomposition and destruction.

Consequently, that which is conducive to association and attraction and unity among the sons of men is the means of the life of the world of humanity, and whatever causeth division, repulsion and remoteness leadeth to the death of humankind.