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5 Reasons Why Spiritual and Material Progress Must Go Together

5 Reasons Why Spiritual and Material Progress Must Go Together

In his travels through Europe and North America just over a century ago, Abdu’l-Baha spoke continuously of the future society that the practice of Baha’u’llah’s teachings would make possible. He said that commerce, infrastructure, technology, and wealth could not lead, on their own, to a flourishing civilization. Abdu’l-Baha emphasized this key theme: that material progress must be accompanied by the inner life of the soul and the spiritual quality of social relations:

For man two wings are necessary. One wing is physical power and material civilization; the other is spiritual power and divine civilization. With one wing only, flight is impossible. Two wings are essential. Therefore, no matter how much material civilization advances, it cannot attain to perfection except through the uplift of spiritual civilization. – Abdu’l-Baha, The Promulgation of Universal Peace. p. 12.

Though focusing on the inner life to the detriment of material development is just as regrettable, Abdu’l-Baha more often emphasized for his listeners the importance of life’s spiritual dimension. He delivered many of the talks on this theme in some of the wealthiest and most technologically advanced cities in human history. In the century that followed, nearly every country on Earth has followed a path of economic development traced earlier by western cities like London, Paris, and New York. As a result, a narrow focus on industrialization, technology, and mass-market consumerism as the means to individual and collective well-being has become deeply rooted in every corner of human society.

The concept Abdu’l-Baha explained, simple enough in its outline, requires extra thought to see how it sheds light on the many challenges of our time–and illuminates a path toward to a better society. In this short series of essays, I’ve selected five broad themes that illustrate the importance of pursuing spiritual and material development simultaneously and in concert with each other. I’ve mainly focused on correcting for the world’s general neglect of the spiritual dimension, because in recent decades the global community has generally moved in a very materialistic direction. Nonetheless, in some places and contexts it may be more important to correct for an under-emphasis on science and the use of material means. Today, I share the first reason:

1. Material wealth can make people less happy, not more, if they have enough of it already.

Most people share the common understanding that happiness comes from material possessions. The faultiness of this thinking perhaps best reveals itself when we acknowledge the real suffering experienced by those who seem to have it all. In recent years many researchers and social commentators have begun to speak of affluenza, a condition that combines the words affluence and influenza. Though not a disease in a physical or psychological sense, affluenza involves a set of personal problems derived from the lifestyles of the very rich. This article overviews some of the scientific research that has been done on the topic. It can cause higher-than-average rates of depression and addiction, persistent anxiety about status and reputation, or emotional fragility in the face of even mild hardship. For many, the constant acquisition of new possessions becomes a source of pleasure itself, and a strain on their otherwise robust finances. And the more possessions a person has, the more time he or she has to spend cleaning, guarding, maintaining and finding some place to store them. All these material burdens add unnecessary stress to the lives of the wealthy.

Studies show that material wealth contributes to happiness so long as it solves definite personal problems associated with poverty, like malnutrition, homelessness, physical exhaustion, or disease. But once those are solved, wealth becomes less and less efficient at making people happy. For people who are grounded in some body of spiritual teachings, the reason for this seems clear enough. Happiness is an inner condition. Until we get our spiritual house in order, there won’t be much joy or contentment. The spiritual and material bases for human happiness both need to be energetically pursued to make our lives better.

Baha’u’llah, who was himself born into outstanding affluence, wrote frequently about the connection between wealth and spirituality. In this passage from The Hidden Words he warns that riches can withhold someone from communion with God; and at the same time avoids reducing that person’s spiritual condition to the quantity of his or her possessions:

O ye that pride yourselves on mortal riches! Know ye in truth that wealth is a mighty barrier between the seeker and his desire, the lover and his beloved. The rich, but for a few, shall in no wise attain the court of His presence nor enter the city of content and resignation. Well is it then with him, who, being rich, is not hindered by his riches from the eternal kingdom, nor deprived by them of imperishable dominion. By the Most Great Name! The splendor of such a wealthy man shall illuminate the dwellers of heaven even as the sun enlightens the people of the earth! – Baha’u’llah, The Hidden Words, p. 41.

Human happiness cannot be evaluated using economic factors alone. A more comprehensive approach to happiness must also give weight to cultural practices that nurture the soul’s ability to radiate joy and contentment.


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How Meditation Can Help Drive Scientific Discovery

How Meditation Can Help Drive Scientific Discovery

Do science and the inner spiritual life ever collide or cohere? Can they work together? The Baha’i teachings answer those questions with a resounding yes.

Although most of my more naturalistic colleagues might strongly disagree, I believe there are enough instances in the history of science where the process of discovery has occurred in a mystical or a revelatory manner that we can no longer dismiss them out of hand.

