THE JOURNAL OF BAHÁ’Í STUDIES La Revue des études bahá’íes/La Revista de estudios bahá’ís

Volume 27, number 4 Winter 2017

A Publication of the Association for Bahá’í Studies–North America THE JOURNAL OF BAHÁ’Í STUDIES LA REVUE DES ÉTUDES BAHÁ’ÍES/LA REVISTA DE ESTUDIOS BAHÁ’ÍS Volume 27 Number 4 Winter 2017 Publications Mail Registration No. 09448

EDITOR John S. Hatcher POETRY EDITOR Peter E. Murphy EDITORIAL COORDINATOR Nilufar Gordon EDITORIAL COMMITTEE Roshan Danesh, Gwendolyn Etter-Lewis, Mehran Kiai, Pierre-Yves Mocquais, Mary Sobhani, Bahhaj Taherzadeh

The Journal of Bahá’í Studies (USPS #013-468) is published by the Association for Bahá’í Studies–North America. The views expressed in this Journal are those of the authors and do not necessarily represent the opinions of the Editorial Board or Executive Committee of the Association for Bahá’í Studies, or authoritative explications of Bahá’í teachings.

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French translation: Louise Mailhot and Juliette Goudreau Spanish translation: Nurieh McLaren Many articles published in the Journal of Bahá’í Studies allude to the institutions and central figures of the Bahá’í Faith; as an aid for those unfamiliar with the Bahá’í Faith, we include here a succinct summary excerpted from http://www.bahai.org/ beliefs/bahaullah-covenant/. The reader may also find it helpful to visit the official web site for the worldwide Bahá’í community (www.bahai.org) available in several languages. For article submission guidelines, please visit http://bahai-studies.ca/ the-journal-of-bahai-studies-submission-guidelines/.

ABOUT THE BAHÁ’Í FAITH

The Bahá’í Faith, its followers believe, is “divine in origin, all-embracing in scope, broad in its outlook, scientific in its method, humanitarian in its principles and dynamic in the influence it exerts on the hearts and minds of men.” The mission of the Bahá’í Faith is “to proclaim that religious truth is not absolute but relative, that Divine Revelation is continuous and progressive, that the Founders of all past religions, though different in the non-essential aspects of their teachings, “abide in the same Tabernacle, soar in the same heaven, are seated upon the same throne, utter the same speech and proclaim the same Faith” (Shoghi Effendi).

The Bahá’í Faith began with the mission entrusted by God to two Divine Messengers— the Báb and Bahá’u’lláh. Today, the distinctive unity of the Faith They founded stems from explicit instructions given by Bahá’u’lláh that have assured the continuity of guidance following His passing. This line of succession, referred to as the Covenant, went from Bahá’u’lláh to His Son ‘Abdu’l-Bahá, and then from ‘Abdu’l-Bahá to His grandson, Shoghi Effendi, and the Universal House of Justice, ordained by Bahá’u’lláh. A Bahá’í accepts the divine authority of the Báb and Bahá’u’lláh and of these appointed successors.

The Báb (1819-1850) is the Herald of the Bahá’í Faith. In the middle of the 19th century, He announced that He was the bearer of a message destined to transform humanity’s spiritual life. His mission was to prepare the way for the coming of a second Messenger from God, greater than Himself, who would usher in an age of peace and justice.

Bahá’u’lláh (1817-1892)—the “Glory of God”—is the Promised One foretold by the Báb and all of the Divine Messengers of the past. Bahá’u’lláh delivered a new Revelation from God to humanity. Thousands of verses, letters and books flowed from His pen. In His Writings, He outlined a framework for the development of a global civilization which takes into account both the spiritual and material dimensions of human life. For this, He endured 40 years of imprisonment, torture and exile.

In His will, Bahá’u’lláh appointed His oldest son, ‘Abdu’l-Bahá (1844-1921), as the authorized interpreter of His teachings and Head of the Faith. Throughout the East and West, ‘Abdu’l-Bahá became known as an ambassador of peace, an exemplary human being, and the leading exponent of a new Faith.

Appointed Guardian of the Bahá’í Faith by ‘Abdu’l-Bahá, His eldest grandson, Shoghi Effendi (1897-1957), spent 36 years systematically nurturing the development, deepening the understanding, and strengthening the unity of the Bahá’í community, as it increasingly grew to reflect the diversity of the entire human race.

The development of the Bahá’í Faith worldwide is today guided by the Universal House of Justice (established in 1963). In His book of laws, Bahá’u’lláh instructed the Universal House of Justice to exert a positive influence on the welfare of humankind, promote education, peace and global prosperity, and safeguard human honor and the position of religion. THE JOURNAL OF BAHÁ’Í STUDIES

LA REVUE DES ÉTUDES BAHÁ’ÍES/LA REVISTA DE ESTUDIOS BAHÁ’ÍS Volume 27 Number 4 Winter 2017

Contents

3 JOHN S. HATCHER From the Editor’s Desk The Anecdote of the Jar

7 ROSHAN DANESH Themes in the Study of Bahá’u’lláh’s Kitáb-i-Aqdas: Emerging Approaches to Scholarship on Bahá’í Law

29 RICK JOHNSON The Active Force and That Which Is Its Recipient: A Bahá’í View of Creativity

61 ELENA MUSTAKOVA Becoming Hospitable and Uplifting Holding Environments for Humanity’s Griefs: Depression and the Bahá’í Community

Poems

27 YAHIA LABABIDI Aphorisms on Art, Morality, and Spirit: A Selection

55 SHOLEH WOLPÉ Translation of excerpts from Attar’s The Conference of the Birds

87 Biographical Notes

Cover: BERNARD LEACH Marmalade Pot 3

urn? Ultimately, it doesn’t matter, I From the Editor’s suppose. The axiom is valid (at least Desk in a Platonic sense) whether the idea originates with Keats or with the art- ist whose work inspired the young JOHN S. HATCHER poet to pen these lines. But the jar before us on the cover,

fashioned by world-renowned potter THE ANECDOTE OF THE JAR Bernard Leach (1887–1979), is equal- ly evocative in the subtlety of what Sometimes a work of art is sufficient it might say to us. Leach was born unto itself—we see it, experience it, in Hong Kong, attended the Slade and understand it. We need not, or School of Fine Art and the London cannot, articulate exactly what the School of Art, studied ceramics in Ja- art, whether a painting, a symphony, a pan under Urano Shigekichi, and later dance, or in this case, what might ap- returned to England, where he estab- pear to some as a simple jar, has led us lished Leach Pottery, which promoted to know or feel or become. pottery as a combination of Western Except the jar on our cover is not and Eastern arts and philosophies and simple. It is fashioned by someone became a place for apprenticeship for steeped in the knowledge of how potters from all over the world. It is much the potter’s art can convey. The still open today. speaker in John Keats’s poem “Ode Leach learned about the Bahá’í Faith on a Grecian Urn” describes his own from friend and renowned abstract ex- philosophical musings as he ponders pressionist painter Mark Tobey, and the designs on a piece of ancient Gre- he officially joined the Faith in 1940. cian pottery. We wonder if the ode is Though already far advanced in and fa- about the urn or if, in fact, the ode is mous for his synthesis of Eastern and the Dionysian scene frozen in time by Western influences, when he went on the artist. pilgrimage to the Bahá’í Shrines in Hai- The final two lines are the most fa in 1954 he decided to dedicate him- challenging part of this poem: “‘Beau- self more ardently to uniting the East ty is truth, truth beauty,’—that is all/ and West by returning to the Orient Ye know on earth, and all ye need to “to try more honestly to do my work know” (49–50).1 Is this Keats’s obser- there as a Bahá’í and as an artist” (21).2 vation or that of the persona he has So, why so much information about created? Or, is he reading an inscrip- and attention to a jar? After all, the el- tion that the potter imprinted on the egant beauty of Leach’s pot speaks for

1 Keats, “Ode on a Grecian Urn.” Nor- 2 Quoted in Robert Weinberg, Spin- ton Anthology of English Literature, 8th ed., ning the Clay into Stars: Bernard Leach and vol. D, Norton, 2005, p. 905-6. the Bahá’í Faith. George Ronald, 1999. 4 The Journal of Bahá’í Studies 27.4 2017 itself. Either you like it or you don’t. It did not give of bird or bush, And I suppose that’s true of most art. Like nothing else in Tennessee.3 I have chosen this as our cover piece for precisely that reason—because I Here the persona—possibly the poet think the same verity applies to the or possibly a character he has creat- articles and poems in this issue. They ed—employs art to demonstrate that require something of us. They have— when we interact with nature, espe- individually and collectively—a capac- cially as artists, we may experience a ity to uplift and educate us, but only sort of reciprocity, but only if we al- if we are sufficiently attentive to what low ourselves to employ those creative these scholars and poets are trying to skills instilled within us as emanations convey. from the Creator Himself. I believe it is in this sense that these It is my sincere feeling that the pieces become intermediaries between articles and poems we have selected the world of thought and ourselves by for this issue have the following in translating personal insights from the common: they approach subjects with metaphysical realm of pure forms into which we are familiar, but they do so the physical medium of sensually per- from a specialized or creative perspec- ceptible words and images. It is an idea tive. By sharing with us the creative I find well expressed in another work thought they have invested in craft- about a pot, Wallace Stevens’s poem ing these pieces, the authors provide “Anecdote of the Jar.” In this piece, us with a new way of seeing, a lens Stevens can be read as commenting on through which we can re-examine our how profoundly our tangible expres- own thinking about several different sion of the ephemeral in art can or- subjects. ganize and inform our view of reality: The first piece, “Themes in the Study of Bahá’u’lláh’s Kitáb-i-Aqdas: I placed a jar in Tennessee, Emerging Approaches to Scholarship And round it was, upon a hill. on Bahá’í Law” by Roshan Danesh, is It made the slovenly wilderness both a review of what creative scholar- Surround that hill. ship has thus far accomplished by way of studying the Most Holy Book of The wilderness rose up to it, the Bahá’í Dispensation, Bahá’u’lláh’s And sprawled around, no longer Kitáb-i-Aqdas. Danesh has written wild. on the Aqdas several times before, The jar was round upon the and for good reason. As a Bahá’í and ground a graduate of Harvard Law School, And tall and of a port in air. 3 Stevens, “The Anecdote of the Jar.” It took dominion everywhere. The Norton Anthology of Poetry, 5th ed., The jar was gray and bare. Norton, 2005, p. 1260. From the Editor’s Desk 5 he is keenly interested in this repos- Bahá’í thought—and the title hints at itory of Bahá’í law, especially as it the underlying premise that Johnson portends the administration of future explores as one extremely useful way society. Of equal importance to him, I of understanding how “the universe is suspect, is how, as the “Mother Book” coded to be creative.” Integrated with of the Revelation of Bahá’u’lláh, this his exploration into the roots of cre- foremost work gives birth to a vision ativity are ample citations from both of refinement and comportment that the Bahá’í texts and from a panoply of characterizes what it means to be a helpful scholarly resources that assist Bahá’í. His review of studies complet- the reader in navigating this philo- ed thus far is helpful in our own reflec- sophical journey. tion about this challenging work, and Following this article is a second his view of what themes and schol- poem, or sequence of poems, taken arly approaches future studies might from The Conference of the Birds by undertake challenges us to invest our famed Persian poet Faríd ud-Dín ‘Attár own considered speculation about the (1145–1221), translated here by Sholeh offspring to which this book will give Wolpé. Prefiguring Bahá’u’lláh’s birth. own Seven Valleys, this portion of the The second piece is a thoroughly en- work contains the description by the gaging poem, or list of poems—aph- hoopoe of the seven valleys that the orisms by Egyptian-American Yahia thirty birds must traverse if they are Lababidi, the author of six critically to discover their leader—the mythical acclaimed books of poetry and prose. Simorgh, which in Persian actually We probably think of aphorisms as means “thirty birds.” In short, they folk art, as the assemblage of wisdom come to realize that the majesty of derived from tribal peoples—the Book the Beloved can be comprehended by of Proverbs in the Old Testament, for seeing their own reflection after they example—but Lababidi’s modern use have gone through the arduous tests of this form provides incredibly rich, that spiritual development necessari- if succinct, bits of wisdom. To me, ly requires of us. Needless to say, the they have the same sort of compressed parallel between the seven valleys in surprise as good haiku. The Conference of the Birds and those The next piece, “The Active in Bahá’u’lláh’s work is very helpful Force and That Which Is Its Recip- to students of Bahá’u’lláh’s extremely ient: A Bahá’í View of Creativity” popular text, which was written for a by Rick Johnson, is one of the most judge who was a student of Súfi mys- thought-provoking and original arti- tical philosophy. cles we have published in quite some The final article, by Elena Mus- time. The subtitle is the core objec- takova, “Becoming Hospitable and tive—the exploration of creativity and Uplifting Holding Environments for the pervasive nature of this concept in Humanity’s Griefs: Depression and 6 The Journal of Bahá’í Studies 27.4 2017 the Bahá’í Community,” is another ex- the Bahá’í Faith to particular fields of amination for the journal of the affec- endeavor, I think we could all benefit tive disorder of depression, what has from more studies dedicated to inves- become such a pervasive problem in tigating the limitless supply of pearls contemporary society for reasons all of wisdom enshrined within the ocean too apparent, as the social order seems of a Revelation to which we are priv- to become increasingly dysfunctional ileged to have direct access and in with each successive tragedy we con- which we have the freedom to swim front. But Mustakova’s study is hope- about and bring to the surface and ful and uplifting in its examination of share what we have discovered. how “community” in general, and the Bahá’í concept of community build- ing in particular, can help respond to the needs of those who are having to endure emotional pain, whether from grief, deprivation, or the sheer demands that daily survival requires of us in this period of transition and waywardness. Through research and practice in the field of psychology, Mustakova has developed a keen sense of how healing the inner self is an art as much as it is a science, and her discourse provides helpful insight into how we can become participants in creating a “holding environment” that fosters emotional and spiritual cohe- siveness in and beyond our community. Finally, I would like conclude this introduction with an appeal to our readers/scholars to respond to what I feel has been lacking for quite some time in the way of submissions to the journal, as well as in books being published—creative studies of the authoritative texts, particularly the works of Bahá’u’lláh and Shoghi Ef- fendi. For while there is great value in applying Bahá’í concepts and citing passages from the sacred texts in ar- ticles demonstrating the relation of 7

des orientations pour les études à venir sur Themes in le sujet. the Study of Resumen Bahá’u’lláh’s Un cuarto de siglo ha pasado desde la pub- licacion de la traduccion autorizada del Kitáb-i-Aqdas: Kitáb-i-Aqdas de Bahá’u’lláh del idioma Arabe al Inglés. Durante ese tiempo, er- Emerging udición en inglés sobre el Kitáb -i-Aqdas, especialmente su contenido legal, ha cre- Approaches to cido. Este ensayo revisa el cuerpo emer- gente de erudicion rodeando el Kitáb-i- Scholarship on Aqdas y la ley Bahá’í, identificando temas y enfoques céntricos, y sugiere direcciones Bahá’í Law que un futuro estudio de este tema pudiera envolver. ROSHAN DANESH INTRODUCTION Abstract A quarter century has passed since the The year 2017 marks the twenty-fifth publication of the authorized translation anniversary of the publication of the of Bahá’u’lláh’s Kitáb-i-Aqdas from Ar- authorized translation from Arabic abic to English. In that time, English lan- into English—and subsequently into guage scholarship on the Kitáb-i-Aqdas, other languages—of the full text of especially its legal content, has grown. the Kitáb-i-Aqdas (The Most Holy This essay reviews the emerging body of Book), the central book of scripture scholarship surrounding the Kitáb-i-Aq- of the Bahá’í Faith.1 Prior to 1992, the das and Bahá’í law, identifies core themes and approaches, and suggests directions full text was accessible only to those which future study of this topic might en- who read Arabic or through a few compass. translations of questionable quality that were generally not used by mem- Resumé bers of the Bahá’í community.2 Un quart de siècle s’est écoulé depuis la 1 Bahá’u’lláh wrote in Persian and Ar- publication de la traduction autorisée (de abic. Bahá’ís consider His writings to be l’arabe à l’anglais) du Kitáb-i-Aqdas de the revealed word of God. The practice Bahá’u’lláh. Les travaux universitaires of the Bahá’í community is to translate en langue anglaise sur le Kitáb i Aqdas, Bahá’u’lláh’s writings from their original en particulier sur son contenu juridique, ont alors commencé à se multiplier. Dans language into English and then from En- cet essai, l’auteur passe en revue le corpus glish into other languages. émergent de savoir entourant le Kitáb i 2 For discussion of the reasons for the Aqdas et la loi bahá’íe, en souligne les delay in the translation and dissemination principaux thèmes et approches et propose of the Kitáb-i-Aqdas see my article “The 8 The Journal of Bahá’í Studies 27.4 2017

Written while Bahá’u’lláh was in work. In this paper, an examination of exile in Palestine in 1873, the Kitáb- the English-language emerging schol- i-Aqdas is a relatively short work arship on the Kitáb-i-Aqdas provides a comprised of 190 paragraphs in its window into contemporary approach- English translation. Known as the es to the academic study of the Bahá’í “Mother Book” of the Bahá’í Faith, Faith, as well as into the first wave it is also routinely referred to as of scholarly writing on a tradition Bahá’u’lláh’s “book of laws” because of religious legal scholarship. Per- it discusses the nature and concept of haps unsurprisingly, a predominant law and provides some of the founda- observation is how dependent this tional laws of the Bahá’í Faith.3 nascent English-language scholarship The release of the authorized is on importing constructs from the translation in 1992 was a marked shift study of other religious systems—in in access and availability of the Kitáb- particular Islam—as well as making i-Aqdas to adherents of the Bahá’í relatively unexamined assumptions Faith, as well as to scholars and the about the meaning of law in the Bahá’í general public. While portions of the context that may actually be in tension work had been the subject of autho- with indigenous elements of primary rized translation by Shoghi Effendi Bahá’í legal texts. and a synopsis and codification of the work had been available since 1973, THEMES IN THE STUDY studying excerpts and summaries is OF THE KITÁB-I-AQDAS significantly different than studying a work of scripture as a whole. The publication of the translation of It is worth reflecting on how the the Kitáb-i-Aqdas in 1992 was accom- Kitáb-i-Aqdas has been studied and panied by a significant sense of antic- commented on over the past twen- ipation within the Bahá’í community. ty-five years, what trends have emerged The central Bahá’í governing institu- in scholarship, and what patterns tion, the Universal House of Justice, might occur in the future study of the drew a direct correlation between the accessibility of the text and the evo- Politics of Delay: Social Meanings and the lution of the Bahá’í community itself: Historical Treatment of Bahá’í Law.” 3 There is not a large number of laws The accessibility to Western in the Kitáb-i-Aqdas. While numbers may readers of the Kitáb-i-Aqdas in vary depending on what one considers a full authorized text, for the first “law” to be, it is reasonable to conclude time in one of their major lan- that there are fewer than a hundred of guages, enormously extends the them in the book. Further, as is noted later, sphere of its influence, opening it has been argued that the Kitáb-i-Aqdas wider the door to a vast process presents a very distinct concept of law. of individual and community Themes in the Study of Bahá’u’lláh’s Kitáb-i-Aqdas 9

development which must certain- and after the release of the text so ly exert an increasingly powerful, that members could explore togeth- transformative effect on peoples er the significance and meaning of and nations as the Book is trans- the book. In various countries, Bahá’í lated further into other languag- schools held special study sessions es. (Letter dated 5 March 1993) on the text. During its conference in Montreal in 1993, the Association for The Universal House of Justice also Bahá’í Studies held a special one-day emphasized the unique status of the symposium at McGill University on Kitáb-i-Aqdas within the canon of the Kitáb-i-Aqdas.4 Parallel to these Bahá’u’lláh’s writings: opportunities for study and dialogue, some initial commentaries on the work A Book of such indescribable were made accessible to the broader holiness is itself a symbol of the Bahá’í population. For example, in incomparable greatness of the 1993 the Bahá’í World Centre pro- Revelation of Bahá’u’lláh and is, duced and distributed the monograph indeed, a potent reminder of the “The Kitáb-i-Aqdas: its place in Bahá’í high respect which is due to all Literature,” which placed the book in that has flowed from His prodi- a broader social and historical context gious, truth-bearing pen. May the while commenting on main themes of friends of God ever be mindful of justice, government, law, liberty, be- its exalted rank among the sacred lief, learning, family, and the advance- texts of the Faith; treasure it as ment of civilization. Importantly, the the bread of life; regard posses- release of the translation and these sion of it as a sacred honor, as early commentaries was accompanied a priceless legacy from the Pen by reminders to the Bahá’í community of the Most High, as a source of the critical fact that the laws of the of God’s greatest bounty to His Kitáb-i-Aqdas were explicitly writ- creatures; place their whole trust ten by Bahá’u’lláh to envision a social in its provisions; recite its verses; order for the future and were not, in study its contents; adhere to its many instances, designed for immedi- exhortations; and thus transform ate use and application. their lives in accordance with the Around this time, the growth of divine standard. (Letter dated 5 scholarship on the Kitáb-i-Aqdas March 1993) 4 See Martha L. Schweitz’s “The At various levels within the Bahá’í Kitáb-i-Aqdas: Bahá’í Law, Legitimacy, community, the release of the trans- and World Order” and John S. Hatcher’s lation was accompanied by dialogue “Unsealing the Choice Wine at the Family and study. In some local communities, Reunion,” both of which proceeded from study sessions took place both before this symposium. 10 The Journal of Bahá’í Studies 27.4 2017

