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The March/April '99 issue of Bahá'í Journal UK published a letter which said that many Bahá'ís who are unable to fast "envy those who can take part" and find the trumpeting of the "glories of selfdiscipline and spiritual development" in that connection painful. With reconsideration, it might be found that "envy" was not the precise word to use, but in any case, the question of envy is one which should be looked at, especially as Bahá'u'lláh says, "Know, verily, the heart wherein the least remnant of envy yet lingers, shall never attain My everlasting dominion, nor inhale the sweet savours of holiness breathing from My Kingdom of sanctity." (1)
Origins of envy
Envy has two "parents", one material and one spiritual. The desire of the "have nots" for what the "haves" possess (and any accompanying effort to take it) is, on one hand, rooted in the instinct for self-preservation common to plants and animals: creatures have always had to compete for scarce resources. What is an apparently cruel insufficiency has had the result in the material world of perfecting plant and animal species, allowing only the best to succeed, but the laws imposed to achieve the perfection of man's spiritual nature depend on other kinds of struggle.
The spiritual "parent" of envy is the quality of desiring to partake in every benefit. As 'Abdu'l-Bahá pointed out, however, "In creation there is no evil; all is good. Certain qualities and natures innate in some men, and apparently blameworthy are not so in reality. ... greed, which is to ask for something more, is a praiseworthy quality provided that it is used suitably." (2) Desire - even for spiritual wealth - may lead to achievement or to covetousness.
Getting a "fair share"
How, then, can the quality which can produce envy be purified into its positive aspect?
The first step, perhaps, is to eliminate the animal fear of shortages. In the spiritual world, we are often assured, there is more than enough of every bounty to go around. Bahá'u'lláh wrote, "A dewdrop out of this ocean would, if shed upon all that are in the heavens and in the earth, suffice to enrich them with the bounty of God, the Almighty, the All-Knowing, the All-Wise." (3) Indeed, one cannot help thinking that part of the purpose of the New World Order is to enable mankind to experience sufficiency of resources, time and love in this world as well as the realms of the spirit.
The next step is to root out the feeling that we are all competitors in a scramble for "the best seats" at the heavenly table. In fact, we can all proceed with dignity as place-cards have been set for each of us. God has already established each individual's "share" of all of His blessings. "The whole duty of man in this Day is to attain that share of the flood of grace which God poureth forth for him. Let none, therefore, consider the largeness or smallness of the receptacle. The portion of some might lie in the palm of a man's hand, the portion of others might fill a cup, and of others even a gallon measure." (4)
It might seem unfair that some people's "portion" is larger, until one considers that a full cup will feel as much filled as a full gallon. It is the degree of fullness, rather than the size of the receptacle, that will determine happiness.
The above quote brings up several interesting points. First, when God does the pouring, who would be able to snatch away someone else's portion? Bahá'u'lláh's writing on this matter are very strong: "To transgress the limits of one's own rank and station is, in no wise, permissible. The integrity of every rank and station must needs be preserved." (5) The convenant-breakers, the envious par excellence, when they tried to assume the station of someone else, succeeded only in depriving themselves of their own stations.
Second, one's "share" is something which must be worked for or "attained". Bahá'u'lláh wrote: "Know thou that all men have been created in the nature made by God, the Guardian, the SelfSubsisting. Unto each one hath been prescribed a pre-ordained measure ... All that which ye potentially possess can, however, be manifested only as a result of your own volition." (6) Thus, it becomes clear that rather than worrying about subduing others to win our place, we must subdue ourselves.
Of diamonds and apples
The quote about receptacles brings up a further issue. It is easy to think that because one is a small receptacle, one is less worthy than someone else. But each person has a unique and necessary role to play in the scheme of things, and can acquire the universal virtues within his own sphere. As 'Abdu'l-Bahá said, "Each man has been placed in a post of honour, which he must not desert. A humble workman who commits an injustice is as much to blame as renowned tyrant. Thus we all have our choice between justice and injustice." (7) Furthermore, the necessity of differences cannot be over-looked. A diamond may be traded for a million apples, but any number of diamonds won't cook up into a nutritious pie. The apple should not and need not feel of less account. This all being so, what is there to envy?
Partaking of every benefit
Returning to the problem of feeling deprived if one cannot, for example, fast... Although not everyone is given identical opportunities in life, this is "the day of: 'God will compensate each one out of His abundance.'" (8) And Bahá'u'lláh has further promised, "Every soul that walketh humbly with its God, in this Day, and cleaveth unto Him, shall find itself invested with the honour and glory of all goodly names and stations." (9) How can this be?