After all, Einstein’s dreams produced the theory of relativity. Dmitri Mendeleev saw the Periodic Table in a dream, and plenty of dreams, visions and mystical experiences fill our science history books. Also, I think most researchers might want to reflect on how difficult problems at times seemed to be suddenly resolved, or an important insight occurred after a dream or a period of meditative reflection.

Baha’u’llah quotes the Qur’an in the Book of Certitude:

Therefore, hath it been said: “’Knowledge is a light which God casteth into the heart of whomsoever He willeth.’”

Also in the Tablet of Ornaments, Baha’u’llah says:

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.

When Abdu’l-Baha visited Paris during the early years of the 20th century, he gave a very positive account of the practices of the ancient Persian Illuminati school, where, in addition to standard lectures, they would engage in collective silent meditative reflection on various scientific and spiritual problems. I’ll end this series of essays about spirituality and science with Abdu’l-Baha’s fascinating comments on this subject:

About one thousand years ago a society was formed in Persia called the Society of the Friends, who gathered together for silent communion with the Almighty.

They divided Divine philosophy into two parts: one kind is that of which the knowledge can be acquired through lectures and study in schools and colleges. The second kind of philosophy was that of the Illuminati, or followers of the inner light. The schools of this philosophy were held in silence. Meditating, and turning their faces to the Source of Light, from that central Light the mysteries of the Kingdom were reflected in the hearts of these people. All the Divine problems were solved by this power of illumination.

This Society of Friends increased greatly in Persia, and up to the present time their societies exist. Many books and epistles were written by their leaders. When they assemble in their meeting-house they sit silently and contemplate; their leader opens with a certain proposition, and says to the assembly “You must meditate on this problem.” Then, freeing their minds from everything else, they sit and reflect, and before long the answer is revealed to them. Many abstruse divine questions are solved by this illumination.

Some of the great questions unfolding from the rays of the Sun of Reality upon the mind of man are: the problem of the reality of the spirit of man; of the birth of the spirit; of its birth from this world into the world of God; the question of the inner life of the spirit and of its fate after its ascension from the body.

They also meditate upon the scientific questions of the day, and these are likewise solved.

These people, who are called “Followers of the inner light”, attain to a superlative degree of power, and are entirely freed from blind dogmas and imitations. Men rely on the statements of these people: by themselves—within themselves—they solve all mysteries ….

Baha’u’llah 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.

It is an axiomatic fact that while you meditate you are speaking with your own spirit. In that state of mind you put certain questions to your spirit and the spirit answers: the light breaks forth and the reality is revealed.

You cannot apply the name “man” to any being void of this faculty of meditation; without it he would be a mere animal, lower than the beasts.

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.


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The Science and the Soul of Dreaming

The Science and the Soul of Dreaming

Do you dream?

Yes, you certainly do, the sleep researchers all tell us. Whether you remember what you dreamed when you wake up or not, every human being dreams. Even newborn babies have dreams. We all go through periods of rapid eye movement (REM) sleep several times a night, when our most memorable dreams occur. However, sleep studies have recently found that we also dream during non-REM sleep, when brain activity is lower than in REM sleep. Half of all infant sleep occurs in the REM state, when pediatric neuroscientists believe babies’ brains first form the integrated pathways crucial to thought.

Dreaming proves universal, even going beyond the human species. We’ve probably all seen dogs and cats “run” in their dreams. Scientists have found that most mammals and even birds regularly dream. The average person, we now know, has between 3-5 dreams per sleep cycle, and sometimes more, for a total of approximately two hours of dreaming every night. Dreams can last a few seconds, or up to thirty minutes. Some people dream in black and white, others in vivid color. During a normal lifetime, the average adult will spend more than six years dreaming—almost ten percent of their total lifespan.

But so far, despite the universality of dreaming, science has very little knowledge about where our dreams actually originate. Theories abound—just one portion of the brain causes dreams, or multiple portions combine to create dreams, or the entire brain is utilized. No neuroscience researcher has determined which portion of the brain actually dreams. More importantly, no one knows why we dream, or what conceivable purpose dreams might have. The world of dreams, which has always been a mystery since the beginnings of history, continues to baffle us.

We do know this—no human being can live without sleeping and dreaming.

In fact, scientists have recently studied the increasingly proven linkage between sleep deprivation and mental illness, including bipolar disorder and various psychotic conditions. In one 2007 study done at Harvard Medical School and the University of California at Berkeley, researchers used Magnetic Resonance Imaging to scan the brains of sleep-deprived subjects, and found that the loss of sleep “causes the brain to become incapable of putting an emotional event into the proper perspective, and incapable of making a controlled, suitable response to an event.” Scientifically verified, the longest any person has ever stayed awake is eleven days, at the end of which the sleepless subject suffered from paranoia and hallucinations.