began to accelerate. While there had Six emerging trends may be identi- been some scholarly work prior to fied based on a review of the second- 1992—particularly in Persian, but ary literature on the Kitáb-i-Aqdas also in other languages—one sees an since 1992: (1) the Kitáb-i-Aqdas has increase and a broader diversity of primarily, though not exclusively, been works appear following the English considered for its legal content; (2) the translation and publication. To give legal content of the Kitáb-i-Aqdas has but a few examples, in addition to been approached in a multiplicity of broad commentaries5 and descriptions ways reflecting different perspectives or explanations of rules,6 works have on the nature of Bahá’í law; (3) anal- been published on the style of lan- ogies between the Kitáb-i-Aqdas and guage,7 on organizing themes and key the Qur’an or shari’a law have been concepts,8 on the Bahá’í concept of common; (4) there has been very limit- law,9 and on its associated philosophi- ed consideration of the Kitáb-i-Aqdas cal themes.10 As well, there have been a from scholars who are not members growing number of commentaries on of the Bahá’í community; (5) there the book in academic journals other are challenging issues with some of than those focused on Bahá’í, Islamic, the legal content of the Kitáb-i-Aq- or Middle Eastern studies.11 das with which scholars have not yet widely grappled but which will likely 5 See John Walbridge’s Sacred Acts, become an increasing area of study; Sacred Space, Sacred Time. (6) and reflecting the priorities of the 6 See Baharieh Rouhani Ma’ani and Bahá’í community, the relationship Sovaida Ma’ani Ewing’s Laws of the between law and social change from a Kitáb-i-Aqdas. Bahá’í perspective will become an in- 7 See Suheil Bushrui’s The Style of the creasing area of focus in analyses of Kitáb-i-Aqdas: Aspects of the Sublime. the text. 8 See Nader Saiedi’s Logos and Civ- ilization: Spirit, History, and Order in the THE KITÁB-I-AQDAS HAS PRIMARILY, Writings of Bahá’u’lláh. THOUGH NOT EXCLUSIVELY, BEEN 9 See Martha Schweitz’s “The Kitáb-i- CONSIDERED FOR ITS LEGAL CONTENT Aqdas: Bahá’í Law, Legitimacy, and World Order” and my essay “Some Reflections on As one would expect, a particular focus the Concept of Law in the Bahá’í Faith.” of the study of the Kitáb-i-Aqdas to 10 See John S. Hatcher and William S. date has been its legal content. In this Hatcher’s The Law of Love Enshrined: Se- regard, secondary literature mirrors lected Essays. 11 For example, the Journal of Law and Principles, and Structures” and my arti- Religion has published three articles on cles “Internationalism and Divine Law” Bahá’í law: Udo Schaefer’s “An Introduc- and “Church and State in the Bahá’í Faith: tion to Bahá’í Law: Doctrinal Foundations, An Epistemic Approach.” Themes in the Study of Bahá’u’lláh’s Kitáb-i-Aqdas 11 the emphasis on the legal dimensions bringing tranquility to human of the work made explicit in Bahá’í society, raising the standard of primary literature. For example, as the human behaviour, increasing the Universal House of Justice describes: range of human understanding, and spiritualizing the life of each The Law of God for this Dispen- and all. Throughout, it is the re- sation addresses the needs of the lationship of the individual soul entire human family. There are to God and the fulfilment of its laws in the Kitáb-i-Aqdas which spiritual destiny that is the ulti- are directed primarily to the mate aim of the laws of religion. members of a specific section of “Think not”, is Bahá’u’lláh’s own humanity and can be immediately assertion, “that We have revealed understood by them but which, unto you a mere code of laws. Nay, at first reading, may be obscure rather, We have unsealed the choice to people of a different culture. Wine with the fingers of might and Such, for example, is the law pro- power.” His Book of Laws is His hibiting the confession of sins “weightiest testimony unto all peo- to a fellow human being which, ple, and the proof of the All-Merciful though understandable by those unto all who are in heaven and all of Christian background, may who are on earth.” (Introduction 2–3) puzzle others. Many laws relate to those of past Dispensations, This focus follows a long tradition especially the two most recent in the Bahá’í Faith of associating the ones, those of Muh. ammad and Kitáb-i-Aqdas with its legal content, the Báb embodied in the Qur’án while another book of Bahá’u’lláh— and the Bayán. Nevertheless, al- the Kitáb-i-Iqan (The Book of Certi- though certain ordinances of the tude), written in 1861—is viewed as Aqdas have such a focused ref- His central doctrinal work. erence, they also have universal Within this context, the secondary implications. Through His Law, literature presents a mix of both de- Bahá’u’lláh gradually unveils the scriptive and analytical works. Most significance of the new levels of the full monographs examining the of knowledge and behaviour to Kitáb-i-Aqdas have concentrated on which the peoples of the world descriptions of the legal content of are being called. He embeds His the book, sometimes comparing it to precepts in a setting of spiritual other religious texts.12 Shorter pieces commentary, keeping ever before the mind of the reader the prin- 12 See, for example, Walbridge’s Sa- ciple that these laws, no matter cred Acts, Sacred Space, Sacred Time and the subject with which they deal, Ma’ani and Ma’ani Ewing’s Laws of the serve the manifold purposes of Kitáb-i-Aqdas. 12 The Journal of Bahá’í Studies 27.4 2017 have also tended to offer a range of God, the spiritual nature of human analytical and critical perspectives on beings, and the relationship between legal aspects of the work including, for human beings and the Divine. This is example, its treatment of equality.13 immediately followed in paragraphs 6 At the same time, the Kitáb-i- to 19 by a discussion of how to live Aqdas is not merely a book of laws the spiritual life—which includes the but reveals a complex spiritual laws regarding prayer, meditation, and universe. As the term “Mother fasting—as well as the foundations for Book” suggests, the Kitáb-i-Aqdas social relations, such as the importance may be thought of as encapsulating of not speaking or acting in ways that core concepts and themes that run are harmful to others. throughout Bahá’u’lláh’s revelation. It is worth highlighting this broad From this perspective, it contains content of the Kitáb-i-Aqdas because fundamental teachings on theological, the focus placed on the legal dimen- epistemological, and social themes. sions of the book necessarily results Some of these themes are expressed in a concentration on the place of law through legal statements, and within the Bahá’í revelation that may others are communicated through limit the scope of its analysis. Certain- spiritual exhortation, ethical precepts, ly, as in past scriptures, law does have a messages to rulers and leaders, and central role. But the role of law in the descriptions of the nature of God, Bahá’í Faith has distinct elements as the Manifestation, and human reality. well. These include (1) the sharp break For example, the Kitáb-i-Aqdas from the legal traditions in Islam that opens with five short paragraphs emphasized the primacy of rules cov- discussing the nature of God, the ering all aspects of life and the neces- station of the Manifestation of sity for blind obedience (taqlid); (2) the historical pattern of application 13 Examples of studies of gender of law, which in the case of the Bahá’í equality in Bahá’í law include the following: Faith involves the conscious and pur- Linda Walbridge and John Walbridge’s poseful delay in the application of the “Bahá’í Laws and the Status of Men”; Su- law; (3) the role of individual knowl- san Stiles Maneck et al.’s “A Question of edge and love in relation to obedience Gender: A Forum on the Status of Men to the law; and (4) the emphasis on in Bahá’í Law”; John S. Hatcher’s “The law in practice as a dynamic and con- Equality of Women: The Bahá’í Princi- textual phenomenon (Danesh, “Some ple of Complementarity”; Schweitz’s “Of Reflections” 29–35, 39–44; Danesh, Webs and Ladders: Gender Equality in “Imagining Bahá’í Law” 97–105). Bahá’í Law”; Bahiyyih Nakhjavani’s “Ex- It should be expected that broader emption”; Seena Fazel’s “Inheritance”; and approaches to the study and consid- Sen McGlinn’s “Some Considerations Re- eration of the Kitáb-i-Aqdas will be lating to Inheritance Laws.” encouraged and continue to emerge. Themes in the Study of Bahá’u’lláh’s Kitáb-i-Aqdas 13

Indeed, such a broadening of perspec- emerge organically and begin to de- tive would aid in the understanding velop in terms of their sophistication of the book as a legal text because it and complexity. This, in turn, has en- would deepen our knowledge of the couraged a dynamic in the Bahá’í com- distinct nature of the Bahá’í concept munity where there does not appear to of law itself. Too often a legal ori- be overly rigid or fixed notions of the entation to the text translates into a law, its meaning, and its application. narrow focus on rules and a discourse Generally, Bahá’í community life has about the book as being a set of rules. not adopted a particularly rigid and As has been discussed in some second- legalistic focus. ary literature, appropriate consider- When the Universal House of Jus- ation given to the social and political tice released the translation of the theory elements, in addition to the Kitáb-i-Aqdas in 1992 it was made theological and ontological ones, helps clear that the release did not indicate a inform a more nuanced understand- change in the applicability of the laws ing of the concept of law itself in the (Kitáb-i-Aqdas 7). As well, the release Bahá’í Faith, highlighting some of its of the Kitáb-i-Aqdas was not accom- distinctive elements while correcting panied by an increase in legislative ac- the tendency to be overly focused on tivity by Bahá’í institutions (Universal rules.14 House of Justice, Introduction 7). The Universal House of Justice has author- THE LEGAL CONTENT OF ity to determine if or when laws in the THE KITÁB-I-AQDAS HAS BEEN Kitáb-i-Aqdas may come into force APPROACHED IN A MULTIPLICITY and to devise and enact new laws to OF WAYS, REFLECTING DIFFERENT supplement them. There has been no PERSPECTIVES ON THE NATURE demonstrable or measureable increase OF BAHÁ’Í LAW in the use of that authority over the past quarter century. Similarly, there The approach to the translation and has not been any significant change in dissemination of the Kitáb-i-Aqdas the roles and responsibilities of other has created significant space for di- Bahá’í institutions regarding their le- verse discourses about Bahá’í law to gal functions. For example, the range of laws and the scope of the role of 14 Examples of connections to social Bahá’í institutions currently remains and political theory can be seen in my somewhat limited.15 At the same time, article “Imagining Bahá’í Law.” For an example of the connection between on- 15 An example of an area of law tology and law as a form of analysis, see where Bahá’í institutions currently play William S. Hatcher’s “The Kitáb-i-Aqdas: an active role is the application of Bahá’í The Causality Principle in the World of laws regarding marriage and divorce, such Being.” as the consent of parents for marriage and 14 The Journal of Bahá’í Studies 27.4 2017 guidance on how these roles are to meaning! So vast is its range that be fulfilled has maintained a focus it hath encompassed all men ere on flexibility and the importance of their recognition of it. Erelong context.16 will its sovereign power, its per- As a result, a number of distinct vasive influence and the greatness narratives and approaches to under- of its might be manifested on standing and using Bahá’í law have earth. (Kitáb-i-Aqdas 16) emerged in the scholarly literature on the Kitáb-i-Aqdas. This, in some ways, In terms of the various discourses reflects Bahá’u’lláh’s own encourage- that have developed (though all are ment for individuals to seek out their in their relative infancy), Bahá’í law own study and understanding of the has been analyzed from the following text: perspectives: - as a religious law building upon In such a manner hath the Kitáb- previous scriptures;17 i-Aqdas been revealed that it at- - as a set of rules for individual tracteth and embraceth all the conduct and social organiza- divinely appointed Dispensations. tion that are critical for human Blessed those who peruse it! salvation;18 Blessed those who apprehend it! - as a distinct concept of law that Blessed those who meditate upon challenges predominant religious it! Blessed those who ponder its and secular concepts of law;19 - and as having a particular role in the need for a year of patience prior to social change.20 divorce. 16 For instance, the Universal House This focus on the legal dimensions Justice recently gave the following of the text and the diversity of guidance on how Bahá’í institutions might apply Bahá’í laws regarding sexual ethics: 17 See Ma’ani and Ma’ani Ewing’s They [Bahá’í institutions] do not pry Laws of the Kitáb-i-Aqdas and Brian D. into the personal lives of individuals. Lepard’s Hope for a Global Ethic. Nor are they vindictive and judge- 18 See John S. Hatcher’s “Unsealing mental, eager to punish those who fall the Choice Wine at the Family Reunion.” short of the Bahá’í standard. Except 19 See my essay entitled “Some Reflec- in extreme cases of blatant and fla- tions on the Concept of Law in the Bahá’í grant disregard for the law that could Faith,” especially pages 39–44. potentially harm the Cause and may 20 For varying perspectives on this require them to administer sanctions, subject see Schaefer’s “An Introduction their attention is focused on encour- to Bahá’í Law: Doctrinal Foundations, agement, assistance, counsel, and ed- Principles, and Structures” and my article ucation. (Letter dated April 19, 2013) “Imagining Bahá’í Law.” Themes in the Study of Bahá’u’lláh’s Kitáb-i-Aqdas 15

approaches is not without some ten- different subjects are so often sions. For example, some of the schol- included in one Tablet. It pul- arly discourse reflects the differences sates, so to speak. That is why it between textualist approaches that is “Revelation.” (Unfolding Destiny emphasize how the Kitáb-i-Aqdas es- 453–54) tablishes new sets of rules and other approaches that, instead, underscore A number of works discuss how the the importance of how Bahá’í law has structure of the Kitáb-i-Aqdas is ap- been used in practice and the implica- parently similar to that of the Qur’an tions of this for our understanding of and how the articulation of laws is law, legal processes, and legal struc- analogous to the way shari’a law is ex- tures. In some respects, this debate pressed. For example, John Walbridge mirrors elements of the next trend writes: regarding analogies between Bahá’í and Islamic law. In style and content the Aqdas is to be compared to the Qur’an, a ANALOGIES BETWEEN THE work in which legislation is often KITÁB-I-AQDAS AND THE QUR’AN OR alluded to rather than expounded SHARI’A LAW HAVE BEEN COMMON and in which disparate topics are placed together without obvious It is worth highlighting the particular logic. In the case of the Qur’an, insistence of much of the secondary this might be because it is pieced literature on drawing analogies be- together from many distinct re- tween the Quran or shari’a law and lations, some very short. The the Kitáb-i-Aqdas. There are some Aqdas follows the stylistic con- foundations in the primary literature ventions of the Qur’an, and thus for drawing such a comparison. For is not bound to a rigid outline, but example, in regard to the nature of it may also have been shaped by divine revelation generally, Shoghi Ef- similar factors….It seems possi- fendi states: ble that the text grew gradually from a nucleus of the initial sec- the Qur’an should be to some ex- tion….According to this theory, tent studied by the Bahá’ís but they Baha’u’llah would gradually have certainly need not seek to acquire added material, probably often in a mastery over it, which would answer to specific questions asked take years, unless they really want by believers. (“Kitáb-i-Aqdas”) to. All Divine Revelation seems to have been thrown out in flashes. Other studies observe stylistic anal- The Prophets never composed ogies between the Qur’an and the treatises. That is why in the Kitáb-i-Aqdas. For example, Bushrui Qur’an and our own Writings comments on these similarities and the 16 The Journal of Bahá’í Studies 27.4 2017

fact that they are perhaps more pro- injunction that the Kitáb-i-Aqdas be nounced in the Kitáb-i-Aqdas than in heavily annotated when translated and some of Bahá’u’lláh’s other writings.21 published (viii), thus resulting in the Another example of using the “notes” that accompany the text, many Qur’an as a reference point is the effort of which concern Quran’ic or Islamic to understand the laws of the Kitáb-i- context. Aqdas through comparisons to shari’a Concurrent to this Quran’ic line law or, more broadly, Islamic legal of focus in the secondary literature traditions.22 In some respects this is a is the emergence of some scholarship necessary part of uncovering some of that points to the significant limita- the meanings and implications of the tions of using Quran’ic and Islam- work, as Bahá’u’lláh makes both ex- ic touchstones for the study of the plicit and implicit references to the Is- Kitáb-i-Aqdas. For example, I have lamic context in which He lived and in argued elsewhere that the Bahá’í con- which the Kitáb-i-Aqdas was revealed. cept of law represents a fundamental For example, Bahá’u’lláh uses Qu- deviation from the Islamic one and, ran’ic allusions and metaphors from indeed, a radical rejection of predom- the outset of the text—from the story inant Islamic legal traditions.23 This of Joseph to the meaning of “wine” includes an explicit rejection of the (23). Moreover, a number of the laws tradition of development of law by are specifically expressed in contrast scholars (usul al-fiqh), a new empha- to Islamic traditions, such as His sis on conscious knowledge and love statement that He has “relieved” the as the rationale for adherence to the faithful from the more onerous obliga- law, and a contextual imperative for tory prayer requirements that existed the application of divine laws in hu- in previous dispensations (23). Thus, man lives and communities. From this explanations of this context are vital perspective, rather than relying upon to understanding aspects of this work. an Islamic analog, Bahá’u’lláh’s intent This is reflected in Shoghi Effendi’s is to transform conceptions of law. He does this both by speaking explicitly 21 Bushrui has written and spoken to His most immediate audience famil- much on this topic. Notes regarding iar with the Qur’an and by addressing his perspectives can be found at http:// more broadly and generally—through bahai-library.com/wilmette_kitab_aq- religious, philosophical, social, and das_style. A fuller treatment of the sub- historical references—humanity’s un- ject is found in his book The Style of the derstanding, use, and experience of Kitáb-i-Aqdas. law. This line of reasoning suggests 22 This is seen in a wide range of works. One example is Schaefer’s “An In- 23 See my article entitled “Some Re- troduction to Bahá’í Law: Doctrinal Foun- flections on the Concept of Law in the dations, Principles, and Structures.” Bahá’í Faith.” Themes in the Study of Bahá’u’lláh’s Kitáb-i-Aqdas 17

that, perhaps inadvertently, elements It is perhaps surprising that in a of the legalistic orientation found in quarter century the central written predominant Islamic traditions are work of the Bahá’í religious system being imported into the study and has not garnered broader scholarly analysis of Bahá’í law, a tendency that attention outside the Bahá’í communi- should be challenged. ty. From one perspective this lack of attention might be considered symp- THERE HAS BEEN VERY LIMITED tomatic of the fact that the study of CONSIDERATION OF THE the Bahá’í Faith generally remains in KITÁB-I-AQDAS FROM SCHOLARS its infancy. It reflects a range of de- WHO ARE NOT MEMBERS OF THE mographic and contextual factors, BAHÁ’Í COMMUNITY including the fact that the Bahá’í community is relatively small and The scholarship produced on the generally does not attract significant Kitáb-i-Aqdas has almost exclusively attention from, nor is a source of pub- been the fruit of work by members lic conflict with, the state—outside of of the Bahá’í community, and, as such, its Iranian homeland, where the Bahá’í much of it has the tenor of apolo- community is subject to ongoing per- getics. There are some references to secution—since its teachings enjoin aspects of the Kitáb-i-Aqdas in liter- adherence to domestic laws and pose ature by non-Bahá’í scholars—partic- serious limitations to seeking political ularly from the disciplines of Iranian, roles and power. Middle Eastern, and Islamic studies— From another perspective, this but there has been little in-depth anal- lack of attention could also be par- ysis or commentary.24 tially accounted for by the general pattern of backgrounding, or giving 24 In some respects, the more exten- limited attention to, the application sive commentary appears in works that of Bahá’í law within the Bahá’í com- are openly adversarial to the Bahá’í Faith, munity, which has been evident since such as Francesco Ficicchia’s Der Bahá’is- the founding of the religion and is a mus: Weltreligion der Zukunft? Geschichte, reflection of the Bahá’í concept of law, Lehre und Organisation in kritischer Anfrage among other things. As has been doc- (Bahá’ism: World Religion of the Fu- umented in detail elsewhere, the ratio- ture? A Critical Inquiry into Its History, nale for this backgrounding includes Teachings, and Organization), which drew the commitment to the establish- highly critical conclusions about the dis- ment of certain social contexts and semination of the Kitáb-i-Aqdas, the func- forms of both individual and shared tioning of the Bahá’í administrative order, Bahá’í laws, and other topics. Ficicchia’s Gollmer in their volume Desinformation als assertions were was soundly rebutted by Methode (published in English as Making Udo Schaefer, Nicola Towfigh, and Ulrich the Crooked Straight). 18 The Journal of Bahá’í Studies 27.4 2017 knowledge and understanding before religious, and social trends that have the coercive force of law becomes ap- led to contemporary realities may plicable.25 For example, there are laws eventually engender some interest (such as those related to dowry and in the Bahá’í Faith and its particular length of engagement before mar- legal tradition. Setting aside the spe- riage) that currently apply to Bahá’ís cifics of theological claims, the Bahá’í of Iranian heritage—the majority of Faith historically, culturally, and so- whose families have been part of the cially represents a distinct religious Bahá’í community for multiple gener- movement that emerged from within ations—but not to Bahá’ís of non-Ira- an Islamic society at a time of great nian heritage. Further, Bahá’u’lláh significance to the understanding of Himself raised caution about how the geopolitical trends and currents to- laws are used and advised that they day. The Bahá’í Faith’s commitment to must be observed with “tact and wis- democratization and globalism, rejec- dom” so that “nothing might happen tion of religious fanaticism and cler- that could cause disturbance and dis- ical power, and system of grassroots sension” (qtd. in Universal House of governance focused on empowerment Justice, Introduction 6). of local communities further adds to The delay in making the Kitáb-i- its contemporary relevance. The shift Aqdas widely accessible, as well as the one sees in the Bahá’í legal imagina- delay in the application of the laws, tion from the predominant strands of are reflections of this pattern of back- thought and practice within Islamic grounding. With such a pattern in legal orthodoxy is a central element place, it is no surprise that the small and expression of the distinctive amount of secondary literature by Bahá’í response to political, social, and scholars outside the Bahá’í communi- cultural challenges of the day. It can ty would focus on matters other than be said that the study of the Bahá’í Bahá’í law. Faith, and the place of law within the One might expect that, at some Bahá’í order, will increasingly provide point, the study of the central text of a unique perspective that is valuable the Bahá’í religion will attract more for understanding current realities, scholarly interest as the study of the challenges, and opportunities. Bahá’í Faith continues to grow and However, there are, as suggested in evolve. Specific to Bahá’í law, we might the next section, issues that may give anticipate that the growth of schol- rise to tensions with public and legal arly attention to Islamic societies and discourses. Also, it remains uncertain the increasing interest in the political, when the study of the Kitáb-i-Aqdas will broaden into a subject matter of 25 See my article entitled “The Politics scholarly interest beyond the Bahá’í of Delay: Social Meanings and the Histor- community itself. ical Treatment of Bahá’í Law.” Themes in the Study of Bahá’u’lláh’s Kitáb-i-Aqdas 19

THERE ARE CHALLENGING ISSUES punishments (such as the potential WITH SOME OF THE LEGAL CONTENT for the death penalty for crimes such OF THE KITÁB-I-AQDAS WITH WHICH as murder).28 More generally, to the SCHOLARS HAVE NOT YET WIDELY contemporary reader in many parts GRAPPLED, BUT WHICH WILL BECOME of the world, the text can be quite AN INCREASING AREA OF STUDY disorienting, with implicit and explic- it allusions to a vast range of other One result of the lack of an extensive scriptures primarily from Islamic and culture of study of and inquiry into Bábí traditions. One aspect of these the Kitáb-i-Aqdas is that significant references is that the text appears to potential challenges and flashpoints spend significant time (for a very short with the content of the book have not work) on seemingly obscure and in- yet been explored, analyzed, or under- significant matters. This combination stood in much depth. The most well- of covering vast terrain—including known of these issues involve Bahá’í many high-profile issues for both in- standards of sexual morality (in par- dividuals and society—in a condensed ticular, though not solely, related to style, one that uses an economy of dic- homosexuality),26 gender equality (es- tion within the span of a short book, pecially concerns that some elements creates an extremely challenging text of the text might be interpreted as re- to use and understand, particularly inforcing male dominance),27 and harsh with respect to subject matter that is potentially controversial in the con- 26 Bahá’í laws on sexuality, which are temporary world. applicable only to members of the Bahá’í Certainly these and other challeng- community, emphasize that sexual rela- ing issues are matters of interest to tions should be between members of the the broader public discourse within opposite sex and within the institution of Bahá’í community life and to those marriage. who are inquiring about the Bahá’í 27 While gender equality is a cardinal Faith. Most commonly, they are de- principle of the Bahá’í Faith, and one for bated and discussed through the lens which it is quite well known, there are of contemporary standards, modes of some apparent deviations from it, includ- discourse, and mores. ing, most notably, the limitation of service Having said that, some of the chal- in the Universal House of Justice to men. lenging or controversial issues raised At the same time, however, gender equality in the Kitáb-i-Aqdas have been ap- is expressed at multiple levels and ways in proached in the secondary literature. both institutional and community life and For example, the issue of gender has been advocated for, including in some groundbreaking ways in nineteenth-cen- 28 The Kitáb-i-Aqdas contemplates tury Iran, since the earliest days of the capital punishment and lifetime incarcera- Bahá’í Faith. tion as valid punishments for murder. 20 The Journal of Bahá’í Studies 27.4 2017 equality in the Bahá’í Faith has re- of criminal punishment, including the ceived scholarly attention—some of death penalty, have been the subject of which is on the specific dimensions of only a few commentaries.30 gender equality in the Kitáb-i-Aqdas— The literature on these challenging producing many distinct understand- topics is minimal, and it is also fair to ings of the Bahá’í concept of equality observe that the modes of inquiry they and its relationship to contemporary represent are somewhat limited. As ideas and practices. It is not clear, at would be expected, there is some focus this point, whether there is a predom- on how Bahá’u’lláh’s writings on these inant approach to defining or concep- subjects relate to, reflect, or deviate tualizing the Bahá’í understanding from, norms of the nineteenth-centu- of gender equality and how that in- ry Islamic context in which the Bahá’í controvertible aspect of Bahá’u’lláh’s Faith was born, as well as contempo- teachings may be squared with ap- rary norms in various societies. Need- parent gender preferences in Bahá’í less to say, there is a need for more law (such as in the context of Bahá’í analysis of these topics in a way that inheritance law). At the same time, interprets and locates these issues particularly helpful analyses have been within the framework of Bahá’u’lláh’s developed about the general approach teachings as a whole, considering them to equality—such as the vision of in relation to His concept of law, how complementarity described by John S. Bahá’í law operates and is understood, Hatcher or the focus on changing legal and, more broadly, His vision of the and institutional structures presented future, among other things. by Schweitz—and about how specific Bahá’u’lláh explicitly envisions laws might be understood in ways that many of His laws for a future society challenge assumptions that they reflect that has the understanding and the a form of gender inequality, such as capacity to apply them and a social various commentaries on inheritance laws. Bahá’í sexual ethics, including and community practice perspective. See, teachings about homosexuality, have for example, Hanna A. Langer’s I Don’t received limited scholarly attention, Want to be Táhirih. There are some discus- and the majority of the studies remain sions of the topic in general works about somewhat descriptive of the teach- Bahá’í law, but, with a few exceptions, ings instead of being analytical and detailed analyses of the legal aspects of conceptual in nature.29 Bahá’í concepts Bahá’í teachings on the subject are still emerging. 29 While there is substantial dis- 30 See, for instance, Roger Le Lievre’s cussion on the Internet about the Bahá’í “The Death Penalty: Australian Legal teachings on homosexuality, there are very Institutions vs. the Baha’i Faith?” and few works published that look at the sub- Schaefer’s “Crime and Punishment: Bahá’í ject matter from a primarily theological Perspectives for a Future Criminal Law.” Themes in the Study of Bahá’u’lláh’s Kitáb-i-Aqdas 21 context that is receptive and condu- and environments for its application, cive to their use. For this reason, He as well as the requirement that law be also mandates that the laws contained followed out of conscious knowledge in the Kitáb-i-Aqdas do not apply un- and active love. Such a focus may well less the Universal House of Justice provide a different understanding of explicitly states that they do. the nature of these teachings, their In-depth analysis may reveal very implications for the daily lives of in- different perspectives on how these dividuals and communities, and their issues can be coherently located with- coherence with other Bahá’í writings in the overarching and unyielding and teachings. commitment of the Bahá’í Faith to advancing conditions of social justice, REFLECTING THE PRIORITIES equality, and peace for all citizens of OF THE BAHÁ’Í COMMUNITY, the world, as part of an expression of THE RELATIONSHIP BETWEEN LAW the central and overarching teaching AND SOCIAL CHANGE FROM A BAHÁ’Í of the oneness of humanity. Regard- PERSPECTIVE WILL BECOME AN less of the specific topic, we can ex- AREA OF INCREASING FOCUS IN pect that greater attention will be paid UNDERSTANDING THE TEXT by the emerging scholarship to these and other significant and far-reaching The ways in which law is a force for issues contained in the Kitáb-i-Aqdas. advancing or inhibiting social change We can also foresee how some of these is one common lens through which topics may lead to conflicts with con- law is thought about and analyzed. temporary perspectives and norms— This is true historically in religious for example, in societies that recognize contexts—where we see the imple- full equality for same-sex marriage, mentation of new laws as a founda- provide legal protection from discrim- tion for engendering religious norms ination based on sexual orientation, in individuals and societies—and in and safeguard freedom of religion. liberal democracies today where the To better understand these potential enactment, implementation, and in- areas of tension, there is a need to terpretation of law can be significant expand the diversity of approaches factors in struggles around matters of to the analysis of the Kitáb-i-Aqdas equality, fairness, and justice. Law can with respect to these issues, including be used to shape and bind the actions grounding analysis in the particular of individuals, groups, organizations, and distinct Bahá’í concept of law and corporations, and governments, and its approach to operation and imple- in various ways it can be a source mentation. As noted earlier, this in- for reinforcing or changing existing cludes considering the implications of patterns. having a divine model of law that is While there will always be a re- contingent on certain social contexts lationship between law and social 22 The Journal of Bahá’í Studies 27.4 2017 change, the way law plays this role, patterns. This is distinct from the and the degree to which law is utilized development of sets of laws and the in this regard, is a matter of choice and imposition of those laws. For exam- design. Law may be the leading driver ple, a major thrust of Bahá’í activity in ensuring a particular social reality, today is in engagement in social action or it may be a late actor, following the and participation in influencing and emergence of a particular context or deepening people’s understanding of set of understandings. As well, the how the principles of unity, equality, degree to which we explicitly and con- and justice may be applied to various sciously consider how laws may shape, public discourses on matters of key impact, or change social realities may interest to the welfare of humanity: vary. Sometimes we may focus quite explicitly on how a particular law may Effective social action serves to be used to form a specific social condi- enrich participation in the dis- tion. At the same time, however, our courses of society, just as the decision to enact laws may be moti- insights gained from engaging vated by a whole host of other inter- in certain discourses can help to ests unconnected to their capacity to clarify the concepts that shape so- shape a particular social reality, from cial action. . . . [I]nvolvement in particular and special interests, to oth- public discourse can range from erworldly considerations, to desired an act as simple as introducing collateral objectives. Bahá’í ideas into everyday con- As noted earlier, in the Bahá’í com- versation to more formal activ- munity, the historic pattern of back- ities such as the preparation of grounding Bahá’í law relates to a articles and attendance at gath- particular conception of the relation- erings, dedicated to themes of ship between law and social change. social concern—climate change In particular, it suggests—unlike, for and the environment, governance example, the Islamic legal context—a and human rights, to mention a de-emphasis of the role of law in few. It entails, as well, meaning- shaping a spiritualized society. Rather, ful interactions with civic groups Bahá’ís focus on systems of knowl- and local organizations in villages edge and understanding and systems and neighbourhoods. (Universal of social awareness and cohesion, en- House of Justice, 2010 Ridván. suring they are in place before Bahá’í Message) laws have an extensive role to play. This pattern reflects a broader and The Bahá’í focus on influencing increasingly popular orientation in and participating in discourses as a the Bahá’í community to creating the mechanism for social change is quite epistemic infrastructure that leads to different, for example, than having the emergence of particular social a religious community advocate for Themes in the Study of Bahá’u’lláh’s Kitáb-i-Aqdas 23 particular changes in laws that might religious community interacts with its reflect its social teachings. It is also laws, develops modes of legal inter- different from engaging in the world pretation and practice, and evolves its at large for the purpose of achieving understandings of the role of law in converts: religious life. In the case of the Bahá’í Faith, we It will be important for all to are seeing the earliest stages of those recognize that the value of en- processes, with the last quarter centu- gaging in social action and public ry being the first period of time when discourse is not to be judged by the Bahá’í community and scholarly the ability to bring enrolments. attention in the West have turned to Though endeavours in these two the question of Bahá’í law in any de- areas of activity may well effect monstrable way. What has emerged an increase in the size of the to date is an eclectic and diverse set Bahá’í community, they are not of understandings and approaches to undertaken for this purpose. Sin- the study of Bahá’í law that reflects a cerity in this respect is an impera- community in which law is still only a tive. (Universal House of Justice, gradually emerging preoccupation. At 2010 Ridván. Message) the same time, the upcoming decades This particular construction of the will probably see an acceleration of relationship between law and social legally focused dialogue and develop- change in the Bahá’í Faith suggests an ment and the emergence of approach- approach to the study of the Kitáb-i- es to understanding Bahá’í law that Aqdas that is largely unexplored. In are more indigenous in character and some respects, the fact that much of that uniquely address and contribute the Kitáb-i-Aqdas is aimed at a social to the prevailing, but highly varied, order that is in the distant future has public and legal discourses about the perhaps limited exploration into what needs of human societies. the text, particularly in its treatment of Bahá’í law, has to say about how change toward new patterns of social order may emerge, including implica- tions for contemporary social debates and how law and its coercive power are employed or withheld on the path of progress.

CONCLUSION

To students of law and religion, a topic of great importance is how a 24 The Journal of Bahá’í Studies 27.4 2017

WORKS CITED

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Nakhjavani, Bahiyyih. “Exemption.” Bahá’í Studies Review, vol. 3, no. 1, 1993, pp. 75–78. Saiedi, Nader. Logos and Civilization: Spirit, History, and Order in the Writings of Bahá’u’lláh. Association for Bahá’í Studies and Maryland UP, 2000. Schaefer, Udo. “Crime and Punishment: Bahá’í Perspectives for a Future Criminal Law.” Law and International Order. Proceedings of the First European Bahá’í Conference on Law and International Order, Bahá’í Publishing Trust, 1996, pp. 8–11. ———. “An Introduction to Bahá’í Law: Doctrinal Foundations, Principles, and Structures.” Journal of Law and Religion, vol. 18, no. 2, 2003, pp. 308–69. Schaefer, Udo, Nicola Towfigh and Ulrich Gollmer. Making the Crooked Straight: A Contribution to Bahá’í Apologetics. George Ronald, 2006. Schweitz, Martha L. “The Kitáb-i-Aqdas: Bahá’í Law, Legitimacy, and World Or- der.” Journal of Bahá’í Studies, vol. 6, no. 1, 1994, pp. 35–59. ———. “Of Webs and Ladders: Gender Equality in Bahá’í Law.” World Order, vol. 27, no. 1, 1995, pp. 21–39. Shoghi Effendi. Unfolding Destiny: The Messages from the Guardian of the Bahá’í Faith to the Bahá’ís of the British Isles. UK Bahá’í Publishing Trust, 1981. Stiles Maneck, Susan, et al. “A Question of Gender: A Forum on the Status of Men in Bahá’í Law.” dialogue, vol. 2, no. 1, 1987, pp. 14–34. Universal House of Justice. 2010 Ridván. Message to the Bahá’ís of the World. ———. Introduction. The Kitáb-i-Aqdas. Bahá’í World Centre, 1992. ———. Letter to Some Individual Bahá’ís in Europe, 19 April 2013. ———. Letter to the Bahá’ís of the World, 5 March 1993. Walbridge, John. “Kitáb-i-Aqdas, the Most Holy Book.” Bahai-library.com, 1999, www.bahai-library.com/walbridge_encyclopedia_kitab_aqdas. ———. Sacred Acts, Sacred Space, Sacred Time. George Ronald, 1996. Walbridge, Linda, and John Walbridge. “Bahá’í Laws and the Status of Men.” World Order, vol. 19, no. 1–2, 1984–85, pp. 25–36. 27

THE DIVIDED SELF is spiritually im- Aphorisms on mature. Divine union begins with self Art, Morality, and unity.

Spirit: THE INSPIRATION for all our art? A Selection Mortality. A CLUTTERED MIND makes for a poor YAHIA LABABIDI mirror.

A POEM arrives like a hand in the 40’S: when our bodies begin to pre- dark. pare us for dying.

A POEM should be flesh-warm, TURNING 40: When the fruit that is scented Spirit. our body starts to spoil, and the rose tree of our soul begins to bloom. ALL LANGUAGES are rough transla- tions of our native tongue: the Spirit. TURNING 40: When we begin to re- peat ourselves and, hopefully, to hear AS WE MAKE PEACE with ourselves, ourselves, as well. we become more tolerant of our faults — in others. GETTING OLDER is realizing that we’ve been repeating ourselves all THE ONLY REAL BORDERS are those of along. our compassion. CERTAIN SILENCES are more damning WARS are only possible when peo- than words; they are actions. ple are united by what they hate rather than what they love: Peace. CERTAIN SILENCES are hard to take back. BETWEEN COMEDY AND TRAGEDY, a hairline — the depth of an abyss. SPIRITUAL FAST FOOD leads to spiri- tual indigestion. TRUE ARTISTS disturb the false peace, also known as complacency. APHORISMS respect the wisdom of silence by disturbing it, briefly. THE PATH TO PEACE is littered with dead selves. TALK IS CHEAP, because it is the language of the body; silence gold- SELF-PEACE: our first step towards en, since it’s the native tongue of the world peace. spirit. 28 The Journal of Bahá’í Studies 27.4 2017

AS PROTECTION from your lower WHAT WE LOVE in the next world, soul, surround yourself with remind- we begin by loving here, first. ers of your higher soul. IF RELIGIONS are understood as or- SAID A POEM TO A POET: can I trust ganized Love then, by definition, hate you? Is your heart pure to carry me; is heresy. are your hands clean to pass can lessen suffering and also save lives. AN ANGRY PRAYER is a contradiction in terms. NUMBNESS is a spiritual malady, true detachment its opposite. FIRST, seek to become a luminous example — lastly, you may speak of THE PURSUIT of Art and Spirituality religion and G_d. is not a refuge from the world. We re- turn from such exalted regions of the BEFORE YOU BLASPHEME, declaring soul revitalized, with renewed care for yourself an agent of light acting in one another. His Name, make sure that you stand clear of your own shadow. WHEN WE behave unbeautifully, we give others permission to do so. CONTRADICTION: the cloak preferred by profound truths. UNLIKE PROSE, poetry can keep its secrets. PARADOX: where truth hides in plain view. The paradox of enlightenment: APHORISMS are the marriage of to see our reflection in everything, and heaven and hell: poetry and philosophy. not to see our reflection in everything.

WHILE THE NUMBER of celebrities mounts, that of saints remains con- stant throughout the ages.

KNOW YOUR MUSE, and its diet.

ATTENTION: a tension.

THE HIGHEST FUNCTION of literature is transformational.

ONE never becomes a poet, except when they are writing a poem. 29

Resumé The Active Force À l’aide d’un cadre permettant de compren- dre le processus de création en général, and That Which l’auteur explore dans cet essai la notion Is Its Recipient: que l’univers est codé pour être créatif. Il offre une perspective selon laquelle le sys- A B ahá’í View of tème universel existe dans un état d’équili- brage perpétuel, générateur et dynamique, Creativity et que la créativité est la réalité fonda- mentale de l’univers. Utilisant le concept de l’« alliance » comme métaphore pour RICK JOHNSON illustrer la structure de gouvernance de la dynamique génératrice universelle, l’au- We often think, naively, that miss- teur explore le rôle particulier que joue la ing data are the primary impedi- conscience dans le processus de créativité. ments to intellectual progress— just find the right facts and all Resumen problems will dissipate. But bar- Aplicando un marco para comprender el riers are often deeper and more proceso creativo de manera general, este abstract in thought. We must ensayo explora la noción de que el uni- have access to the right metaphor, verso está codificado para ser creativo. Se ofrece la visión que el sistema universal not only to the requisite informa- existe en un estado perpetuamente listo, tion. Revolutionary thinkers are generador y dinámico y que la creatividad not, primarily, gatherers of facts, es la realidad fundamental del universo. but weavers of new intellectual Utilizando el concepto de “alianza” como structures. una metáfora para la estructura goberna- —Stephen Jay Gould, dora de la dinámica generadora universal, The Flamingo’s Smile el autor investiga el rol único de la con- sciencia en el proceso creativo. Abstract Applying a framework for understanding LAWFUL ORDER, UNCERTAINTY, the creative process generally, this essay AND THE DYNAMICS OF CREATION explores the notion that the universe is coded to be creative. The view is offered This exploration of creativity begins that the universal system exists in a per- with a perspective on fundamental re- petually poised, generative, dynamic state ality derived from study of the Bahá’í and that creativity is the fundamental re- ality of the universe. Utilizing the concept Writings. At first, the Bahá’í view of “covenant” as a metaphor for the gov- seems somewhat paradoxical. Reality ernance structure of the universal gener- has both a quality of “sameness” and ative dynamic, the author investigates the a quality of “relativity,” which means unique role of consciousness in the cre- things can look very different depend- ative process. ing on how one is looking: 30 The Journal of Bahá’í Studies 27.4 2017

earthly and heavenly, material and The variability of things is due to spiritual, accidental and essential, the vast array of contingent events particular and universal, founda- which interact many times with slight- tion and structure, appearance ly different initial conditions, result- and reality and the essence of all ing in outcomes which differ, at least things, both inwardly and out- slightly, each time (Gleick; Briggs and wardly—all of these are connect- Peat; Buchanan). It is the interaction ed one with another and are inter- of myriad elements and forces within related in such a manner that we a universal, ordered association that find that drops are patterned after defines life and human beings, not a seas, and that atoms are struc- particular planetary matrix or physical tured after suns in proportion to prototype. As ‘Abdu’l-Bahá suggests: their capacities and potentialities. For particulars in relation to what every single thing has an effect is below them are universals, and and influence upon every other, what are great universals…are either independently or through a in fact particulars in relation to causal chain. In sum, the complete- the realities and beings which are ness of each and every thing— superior to them. Universal and that is, the completeness which particular are in reality inciden- you now see in man, or in other tal and relative considerations. beings, with regard to their parts, (‘Abdu’l-Bahá, “Tablet of the members, and powers—arises Universe”) from their component elements, their quantities and measures, the All elements of reality are similar and manner of their combination, and radically different according to how their mutual action, interaction, they are perceived and connected to and influence. When all these one another. Scientists believe that the are brought together, then man causal laws that govern the universal comes into existence. system are really quite simple. However, As the completeness of man the dynamics involved in the operation stems entirely from the compo- of these laws may be quite complicat- nent elements, their measure, ed, even for relatively simple situations. their manner of combination, Dynamics that are easily understood and the mutual action and in- and predicted when two objects inter- teraction of other beings—and act—such as one planet orbiting one since man was produced ten or a star—become excruciatingly difficult hundred thousand years ago from when more objects are introduced. The the same earthly elements, with world we observe is full of variability, the same measures and quantities, which arises out of the operation of the same manner of composition simple invariable laws (Stewart). and combination, and the same The Active Force and That Which is Its Recipient 31

interactions with other beings— phenomenal reality is temporary and it follows that man was exactly constantly subject to change, and any- the same then as exists now. (Some thing can happen within well-defined Answered Questions 46:6–7) statistical laws. From this basic understanding, let’s A more interesting question is what consider the possibility that the uni- grounding laws and organizational versal system is essentially coded to be principles govern the dynamics of creative. We can imagine a universal these interacting forces. As a material system awash with untold numbers of entity, the universal system is defined interactions, subject to a similarly vast by three primary characteristics: the array of changing conditions, acting composition of elements, motion, and within an overall causal framework causality. The reality of composition that is coded to maintain a dynamic and motion has the inevitable conse- equilibrium among all these factors. quence that all material entities are Wave behavior is perhaps a useful met- phenomenal, that is, temporary. “Abso- aphor. Consider a mostly calm ocean, lute repose does not exist in nature” with only ripples of wave action. This and “the whole physical creation is expresses one state of such equilibri- perishable” (‘Abdu’l-Bahá, Paris Talks um. A larger, slowly rolling swell wave 88, 90). The reality of causality has expresses another state. The towering the inevitable consequence that some waves favored by surfers manifest yet form of inherently necessary relation- another state of evolving equilibrium. ships exist within the universal sys- Hurricane-driven waves and tsunamis tem. As Bahá’u’lláh makes clear: “All express other, catastrophic states of that is created, however, is preceded evolving equilibrium. The “center of by a cause.” (Gleanings 82:10). Even at balance” for a particular wave is at a the subatomic level, where quantum very different physical point in each events are often said to be spontaneous case, and each expresses dramatical- and apparently acausal, statistical ly different energy levels. Yet all of methods are used very successfully to these wave forms, although complete- predict outcomes. This suggests that ly unpredictable, are restrained within at all levels of subatomic physics, in- ranges of lawful possibilities, and the herently necessary relationships exist, general patterns of wave behavior can although the causal mechanisms may be described within knowable patterns not be obvious.1 In other words, all of of statistical probability distributions. Thus, every system is in some state of 1 I am grateful for some stimulating evolving equilibrium, ranging from thoughts about causality provided by Ian states that are internally very stable Kluge on one of his early Bahá’í philoso- and change only through intrusive phy webpages, which seems to no longer external forces to those that are much exist. more dynamic. 32 The Journal of Bahá’í Studies 27.4 2017