Sleep deprivation, and the loss of the ability to dream, actually mimics psychosis.

Another extensive dream study, conducted by Dr. Patrick McNamara at the Boston University School of Medicine, showed that many (but not all) dreams have “elaborate, complex, involuntary and highly-structured formal features” that combine to make up “extraordinarily complex mental simulations.” The researchers in that study learned that dreams often have their own internal logic and cohesiveness, rather than simply representing the random firing of neurons while the brain rests.

In other words, dreams can tell us the truth. Ancient societies know this wisdom, and as a result many native and aboriginal cultures place the dream world on an equal footing with the world of everyday consciousness, making little or no distinction between dreaming and waking states. In ancient times, dreaming may have given us our first human inclination of something beyond this material existence:

Dreams often seem to be experiences of a confused parallel world. Reflecting on this experience, we may speculate that during dreams we travel to a real, alternate realm. It has been suggested that one of the principle sources of this idea—a spiritual world distinct from the physical—is dreams. If this hypothesis is true, even partially, then dreams contribute to one of the basic notions of religion. – James R. Lewis, The Dream Encyclopedia, p. xiv.

The Baha’i teachings view dreams in a complex but essentially spiritual way—as the vehicle the human soul can and often does use to make its most profound discoveries:

When man’s soul is rarified and cleansed, spiritual links are established, and from these bonds sensations felt by the heart are produced. The human heart resembleth a mirror. When this is purified human hearts are attuned and reflect one another, and thus spiritual emotions are generated. This is like the world of dreams when man is detached from things which are tangible and experienceth those of the spirit. What amazing laws operate, and what remarkable discoveries are made! And it may even be that detailed communications are registered… – Abdu’l-Baha, Selections from the Writings of Abdu’l-Baha, p. 108.

This spiritual connection to our unconscious and to the world of the soul can benefit us enormously, if we only pay attention.

In my own quest to understand my post-war dreams, I learned that rehearsing my repeated nightmares might have a positive effect. Here’s how that works: before you go to sleep, you write down the recurring dream, making a short plot summary of what happens each time. Then you change the ending, writing down the way you’d like the dream to end. In my recurring PTSD war nightmare, I had to return to combat forever, so I wrote an alternate ending—that the war had ended, and that peace had come.

This technique didn’t stop or alter the nightmares immediately, but I think consciously changing the ending did eventually help, along with a few other techniques I learned along the way—more about those in the next installment in this series.

So please follow along as we examine the randomness of our dreams, and what each person can do to better understand what happens while they sleep.


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Conquering Anxiety with Conscious Happiness

Conquering Anxiety with Conscious Happiness

In every life we have some trouble,
When you worry you make it double
Don’t worry, be happy!

~Bobby McFerrin, 1988 song lyrics

Don’t worry, be happy. You may recognize these four words as part of the Bobby McFerrin song or perhaps you know of the famous quote by Indian mystic and sage Meher Baba. Either way, it’s simple, succinct advice. It sounds easy enough, and almost a cliché–can we actually apply it in today’s hustle-and-bustle, high-stress world?

What do we worry about? Well, just about everything: sometimes we worry over excelling in school, being evaluated at work, being good parents, and making friends. We worry about getting enough exercise, getting enough sleep, eating right, and paying the bills. Some of us worry about feeding our families and keeping a roof over our heads. We worry about taking care of our loved ones, taking care of the environment, or even taking care of our spirituality. We worry about the meaning of life.

This anxiety hits everyone–it doesn’t discriminate. Even those who counsel the worriers worry. Psychiatrists, psychologists, social workers, counselors, and other mental health practitioners fall prey to insecurities, worries, and even deep sadness. Rich or poor, young or old, anyone can experience these stressors.

Despite being a psychologist for some 15 years now, I, too, often experience anxiety and worry.

In light of all of this worry present in our lives, our society promotes, advertises and uses a plethora of anti-anxiety and anti-depressant medications. Those prescription medications set new records for sales every year. In the United States alone, anti-depressant use has increased more than 400% in the past twenty years; and one in ten Americans now take medications to combat their anxiety and depression. But what about other approaches? Can we cope with our worries without medication?

Medication is a personal choice, and one best made with the advice of an appropriately-trained (and licensed) medical professional. Some may suffer such extreme anxiety that medication best addresses their trauma. But with the concern over side effects, long-term impacts, and dependency, it behooves us all to research and attempt alternative approaches.

As I mentioned, I have often experienced anxiety and worry in my own life. My alternative to meds? Prayer. My personal daily mantra is my favorite prayer, from the Baha’i Writings:

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.