The dynamics of this sort of equi- For example, physicists now describe librium represent a multitude of in- electron orbits mathematically as a dividual elements all following their kind of wave constrained within the own simple rules of obedience to force generated by the electric field of underlying laws of causality. A wave, the atom (Ranjbar). At the most fun- in whatever manifestation, is essen- damental quantum levels of existence, tially a statistically describable set of the images produced by probability evolving local interactions within a equations to describe these orbits ap- global framework. A wave is always pear wavelike. For example, a one-di- in a poised state, a constantly evolving mensional motion can be modeled as state of interpenetrating forces or ac- a guitar string, a two-dimensional tions and reactions (Bak). As Per Bak motion as the vibrating surface of a writes: drum, and a three-dimensional mo- tion as the surface of a balloon. Each complex behavior in nature re- of these models is essentially a wave flects the tendency of large sys- restrained within certain parameters tems with many components to (Unverricht). evolve into a poised, “critical” state, Interestingly, ‘Abdu’l-Bahá uses the way out of balance, where minor metaphor of a “restrained wave” to disturbances may lead to events, describe the orbits of heavenly bod- called avalanches, of all sizes. Most ies: “these great orbits and circuits of the changes take place through fall within subtle, fluid, clear, liquid, catastrophic events rather than by undulating and vibrating bodies, and... following a smooth gradual path. the heavens are a restrained wave be- The evolution to this very delicate cause a void is impossible and incon- state occurs without design from ceivable” (“Tablet of the Universe”). any outside agent. The state is Small ripples in a pond or puddle and established solely because of the monstrous tsunamis speeding across dynamical interactions among in- an ocean follow the same laws. The dividual elements of the system: apparent divergence and complexity the critical state is self-organized. of types results from the same simple Self-organized criticality is so far underlying model. The image of wave the only known general mecha- functions is one useful way to envision nism to generate complexity. (1–2) a fluid, but restrained, description of what is “real.” Motion, transformation, and change Now let’s consider another meta- are continual in the world of being, a phor to take the next step in my argu- constantly evolving equilibrium with- ment. A single ryegrass plant may have in fixed limits. over 10,000 kilometers of roots, with This kind of motion is the funda- billions of microscopic root hairs (Ra- mental characteristic of all phenomena. ven, Evert, and Eichhorn 679). In such The Active Force and That Which is Its Recipient 33 an environment, where does the plant With this image in mind, let me end? At the visual macroscopic level, it suggest that the universal system is is impossible to tell. The webbing of characterized by a basic structure of infinitely tiny roots in mature grasses dynamic symmetry, an elegant contin- is impossible to resolve and differenti- uum of relationships uniting seeming ate. At the microscopic level, we have opposites. The sort of symmetry I’m even more difficulty. The flux of gasses suggesting does not describe mirror and chemical interactions in the vicin- images but rather a relationship where ity of roots is essentially impossible to opposites are transformed into each define completely. So frenzied are these other. Einstein’s famous insight that interactions at the microscopic level energy equals mass is one such sym- that it makes it difficult to say precisely metry, but other such symmetries are where is the “edge” of the plant. While legion. They are, in fact, at the founda- we may have an “obvious” common tion of the universal system. sense response to this question, careful thought reveals that the “edge” of the SYMMETRY, RECIPROCITY, AND A plant is ambiguous, except insofar as “SIMILITUDE OF OPPOSITES” we arbitrarily define a boundary. Ultimately, however, any boundary The world of existence came into we define necessarily ignores some being through the heat generated aspects of the interrelationship of from the interaction between the the plant with its neighbors and the active force and that which is its environment. We must recognize recipient. These two are the same, that the “singleness” of the plant and yet they are different. (Bahá’u’lláh, its “unity” with the wider system are Tablets 141) profoundly interwoven. Depending on how we organize our perception of This is perhaps Bahá’u’lláh’s most sig- the reality of the plant, the diversity nificant description of the essential of single plants provides a substitute nature of things. Clearly, He indicates for the unity of the system, and vice that there is a basic symmetry—what versa, depending on our perceptual fo- might be termed a “similitude of op- cus. The “edge” of the plant is essen- posites”—that defines the most basic tially a matter of the perceptual lens creative process and relationships we apply. The grass plant we observe of the universe. This simple, elegant with the naked eye exists as a contin- statement captures how diverse phe- uum between its unseen edge in the nomena merge into one another, pro- atmosphere and its unseen edge below viding the basic engine of creativity. ground. This continuum—the plant— In the passage cited above, where reflects the current state of equilibri- does the “active force” end and the um among the myriad interactions to “recipient” begin? Where is the bi- which the plant is subject. furcation between the two? Simply 34 The Journal of Bahá’í Studies 27.4 2017

put, there is no way to describe such a pole in a relationship. Energy is mat- division. They are essentially one and ter, and vice versa. This conservation the same. Just as the plant merges into of essence describes the fundamental the environment at the subatomic lev- principle of reciprocity upon which el, leaving no clear line of bifurcation, the universal system depends. Obvi- the universal system is structured ously, we can adopt different perceptu- around symmetrical relations where al lenses appropriate to different speci- one “pole” of a relationship trans- fied purposes that enable us to simplify forms into another “pole.” Such rela- the universal wholeness and to treat tionships are infinite, and these webs aspects of it, at least momentarily, and of relationships have no edges within for certain limited purposes, as single the universal system. individuals with a seeming autonomy, Let us consider another thought ex- stability, and separate existence. Yet periment. Imagine a whirlpool vortex we should not fall into the trap of be- swirling within the course of a rapidly lieving that “reality” is therefore frag- flowing stream. Where does the vor- mentary and made up of “things” that tex become the stream or the stream are separate and absolutely distinct become the vortex? Is there a clear from other “things.” point of demarcation, or does it de- Reciprocity is an immensely pow- pend on whether one is focusing on the erful yet beautifully simple concept. “reality” of the vortex or the “reality” ‘Abdu’l-Bahá tells us that of the stream? Even if one focuses on the reality of the vortex, for instance, the greatest relationship that bin- one will still be left with a purely ar- deth the world of being togeth- bitrary definition of where the vortex er lieth in the range of created becomes the stream, and vice versa. At things themselves, and that co-op- the subatomic level, the frenetic inter- eration, mutual aid and reciproci- actions are just as difficult to capture ty are essential characteristics as they were when we tried to find the in the unified body of the world edge of the plant. Both the stream of being, inasmuch as all created and the vortex might have a relatively things are closely related together consistent autonomy and stability—a and each is influenced by the oth- seamless order uniting these dissimi- er or deriveth benefit therefrom, lar patterns of order. As the whirlpool either directly or indirectly. (qtd. and the stream transform into one in H. uqúqu’lláh 7–9) another without a perceptible edge or bifurcation, we may imagine that “[t] I suggest that reciprocity offers a sim- hese two are the same, yet they are dif- ple and elegant term to describe the ferent” (Bahá’u’lláh, Tablets 141). fundamental nature of relationships This similitude of opposites con- in the universal system. Using anoth- serves the essence of each opposite er thought experiment, let’s explore The Active Force and That Which is Its Recipient 35 evolutionary change in light of the Or perhaps it is more accurate to say concept of reciprocity. The concept that the global or cosmic pattern of of reciprocity locates the prima- reciprocity is extremely dependent ry, but not exclusive, mechanism of on unmeasurable variations in local evolutionary change in the relational conditions and individual relational transactions among organisms and transactions. their environment. Relationships that The reciprocal dynamism we have achieve or sustain a consistent pattern been exploring is also found in so- of equilibrium remain as sustainable cial manifestations. For example, on patterns; those that don’t, disappear. the one hand, social anthropologists Reciprocity is not sufficient by it- have observed that the nature of so- self, however, to explain all types of cial reciprocity in primates is difficult evolutionary change because there to attribute to any one factor (Frank are other non-reciprocal factors that and Silk). Yet they also have found can also play a role in fostering evo- that equitable relationships tend to lutionary change. The increasingly be associated with the strongest and probable idea that it was a sizeable most enduring social bonds, and that extraterrestrial object slamming into these mechanisms enhance longevity the earth sixty-five million years that in a variety of cultural settings (Silk extinguished the dinosaurs is one such et al., “Strong and Consistent Social non-reciprocal factor.2 Bonds”). It is also true that the actual rela- Organisms adapt to, and are con- tional transactions that make up the strained within, natural laws and fiber of reciprocity are chaotic and physical principles. It is not surprising non-linear. The webbing of relation- that the most successful life-forms of ships is intricate and embedded within all time are those enmeshed within random and chaotic elements. This the most simple and easily sustainable means that specific relational inter- patterns of reciprocity. Simple bacte- actions are so unique and unrepeat- ria are the most successful life-forms able in encompassing a multitude of of all time (Gould, “Evolution of unique circumstances as to often make Life” 87). If the fossil record clearly the actual relational transactions im- demonstrates anything, it is that bac- possible to trace. It is the nature of re- terial life has been sustained from the ciprocating transactions that they are beginning of life to the present, and essentially local, not global or cosmic. with little doubt it will endure until Earth is no more. Bacteria have found 2 Yet even here we should keep in ways to be nearly perfectly reciprocal mind that on time scales that exceed easy within an astonishingly diverse range comprehension, such asteroid strikes are of environments. part of cosmic-scale patterns of thermo- The universal system supplies op- dynamic and quantum reciprocity. portunities for a vast and unknowable 36 The Journal of Bahá’í Studies 27.4 2017

number of relational transactions. essential “spiritual” essence within all ‘Abdu’l-Bahá indicates that all the el- things. Each and every created thing ements of the universal system are is endowed with the capacity to exer- involved in relational transactions: cise a particular influence—to express activity within the universal system My meaning, instead, is that this and to be receptive to the activity of endless universe is like the human other elements. “The light of the sun body, and that all its parts are becomes apparent in each object ac- connected one with another and cording to the capacity of that object. are linked together in the utmost The difference is simply one of degree perfection. That is, in the same and receptivity” (‘Abdu’l-Bahá, Prom- way that the parts, members, and ulgation 14). In a message to the Swiss organs of the human body are in- scientist August Forel, ‘Abdu’l-Bahá terconnected, and that they mutu- further describes this interplay of ac- ally assist, reinforce, and influence tivities and receptivities that is the es- each other, so too are the parts sential engine of evolution: “every be- and members of this endless uni- ing hath come to exist under numerous verse connected with, and spiri- influences and continually undergoeth tually and materially influenced reaction. These influences, too, are by, one another. (Some Answered formed under the action of still other Questions 69:3) influences” (Tablet to August Forel 18). Everything in the creation is en- Thus, each niche of existence poten- dowed with distinct capacities and tially has a vast range of possible re- virtues, which form the basis of ac- ceptors for what it offers and itself is tive-receptive relationships with other a possible receptor for untold varieties elements of the creation. This is the of activity generated by other units key understanding to explain two and forces in the creation. According quite dissimilar but obvious outcomes to Bahá’u’lláh, “Every creature hath of evolution: the persistence and sta- been endowed with all the potenti- bility of very simple life-forms and alities it can carry.” (qtd. in Shoghi the inevitable tendency for increasing- Effendi, World Order 169) Further, ly complex life-forms to emerge. The he affirms that each creature “will be fundamental principle of reciprocity, enabled . . . to reveal the potentialities as the engine of evolution, is well ex- of its pre-ordained station.” (Gleanings pressed in the reality that some very 124:2). This inherent station in the simple relational transactions can be universal system includes the “capac- extremely stable and nearly indestruc- ity and limitations” that it is “empow- tible. It is also well expressed by the ered to manifest” (Gleanings 74:1). reality that as the number of interac- This ability to manifest capaci- tions and possible interactions increas- ty within certain limitations is the es, so does the possible complexity. The Active Force and That Which is Its Recipient 37

The simple mathematics of possible and unassuming life-forms like bacte- relationships means that complexity ria, insects, and parasites are the best will emerge, but it does not necessar- bets. More complex life-forms like ily mean that complexity is better in tigers, which are dependent on very an evolutionary sense. We can think specialized patterns of reciprocity, are of the universal system as an immense much more vulnerable in an evolution- arena of efflorescence, with potentiali- ary sense. Only certain kinds of food ties flaring out in all directions. It is as and habitats will sustain a tiger, but if experiments are bursting forth all cockroaches will do quite nicely in a over the place. In a sense, all this active vast array of niches, and bacteria can expression of potential is radically do even better. contingent. The experiment may fail. Complexity is no guarantee of success ENGINE OF CREATION: and survival. WILD EFFLORESCENCE GOVERNED Paleontologists point out that con- WITHIN THE BOUNDS OF LAW figurations of life-forms were actually much more complex at an earlier stage On the basis of the discussion so far, of Earth’s history. The Burgess Shale I suggest that relational transactions deposits, for instance, provide fossil are sustainable when they are harmo- evidence of an immensely greater va- nized by a “covenant”—my term for a riety and creative range of life-form mechanism that enables dynamic, re- archetypes than anything that has ex- ciprocal equilibrium between activity isted since. The maximum diversity of and receptivity. What might such a possible anatomical forms was reached mechanism look like? In the following very early in life’s history (Gould, passage, ‘Abdu’l-Bahá uses the human “Evolution of Life” 87–89). Most of body as a metaphor for how all created these life-forms became extinct. Thus, things are connected: one could say that life-form archetype complexity failed. Today we have more It is obvious that all created things species than ever before, and hence, are connected one to another by greater species complexity. But these a linkage complete and perfect, species are restricted to a much small- even, for example, as are the mem- er number of life-form archetypes. So, bers of the human body. Note while complexity is an inevitable out- how all the members and compo- come of the evolutionary process, the nent parts of the human body are probability of success is not so much a connected one to another. In the matter of complexity in and of itself same way, all the members of this as it is whether the pattern of rela- endless universe are linked one tional transactions is sustainable. Just to another. The foot and the step, for sheer sustainability and evolution- for example, are connected to the ary success as usually defined, simple ear and the eye; the eye must look 38 The Journal of Bahá’í Studies 27.4 2017

ahead before the step is taken. be found in all its workings. Thus The ear must hear before the eye it is clear that a Universal Power will carefully observe. And what- existeth, directing and regulating ever member of the human body this infinite universe. Every ratio- is deficient, produceth a deficiency nal mind can grasp this fact. (Se- in the other members. The brain lections 48–49) is connected with the heart and stomach, the lungs are connected In this passage, ‘Abdu’l-Bahá attri- with all the members. So is it with butes the balanced functioning of the the other members of the body. universe to a “mind force” built into And each one of these members the very essence of the universal sys- hath its own special function. The tem, which operates in both a “pre-ex- mind force—whether we call it istent” and a “contingent” manner. pre-existent or contingent—doth With that in mind, let us consider direct and co-ordinate all the another way that ‘Abdu’l-Bahá de- members of the human body, see- scribes this mechanism: ing to it that each part or member duly performeth its own special Know that faith is of two kinds. function. If, however, there be The first is objective faith that is some interruption in the power of expressed by the outer man, obe- the mind, all the members will fail dience of the limbs and senses. to carry out their essential func- The other faith is subjective, and tions, deficiencies will appear in unconscious obedience to the will the body and the functioning of of God. There is no doubt that, its members, and the power will in the day of a Manifestation such prove ineffective. as Christ, all contingent beings Likewise, look into this end- possessed subjective faith and had less universe: a universal power unconscious obedience to His Ho- inevitably existeth, which en- liness Christ. compasseth all, directing and For all parts of the creational regulating all the parts of this world are of one whole. Christ infinite creation; and were it not the Manifestor reflecting the di- for this Director, this Co-ordina- vine Sun represented the whole. tor, the universe would be flawed All the parts are subordinate and and deficient. It would be even obedient to the whole. The con- as a madman; whereas ye can see tingent beings are the branches that this endless creation carrieth of the tree of life while the Mes- out its functions in perfect order, senger of God is the root of that every separate part of it perform- tree. The branches, leaves and ing its own task with complete fruit are dependent for their ex- reliability, nor is there any flaw to istence upon the root of the tree The Active Force and That Which is Its Recipient 39

of life. This condition of uncon- Reality, so that order may be es- scious obedience constitutes sub- tablished in the world. For exam- jective faith. But the discerning ple, interaction and co-operation faith that consists of true knowl- between the constituent parts of edge of God and the comprehen- the human body are evident and sion of divine words, of such faith indisputable, yet this does not there is very little in any age. (qtd. suffice; an all-unifying agency is in Bahá’í World Faith 364) necessary that shall direct and control the component parts, so I take these passages to mean that the that these through interaction fundamental mechanism of obedience and co-operation may discharge built into the structure of the universe in perfect order their necessary has two dimensions. First, there is a and respective functions . . . . pre-existent spiritual/religious di- All these interactions therefore mension termed objective, or discern- are connected with that all-em- ing, faith, which is conscious, know- bracing power which is their piv- ing obedience. Secondly, there is a ot, their centre, their source and contingent natural dimension termed their motive power. (Tablet to Au- subjective faith, which is unconscious, gust Forel 22–23) unknowing obedience. For the sake of the argument here, let’s consider Although in the body of the uni- this as being the two sides of a “cove- verse there are innumerable nant”—a religious side (Covenant) and nerves, yet the main artery, which a natural side (covenant). Both serve pulsates, energizes, and invigo- essentially the same integrative func- rates all beings, is the power of tion, but the religious Covenant can the Covenant. All else is second- apply only to beings with the requisite ary to this. (‘Abdu’l-Bahá, “Tablet powers of conscious choice, while the to Mr. and Mrs. A. C. Killius”) natural covenant binds all the ele- ments of the universe together, know- The existence of such a timeless ing or unknowingly. ‘Abdu’l-Bahá uses covenant, governing both the natural the concepts of both pivot and artery and Divine realms of existence, is ex- to illustrate this connective, centering plicitly affirmed by both the Báb and framework: Bahá’u’lláh:

Thus it hath been proven and Bear Thou witness that, through made evident that these infinite this Book, I have covenanted beings in this wondrous universe with all created things concern- will discharge their functions ing the Mission of Him Whom properly only when directed and Thou shalt make manifest, ere the controlled by that Universal covenant concerning Mine own 40 The Journal of Bahá’í Studies 27.4 2017

Mission had been established. an individual tiger has sharper claws (Bahá’u’lláh citing the Words of or can run a little faster after game. the Báb, Epistle 160)33 This may make him a better hunter and may help his kind to survive in the Through Thee have We gathered short term, but it does not guarantee together all created things, wheth- long-term success. Moderation must er in the heavens or on the earth, also be a part of the various relational and called them to account for that transactions affecting the tiger: there which We had covenanted with must be enough game, the tigers must them before the foundation of the not be overly greedy, and the tiger’s world. (Bahá’u’lláh, Summons 10) predators and fellow species must not ask more from the tigers than they can Bahá’u’lláh’s statement that “what- sustain. If any of these sets of rela- soever passeth beyond the limits of tional transactions are not reciprocal, moderation will cease to exert a ben- tigers are ultimately doomed. eficial influence” suggests the shape Similarly, there is nothing inherent of the governance framework (Procla- in self-aware consciousness that guar- mation 113). This, perhaps, is a simple antees evolutionary success. There is definition of the covenant governing not an inherent progress in biological reciprocity. On the human scale, it evolution that gives a guarantee of also alludes to one aspect of justice, survival to more intelligent species. namely that “[w]hoso cleaveth to Like the tiger that can run a little fast- justice, can, under no circumstances, er, intelligence may help individuals transgress the limits of moderation” better adapt to local conditions. How- (Gleanings 164:2). ‘Abdu’l-Bahá de- ever, even very successful adaptation scribes the covenant mechanism this to local conditions on a short-term way: “A middle course is best, as it is basis may not contribute to the long- written: ‘It is incumbent upon you to term continuation of the species. For do good between the two evils,’ this instance, one could argue that higher referring to the mean between the two intelligence has enabled industri- extremes. ‘And let not thy hand be tied al-commercial-consumer cultures to up to thy neck; nor yet open it with all vastly expand and grow—an appar- openness . . . but between these follow ently successful adaptation. However, a middle way’” (Secret 109). Evolution- if these cultures violate the covenant ary success is not just about whether principle of moderated reciprocity, this short-term success may collapse 3 In another place the Báb writes, “Ver- over the long run. ily We have taken a covenant from every There is an innate creative efflo- created thing upon its coming into being rescence in the universal system by concerning the Remembrance of God” which the new continuously emerg- (Selections 91). es and offers itself as a possibility to The Active Force and That Which is Its Recipient 41

other elements of the system. If there well as some other amounts of con- is receptivity, the possibility has the scious life. Conscious beings may, in opportunity to develop further; if not, fact, evolve frequently, but there seems it becomes dormant. Even if there is little reason to expect all life to look answering receptivity and the possi- like it does on Earth. Yet we should bility begins to flourish, this is not a expect that all life, wherever it exists, guarantee that it will succeed over the whatever its appearance, and whatever long term and survive. Circumstances its biological themes, will manifest the change, and the relational transactions basic principle of reciprocity—if it is can blaze up and dwindle. Change to remain viable. is omnipresent—new potentialities Life, as it evolves, manifests a flex- emerge, and new sustainable rela- ibility that yields immense variety. tionships are attained or disintegrate. Living things on Earth have set up There is no detailed blueprint, only the successful housekeeping in vastly dis- interplay of immeasurable numbers similar environmental niches, and it is of random possible relational trans- possible that across the vastness of the actions within an inbuilt architecture universe we have not seen anything of law that guarantees that creativity yet! The story of life is probably the continues. story of “great reciprocators,” with Scientists are beginning to suspect the greatest numbers and constancy that simple cellular life may arise as of life-forms developing around the a fairly predictable outcome of the most stabilized modes of reciprocity. organic chemistry available in the A stable system is not static, how- cosmos. Stephen Jay Gould argued ever, because “the universal energy is that life emerges wherever planets dynamic” (‘Abdu’l-Bahá, Promulgation exist with the right constituents and 140). Dynamic energy underlies even conditions—undoubtedly a common the most apparently quiet and stable occurrence in our vast universe (“War system. Each element of the universal of the Worldviews” 22–33). Suppose order is constantly offering itself and also that there is no single blueprint receiving offers for relational interac- but that evolving life can experience a tions. Relationships develop according vast range of possibilities, including to each participant’s specialized capac- environmental histories so unpredict- ities for receptivity. As ‘Abdu’l-Bahá able that no single route can be iden- proposes: tified ahead of time. There might be substantial variation on some common the bestowals of God are moving themes, even if we do not allow for dif- and circulating throughout all ferent possible life chemistries. There created things. This illimitable di- may be vast amounts of simple life in vine bounty has no beginning and the universe and some fair amounts will have no ending. It is moving, of highly complex life-forms also, as circulating and becomes effective 42 The Journal of Bahá’í Studies 27.4 2017

wherever capacity is developed to way into chaotic or turbulent behavior receive it. In every station there is but ultimately returning to stability, a specialized capacity. (Promulga- although perhaps a very different pat- tion 160) tern of stability. Catastrophic failure of the system is also one form of re- Let’s consider what happens when turn to stability, for example. As a sys- a change is introduced into the system tem of reciprocal relationships goes that makes the system unstable. For through this sort of change process, example, we may imagine a perfectly we must expand our concepts of or- balanced tire rotating smoothly as a der and chaos to include the possibili- system in equilibrium. Now let’s attach ty that both may exist simultaneously a weight to the rim of the wheel. The during the period of instability. wheel will wobble, and as it is speed- In large, highly complex systems, ed up, it will begin to vibrate more when the balance is disrupted, what vigorously. If the speed continues to essentially happens is that long-stand- increase, the unbalanced wheel will vi- ing patterns of reciprocal relation- brate ever more violently until either ships are disturbed and changed. the tire is destroyed or the weights are Each old relationship that is broken adjusted to restore balance. or disrupted opens the possibility of When a stable system begins to the old relationship units finding new wobble, a new energy pattern is added relationship partners. Even at the level to the pre-existing pattern. If addi- of two bodies (such as planets) being tional weights are added in different intruded upon by a third, the rela- places on the tire, additional energy tionships become highly complicated. patterns are created. None of these Imagine billions of relationships with patterns stop the ones that already billions upon billions of possible in- exist, but they begin to interact with teractions, and the number of possible each other in increasingly complex creative interactions quickly becomes ways. incalculable. Periods of stability can be inter- The place where all these interac- rupted by any number of factors, the tions come together, I suggest, can be essential point is that some new or ad- termed the “covenant.” I use the word ditionally energized player begins to “covenant” to refer to the unknowable actively offer itself to potential recip- space where all the wildly efflorescent, rocators. As other units or forces begin reciprocal interactions are governed to interact with the new or changed within the bounds of law. In reli- player, the balance of the system is gious terms, the Covenant has been changed. Here we find the source of described as “the Universal Balance” change in any system. Stability is dis- (Shoghi Effendi, God Passes By 239). turbed, and the system begins to wob- In practical terms, the covenant ble and change, possibly going all the mechanism harmonizes the flow of The Active Force and That Which is Its Recipient 43 relational interactions and channels structure seems beyond the grasp of even the most chaotic processes of the mind or to fly in the face of com- change toward new states of equilib- mon sense does not mean that its ef- rium. Equilibrium can be restored ei- fects and reality cannot be discerned. ther by the formation or reformation In this light, it is interesting to consid- of new mutually reciprocating rela- er the words of ‘Abdu’l-Bahá: tionships, allowing organization and development to continue, or through Similarly in the world of being dissolution and extinction, with or- there exist forces unseen of the ganization and development ceasing eye, such as the force of ether pre- or decaying. The covenant essentially viously mentioned, that cannot be governs these processes of cohesion sensed, that cannot be seen. How- and dissolution. Relational interac- ever, from the effects it produceth, tions congruent with the covenant of that is from its waves and vibra- moderated reciprocity result in fur- tions, light, heat, electricity ap- ther development; those that are not pear and are made evident. In like congruent result in decomposition manner is the power of growth, and extinction. of feeling, of understanding, of thought, of memory, of imagina- All created things are expressions tion and of discernment; all these of the affinity and cohesion inner faculties are unseen of the of elementary substances, and eye and cannot be sensed, yet all nonexistence is the absence of their are evident by the effects they attraction and agreement. Various produce. (Tablet to August Forel elements unite harmoniously 9–10). in composition, but when these elements become discordant, THE MOST COMPLEX INTEGRATED repelling each other, decomposition STRUCTURE OF ORDER KNOWN and nonexistence result. (‘Abdu’l-Bahá, Promulgation 123) The degree of complexity expressed in the integrative process is closely If reciprocity is the greatest re- related to the degrees of self-aware- lationship in the world of being, the ness, consciousness, and freedom covenant is the governance structure involved. When a highly complex through which reciprocity occurs. The interplay of diverse forces and ele- covenant as a governance structure ments is harmonized, an incredibly provides for a diversity of elements rich reality is produced. Human be- and forces to achieve dynamic bal- ings are the most highly integrated ance and to interact harmoniously in existent things known. All the diverse a sustained combination or composi- interplay of forces present from the tion. That such an unseen governance subatomic level to the assembly of 44 The Journal of Bahá’í Studies 27.4 2017

spiritual-psychological forces must be and coordination. (‘Abdu’l-Bahá, balanced and harmonized for there to Tablets of the Divine Plan 70) be a sustainable human “I.” The structure of harmonizing gov- To be human is to have the spiritual ernance—the covenant/Covenant— capacity to manifest this supreme in- unites and integrates the great diver- tegrative power. Human is not merely sities within our mind, symbolized a biological species associated with by Beginning and End, Heaven and planet Earth; more fundamentally, it Earth, Good and Evil, Freedom and is the spiritual manifestation of the Law, and Individual and Community. Covenant principle in the universal In a religious sense, the Prophets of system: God, through revealing the Word of God, provide the integrative vision Consider the rational faculty with that unites opposites on a grand cos- which God hath endowed the es- mic scale. sence of man. Examine thine own self, and behold how thy motion He Who is both the Beginning and stillness, thy will and purpose, and the End, He Who is both thy sight and hearing, thy sense Stillness and Motion, is now of smell and power of speech, manifest before your eyes. Behold and whatever else is related to, or how, in this Day, the Beginning is transcendeth, thy physical senses reflected in the End, how out of or spiritual perceptions, all pro- Stillness Motion hath been en- ceed from, and owe their existence gendered. This motion hath been to, this same faculty. So closely are generated by the potent energies they related unto it, that if in less which the words of the Almighty than the twinkling of an eye its have released throughout the en- relationship to the human body tire creation. (Bahá’u’lláh, Glean- be severed, each and every one ings 85:3) of these senses will cease imme- diately to exercise its function, [T]he holy, divine Manifesta- and will be deprived of the pow- tions have had a nature in the ut- er to manifest the evidences of most equilibrium, the health and its activity. It is indubitably clear wholesomeness of their bodies and evident that each of these most perfect, their constitutions afore-mentioned instruments has endowed with physical vigor, depended, and will ever continue their powers functioning in per- to depend, for its proper function- fect order, and the outward sen- ing on this rational faculty, which sations linked with the inward should be regarded as a sign of perceptions, working together the revelation of Him Who is the with extraordinary momentum sovereign Lord of all. Through The Active Force and That Which is Its Recipient 45 its manifestation all these names At most we can say that there was and attributes have been revealed, a time when this earth did not ex- and by the suspension of its ac- ist, and that at the beginning man tion they are all destroyed and was not present upon it. perish . . . . These diverse names But from the beginning that has and revealed attributes have been no beginning to the end that has generated through the agency of no end, a perfect Manifestation this sign of God. (Bahá’u’lláh, has always existed. This Man of Gleanings 83:1–3) Whom we speak here is not just any man: That which we intend [M]an has been man from his is the Perfect Man. (‘Abdu’l-Bahá, very inception and origin, and. . . Some Answered Questions 50:4–5) the essence of his species has existed from eternity. . .human What defines “human” across the ages, existence—that is, the species of and wherever it exists, is the capacity man—is a necessary existence, to consciously participate in covenant and. . .without man the perfections governance. This participation enables of Divinity would not shine forth. vast diversity to be integrated within (‘Abdu’l-Bahá, Some Answered the human psyche, which, in turn, is Questions 50:1) generative of infinitely creative pat- terns of culture, thought, and con- The progression of all created struction. A human being is the most things culminates in perfect man, complex integrated structure of order and no greater being than him ex- in the known universe, combining ists: Man, having reached the hu- within itself an astounding range of man station, can progress only in elements and forces—a diversity of perfections and not in station, for states that Bahá’u’lláh likens to “angels there is no higher station to which created of snow and of fire” (Prayers he can find passage than that of 158). Bahá’u’lláh further reflects on a perfect man. He can progress the reality of this astounding integra- solely within the human station, tive structure in the following way: as human perfections are infinite. (‘Abdu’l-Bahá, Some Answered Likewise, reflect upon the perfec- Questions 64:6) tion of man’s creation, and that all these planes and states are folded Man is the sum of Creation, and up and hidden away within him. the Perfect Man is the expression Dost thou reckon thyself only of the complete thought of the a puny form Creator—the Word of God. When within thee the uni- (‘Abdu’l-Bahá, Paris Talks 39) verse is folded? (Seven Valleys 34) 46 The Journal of Bahá’í Studies 27.4 2017

The covenant is the engine of cre- Turn, O Lord my God, the dark- ativity in the universe. Another way to ness of their fancies into the think of this is that the covenant/Cov- brightness of certitude, and cause enant is not so much a doctrine as it is them to arise, and to walk stead- the structure for rightly ordered gov- fastly in Thy straight Path, that ernance. In discussing the religious haply Thy Book may not hinder concept of Covenant, Bahá’u’lláh as- them from recognizing Him Who sociates it with “a mighty force, a con- is its Revealer, and Thy names summate power [that] lieth concealed from acknowledging the One in the world of being” and directs Who is their Creator, and their attention to “its unifying influence” Provider, and their Origin, and (Tablets 221). In essence, ‘Abdu’l-Bahá their King, and their Begetter, says, “If it is considered with insight, and their Destroyer, and their it will be seen that all the forces of the Glorifier, and their Abaser, and universe, in the last analysis serve the their Governor, and the Sover- Covenant” (Selections 228). eign Protector of their Bearers. Humanity’s significance within the (Prayers 283–84) universal system is that unlike the rest of the creation, which is ruled Thus, the nature of change and trans- by the covenant without awareness or formation is not necessarily incremen- freedom to choose, “[m]an perceives tal and gradual. In fact, Bahá’u’lláh the hidden law in created things and makes it clear that the generative and co-operates with it” (‘Abdu’l-Bahá, creative power associated with the ‘Abdu’l-Bahá in London 23). What a Advent of a Manifestation of God is person chooses to cooperate with is profoundly dynamic and disruptive: not so much a set of rules but the principle of moderated reciprocity—a I testify that no sooner had the governance structure that harmonizes First Word proceeded, through a highly dynamic reality. the potency of Thy will and pur- The creative power of the cove- pose, out of His mouth, and the nant/Covenant, Bahá’u’lláh says, is First Call gone forth from His that forces that seem to be opposites lips than the whole creation was are, in reality, the same but different. It revolutionized, and all that are is hard to grasp just how astonishing- in the heavens and all that are on ly generative this “same but different” earth were stirred to the depths. reality really might be. A description Through that Word the realities of the power released by this trans- of all created things were shak- formative principle is provided by en, were divided, separated, scat- Bahá’u’lláh. It is at one and the same tered, combined and reunited, time both Creator and Destroyer, Be- disclosing, in both the contingent getter and Abaser. world and the heavenly kingdom, The Active Force and That Which is Its Recipient 47

entities of a new creation, and complexity and potential. This free- revealing, in the unseen realms, dom to discover, reflect, and choose is the signs and tokens of Thy unity more than just an intellectual capacity. and oneness. (Prayers 295) It is an agent for the creative transfor- mation of the universe itself. The world’s equilibrium hath The universal system unfolds more been upset through the vibrat- of what it potentially can become ing influence of this most great, through the expression of human this new World Order. (Gleanings mind and spirit. Humanity is the cen- 70:1) ter of the unfolding of integrative consciousness in creation. As we awak- Scientists are coming to understand, en to new possibilities of obedience to in fact, that systems—both natural the covenant of moderated reciproci- and cultural—are hypersensitive and ty, it is the “spiritual” essence of the peculiarly unstable (Buchanan). There universe that achieves an entirely new is constant change, motion, and trans- level of possibilities. The unfolding of formation inherent in the universal the human spiritual potential for inte- system—an inherent vibrating, divid- grative thinking—for conscious par- ing, separating, and scattering. It is ticipation in the balancing governance the power of the covenant that com- structure of the covenant—is not an bines and reunites, integrates and uni- isolated event but one that creatively fies, disclosing through this structure changes the entire universal system. of governance new creations of unity ‘Abdu’l-Bahá tells us that natural and reciprocity. selection does occur in an evolution- If the world of existence came into ary sense: “In nature there is the law being through the dynamic interac- of the survival of the fittest,” and this tion between the active force and that is said to be a “natural law” (Promul- which is its recipient, then existence gation 353). The world of nature is perhaps is defined more by the synapse characterized by “a ceaseless struggle where the active and receptive forces for existence,” and “evidences of the interact than by either activity or re- physical survival of the fittest” are ceptivity. This is, perhaps, one way everywhere (Promulgation 400). How- to define freedom: the synapse where ever, the capacity to learn and develop activity and receptivity interact under capacities of integrative conscious- human agency. ness and behavior allows for human- The development of freedom of kind not only to transcend the strug- mind in the human species meant that gle for existence, but to form nature a lot of things would never be the to another pattern of development. same again. With the achievement of The natural order is developed into self-conscious freedom by one species, something more than it was through the universe reached a new level of human action. As conscious activities 48 The Journal of Bahá’í Studies 27.4 2017 to broaden integrative thinking and which bind humans together, behavior are consolidated and expand- enabling them to live and associate ed, humanity departs more and more in friendship and solidarity. from being a purely “natural” species. (‘Abdu’l-Bahá, Promulgation And with each consolidating step in 255–56) this direction, future generations are formed to depart ever more systemati- Evolutionary biologists have linked cally from a pure “state of nature.” this capacity for affinity and solidarity to the development of conscious intel- Man is endowed with an outer or ligence and creative intellect. Nicholas physical reality. It belongs to the Humphrey, a psychologist at the Uni- material realm, the animal king- versity of Cambridge, for instance, dom, because it has sprung from has argued that the primary purpose the material world. This animal- of creative intellect is “to keep soci- istic reality of man he shares in ety together” (Leakey 147). Related common with the animals. research suggests that “in humans, The human body is like animals greater social integration is general- subject to nature’s laws. But man ly associated with reduced mortality is endowed with a second reality, and better physical and mental health, the rational or intellectual reality; particularly for women . . . and the ca- and the intellectual reality of pacity and motivation to establish and man predominates over nature. nurture close social relationships has (‘Abdu’l-Bahá, Foundations 51) been a strong selective pressure in the primate evolution for many millions Throughout the universe, com- of years” (Silk et al., “The Benefits of posite materials or complex Social Capital”). phenomena are made up of single The development of human-style elements bound together by a consciousness correlates with the power of attraction or association. high demands for creative, integra- Animals are susceptible to certain tive intelligence associated with social affiliation and fellowship and they life. The network of social alliances, exercise natural affinity of kind. monitoring of others’ behavior, and This elemental attraction, this patterns of interaction, even among admixture and selective affinity primates generally, is extremely com- is love manifest in the degree of plex. Learning how to be successful in the animal kingdom. Humanity such complex networks of reciprocal has all the sensibilities of the interaction is difficult and places high animal kingdom, but still beyond evolutionary demands on the capaci- and above all these lower powers ties to think and behave integratively. humanity has a capacity for the Developing a capacity for integra- susceptibilities and affinities tively creative intelligence is both a The Active Force and That Which is Its Recipient 49 spontaneous evolutionary benefit and Terrence Deacon points to symbolic a force that, as it develops in increas- thinking that can unify, synthesize, ingly complex ways, becomes a factor and relate amazingly complex arrays itself in changing the evolutionary of impressions, perceptions, concepts, context for future generations. and interactions as perhaps the most As a case in point, one of the un- telling human characteristic of all: usual aspects of human development is that offspring are born virtually We are all heirs of symbolic helpless and remain relatively small forms that were passed from one and powerless throughout an extend- generation to the next and from ed childhood and adolescence. Even one group to another, forming a other primates progress from infancy single unbroken tradition. We de- to adulthood much more rapidly. It rive all our symbolic “traits” from has been suggested that this extend- this common pool and contribute ed period of adolescent development to its promulgation. Being a part has to do with the high degree of so- of this symbolic information lin- cially integrative learning that young eage is in many respects a more humans must absorb to be successful diagnostic trait for “humanness” among complex rules of culture and than any physical trait. (341) social mores (Leakey 43–50). There is an inherent difficulty The capacities for playing successful in tracing causes and consequences social chess require incredible skill in within a chaotic process such as evo- understanding and integrating the lutionary change, which occurs over diverse, shifting, and unpredictable thousands of generations and involves behavior of others (Leakey 147–49). an impenetrable web of interactions. In discussing the qualities of a tru- However, it is also true that patterns ly learned individual, ‘Abdu’l-Bahá can be identified amidst the chaos. explains that moderating one’s own For instance, young kittens inevita- behavior and attitudes “is the very bly scratch dirt in the same manner foundation of every laudable human to cover their droppings, and birds quality . . . the balance wheel of all be- build characteristic styles of nests. havior, the means of keeping all man’s Similarly, a biologist from another good qualities in equilibrium” (Secret planet would observe some universal 59). patterns in human development that The human evolutionary process are uniquely characteristic of human- has required skills to integrate and ity and can be reasonably assumed to harmonize a plethora of diverse in- have some evolutionary sources. The dividuals, factors, phenomena, and capacity for higher-order integrative concepts within a flexible but unified thinking and behavior has many man- creative intelligence. What unique- ifestations. Biological anthropologist ly happens in the human case is that 50 The Journal of Bahá’í Studies 27.4 2017 conscious efforts are taken to explore This pattern seems to be so normal and develop ever more integrative and offers such a logical picture of the capacities for thinking and behaving, world around us that we sometimes and new generations are educated dub it “common sense.” Each of us has and trained to carry these capacities our own idiosyncratic bundle of com- to even higher levels of development. mon sense. This, in turn, creates an evolution- However, our unexamined, large- ary environment that is increasingly ly unconscious collection of com- pro-integrative. mon sense can become a problem for Human beings develop as a unique creativity. Common sense can easily species through conscious efforts to become institutionalized, formally manifest, test, and confirm integra- and informally, in processes and cir- tive skills and capacities. Throughout cumstances that systematically limit history, individuals and social groups contact with information and ways of have undertaken conscious initiatives looking at the world that lie beyond such as education, training, religious one’s personal prejudices. As Einstein observance, storytelling, myth-mak- famously observed: “Common sense is ing, ritual, prayer, meditation, and the collection of prejudices acquired many other means of fostering inte- by age eighteen” (11). It is precisely grative thinking and capacities. Stim- such unconscious common sense maps ulating a transcendent vision allows of the world that underlie racism, people to perceive new relationships sexism, and other forms of structural and connections between such seem- prejudice and injustice. ingly dissimilar (even opposite) con- This perhaps is an example of a cepts as First and Last, Beginning and situation ripe for the world’s equilib- End, Good and Evil, Individual and rium to be upset—and a new surge of Community, etc. This can promote creativity released—by a renewal of further development of individual in- covenant governance. In the follow- tegrative capacities while also increas- ing passages, one can almost feel the ing group solidarity. intense creative heat generated by the At the same time, because the hu- interaction of “similar but different” man integrative capacity functions as forces within the parameters of cove- a lens through which we survey and nant governance: interpret the world, it can both en- hance and constrain our access to the And yet, is not the object of ev- new diverse sources of input that are ery Revelation to effect a trans- the engines of creativity. Sometimes formation in the whole character our integrative capacity comes to rest of mankind, a transformation in a fairly rigid configuration for a that shall manifest itself both time, interpreting the world for us in a outwardly and inwardly, that relatively stable pattern of perception. shall affect both its inner life The Active Force and That Which is Its Recipient 51

and external conditions? For if The application of this understand- the character of mankind be not ing may be far more profitable than it changed, the futility of God’s might seem. First, non-equilibrium is universal Manifestations would the natural state of creativity. Search- be apparent. (Bahá’u’lláh, Kitáb-i- ing for a gradual unfolding of history Iqán 240–41) or of social transformation is a mis- placed wisp of illusion. Perhaps it is Is it within human power, O more fruitful to analyze the physical, Hakim, to effect in the constituent social, and cultural worlds around us elements of any of the minute as naturally poised toward dramatic and indivisible particles of matter periods of change, in which even the so complete a transformation as smallest forces—like grains of sand to transmute it into purest gold? falling onto a pile—can have tremen- Perplexing and difficult as this dous transformative effects. What if may appear, the still greater task the world is permanently balanced in of converting satanic strength a critical state so that even the tiniest into heavenly power is one that We acts are amplified and impact the larg- have been empowered to accom- er system? Perhaps we may find great- plish. The Force capable of such a er power within ourselves by viewing transformation transcendeth the our spiritual development and actions potency of the Elixir itself. The through this lens. Word of God, alone, can claim the distinction of being endowed with the capacity required for so great and far-reaching a change. (Bahá’u’lláh, Gleanings 99:1)