Happiness and freedom from anxiety, this prayer seems to say, are conscious choices. Rather than waiting for some future time or condition that will somehow make us happy, we can all make the willful choice to live into our own happiness now.

Besides prayer, there are many other things you can try when you feel anxiety creeping in. Helpful methods include meditation, journaling, counseling, or talking to a supportive friend. Many people find their joy in physical activity–such as walking, swimming, or yoga–as a way of counteracting stress and worry. Limit your caffeine intake. Use lavender oil in your bath. Try gardening. Focus on something positive. Do what you love to do–paint, write, sing, dance. Volunteer or help someone in need; helping others makes a great tool for getting our minds off our own worries.

I’ll share a funny story about de-stressing at work. Yes, don’t fret; you can lift your spirits and ease your mind at the office. My coworkers recently started a “happy train.”

No, I’m not kidding: at the start of the work day, someone pulls up Pharrell Williams’ “Happy” song on her iPod, she plays it loudly, and she starts dancing down the hallway, grabbing coworkers on the way. Soon, a long train of happy dancers wiggle their way through the building, spreading cheer and laughter. If that doesn’t succeed in eliminating your worries, it will probably make you laugh with (and at) your silly coworkers, at the very least. Laughter, we all know, can ease pain, erase anxiety and elevate anyone’s mood.

The next time you feel anxious, please try one of these suggestions, or even a combination of them. If you wish, sit somewhere quiet and recite the aforementioned “refresh and gladden prayer” (as I like to call it). Enjoy the great outdoors as you walk or garden. Help out at your local homeless shelter. Or start a “happy train” at work. Make the choice: don’t worry, be happy.


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How to Get Rid of Hatred

How to Get Rid of Hatred

“There’s so much hate right now,” bewailed a friend recently.

Usually one of the most positive and upbeat women I know, she sounded dejected. Deeply concerned about the state of society, especially in the political realm, but in general as well, she worries what the future holds in light of this growing disconnect between people.

The Baha’i teachings say:

… all are servants of the loving and merciful God who has created, nourished and provided for all, therefore why should men be unjust and unkind to each other, showing forth that which is contrary to God? As He loves us why should we entertain animosity and hate? If God did not love all He would not have created, trained and provided for all. Loving-kindness is the divine policy. Shall we consider human policy and attitude superior to the wisdom and policy of God? This would be inconceivable, impossible. Therefore we must emulate and follow the divine policy, dealing with each other in the utmost love and tenderness. – Abdu’l-Baha, Foundations of World Unity, p. 25.

We all know that politicians can’t legislate unity. Hate and distrust will not be broken down via the legal system. I’m not saying we don’t need laws to protect against hate crimes—unfortunately, we do. But laws won’t cure the problem. In order to no longer need such laws, prejudice must be eliminated. That change needs to work from the bottom up, as the lyrics say, “Let there be peace on earth, and let it begin with me.” Ah, but how?

Divine policy calls us to study the Holy Scriptures, meditate on their meanings and join a like-minded, peaceful community of like-minded souls in order to nourish and enlighten our hearts and the world. Our goal: to become true lovers of God and his creation, which includes people, animals and the natural environment. Mere knowledge, however, won’t do much—we must act upon our beliefs. More than that, we must do so with such sincerity and radiant joy that others will be drawn to us and want to know what motivates us, so they in turn will seek their own spiritual confirmations and start to find love rather than hate in their hearts.

Abdu’l-Baha once told a group:

I want to make you understand that material progress and spiritual progress are two very different things, and that only if material progress goes hand in hand with spirituality can any real progress come about, and  the Most Great Peace reign in the world. If men followed the Holy Counsels and the Teachings of the Prophets, if Divine Light shone in all hearts and men were really religious, we should soon see peace on earth and the Kingdom of God among men. The laws of God may be likened unto the soul and material progress unto the body. If the body was not animated by the soul, it would cease to exist. It is my earnest prayer that spirituality may ever grow and increase in the world, so that customs may become enlightened and peace and concord may be established. – Abdu’l-Baha, Paris Talks, p. 108.

Yes, we humans do have a long history of hatred, so peace and concord sometimes seems remote. The Hatfields and the McCoys, the Montagues and the Capulets, Irish Protestants and Catholics, Middle Eastern Jews and Arabs, the Hutus and the Tutsis—rivalries and conflicts seem to have existed from time immemorial. They cause many folks to believe that’s just the way it is and will always be. No matter what part of the world you live in, you can find groups of people there who mistrust—and truly detest—each other.