In his advice to Hakim, Bahá’u’lláh, in essence, is describing the fundamental creative dynamic of the universal sys- tem. When I argue that the universe is coded to be creative, I am suggesting that any particle of matter may trans- form into its opposite. Even more, that satanic strength may transform into heavenly power. The scales of neces- sary observation may be too vast or too tiny, too timeless or too fleeting, but such transformations are the cre- ative work of the covenant/Covenant being done. 52 The Journal of Bahá’í Studies 27.4 2017

WORKS CITED

‘Abdu’l-Bahá. ‘Abdu’l-Bahá in London. US Bahá’í Publishing Trust, 1982. ———. Foundations of World Unity. US Bahá’í Publishing Trust, 1971. ———. Paris Talks. US Bahá’í Publishing Trust, 1979. ———. The Promulgation of Universal Peace. US Bahá’í Publishing Trust, 1982. ———. The Secret of Divine Civilization. US Bahá’í Publishing Trust, 1975. ———. Selections from the Writings of ‘Abdu’l-Bahá. Bahá’í World Centre, 1978. ———. Some Answered Questions. Bahá’í World Centre, 2016. ———. “Tablet of the Universe.” Makátib-i ‘Abdu’l-Bahá, vol. 1, 1997, pp. 13–32, http://bahai-library.com/abdulbaha_lawh_aflakiyyih. ———. Tablet to August Forel. George Ronald, 1978. ———. “Tablet to Mr. and Mrs. A. C. Killius.” Star of the West, vol. 11, no. 18, 7 Feb.1921, p. 308. ———. Tablets of the Divine Plan. US Bahá’í Publishing Trust, 1993. Bahá’í World Faith. US Bahá’í Publishing Trust, 1971. Bahá’u’lláh. Epistle to the Son of the Wolf. US Bahá’í Publishing Trust, 1988. ———. Gleanings from the Writings of Bahá’u’lláh. US Bahá’í Publishing Trust, 1971. ———. The Kitáb-i-Íqán. US Bahá’í Publishing Trust, 1989. ———. Prayers and Meditations by Bahá’u’lláh. US Bahá’í Publishing Trust, 1974. ———. Proclamation of Bahá’u’lláh. US Bahá’í Publishing Trust, 1978. ———. The Seven Valleys and the Four Valleys. US Bahá’í Publishing Trust, 1991. ———. Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas. Bahá’í World Centre, 1978. Bak, Per. How Nature Works: The Science of Self-Organized Criticality. Springer-Ver- lag, 1996. Briggs, John, and F. David Peat. Turbulent Mirror: An Illustrated Guide to Chaos Theory. HarperCollins Canada, 1989. Buchanan, Mark. Ubiquity: Why Catastrophes Happen. Three Rivers Press, 2001. Deacon, Terrence. The Symbolic Species: The Co-evolution of Language and the Brain. W. W. Norton, 1998. Einstein, Albert. Einstein’s 1912 Manuscript on the Special Theory of Relativity. George Braziller, 2003. Frank, Rebecca E., and Joan B. Silk. “Impatient traders or contingent reciproca- tors? Evidence for the extended time-course of grooming exchanges in baboons.” Behaviour, vol. 146, no. 8, 2009, pp. 1123–35. Gleick, James. Chaos: Making a New Science. Penguin, 1988. Gould, Stephen Jay. “The Evolution of Life on Earth.” Scientific American, vol. 271, no. 4, 1994, pp. 85–91. ———. The Flamingo’s Smile: Reflections in Natural History. W. W. Norton, 1987. The Active Force and That Which is Its Recipient 53

Gould, Stephen Jay. “War of the Worldviews.” Natural History, vol. 105, no. 12, 1996, pp. 22–33. Huqúqu’lláh. Compiled by the Research Department of the Universal House of Justice, Bahá’í World Centre, 2007. Leakey, Richard. The Origin of Humankind. Basic Books, 2008. Nakhjavani, Bahíyyih. Response. George Ronald, 1981. Ranjbar, Vahid Houston. “One Physicist’s First Look at Abdu’l-Bahá’s Tablet of the Universe.” Medium, 7 June 2016, http://medium.com/@vahidhous- tonranjbar/one-physicists-first-look-at-abdu-l-baha-s-tablet-of-the-uni- verse-db541a951348. Raven, Peter H., Ray F. Evert, and Susan E. Eichhorn. Biology of Plants, 7th Edi- tion. Macmillan, 2005. Shoghi Effendi. God Passes By. US Bahá’í Publishing Trust, 1970. ———. The World Order of Bahá’u’lláh. US Bahá’í Publishing Trust, 1982. Silk, Joan B. et al. “The Benefits of Social Capital: Close Social Bonds among Female Baboons Enhance Offspring Survival.” Proceedings of the Royal Society, vol. 276, 10 June 2009, pp. 3099–3104. Silk, Joan B. et al. “Strong and Consistent Social Bonds Enhance the Longevity of Female Baboons.” Current Biology, vol. 20, no. 15, 10 August 2010, pp. 1359–61. Stewart, Ian. Does God Play Dice?: The New Mathematics of Chaos. Wiley, 2002. Unverricht, Ed. “Spherical Harmonics and Quantum Numbers.” Animated Phys- ics, http://animatedphysics.com/insights/spherical-harmonics-and-quan- tum-numbers/. 55 “The Seven Valleys” When light brightens your soul, a single desire of the heart multiplies into a thousand. EXCERPTS FROM ATTAR’S THE CONFERENCE OF THE BIRDS If fire flares and blazes the path to TRANSLATED BY the Beloved and a hundred arduous SHOLEH WOLPÉ valleys suddenly unfurl, the heart of a true lover flings itself headlong into the flames, VALLEY OF THE QUEST like a moth feverish with desire.

When you descend into the Valley That’s when mystery shape-shifts of the Quest, expect trials and into longing, and the lover begs for tribulations. a sip of wine from the lip of the They will plague you at every turn. Beloved’s cup.

Here, with each breath you inhale a With a single taste of that elixir, hundred calamities. the heart forgets everything in this

world and the world to come, and Here, the wandering parrot changes drowns— into a common fly.

yet with lips still cracked and parched, Here, years of toil and of sweat are the seeker begs the Beloved to unrav- needed to stir and transform your el the mysteries of itself. senses.

In this valley the lover casts aside all There is no room here for pride, or fears, even that of savage dragons, in self-importance, or the things you order to fathom the divine Beloved. value and hoard.

If denial and damnation arrive hold- Here, one must journey through ing hands, the lover will welcome one’s own blood. Here one must them both, for they may open a door wholly give up all things linked to to the Beloved, and when that door existence. finally opens, there will be neither

denial nor damnation on the other Stand empty-handed, and the cleans- side. ing of your heart begins.

Purge your heart of its own traits, and the virtues of the Divine will reflect in it. 56 The Journal of Bahá’í Studies 27.4 2017

VALLEY OF LOVE If silk does not burn to its innermost core, how can it brighten its own Next comes the Valley of Love. heart with joy? If a fish flops onto shore from the sea, Walk here and drown in fire, for in it flaps and struggles until it slips this valley only fire lives. back.

If you are not a lover of fire, then In this valley, love is fire, mind is leave, because a true lover is one with smoke. fire; a true lover ignites, burns, and When love arrives, reason flees. flares like fire.

There’s no providence in the Val- The mind is not a master in the art of ley of Love, not a single grain of love; love cannot labor in the brain. thought about infidels or the faithful, about doubts or convictions. When sight is gifted to you by the Invisible, you will finally see the Here, a lover joyfully gathers and heart of love. throws a hundred worlds into the fire. Every leaf exists because of love, bent with the drunkenness of love. Here, right and wrong are mates, because in love two becomes one. Open those eyes given to you and fuse with the universe. If you open You who stand aloof, this valley is not only the mind’s eyes, you will never for you. see love in full. You deniers, this place will not appeal to you. Love is the business of the experienced. Lovers worthy of being in this valley Love is the business of the free. give away everything and boast of their approaching union with the You who are neither experienced nor Beloved. in love are lifeless and don’t deserve love. Others may search for their desires in plans and tomorrows, but true lovers On this thousand-branched road, know that everything they desire is the joyful in heart must offer up a right here in the Valley of Love. hundred lives with every breath.

If you cannot throw your heart into the fire, then how can you be free from your despair? 57

VALLEY OF KNOWLEDGE blind to everything except the Friend. Next, enter the Valley of Knowledge, with its boundless myriad roads A hundred thousand mysteries will unfurling in every direction. be unmasked, and for every hundred Here, no path resembles the next. thousand who lose their way, only Here, the traveler of the body is one will arrive. It takes a stout soul different from the traveler of the soul. of the Way to dive headlong into that bottomless sea. Here, both body and soul progress, regress, decline and rise, each accord- If mysteries excite you, then each ing to its own worth. moment will bloom a new yearning in your soul. In this Abrahamic place, how can a Here, unending thirst prevails. sickly spider keep up with an ele- Here, a hundred thousand sacrifices phant’s pace? Your journey is greased are necessary. by your own measure and maturity. If you reach that Great Throne, A fly can flap its wings all it wants, don’t boast, rather ask: Is there more? but how can it keep up with the wind? Drown yourself in that ocean of We each travel our own path; no two knowledge, or else rub the road’s dust birds journey the same. on your head.

Here, knowledge splits into unnum- If you do not come here a worshipper, bered insights. go away and weep, sleepy one. One person finds it in a church or a If you are not joyful in your union mosque, another finds it in a shrine with your Beloved, keep on mourning for idols. your separation.

When the sun of knowledge shim- If you do not see the Beloved’s face, mers in the Beloved’s exalted sky, get up! What are you waiting for? Go each traveler is given sight according look for it! Shame on you, if you don’t to his own measure and share; each know the taste of desire. traveler regains her true rank. Don’t drift like an idle, aimless ass.

The secret of every atom will be VALLEY OF DETACHMENT unveiled, and this ash-pit world will sprout into a rose garden. Next, you come to the Valley of Then you will see past the shell Detachment. Here, entitlements and into the kernel of everything. You meanings are irrelevant. will see yourself as nothing, become From this valley’s air of 58 The Journal of Bahá’í Studies 27.4 2017 self-sufficiency surges a storm that If a hundred thousand heads lie down ravages whole countries in one blow. to sleep, here, it’s as if an atom has cast a shadow. If the sky crashes Here, the seven seas are but a puddle, down and the stars fall like rain, here, the seven planets are just a spark. The nothing more than a single leaf has eight pleasures of paradise are as fun floated from a tree. as a corpse, and the seven hells are frozen ice. If everything is erased, from the moonfish to the moon, here, it’s as if Here, for no reason an ant has an an ant has injured its leg in a well. If elephant’s superstrength. Here, by the both worlds perish in a flash, it’s as if time a greedy crow fills its stomach a grain of sand has gone missing. with seeds, a hundred caravans perish.

If no trace of the devil or humankind Here, a hundred thousand green-clad remain, give it less thought than you angels burned in grief until Adam’s would a drop of rain. If all bodies hit heart was illuminated. A hundred the ground and all animals vanish, so thousand bodies were emptied of what? souls until Noah became a sailor.

A hundred thousand gnats formed an Here, if everything great and small army until Abraham found victory. suddenly departs, it’s as if a single A hundred thousand babes lost their straw has been drawn and tossed. If heads until Moses became the Seer of all nine spheres of existence vanish the Lord. in a flash, it’s as if a single drop has faded into the seven seas. A hundred thousand held fast to old dogmas until Jesus found the divine mysteries. VALLEY OF UNITY A hundred thousand endured wretch- edness until Mohammad miraculously Arrive in the Valley of Unity and ascended to Heaven. give up everything except the absolute. Here, neither new nor ancient has any value. All who traverse this valley will Here it’s all the same if you act or leave sharing a single collar. Here, if you’re idle. If you have suffered the many and the few will merge and a world of hardship, here, it’s all a meld into one. dream. If a thousand lives perish in the sea, When many are united in the One here, a mere dewdrop has slipped into forever, then all inside the One is a that vastness. perfection. 59

This is not a place for uniformity; If they ask you: Are you drunk or no? here you find unity in diversity. Do you exist or no? Are you within or without? Everything here is outside of time, Are you hidden or manifest? outside of measurements, so forget about the Beginning, forget about the You will respond: I know nothing, End. not even the breadth of my own ignorance. The Beginning is lost; the End I am in love but don’t know with stretches into eternity. whom. Don’t bother with them, they’re irrel- I am neither devout nor faithless. evant. And since all is really nothing, I don’t know what I am. then nothing is truly everything. Of my own love I am ignorant too. My heart is both full and empty of love.

VALLEY OF WONDERMENT VALLEY OF POVERTY Next comes the Valley of AND ANNIHILATION Wonderment. Here you will meet pain and unending The final valley is of Poverty and remorse. Annihilation, the ultimate release. Here, every sigh is as sharp as a Words fail to reveal its mystery. sword. Here, every breath brims with sighs. The essence of this valley is oblivi- on— dumb, deaf, unconscious. Here, Though there is no night here, nor in the effulgence of the sun, a hun- day, you ache night and day, yearn dred thousand shadows vanish. and burn. Though you suffer no cuts, blood still drips from the roots of When the ocean tosses and breaks, your hair and writes: Alas. how can patterns that shimmer on the surface endure? Both worlds are Here, there is fire, but it is frozen; reflected in those patterns dancing on there is ice, but it sizzles from pain. the sea. When you arrive here in wonder- Deny it and you’re a misguided ment, you arrive already lost and dreamer. will be yet more lost. And if you stamp the seal of oneness on your Lose yourself in this ocean. Find so- soul, you’ll drift even further in your lace in your lost state, and a calming lostness. oblivion will embrace your heart.

60 The Journal of Bahá’í Studies 27.4 2017

When your soul is absorbed into the Ocean, it is saved from its own obliv- ion. That’s when creativity abounds and the mysteries of life begin to unveil.

You, mature Wayfarer, the brave one, if you’ve taken the first step into this arena of pain, there is no second, for in that first stride you are lost, transformed.

When a lute and common kindling meet in fire, they both burn for they are made of the same wood. But their attributes are not the same.

When you are a polluted soul, the Ocean will not refuse you; you will merely sink to its floor and remain yourself.

But if you come to it as a pure drop, you will lose yourself in the Ocean, becoming one with its vast water. The Ocean’s currents will become yours, too— its shining beauty, yours. You will be and not be.

How can that be? It’s beyond mind’s comprehension. 61

demics, debilitating increasingly larger Becoming and younger segments of the world’s pop- ulation.1 People everywhere are searching Hospitable and for solutions; yet, in this time of deep dis- Uplifting Holding enchantment, there is also heightened sus- picion toward ready answers. As Bahá’ís Environments for seek ways to bring Bahá’u’lláh’s healing Message to a troubled, disillusioned, and Humanity’s Griefs: anxious humanity, a question emerges. How can we become beacons of light and Depression encouragement, shed distractions, and build hospitable, healing, and uplifting and the Bahá’í communities, able to embrace humanity’s griefs and point the way forward? This pa- Community per focuses on what depression- and anx- iety-related conditions can teach us about ELENA MUSTAKOVA creating healing spiritual communities.

By Thy glory, O Beloved One, Resumé Thou giver of light to the world! Au fur et à mesure que l’unification de The flames of separation have la planète progresse laborieusement, les souffrances humaines s’intensifient consumed me . . . I ask of Thee, rapidement. L’Organisation mondiale de la by Thy Most Great Name, O santé reconnaît maintenant que les troubles Thou the Desire of the world anxieux et dépressifs sont les nouvelles and the Well-Beloved of man- pandémies qui affligent des segments de kind, to grant that the breeze of plus en plus importants et de plus en plus Thine inspiration may sustain my jeunes de la population mondiale. Partout soul, that Thy wondrous voice dans le monde, les gens cherchent des may reach my ear, that my eyes solutions; pourtant, en cette période de may behold Thy signs and Thy désenchantement profond, on constate une light as revealed in the manifes- méfiance accrue envers les réponses toutes tations of Thy names and Thine faites. Alors que les bahá’ís cherchent des attributes, O Thou within Whose moyens de transmettre le message curatif grasp are all things! (Bahá’u’lláh de Bahá’u’lláh à une humanité troublée, désillusionnée et anxieuse, une question se qtd. in Bahá’í Prayers 146) pose. Comment pouvons-nous devenir tels des phares éclairants et rassurants, faire fi Abstract des distractions et bâtir des communautés As the painstaking unification of the plan- accueillantes et édifiantes, capables et unfolds, human suffering is rapidly es- calating. The World Health Organization 1 See global mental health initiative of the (WHO) now recognizes anxiety and de- World Health Organization at http://www. pression-related disorders as the new pan- who.int/mediacentre/factsheets/fs220/en/. 62 The Journal of Bahá’í Studies 27.4 2017 d’entendre le désarroi de l’humanité et social life, which has led to an escalat- d’indiquer la voie à suivre? Ce document ing global burden of mental disorders. examine comment les troubles liés à la According to the WHO Mental Health dépression et à l’anxiété peuvent nous Atlas 2011, one in four people develop aider à comprendre comment créer des some kind of mental illness at some communautés spirituelles qui sont source point in their lives (WHO 2013). This de guérison. reality has led the World Health Or- ganization to announce a decade of Resumen 2 A medida que se desenvuelve la unificación mental health (2013–2020). dolorosa del planeta, el sufrimiento huma- We are social and relational beings, no está escalando rápidamente. La Organi- and the rising burden of affective zación Mundial de la Salud ahora reconoce disorders forces us to reexamine se- desórdenes relacionados a la ansiedad y a riously the state of our communities la depresión como las nuevas pandemias and to consider the power of spiritual que están debilitando segmentos cada vez communities to function as holding más grandes y más jóvenes de la población environments for individuals. The mundial. Personas por todas partes están construct of the holding environ- buscando soluciones; sin embargo, en este ment was first articulated by British tiempo de profundo desencanto, también psychoanalyst Donald Winnicott in hay mayor sospecha hacia contestaciones the context of the mother-child rela- listas. A medida que los bahá’ís buscan tionship. Winnicott describes a hold- traer el Mensaje curativo de Bahá’u’lláh a una humanidad inquietada, desilusionada ing environment as “the continuation y ansiosa, una pregunta emerge. ¿Cómo of reliable holding in terms of the podemos ser faros de luz y ánimo, despo- ever-widening circle of family and jar distracciones, y construir comunidades school and social life,” which he saw hospitalarias, curativas y edificantes, ca- as key to healthy development (238). paces de abrazar los dolores de la humani- This concept was further developed by dad y apuntar al camino que va hacia ad- Robert Kegan in the context of rela- elante? Este ensayo se enfoca en lo que las tionships among adults, in recognition condiciones relacionadas a la depresión y a of the fact that we never cease to need la ansiedad nos pueden enseñar acerca de to be emotionally and spiritually held crear comunidades espirituales curativas. and supported by others (Kegan). In our current context of vast THE POWER OF global shifts, perplexity, and environ- SOCIAL ENVIRONMENTS mental degradation, we experience the emergence of what one theorist Affective disorders have always been part of the human condition. Howev- 2 For a detailed update of the glob- er, in the context of the complex and al mental health initiative of the World turbulent processes of globalization, Health Organization see http://www.who. we witness a fraying of the fabric of int/mediacentre/factsheets/fs220/en/. Depression and the Bahá’í Community 63 refers to as the “social breakdown Complicating the search for viable syndrome.”3 The significant increases systemic solutions that reach beyond in violence and social isolation and person-centered models is a cacopho- the proliferation of mental disorders ny of competing worldview prescrip- and generalized suffering across cul- tions, each one offering its own unique ture-specific constructions of mental diagnosis and putative remedy. On the illness cannot be addressed to scale one hand, a growing number of pro- within a purely biomedical framework gressive transcultural social scientists without a searching examination of seek to develop culturally responsive the root causes and dynamics of many approaches to health. On the other of these disorders. As recently noted, hand, a still dominant reductionist sci- entific approach insists on explaining [t]he root causes of many seem- the full complexity of human life on ingly individual symptoms— a presumably neutral behavioral level, loneliness, isolation, alienation, allowing art, spirituality, and meta- anxiety, anomie, low self-esteem, phor only on the fringes of science depression, relationship distress, and marginalizing other ontologies addictions, violence, attention and epistemologies. deficit disorders, eating disorders, In close relationship to this re- and others—have been shown to ductionist interpretation of reality, be at least partly influenced by the knowledge, and human motivation beliefs, behaviors, and lifestyles stands a crudely materialistic econom- generated by the assumptions and ic worldview that promotes consump- values of global capitalism, and tion as the best indicator of societal particularly individualism, crude progress. Within this well-entrenched materialism, consumerism, greed, paradigm there is also a tendency to commodification, wealth distribu- interpret spiritually informed analyses tion inequities, and labor exploita- as little more than vehicles of super- tion. (Mustakova-Possardt and stition and population control. The Woodall 91) confluence of strident materialist eco- nomics, materialist approaches to sci- 3 Adeoye Lambo describes it as a deep- ence, and literalist and fundamentalist ening disintegration of the socio-moral approaches to morality and religion fabric of life on the planet, characterized by a rising incidence and prevalence of produces massive moral incoherence, psychosomatic diseases, mental disorders, a global economy based on ruthless anxiety and neurosis, prostitution, crimes, exploitation of human and natural political corruption, and a variety of sexu- resources, a deepening of inequalities al diseases, including AIDS; the alienation related to wealth and access to oppor- of large segments of society; and the de- tunities for development, and a prolif- personalization of individuals, with large groups of people living precariously on eration of various forms of political the periphery of society (114). and religious extremism. Against the 64 The Journal of Bahá’í Studies 27.4 2017

backdrop of this collective crisis of accompanied by somatic and cognitive value and meaning, the age-old human changes that significantly affect the in- condition of personal suffering result- dividual’s capacity to function” (155). ing from affective disorders of depres- While there are wide differences in sion and anxiety has become virtually duration, timing, and presumed etiolo- pandemic and, consequently, of global gy of depressive disorders, the classic concern. condition in this group of disorders, Depression—the experience of major depressive disorder, “is charac- living beneath a blanket of sadness, terized by discrete episodes of at least meaninglessness, and hopelessness, 2-weeks’ duration involving clear-cut and in a state of physical fatigue changes in affect, cognition, and neu- and mental fog—can have psychoso- ro-vegetative functions” (DSM-5 155). cial, genetic, and chemical roots that When the condition continues for at are difficult to disentangle. Genetic least two years in adults, it is consid- vulnerabilities, for example, may be ered chronic. triggered by psychosocial conditions, Recognizable symptoms of depres- while psychosocially conditioned sion are insomnia or hypersomnia; mindsets may become embodied in diminished ability to think or con- neurochemical abnormalities that also centrate; feelings of worthlessness induce depression. The existential suf- or excessive guilt; fatigue and loss of fering that attends depression, as well energy; frequently observable psy- as the potential for healing, have pro- chomotor agitation or restlessness, or found spiritual dimensions that we are psychomotor retardation; diminished only just beginning to appreciate and interest in, or pleasure from, life ac- understand. Thoughtful examination tivities. In addition, the “chronicity of this condition may illuminate for of depressive symptoms substantially us the depths and layers of the human increases the likelihood of underlying predicament, sensitize our souls to the personality, anxiety and substance use wisdom of the compassionate recogni- disorders” (DSM-5 165). Heritability tion of our interdependence, and may is approximately 40 percent, especially empower us to discern beyond narrow in first-degree family members. and limiting expectations of how peo- The onset of depression can be as- ple should be. sociated with situational factors, or a medical condition, or may be comor- THE NATURE OF CLINICAL DEPRESSION bid with other mental, behavioral, or substance-abuse disorders. As a sep- According to the Diagnostic and Sta- arate condition, it most commonly tistical Manual of Mental Disorders manifests as either major depression (5th edition), the common feature of or persistent depressive disorder, pre- depressive disorders is “the presence viously known as dysthymia. In order of sad, empty, or irritable mood, to better understand the delicate and Depression and the Bahá’í Community 65 dynamic balance of hereditary and To explore this question meaning- environmental factors, as well as the fully, we need to examine Bahá’í ontol- psychosocial and behavioral factors ogy, which offers a clear contemporary that are often woven into the complex articulation of the nature and dynam- fabric of depression, let us examine a ics of reality. case study that may prove helpful in elucidating this condition. BAHÁ’Í ONTOLOGY AND EPISTEMOLOGY Emerson is a kind and caring man in his sixties. He loves and deeply ap- In accordance with all earlier reli- preciates nature, where he says that he gious Dispensations, Bahá’í ontology feels his spirit connect to the beauty recognizes reality as spiritual in es- and diversity of God’s creation. In sence, limitless and timeless, origi- nature, his soul finds peace, energy, nating from a personal Creator, and and freedom. By contrast, in the realm manifested in an infinite diversity of of human interactions, Emerson is life systems. As such, it acknowledg- reticent, self-conscious, subdued, and es the interdependence of all beings: constrained. For much of his life, he “all beings are linked together like a has struggled with chronic irritability, chain; and mutual aid, assistance, and mental fog, and a sense of worthless- interaction are among their intrinsic ness, as well as sleep disturbances. He properties and are the cause of their easily becomes mentally scattered and formation, development, and growth . physically agitated. He experiences . . . [E]very single thing has an effect everyday life as predominantly dull and influence upon every other, either and joyless, and his overall tension independently or through a causal escalates periodically into bouts of chain” (‘Abdu’l-Bahá, Some Answered anxiety. Emerson reports a history of Questions 46:6). feeling inadequate and complains of If we were to ponder deeply the being unable to express himself. implications of such interdependence, In Emerson’s case, as in most others, we would have to conclude that we are the genetic vulnerability and chemical both influencing and being influenced by imbalance associated with clinical de- every human condition in the world, and pression are typically set into motion therefore have to enter into a meaningful by a host of stressful environmental and mindful relationship with it. How is and psychosocial factors. The suffer- a mindful relationship different from ing that results can range from mild or our ordinary ways of relating? moderate to severe and typically goes To understand mindful relating, undiagnosed and untreated for years. we first have to ponder the nature How can a spiritual community pro- of the mind. In Bahá’í ontology, the vide a healing environment for people mind is understood as “the power of like Emerson that allows them to feel at the human spirit . . . and a necessary ease—the way Emerson feels in nature? attribute thereof ” (‘Abdu’l-Bahá, Some 66 The Journal of Bahá’í Studies 27.4 2017

Answered Questions 55:6). Since the of individual and collective health. Bahá’í Dispensation upholds the one- ness and complementarity of science RESEARCH ON THE POWER OF MIND, and religion, it is helpful to correlate MINDSETS, AND HEART this understanding with the most re- cent scientific understanding of mind. By the closing years of the twentieth In 2010, an interdisciplinary research century, biomedical science had dis- team studying the nature of mind at covered that “our internal chemicals, the Mindsight Institute described mind the neuropeptides and their receptors, as the embodied and interpersonal pro- are the actual biological underpin- cess of regulating the flow of energy nings of our awareness, manifesting and information (Siegel 52). According themselves as our emotions, beliefs, to this groundbreaking understanding, and expectations” (Pert 9). Western the mind is a lot more than the linear mind-body medicine had begun to analytical processes associated with discern that the mind, spirit, and emo- left brain function or the direct per- tions are, in fact, unified with the phys- ception processes associated with right ical body in what Deepak Chopra has brain function. While brain is the ma- called “one intelligent system” (qtd. in trix of the mind and, as ‘Abdu’l-Bahá Pert 9). An explosion of mindfulness points out, “reason has its seat in the studies started to show that moment brain” (Divine Philosophy 96), mind is by moment, through its powers of understood as a dynamic process that thought, imagination, understanding, encompasses the whole human body and memory, the human mind con- as well as its interpersonal space. Such structs models of reality that have understanding is convergent with the profound implications for biochemical Bahá’í ontological and epistemological functioning and, therefore, for mood understanding of the human spirit as and behavior.4 expressing the power to encompass all These models of reality contain things (‘Abdu’l-Bahá, Some Answered mostly unexamined, implicit, and im- Questions ch. 36). pactful beliefs and assumptions about From such an understanding fol- how we establish and express person- lows that relating mindfully to all be- al power in social contexts and about ings, whom we influence and by whom what constitutes justice as well as we are influenced, requires an inten- tional and fully awakened presence. 4 See, for example, Ruth A. Baer’s As ‘Abdu’l-Bahá reminds us, “charac- Mindfulness-Based Treatment Approaches, ter [is] highly communicable” (Some Richard Carlson and Joseph Bailey’s Slow- Answered Questions 57:8). Much recent ing Down to the Speed of Life, and Frances- research has elucidated this spiritual co Pagnini and Ellen Langer’s “Perceived teaching about the role of cultivating Control and Mindfulness: Implications for an awakened presence in the dynamics Clinical Practice.” Depression and the Bahá’í Community 67

love in human relationships.5 How- the brain’s physical wiring. In the case ever faulty or inaccurate such inner of depression, “[j]ust thinking about models may be, they function as lenses depressive thoughts in a new way can through which we perceive what hap- dial down activity in one part of the pens to us. The mind and body experi- brain that underlies depression and in- ence these mind-created models of life crease it in another, leading to clinical as reality, and we are often unaware of improvement” (Begley qtd. in Masum- our cognitive distortions. ian 28). We do not grow up being deliber- A growing body of research points ately taught how to use the mind in a to the power of cultivating a focus balanced way and how to avoid cogni- on gratitude to protect us from the tive distortions as much as possible. impact of negative mindsets: “Grate- To the contrary, during our formative fulness will push fear and anxiety out years, we grow up in mostly imbal- of your consciousness. It’s a powerful anced human contexts where we may cleansing agent for your psyche, dis- well encounter destructive thinking solving any resentment” (Sanders qtd. patterns modeled by powerful adults. in Masumian 93).7 Through frequent exposure to them, Intentionally established spiritu- these thinking patterns become mind- al practices of meditation and con- sets6 that render us relatively blind templative self-reflection correct the to other ways of seeing reality. Such cognitive distortions of mindsets and mindsets often generate depression cultivate a clearer perception of real- and anxiety, but they can also account ity over time, resulting in a healthier for exploitative or guarded and super- experience of life.8 Further, studies ficial relating to others. Any of these increasingly recognize that meditation mindsets will compromise our health. and contemplative spiritual practic- Mindfulness studies have shown es are “heart-centered.”9 Because all that we can reverse these adverse spiritual traditions associate the heart mindsets through the remarkable with a deeper intelligence linked to neuroplasticity of the human brain and the ability of thought to change 7 See, for example, Robert Emmons’ Thanks! How the New Science of Gratitude 5 For an in-depth discussion of how Can Make You Happier. we construct these core human concepts, 8 See, for instance, Baer’s Mindful- see William Hatcher’s Love, Power, and ness-Based Treatment Approaches, Herbert Justice. Benson’s The Relaxation Response, Lissa 6 For further discussion of the dynam- Rankin’s Mind Over Medicine, and Daniel ics of mindsets and unhealthy “normal” J. Siegel’s Mindsight. mental habits, see George Pransky’s The 9 See John Kabat-Zinn’s Full Catastro- Relationship Handbook and Rick Hanson’s phe Living and Farnaz Masumian’s The Buddha’s Brain. Divine Art of Meditation. 68 The Journal of Bahá’í Studies 27.4 2017 quieting the discursive mind, there memories from the life of the heart have been interesting hypotheses put donor (Pearsall 7). Also reported were forth exploring potential connections cases where the patient adopted new between the metaphorical spiritu- personality traits akin to character- al heart, the physical heart, and the istics possessed by the heart donor brain, as well as the possible signifi- (Bunzel et al.; Pearsall 122–24). cance of such connections for human Clinical psychologist Paul Pearsall wellbeing.10 summarizes the research up to 1998 In 1991, neurocardiologist J. An- that points consistently to the pres- drew Armour theorized that the phys- ence of two intelligences in the human ical heart possesses its own complex being—brain intelligence and heart nervous system that perceives, pro- intelligence—and he discusses the im- cesses, and retains information inde- portance of the proper alignment of pendently of the brain. Meanwhile, the two (Pearsall 17–18, 172–73). He Gary Schwartz, professor of psychol- interprets the findings as suggesting ogy and psychiatry at Yale University, that the physical heart is a powerful and Linda Russek, Harvard research energetic center, which communicates psychologist, began to publish their energetically with other bodily sys- own conclusion that the heart stores tems, information that, he concludes, energy and information that may con- may be stored even at the cellular lev- tribute to one’s sense of self (Schwartz el in the heart. His hypothesis is ex- and Russek). At about the same time, plained in the following excerpt: physicians such as Larry Dossey and Bernie Siegel were beginning to sug- If information is carried in the gest a connection between successful energy of the heart and circulates healing and aligning brain processing within the cells, and if energy with the energetic information flow of cannot be destroyed, whatever the heart through a range of spiritual memories of a life experience practices. anyone has ever had may be able In convergence with this emer- to become our own individual gent broader understanding of mind memories. Unlike the more indi- and human energy and information vidual and personal information systems, some heart surgeons, psy- stored by your brain, cellular chiatrists, and psychologists began memories may be experienced as to describe cases where heart trans- representations of universal, ar- plant patients reported experiencing chetypal, infinitely shared mem- ories that represent the collective 10 See, for example, the research unconscious. (Pearsall 106) on heart-brain communication and de- grees of coherence carried out by the Earlier, pioneer physiologists John HeartMath Institute. and Beatrice Lacey had theorized that Depression and the Bahá’í Community 69 the physical heart communicates ex- Much of this recent research elu- tensive information to the brain along cidates the mind/body/spirit connec- different pathways and thus might sig- tion, discussed in detail in the Bahá’í nificantly affect how we perceive and Writings. Prior to the Bahá’í Writings, react to the world around us (Lacey as Henry Weil points out, “little was and Lacey). known of the spiritual factors that All of this theoretical discourse account for man’s station at the apex seemed to suggest that the nervous of creation” (35). Hindu and Buddhist system controlling the heart might Scriptures emphasized the need to communicate with the brain. It fur- train the human mind, without ar- ther indicated that when the physi- ticulating explicitly the nature and cal heart enters into highly coherent dynamics of the human spirit and its heart rhythms (described as smooth, relationship to Spirit: harmonious sine waves), there might occur a sort of attunement between The mind is wavering and heart rate and brain waves.11 Striking- restless, difficult to guard and re- ly, such attunement between heart and strain; let the wise man straighten brain was observed in people whose his mind. (Dhammapada 3:30) spiritual practice focused on cultivat- ing the metaphorical heart (the affec- For him who has conquered the tive experiences alluded to in scripture mind, the mind is the best of in such as striving to possess a “pure friends; but for one who has failed heart”) through the practice of devel- to do so, his mind will remain the oping positive spiritual attitudes and greatest enemy. (Bhagavad Gita attributes, such as gratitude, love, and 6:6) caring. Positive psychology research con- For the first time in the history of firms that practicing positive spiritual revealed knowledge, in the nineteenth attributes broaden and build our abil- century the Bahá’í Dispensation ex- ity to appreciate multiple points of plained the nature and dynamics of view (empathy) and facilitate capaci- the human spirit and its powers. ties for problem-solving (creativity), thus possibly enabling us to access a BAHÁ’Í UNDERSTANDING OF THE deeper and more comprehensive ex- POWERS OF THE HUMAN SPIRIT pression of our intelligence. 12 ‘Abdu’l-Bahá distinguishes five de- 11 See HeartMath Institute research grees of spirit. The first three pertain reported in the documentaries The Living to the realm of creation. They are the Matrix and Missing Links. vegetable spirit of growth through 12 See Barbara Fredrickson, also Sny- the combination of elements; the an- der and Lopez imal spirit, which expresses the power 70 The Journal of Bahá’í Studies 27.4 2017 of senses; and the human spirit, or the the Bahá’í Writings identify another rational soul, which is an emanation power of the human soul in addition from the Unknowable Divine. The re- to the reasoning mind—that of inner lationship between the rational soul, vision: the mind, and the body is described in the following way: This is a power that encompasses all created things, comprehends For the mind to manifest itself, their realities, unravels their the human body must be whole; hidden mysteries, and brings and a sound mind cannot be but them under its control. It even in a sound body, whereas the soul understands things that have no dependeth not upon the body. It outward existence, that is, intel- is through the power of the soul ligible, imperceptible, and un- that the mind comprehendeth, seen realities such as the mind, imagineth and exerteth its influ- the spirit, human attributes and ence, whilst the soul is a power qualities, love and sorrow—all that is free. The mind comprehen- of which are intelligible realities. deth the abstract by the aid of the (‘Abdu’l-Bahá, Some Answered concrete, but the soul hath lim- Questions 48:4) itless manifestations of its own. The mind is circumscribed, the ‘Abdu’l-Bahá clarifies that when the soul limitless. (“Tablet to August faculty of inner vision is applied to Forel” 8) the physical world, it manifests as in- tuition and insight, and it discovers In this dialectical understanding of creative solutions. When it is applied human reality as a dynamic between to the spiritual realm, it manifests as mind, body, and soul, in which each spiritual discernment.13 In addition, plays a fundamental role, biochemical He anticipates much recent psycho- sicknesses are understood as “hin- logical research in making clear that drances that interpose themselves be- the reasoning mind has to quiet down tween [one’s] soul and [one’s] body” in order for the faculty of inner vision (Bahá’u’lláh, Gleanings 80:2). to open up. Psychological studies now Consistent with earlier Hindu and confirm that as we quiet our men- Buddhist traditions, ‘Abdu’l-Bahá em- tal chatter, slow down the discursive phasized the role of mind in our per- mind, and drop into what Kabat-Zinn ceptions of reality: “All we see around describes as “heart-fullness” and what us is the work of mind” (‘Abdu’l-Bahá Tara Brach calls listening to life as in London 95). His teachings under- “one of the great templates for pure score the importance of cultivating a disciplined mind that reasons well and 13 See Henry Weil, Drops from the makes responsible decisions. However, Ocean Depression and the Bahá’í Community 71

wakefulness and awareness,” we re- realities. (‘Abdu’l-Bahá, Some An- lax into the present moment, known swered Questions 55:5) in wisdom traditions as the “eternal now,” and thus access our inner vi- Hence, when touched by the spirit of sion.14 This spiritual power of inner faith, the human spirit draws closer vision appears to be what the research to its full potential to encompass re- quoted earlier attempts to understand ality. This understanding of the role in terms of the connections between of faith in enhancing the capacities the metaphorical heart, the physical of soul helps make clear why spiritual heart, and the brain, as well as their communities would be natural hold- alignment in meditation and mindful- ing environments with strong healing ness practices. potential for people who suffer from ‘Abdu’l-Bahá explains the process affective disorders. of the full activation of inner vision In summary, an abundance of re- through what He describes as the cent research has confirmed Bahá’í fourth degree of spirit—the spirit understanding that meditation and of faith. The spirit of faith is distin- God-centered practices of prayer and guished from faith. While faith is a contemplation cultivate in individu- loving and trusting relationship of a als and communities a deeply healing human being to spiritual reality and to spirit of loving-kindness and compas- our Creator, the spirit of faith origi- sion (Masumian; Newberg and Wald- nates with God.15 man). Bahá’í scholar Mírzá Abu’l-Fadl. emphasizes the role of concentration [T]his spirit [of faith] proceeds in this kind of spiritual growth: from the breath of the Holy Spir- it, and . . . becomes the cause of ‘Abdu’l-Bahá said that there is in everlasting life . . . . man a power of concentration The fifth degree of spirit not fully developed, which pow- is the Holy Spirit. (‘Abdu’l-Bahá, er rightly directed can lead him Some Answered Questions 36:6–7) to great heights of knowledge, understanding and illumination. [T]he human spirit, unless it be Prayer and supplication are the assisted by the spirit of faith, can- ladder, He said, “by which the not become acquainted with the soul ascends and as the power of divine mysteries and the heavenly sustained communion with God develops the capacity to receive 14 See Hanson’s Buddha’s Brain, Sie- the influx of the Holy Spirit and gel’s Mindsight, and Thich Nhat Hanh’s to penetrate, the hidden mystery Peace Is Every Step. unfolds.” (qtd. in Masumian 13) 15 See Henry Weil, Drops from the Ocean 72 The Journal of Bahá’í Studies 27.4 2017

DEPRESSION more common than we realize. Many AND THE BAHÁ’Í COMMUNITY people are apt to be on a continuum from minimal to strong predisposi- Now that we have examined the role tion to the “thought storms” that can of mind, mindsets, heart, and faith develop into depression and anxiety in health and healing, we return to disorders. A wide range of different the example of Emerson in order to modalities of integrating spirituality better appreciate both the individual’s into treatment can be understood from capacity to heal and the community’s the point of view of the above discus- capacity to serve as a healing holding sion as seeking to engage the powers environment. of the soul to uplift the mind.17 The physiological dynamics of that appear THE EMERSON CASE STUDY to be that brain activity aligns with heart activity, and this brain-heart en- Having grown up in an emotionally trainment unlocks a highly intelligent and spiritually deprived context of flow of awareness and insight, which poverty, alcoholism, and silent suffer- facilitates the reconstruction of cog- ing, Emerson developed many think- nitive distortions and the transforma- ing habits that are associated with the tion of suffering into opportunities for cognitive bias of learned helpless- growth.18 ness.16 This cognitive filter paralyzed In the case of Emerson, who iden- Emerson’s constructive engagement tifies himself as being Bahá’í, prayer, in social contexts, and, at various meditation, mind/body martial arts points in his life, his distorted percep- practices, and the steadfast spiritual tions may have triggered his genetic commitment and support of his fam- predisposition to develop or maintain ily have gradually strengthened his depression. Over time, Emerson’s ten- resilience in spite of clinical depres- dency to become depressed gave rise sion. He has successfully overcome to seemingly permanent personality challenging circumstances and built a characteristics, such as defensiveness constructive life using his talents, even and a distrustful attitude toward oth- as he remains somewhat closed off in ers. These unattractive personality his own world and struggles with is- traits can interfere with his capacity to sues of faith. care for himself and maintain mean- ingful intimate relationships. 17 See, for instance, Miller’s Integrat- Indeed, Emerson’s condition is ing Spirituality into Treatment and the Na- tional Institute for Healthcare Research’s 16 For more on this cognitive bias, see Scientific Research on Spirituality and Health. William R. Miller and Martin Seligman’s 18 See McCraty, Tiller and Atkinson’s “Depression and Learned Helplessness in Head-Heart Entrainment: A Preliminary Man” and Seligman’s Helplessness. Study. Depression and the Bahá’í Community 73