A while ago the Arizona Republic published an article by Karina Bland about Magda Willinger’s experiences as a Jew during the Nazi regime, prior to and during her incarceration in concentration camps and in forced labor under the most unforgiving conditions. Today, Willinger worries about what she sees and reads in the news. In fact, Bland’s article ends with these lines:

People say it couldn’t happen again. Not in this era of global communication. Not with the whole world watching.

But Magda has seen genocide in different parts of the world in real time on the news. She sees the refugees fleeing and hears the hateful talk that pits one people against another.

’How can this repeat?’ she asks. ’We can’t let it happen again. We have to learn to accept each other as we are.’

People say it couldn’t happen. Not again. Not now.

Magda is not so sure. – Karina Bland, Arizona Republic, August 19, 2016.

The Jewish people have a rallying cry—Never again!—not just for themselves, but for all people everywhere. Each Holocaust survivor I’ve known or read about says that is the reason they allow themselves to relive their story and undergo the mental anguish the memories bring up. They would like to transcend the pain and suffering. They’d like to forget their first-hand experiences of man’s inhumanity to their fellow human beings. But they endure because they fear others will forget. They realize how many have forgotten. They see the current state of affairs around the world and they work harder because the need is so great. They want to impress on others the need to see each other as children of one loving God.

We can help change Magda’s uncertainty—and our own—by heeding and acting on this Baha’i prayer:

Please God, that we avoid the land of denial, and advance into the ocean of acceptance, so that we may perceive, with an eye purged from all conflicting elements, the worlds of unity and diversity, of variation and oneness, of limitation and detachment, and wing our flight unto the highest and innermost sanctuary of the inner meaning of the Word of God. – Baha’u’llah, The Book of Certitude, p. 160.


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Questions from an Atheist: The God Hypothesis

Questions from an Atheist: The God Hypothesis

A self-identifying atheist acquaintance — I’ll call him Maynard — posted questions about God on his blog encouraging any believers hanging out there to please answer.

How could I resist?

Maynard asked particularly interesting questions, which most religious people don’t think about all that much. I didn’t. Up until the time I was in my late teens, God was like air, something I depended on being there without giving much thought to its composition.

At eighteen, I seriously questioned my assumptions about things, including God. But by the time I answered Maynard’s questions, I’d spent a significant portion of my life contemplating them and researching the answers.

Maynard asked these questions because he felt “the God hypothesis” wasn’t granular enough. He wanted every detail filled in. An interesting request, in view of the fact that few, if any, scientific hypotheses leap fully formed from even the most advanced minds. Least of all do they leap forth proven, or even with enough evidence to satisfy the scientific community.


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Should We Fear God? – BahaiTeachings.org

Should We Fear God? – BahaiTeachings.org

Clothe thyself with the essence of righteousness, and let thine heart be afraid of none except God. – Baha’u’llah, Gleanings from the Writings of Baha’u’llah, p. 323.

Try this for a minute: see if you can remember the last time you felt really afraid. Can you recall it?

If not, good for you—maybe you lead a charmed life, or maybe you’ve conquered your fears. But if you do remember that feeling of abject fear, think about why you felt that way. Did you fear humiliation, or a loss of respect, or poverty, or injury, or even death? Did you fear for yourself, or for someone close to you? Did the fear you felt make you change your behavior or your beliefs?

Fear can powerfully motivate us in life. Because it represents such a primal emotion, it affects us deeply and profoundly. Scientists have determined, though, that most fears aren’t innate—instead, we learn them. We all have early experiences that condition our fear response, and that make us afraid of certain things. My wife won’t ride horses, for example—not because of anything that ever happened directly to her, but because at three years old she saw her older sister fall off a horse.

These cognitive fears, whether rational or irrational, can persist throughout our lives, and even determine the course of our lives. In my own life, I developed an early fear of God, because my parents took me to a church that instilled a fire-and-brimstone version of the Creator in my young mind. God, that church taught, generally represented rage and anger. Unhappy with a sinful mankind, that God tended to punish severely. So I visualized that church’s God as a wrathful, bad-tempered tyrant, who insisted that I be good or suffer terrible consequences. For most of my childhood I feared that particular God, until I learned that I could reject his existence—and did.

For some time, I thought of myself as an atheist, denying the existence of any Creator because I didn’t like or believe the depiction of God I first encountered.

Then I learned about the Baha’i Faith, and I found a completely new conception of God. Instead of an angry, anthropomorphized Supreme Being, I learned that God exists far beyond the conceptual abilities of any human being. The birds of our hearts, I realized, can never reach the heights necessary to understand our Creator:

To every discerning and illuminated heart it is evident that God, the unknowable Essence, the Divine Being, is immensely exalted beyond every human attribute, such as corporeal existence, ascent and descent, egress and regress. Far be it from His glory that human tongue should adequately recount His praise, or that human heart comprehend His fathomless mystery. – Baha’u’llah, Gleanings from the Writings of Baha’u’llah, pp. 46-47.