Emerson’s constant wrestling with detailed understanding of how a spiri- depression may make it more difficult tual community can play a critical part for someone like him to connect with in recognizing and nurturing families Bahá’u’lláh’s counsel: “My Calamity dealing with affective disorders. is My providence, outwardly it is fire First, it is important to clarify and vengeance, but inwardly it is light why a spiritual community, relative and mercy” (Arabic Hidden Words to many other types of communities, no. 51). However, through spiritual may have a special role as a holding self-education and the steady emotion- environment. al and spiritual support of his fami- With the rapid and intense global ly—and, to some extent, the support fraying of social relations discussed of his spiritual community—as well as in the beginning of this paper, more through his psychotherapeutic work, and more people are recognizing the Emerson is gradually beginning to need for a third type of education in internalize a different model of real- addition to the two widely recognized ity, one based on a belief in a benev- ones—material and intellectual.19 As olent, spiritually interconnected and ‘Abdu’l-Bahá clarifies, “material educa- dynamic universe whose Creator cares tion aims at the growth and develop- deeply for him, even as social reality ment of the body,” while human edu- may not be benevolent. This allows cation “must so educate human minds him to begin to break the intractable and thoughts that they may become barrier between his sensitive soul and capable of substantive progress; that his insecure and withdrawn personal- science and knowledge may expand” ity. Even if Emerson must struggle (Some Answered Questions 3:5; 3:10). with depression throughout his life, Spiritual education, however, enables he can increasingly find some measure intelligence and comprehension to of strength and can develop more en- “apprehend the metaphysical world”; during relationships with others who it so educates the human reality that accept him in his full humanity. This it may become the manifestation of healing process for both Emerson and divine blessings” (Some Answered his family typically requires not just Questions 3:11). ‘Abdu’l-Bahá describes the efforts of the individual, but also these “divine blessings” as the presence of genuinely “holding” spiritual communities. heavenly bounties, heartfelt emo- tions, the love and knowledge of A SPIRITUAL COMMUNITY God, the education of the people, AS A HOLDING ENVIRONMENT 19 For more on this subject, see Cen- The psychological concept of a hold- tury of Light and One Common Faith, two ing environment, introduced at the documents commissioned by the Univer- beginning of this paper, offers a more sal House of Justice. 74 The Journal of Bahá’í Studies 27.4 2017

the perceptions of the mind, and as a growing recognition in the social the discoveries of science. They sciences of the need for the systematic consist in justice and equity, cultivation of the above qualities of truthfulness and benevolence, in- spirit.20 As people seek to create spir- ner courage and innate humanity, itual holding environments of a new safeguarding the rights of others kind, let us explore the nature and and preserving the sanctity of dynamics of an authentically holding covenants and agreements. They spiritual community. consist in rectitude of conduct Individuals who struggle with af- under all circumstances, love fective disorders often feel they are of truth under all conditions, pushing hard uphill to engage in com- self-abnegation for the good of all munity life. In confidential therapeutic people, kindness and compassion settings, they may frequently express for all nations, obedience to the deep misgivings about their spiritual teachings of God, service to the capabilities. They believe that they ei- heavenly Kingdom, guidance for ther must not know how to pray and all mankind, and education for all meditate or that their prayers are not races and nations. This is the fe- being answered given that they do not licity of the human world! (Some experience significant alleviation of Answered Questions 15:7) their symptoms. Such thoughts tend to exacerbate the depressed person’s Spiritual communities that seek to proneness to low self-esteem and dis- cultivate these “divine blessings” have couragement. In that regard, the Uni- always existed. However, in this “age versal House of Justice writes to an of anxiety” and “empty self ” (Jackson individual believer: “Your feeling that qtd. in Hanley 26–27), there is a grow- you are to blame for your depression ing effort to seek solutions to “the fail- is itself a challenge that you need to ure of religious institutions to assist overcome. When we turn to our- humanity in dealing with challenges selves we can often see nothing but whose essential nature is spiritual and shortcomings and failures which then moral” (Universal House of Justice, contribute to dismay and depression” One Common Faith ii). We witness in- (Coping with Life’s Trials). tensifying efforts to free the religious How can we help our loved ones and spirit “from the shackles that have so community members who struggle far prevented it from bringing to bear with depression to truly discover the the healing influence of which it is regenerative power of prayer, med- capable” (Universal House of Justice, itation, service to others, and deep- One Common Faith iii). We see grow- ening in the Word of God? How can ing efforts to build spiritual learning communities, referred to in the Bud- 20 See Snyder and Lopez, Handbook of dhist tradition as “sanghas,” as well Positive Psychology Depression and the Bahá’í Community 75 we accompany each other and create takes place in our relationships, let genuine holding environments that us examine Winnicott’s psycholog- help all of us activate our inner vision ical constructs of “the true self ” and without eventually becoming afflicted “the false self ” and how they develop with what might be termed “compas- in the matrix of mother-child inter- sion fatigue”? actions. A caring mother responds to As Jewish philosopher Martin the physical and emotional needs of Buber wrote, all life is a meeting. At her baby with enough attunement that any moment at which we enter into the baby can learn to feel safe, whole, mind-heart alignment and truly and and vibrant in its own body and in the meaningfully meet another person in world. The “true self ” that develops in what Buber describes as an “I–Thou such a context is a sense of being alive experience,”21 we uplift our own hearts and real in one’s own body and mind, and those of others who are suffering. which allows spontaneous, unforced, The veils lift, and the light shines and creative feelings, as well as real upon us as together we “find shelter closeness with others.23 in the heart of existence” (Bahá’u’lláh, In contrast, if a baby’s caregiver Gems 49). Such meetings of minds and is unattuned to the infant’s emotion- hearts have been referred to as “au- al needs and conditions or, worse yet, thentic communication.”22 depressed, abusive, or an alcoholic, the baby tends to focus its energies and AUTHENTIC COMMUNICATION actions on finding ways to get a pos- itive response from the distracted and To grasp more deeply the process unhappy caregiver by trying to please, of authentic communication as it constantly seeking to anticipate the demands of the caregiver, and becom- 21 An “I–Thou” experience refers to ing excessively compliant. This de- an intentional movement beyond simple fense mechanism of compliance forces linear verbal information exchange with the child to put undue attention into the “other” and the recognition of our controlling or avoiding its own feel- ultimate meaningful interrelatedness, ings for fear of creating further un- thus reverently attuning ourselves to see- happiness in the caregiver. Eventually, ing and honoring the soul of the person the forming person tends to lose his with whom we are communicating. Such or her sense of realness and meaning an orientation to the interpersonal space and learns to live in a flat, defensive suggests consciously drawing on what stance—its “false self.” was discussed earlier in this paper as the In the above sense, there is a true energetic and cellular archetypal wisdom self and a false self in each one of us. of the heart. The true self expresses our innate 22 See the cited work of Emmanuel Levinas, and also of CharlesTaylor 23 See Winnicott on the Child 76 The Journal of Bahá’í Studies 27.4 2017 health and creativity; and while it is and enrich the life energy of all par- usually restrained and governed (at ticipants and protect from compassion least somewhat), it gives a person a fatigue. sense of being alive, engaged, real, Recent educational research has de- creative, and relational. That true scribed how authentic communication self aspires toward truth, beauty, and can lead to developmental shifts, de- goodness, and it searches, in all of its scribed as “head-to-heart shifts” (Cot- encounters with reality, for that ulti- ten). According to Emmanuel Levinas, mate understanding of truth, beauty, an authentic encounter with another and goodness that constitutes spiri- person overcomes the unethical uncon- tual education. For those who belong scious tendency to assimilate another to religious or mystical traditions, person into the “totality” of our own this search usually entails a quest to assumptions and beliefs. My research find, love, and obey God. The adult on optimal adult development showed developmental dynamic that Wade that people who strive to overcome describes of continuing to seek an in- this tendency to assimilate others into creasingly deeper alignment between their own frame of reference are moti- our sense of our true self and social vated to seek more authentic relation- standards often sets us on a course of ships with others through their attrac- seeking to grasp how Manifestations tion to truth, beauty, and goodness. of God in the human realm—such as The deeper that attraction, the more Zoroaster, Buddha, Jesus, Mohammad, morally coherent a person appears to Bahá’u’lláh—may illuminate the na- be and the more optimal the state of ture of the ultimate true self, as well his or her personal development and as the path to advancing human civili- relationships (Mustakova-Possardt, zation toward spiritual justice. Critical Consciousness).24 In health, our internal life and our As we observed in Emerson’s case, spontaneous feelings are not dom- characteristic of the psychosocial as- inated or blocked by an excessively pects of depression is that the person compliant false self, while a reason- tends to have significant difficulties ac- able measure of compliance assists us cessing and expressing that alive and in adapting to our environments. We real part of himself or herself; hence, strive, moment by moment, to connect Emerson’s recurring feelings of emp- with one another through our true tiness and irritability and his tendency selves; we seek to be aware of our var- ious learned masks as they creep into 24 For a more extensive discussion of communication, and we gently release authentic relating, see pgs. 57–59 of Glen these distortions as we continue to Cotten’s “The Role of Authentic Com- open up inner spaciousness and hos- munication in Moral Development and pitality to encounters between souls. Transformative Education: Reflections on Such authentic encounters sustain a Case Study.” Depression and the Bahá’í Community 77 to be unreflective and over-accommo- HUMAN HEALTH AS A dating in close relationships, resulting RELATIONAL PHENOMENON: in subsequent chronic resentment and A SOCIAL HEALTH APPROACH relative lack of authentic communica- tion. Exposure to nature, on the oth- The above discussion of affective dis- er hand, releases Emerson from the orders in relation to spiritual commu- internalized pressure to over-accom- nities illustrates that we are relational modate and allows him to access the beings and that much of our suffering, spontaneous aliveness and joy of his as well as much of our healing, hap- real self. For this reason, a growing pens in the context of relationships— number of treatment modalities rely relationships with ourselves, with on emphasizing healing and experi- loved ones and community, with na- ture, with society, and with God. The ential aliveness through mind/body awareness of this aspect of our ontol- practices and a closer contact with ogy can assist in liberating us from the nature. purely individualistic understanding In view of the above discussion of of emotional health and empower us authentic communication, it clearly to begin to think of it more in terms takes courage from the members of a of degrees of social health. spiritual community to choose to re- Social health can be understood as a late fully, with awareness of learned deeper reality of coherent and shared masks, and a willingness to keep re- moral meaning and ethical and moral leasing them. In community life, we purpose, both of which allow a collec- encounter many variations of the bar- tive to intentionally uplift, unify, and riers and masks. Accepting these as support healthy interdependent living opportunities to learn how not to re- (Mustakova-Possardt, “Understand- act to other people’s masks by resort- ing Human Health as Social Health”). ing to our own is a wonderful spiritual Authentic communication across con- gift for all of us. As we persevere in structions of meaning and life purpose returning to authentic communication creates moral coherence and social with courage and a commitment to health in a human collective. empathy and imagination one mind- A convergence of research across a ful moment at a time, we gradually wide range of fields increasingly rec- grow to experience our communities ognizes coherence as a central concept as spiritual holding environments for in health—both individual and collec- all of us. Such courage translates into tive.25 The coherence of our beliefs, creating healthier communities and attitudes, and states of mind and heart ultimately more social health. 25 See Childre and Martin, McTag- gart, Mustakova-Possardt and Woodall, One Common Faith, Popps and Chang. 78 The Journal of Bahá’í Studies 27.4 2017 in a particular sociohistorical context of the soul—would allow the mem- is a dynamic condition, which reflects bers of a spiritual community to see degrees of our use of free will toward Emerson’s quiet suffering, as well awareness and authenticity from mo- as the suffering of his family, and to ment to moment. Hence, our moral co- understand its reality without feeling herence as a community is a synergis- the need to judge. Such understanding tic collective product of the condition would allow Emerson’s fellow Bahá’ís of each individual. and their administrative bodies to In a pervasive global context of communicate authentically while up- crude materialism, it is not easy to holding standards of Bahá’í conduct find organizations, communities, and due process and would protect and entities that aspire toward mor- suffering families from a formalistic al coherence and social health, even and avoidant approach. as global trends toward collective Every group, community, and so- spiritual awakening are beginning to cial setting faces the challenge of change organizational life (Bourne). finding coherence—psychological, Even spiritually minded organiza- moral, spiritual, and social—amidst tions and communities can be afflict- the reality of human interdepen- ed by an inflated “sense of their own dence.26 The more we engage togeth- specialness” (Roche qtd. in Masumian er to create coherence, relying on an 37) and therefore by degrees of in- epistemology of deep listening and coherence between their claims and authentic communication across our aspirations and the actual experience diversity, the more human suffering of community life and relationships. is likely to be greatly reduced. This Such incoherence is often reflected is perhaps why in the opening Hid- in unspoken judgments about peo- den Word, Bahá’u’lláh addresses us ple with special challenges, as well by saying: “O son of spirit! My first as rigidity in applying religious and counsel is this: Possess a pure, kindly spiritual guidance. The result is the and radiant heart, that thine may be a development of superficial interper- sovereignty ancient, imperishable and sonal and community relationships. everlasting” (Arabic no. 1). The choice In this way, people who struggle with to seek coherence is an act of free will. particular emotional or mental health vulnerabilities in our midst may serve as the canary in the mine, alerting us 26 For some cultural analyses of the to the need to become more attuned struggle to find coherence in the Western to one another, more authentic in our context, see Robert N. Bellah at al.’s Hab- relating, and more morally coherent. its of the Heart and Charles Taylor’s The If we return to the example of Ethics of Authenticity. For global analyses Emerson, spiritual discernment—the of the struggle toward coherence, see result of activating the inner vision Century of Light and One Common Faith. Depression and the Bahá’í Community 79

FREE WILL AND THE STRUGGLE TO to cultivate spiritual habits of heart. EMERGE VICTORIOUS Bahá’u’lláh addresses us as follows:

The exercise of free will is a power of Ye are even as the bird which the soul that we must aspire to devel- soareth, with the full force of its op deliberately. For example, choosing mighty wings and with complete to learn skills of mindful self-regula- and joyous confidence, through tion, emotional intelligence, spiritual the immensity of the heavens, un- self-reflection, and body awareness can til, impelled to satisfy its hunger, give people who are depression-prone it turneth longingly to the water the leverage to discern early the onset and clay of the earth below it, of habitual and destructive patterns and, having been entrapped in the of thought and to intensify resilient mesh of its desire, findeth itself practices of redirecting their minds impotent to resume its flight to and activating their spiritual energies the realms whence it came. Pow- through meditation, prayer, and con- erless to shake off the burden templation.27 Choosing to integrate weighing on its sullied wings, into one’s life age-old healing prac- that bird, hitherto an inmate of tices—such as qi gong, yoga, tai chi, the heavens, is now forced to seek acupuncture—which rely on stimulat- a dwelling-place upon the dust ing the energetic coherence of living . . . hindered from soaring in the systems, is yet another powerful way heavens of My divine knowledge. to exercise free will in the direction of (Gleanings 153:6) greater health.28 The same applies to those of us who The daily cultivation and consoli- live, work, or serve with people strug- dation of skills of mindfulness and gling with affective disorders. For all spiritual reflection can serve as wind of us, regular exercises of individual under the wings of the birds of our and communal prayer and meditation, souls—helping us lift ourselves again in communities that have established and again above the mire of self-lim- a pattern of devotional life, may serve iting beliefs and superficial attitudes. to “soften the hardened clay” out of In any human predicament, when the which well-entrenched undermining spirit of faith touches the heart, we patterns of thought are molded and begin to realize a renewed power of will despite all conditions. We gain re- 27 See Feinstein, Eden, and Craig; newed strength to “divest ourselves of Masumian. all that we have taken from each oth- 28 For more details, refer to see er,” such as our conditioned perceptual Fritz-Albert Popps and Jiin-Ju Chang’s filters (Bahá’u’lláh, Gems 15). “Mechanism of Interaction between Elec- Thus, our journey toward healing tromagnetic Fields and Living Systems.” begins. The path of self-knowledge 80 The Journal of Bahá’í Studies 27.4 2017 and recognition of “that which lea- CONCLUSION: CULTIVATING HAPPINESS deth unto loftiness or lowliness” (Bahá’u’lláh, Tablets 34–35) is a long In order to create healing spiritual and arduous road, and none of us are communities, we have to tap purpose- exempt from experiencing depression fully into the spiritual powers of the at some point on our journey, even human mind as an emanation of the as we strive to “soar to the realm of soul. Prayer and meditation release guidance” (Bahá’u’lláh, Gems 15). into our bodies and brains dopamine People with depression have a spe- and serotonin—neurotransmitters cial challenge in terms of the exercise that create “a sense of joy, calm and of their free will, as do their caregiv- safety” and relieve “symptoms of ten- ers, who have to bear the burden of sion, sadness and anxiety” (Newberg helping to create an ongoing holding and Waldman qtd. in Masumian 24). environment for their depressed loved Such an intentional and steady orien- ones, often without being held them- tation allows us to cultivate happiness selves by spiritual communities. The without denying or suppressing the more deeply we accept that we are all unavoidable human experiences of on a continuum in terms of learning grief, loss, and suffering that are such how to live with less unnecessary wor- an integral part of living. When we ry, anxiety, and judgments, mindfully cultivate spiritual discernment, we can aware of each moment’s potentiality, develop a healthy relationship to inner the more deeply we can support each darkness and pain, letting them pass other’s efforts. Such an attitude of hu- through and be fully felt, while mind- mility and community goes a long way fully resisting the temptation to turn in overcoming a depressed person’s them into narratives of learned help- tendency to feel like a special failure, lessness. As we practice remaining as well as our tendency to silently as- open to life from moment to moment sume that if they had more faith they would not suffer so much. We pray: (as beautifully described by Michael A. Singer in The Untethered Soul), we O Thou the Compassionate God. discover that joy is a natural condition, Bestow upon me a heart which, which bubbles up in every moment like unto a glass, may be illumined that we are not too layered with false with the light of Thy love, and beliefs. confer upon me thoughts which Thus, we learn to channel spirit may change this world into a rose into our lives by communing authenti- garden through the outpourings cally with every aspect of life and with of heavenly grace. Thou art the others. John E. Esslemont writes: Compassionate, the Merciful! Thou art the Great beneficent God! each individual has his share in (‘Abdu’l-Bahá qtd. in Bahá’í Prayers determining the state of that so- 72). cial “atmosphere.” It may not be Depression and the Bahá’í Community 81

possible for everyone, in the pres- wisdom keenness of understand- ent state of the world, to attain ing is due to keenness of vision. to perfect health, but it is possible (Bahá’u’lláh, Tablets 35) for everyone to become a “willing Because the human heart is deeply channel” for the health-giving sensitive to its social environment, our power of the Holy Spirit and thus relentless striving to speak to each to exert a healing, helpful influ- other from a place of truth and joy ence both on his own body and on constitutes the first and most funda- all with whom he comes in con- mental step in transforming the world tact. (113) into a safer place for all. That step can only be practiced one moment at a We do not have to feel healthy or even time. Bahá’u’lláh reminds us that good in order to become willing chan- nels “for the health-giving power of the cause of ascent is lightness, the Holy Spirit” (Esslemont 113). At and the cause of lightness is heat . the core of our ability to participate in . . . He hath therefore kindled with creating healing spiritual communities the mystic hand that Fire that di- is keenness of vision—our readiness eth not and sent it forth into the to discern how our personal filters world, that this divine Fire might, may tend to distort clear perception. by the heat of the love of God, The Bahá’í Writings appeal to human- guide and attract all mankind to ity in this age to cultivate a new and the abode of the incomparable keener mind through the intentional Friend. (Tabernacle 71) development of both the powers of the mind and the inner vision of the Thus, whenever our interactions leave heart: us feeling dense, entangled, weighed down, and cold, we have an opportu- We cherish the hope that through nity to pause and access again our love the loving-kindness of the All- of God, from which flows light. In this Wise, the All-Knowing, obscur- way, moment by moment, we re-orient ing dust may be dispelled and the ourselves to “the royal Falcon on the power of perception enhanced, arm of the Almighty,” who “unfold[s] that the people may discover the the drooping wings of every bro- purpose for which they have been ken bird and start[s] it on its flight” called into being. In this Day (Bahá’u’lláh, Tabernacle 29). whatsoever serveth to reduce As we embrace this understanding, blindness and to increase vision all of us can begin to fulfill the three is worthy of consideration. This main characteristics of a holding en- vision acteth as the agent and vironment for others—the ability to guide for true knowledge. In- support, to challenge, and to remain in deed in the estimation of men of place as a reliable resource over time 82 The Journal of Bahá’í Studies 27.4 2017

(Kegan). In a Bahá’í community context, to challenge and support each other and ourselves may be understood as aspiring to live the Bahá’í teachings authentically, avoiding judgments, truly opening our hearts to seeing and meeting each soul where they are, and together opening up meaningful paths of service to society in which every soul can participate and thus lay aside its own burden. In our ongoing growth as spiritual communities, the most suffering souls serve as wonderful litmus tests for the vibrancy of deeper love in a community. We become co-creators of holding environments that foster the wellbeing of all. In this shared growth process, it helps to remember that “[t]he power of God can entirely transmute our characters and make of us beings entirely unlike our previous selves” (passage from a letter written on behalf of Shoghi Effendi, 22 November 1941, qtd. in Coping with Life’s Trials 5).

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Blanco, who wrote: “Aphorisms are an Biographical ancient form, but its current-day mas- Notes ter is Yahia Lababidi.”

DR. ROSHAN DANESH teaches, DR. ELENA MUSTAKOVA is an works, and researches in the areas of educator, social scientist, and former constitutional law, conflict resolution professor in adult developmental psy- and peace-building, and the inter- chology, as well as a counselor and section between law and religion. He psychotherapist in the metro DC area. completed his doctoral studies at Har- Her study of the lifespan development vard Law School. of critical moral consciousness re- ceived Harvard’s Murray Dissertation RICK JOHNSON has a Ph.D. in polit- Award, and the Award of the Associa- ical science from Duke University and, tion for Moral Education. Her second since 2008, has served as Instructional co-edited volume, Toward a Socially Chair and Assistant Dean of Instruc- Responsible Psychology for a Global Era, tion at Colorado Mountain College examines how Western psychology (CMC). During his time at CMC, he needs to re-think itself in order to has also been Founding Director of contribute to a more sustainable fu- the Isaacson School for Communi- ture. Elena lectures extensively both cation, Arts, and Media. Prior to his in the U.S. and internationally, and role at Colorado Mountain College, he regularly travels to and serves in Bul- spent a dozen years as a full-time col- garia since 1995. lege faculty member and was Co-Ad- ministrator of Louhelen Baha’i School SHOLEH WOLPÉ, an Iranian-born from 1991-2007. poet and writer, has received the 2014 PEN/Heim, 2013 Midwest Book Egyptian-American poet YAHIA Award and 2010 Lois Roth Persian LABABIDI is the author of 6 criti- Translation prize. Her literary work cally-acclaimed books of poetry and includes four collections of poetry, prose. His first collection of aph- two plays, three books of translations, orisms, Signposts to Elsewhere (Jane and three anthologies. About Wolpé’s Street Press) was selected as a 2008 latest collection of poems, Keeping ‘Book of the Year’ by The Independent, Time with Blue Hyacinths, Shelf Aware- in the UK. His work has appeared in ness Magazine writes, “A gifted Irani- Best American Poetry, World Literature an-American poet beautifully explores Today, The Guardian, Al Jazeera and love and the loss of love, beauty and elsewhere. His forthcoming book, war and the ghosts of the past.” Wolpé Where Epics Fail, was featured on PBS has lived in the UK and Trinidad and NewsHour and generously endorsed is presently based in Los Angeles. by Obama’s inaugural poet, Richard