Any human attempt at understanding the Creator, the Baha’i teachings say, will fail. In fact, Baha’u’llah compares those attempts to a painting trying to comprehend the painter:

He is indeed a true believer in the unity of God who, in this Day, will regard Him as One immeasurably exalted above all the comparisons and likenesses with which men have compared Him. He hath erred grievously who hath mistaken these comparisons and likenesses for God Himself. Consider the relation between the craftsman and his handiwork, between the painter and his painting. Can it ever be maintained that the work their hands have produced is the same as themselves? By Him Who is the Lord of the Throne above and of earth below! They can be regarded in no other light except as evidences that proclaim the excellence and perfection of their author. – Baha’u’llah, Gleanings from the Writings of Baha’u’llah, pp. 336-337.

So maybe you can understand my consternation, years after I decided to become a Baha’i, when I came upon this passage in the Baha’i writings:

The fear of God hath ever been a sure defense and a safe stronghold for all the peoples of the world. It is the chief cause of the protection of mankind, and the supreme instrument for its preservation. – Baha’u’llah, Epistle to the Son of the Wolf, p. 27.

There it was again—the fear of God. As a Baha’i, I had learned that God loves humanity, that God’s love created the very core of our existence. I associated the Baha’i conception of God with mercy and kindness, not fear. So I searched the Baha’i writings for the phrase “the fear of God.” I tried to understand how Baha’u’llah and Abdu’l-Baha used it and what it meant.

I learned that in Arabic, the original language of much of the Baha’i revelation, the word taqwa often gets translated as “fear.” But that simple translation doesn’t fully convey the entire sense of the word’s many meanings. Instead, taqwa can also mean virtue, protection, faithfulness, piety, trust, righteousness and a high level of awareness of your place in the larger scheme of things. Rather than instilling a primal fear of an angry God, this much more complex usage suggests how we should relate to the unknowable essence of God—with the emotions of awe, respect and inspiration:

O people! Fear God, and disbelieve not in Him Whose grace hath surrounded all things, Whose mercy hath pervaded the contingent world, and the sovereign potency of Whose Cause hath encompassed both your inner and your outer beings, both your beginning and your end. Stand ye in awe of the Lord, and be of them that act uprightly. – Baha’u’llah, The Summons of the Lord of Hosts, pp. 40-41.

After I studied the phrase “fear of God” throughout the Baha’i scriptures, I began to develop a completely different understanding of the term. Instead of reacting to it from a child’s fearful point of view, I began to see it from another perspective—a mixture of reverence, wonder and deep deference to that Unknowable Essence who created us all.

Next: The Greatest Divine Bounty: A Confident Heart


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Finding Inner Peace through the Power of the Spirit

Finding Inner Peace through the Power of the Spirit

Sanctify your ears from the idle talk of them that are the symbols of denial and the exponents of violence and anger. – Baha’u’llah, Gleanings from the Writings of Baha’u’llah, p. 72.

A permanent peace in the world of existence can be established only through the power of the spirit. – Abdu’l-Baha, Divine Philosophy, p. 175.

Do you remember the last time you got really mad?

Consider it for a minute. Try to remember your anger, and recall what caused it. Did it happen when someone cut you off on the highway? When someone intentionally disrespected you? Or did it occur when someone hurt you, whether they realized it or not? Now consider: where did it come from?

Personally, I tend to have a pretty deep well of rage and anger. I’m working on it with prayer and meditation, but I still feel it from time to time. I don’t know why I have it. Maybe my upbringing caused it—I had a violent father, an ex-Marine war veteran who believed that sparing the rod definitely spoiled the child. Or maybe the war I had to go experience, and the things I saw there, made it happen. I’ve always felt a high level of sensitivity to injustice, though, and I’ve tried to re-direct some of my anger toward righting the injustice I see, which seems to help.

Anyway, we all have some of that stored-up pain inside us. In some people it emerges as self-destructiveness, or substance abuse, or criminal behavior. The other day I read about a man whose intense internal anger made him fear he would hurt others; so he got a gun and called the police and threatened them with it. They shot him. The newspaper called it suicide-by-cop; but I could feel his unbearable pain and suffering.

This world can deliver us bucketfuls of that kind of hurt, pain and anger. The Baha’i teachings say:

…the trials which beset our every step, all our sorrow, pain, shame and grief, are born in the world of matter; whereas the spiritual Kingdom never causes sadness. A man living with his thoughts in this Kingdom knows perpetual joy. The ills all flesh is heir to do not pass him by, but they only touch the surface of his life, the depths are calm and serene.

Today, humanity is bowed down with trouble, sorrow and grief, no one escapes; the world is wet with tears; but, thank God, the remedy is at our doors. Let us turn our hearts away from the world of matter and live in the spiritual world! It alone can give us freedom! If we are hemmed in by difficulties we have only to call upon God, and by His great Mercy we shall be helped. – Abdu’l-Baha, Paris Talks, pp. 109-110.

This sounds simple, but of course, it’s not.

“Turn our hearts away from the world of matter,” Abdu’l-Baha advises us, “and live in the spiritual world.” What does that mean?

For Baha’is that task lies at the heart of all religion. It asks us to raise our sights beyond the daily material considerations of life and allow our hearts and souls to seek what they yearn for—a sense of calm, confident inner peace. That divine tranquility means we can move past our trials and troubles, which all come as a result of our attachment to this fleeting physical plane. Only this mystical, transcendent sense of connection to something beyond the material world can give us true peace.

The Baha’i teachings say that the growth of spirituality, in the individual soul and in the world, will bring us that sense of peace:

I want to make you understand that material progress and spiritual progress are two very different things, and that only if material progress goes hand in hand with spirituality can any real progress come about, and the Most Great Peace reign in the world. If men followed the Holy Counsels and the Teachings of the Prophets, if Divine Light shone in all hearts and men were really religious, we should soon see peace on earth and the Kingdom of God among men. The laws of God may be likened unto the soul and material progress unto the body. If the body was not animated by the soul, it would cease to exist. It is my earnest prayer that spirituality may ever grow and increase in the world, so that customs may become enlightened and peace and concord may be established. – Abdu’l-Baha, Paris Talks, pp. 107-108.


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How to Become a Lucid Dreamer—and Why

How to Become a Lucid Dreamer—and Why

As a graduate student, I had a series of vivid, hyper-real dreams—so I decided to see if I could determine what they meant.

How did I do it? I read voraciously about dreams, trying to understand their mechanism and their meaning. I studied the symbols that occur in so many archetypal dreams. I learned about the Tibetan Buddhist practice called dream Yoga—becoming aware of dreams while still asleep. The ancient Hindus, I later found out, had a similar method of understanding their dreams, called Yoga nidra, which involves developing a heightened state of consciousness in that “twilight zone” between waking and sleeping.

In Yoga nidra, you completely relax your body and gradually learn to become systematically and increasingly aware of the inner dream world. You gradually turn off your outer senses, calm and still your mind, relax deeply and try to reach a state the Buddhists call samadhi, or total awareness of the moment—an inner condition known as one-pointedness. (In Buddhism, samadhi is the last of the eight elements of the Noble Eightfold Path.) Once you begin to master the skills of Yoga nidra, you do eventually fall into a deep sleep, but you increasingly retain some of your waking awareness for at least part of that time. You learn to enter your dreams, and your subconscious, in a conscious way.

I didn’t just ponder the Eastern wisdom, though—I looked at the Western scientific and psychological findings, too. Of all the Western insights I discovered, the great psychologist Carl Jung seemed to make the most sense, with his extensive study and work on dream interpretation and the personal unconscious. I tried to further deepen my understanding of dreams by reading the Baha’i writings on the subject, which fascinated me and still do to this day.

Then, after all this, I tried to learn the skill called lucid dreaming.

Aristotle wrote about lucid dreaming, saying “when one is asleep, there is something in consciousness which declares that what then presents itself is but a dream.” The great Roman philosopher and physician Galen used his own lucid dreams as a form of self-therapy. But the phrase “lucid dreaming” was first coined about a hundred years ago by the Dutch psychiatrist Frederik van Eeden, who said that human beings can experience a unique state of consciousness between waking and dreaming, just by learning to control their awareness during sleep. Sounds a lot like Yoga nidra, doesn’t it?

Here’s how lucid dreaming works: first, start by keeping a dream journal, trying to recall your dreams every morning by writing them down. This part of the process will gradually familiarize you with your own particular internal dreamscape, and will begin to make you more aware of the content of your subconscious in the bargain.

Second, practice the basic skills of Yoga nidra by lying completely still as you fall asleep, clearing your mind and attempting to extend your waking consciousness into the world of your dreams.

Third, concentrate on your intention to consciously become aware of what you’re dreaming—not only when you wake up, but before you fall asleep and as you dream.

Fourth, try to envision yourself becoming more and more lucid—more conscious, more aware and more present—in your dreams.

During the course of all this, I never became any sort of adept or expert—which takes a diligent, consistent practice for many years—but I did learn, over time, to extend that wonderful period between sleep and waking. In that state, I realized how to teach my conscious mind to reach a little further into my subconscious and better understand my dreams.

If you practice these learned skills every night as you go to sleep, you’ll become much more conscious of your own personal dream world, and you’ll begin to sharpen your awareness of what your subconscious tries to tell you. Then, if you read a few good books on dream interpretation, you’ll discover a wealth of wisdom.

Beyond those valuable personal insights, the Baha’i teachings tell us, the world of dreams has a great deal more to convey to us about the human soul and its mysteries:

Now there are many wisdoms to ponder in the dream… First, what is this world, where without eye and ear and hand and tongue a man puts all of these to use? Second, how is it that in the outer world thou seest today the effect of a dream, when thou didst vision it in the world of sleep some ten years past? Consider the difference between these two worlds and the mysteries which they conceal, that thou mayest attain to divine confirmations and heavenly discoveries and enter the regions of holiness.

God, the Exalted, hath placed these signs in men, to the end that philosophers may not deny the mysteries of the life beyond nor belittle that which hath been promised them. – Baha’u’llah, The Seven Valleys, pp. 32-33.

Isn’t that fascinating? When Baha’u’llah wrote that dreams and their signs of our subconscious exist “to the end that philosophers may not deny the mysteries of the life beyond,” it suggests that dreams exist to tell us, and prove to us, that we have souls.


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True Feminism Raises the Spiritual Bar

True Feminism Raises the Spiritual Bar

These days, more and more people are identifying with the term “feminist” to show their support for women. While there is an increased popularity in being a feminist and proclaiming the equality of men and women, I have noticed that  in trying to achieve equality, many people either purposefully or accidentally use oppressive standards that can turn into subtle forms of misogyny. Despite their popularity, feminism and gender equality often go misunderstood. 

One of the most persistent questions I have had in my thinking about these things is: Does feminism mean holding women to the same skewed standards we’ve historically held men? 

The Baha’i Writings emphasize the need for humanity to end the oppression of women so that we can address other issues in our society. In his book “The Promulgation of Universal Peace,” Abdu’l-Baha, the son of Baha’u’llah, the prophet and founder of the Baha’i Faith, wrote: “The world of humanity consists of two parts or members: one is woman; the other is man. Until these two members are equal in strength, the oneness of humanity cannot be established, and the happiness and felicity of mankind will not be a reality.”

It can be hard to understand how different issues interconnect. The widespread oppression of women has all kinds of effects that we aren’t aware of because we’re so used to an unjust reality. For example, Abdu’l-Baha explained that warfare is tied to gender inequality. He said that “equality between men and women is conducive to the abolition of warfare for the reason that women will never be willing to sanction it… There is no doubt that when women obtain equality of rights, war will entirely cease among mankind.” 

In contrast, I have seen people push for women to behave in ways men are socialized to act. Men are often socialized to act emotionlessly, over-assertively, and aggressively instead of seeing emotional vulnerability, empathy, and kindness as strengths. Likewise, emotionally available or stereotypically “feminine” women are often seen as less worthy of respect, or “less progressive.” 

Regardless of how they present themselves to the world, women receive judgment based on the choices they make in their work, their personal and professional relationships, or the way they dress. Similarly, they might feel pressured to be less emotional or behave in sexually exploitative ways — just as men have historically been encouraged to do — as proof that they are “liberated” from the oppression they face. 

Instead of embracing and valuing the wide diversity of personalities all people can have, people mistake equity as holding the same skewed standard for everyone This misunderstanding of feminism just creates a new box around women. 

The Baha’i Writings say that as stereotypically feminine values come to the center of our society, many of the world’s issues will begin to heal: “The happiness of mankind will be realized when women and men coordinate and advance equally, for each is the complement and helpmate of the other.”

This requires ending another subtle form of misogyny: when women’s comments are pushed aside or consistently left unaddressed in conversations, simply because they disagree with men’s opinions. When it comes to communicating empathetically and compassionately about their rights, women aren’t meant to carry the brunt of the work.  

The Baha’i Writings encourage folks of all different backgrounds and identities to step up to the plate. While men are often socialized to be more combative, stubborn, and argumentative than women, they can work towards more gentle and careful forms of communication, uplifting the voices of women and beginning to bridge the gap between genders. 

Abdu’l-Baha explained in a speech in 1911: “In order to find truth we must give up our prejudices, our own small trivial notions; an open receptive mind is essential. If our chalice is full of self, there is no room in it for the water of life.”

When we accept that our gender isn’t tied to our true essence, it becomes easier to move past antiquated gender roles and sharp divides between masculinity and femininity. Our souls do not hold a gender. As Abdu’l-Baha said in a speech in 1912, “In the estimation of God there is no gender. The one whose deeds are more worthy, whose sayings are better, whose accomplishments are more useful is nearest and dearest in the estimation of God, be that one male or female.” 


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