In many cases, alternative methods of achieving virtues have been provided. For example, although not everyone can be a physical parent, everyone can be a spiritual parent, which 'Abdu'l-Bahá says is more important. (10) Similarly, not everyone will be called upon to die for the Faith, but one can undergo a "living martyrdom". If one is unable to travel-teach, he can deputise. If fasting is designed to teach one "the glories of self-discipline", surely there are other ways of learning that lesson, too.
Further, "keeping" a Bahá'í law is not simply (or, perhaps, not even predominantly) dependent on physically doing what is asked for. It is also a matter of wholehearted adherence to the spirit behind the law and hoping one's efforts are acceptable to God. Bahá'u'lláh says in the Naw Ruz tablet, "The doings of all men are dependent upon Thy good pleasure and are conditioned by Thy behest. Shouldst Thou regard him who hath broken the fast as one who hath observed it, such a man would be reckoned among them who from eternity had been keeping the fast. And shouldst Thou decree that he who hath observed the fast hath broken it, that person would be numbered with such as have caused the Robe of Thy Revelation to be stained with dust, and been far removed from the crystal waters of this living Fountain." (11) Thus, no believer should feel that he has automatically been barred from the bounty of having "kept" any law.
Again, when speaking of His laws, Bahá'u'lláh wrote, "Were any man to taste the sweetness of the words which the lips of the All-Merciful have willed to utter, he would, though all the treasures of the earth be in his possession, renounce them one and all that he might vindicate the truth of even one of His commandments, shining above the day spring of His bountiful care and loving kindness." (12) Whatever one's circumstances, each law, seen as a manifestation of God's love and nurturing spirit to mankind, is something to both cherish and glorify: "The essence of charity is for the servant to recount the blessings of His Lord, and to render thanks unto Him at all times and under all conditions." (13)
Beyond "mine" and "yours"
This leads us to the final, and strongest, weapon against envy: human bonds. Bahá'u'lláh often spoke of God's desire to behold the entire human race as one soul and one body, and said that after death, "...the souls of the people of Bahá...shall associate and commune intimately one with another, and shall be so closely associated in their lives, their aspirations, their aims and strivings as to be even as one soul." (14) In this state, as 'Abdu'l-Bahá said of good families, "The injury of one shall be considered the injury of all; the comfort of each, the comfort of all; the honour of one, the honour of all." (15) When one has achieved this level of spiritual growth, envy is impossible, for all men's successes, blessings and joys are also one's own.
Chris Johnson
1. The Hidden Words of Bahá'u'lláh, Persian, No 6
2. Some Answered Questions, 'Abdu'l-Bahá, pp 199-201
3. Gleanings from the Writings of Bahá'u'lláh, CXXIX
4. Ibid, V
5. Ibid, XCIII
6. Ibid, LXXVII
7. Paris Talks, 'Abdu'l-Bahá, p160
8. The Seven Valleys, Bahá'u'lláh, Contentment
9. Gleanings from the Writings of Bahá'u'lláh, LXXXII
10. Bahá'í Education, p35
11. Bahá'í Prayers
12. Gleanings from the Writings of Bahá'u'lláh, CLV
13. Tablets of Bahá'u'lláh, p156
14. Gleanings from the Writings of Bahá'u'lláh, LXXXVI
15. Compilation on Women, p26
In the final months that lie ahead can we increase our efforts with steadfastness and obedience?
Pushing against the rock
There was a man who was asleep one night in his cabin when suddenly his room filled with light and the Savior appeared. The Lord told the man He had a work for him to do, and showed him a large rock in front of his cabin. The Lord explained that the man was to push against the rock with all his might. This the man did, day after day. For many years he toiled from sun up to sun down, his shoulders set squarely against the cold, massive surface of the unmoving rock pushing with all his might. Each night the man returned to his cabin sore and worn out, feeling that his whole day had been spent in vain.
Seeing that the man was showing signs of discouragement, Satan decided to enter the picture placing thoughts into the man's mind such as; "You have been pushing against that rock for a long time and it hasn't budged. Why kill yourself over this, you are never going to move it? etc." Thus, giving the man the impression that the task was impossible and that he was a failure. These thoughts discouraged and disheartened the man even more. "Why kill myself over this?" he thought. "I'll just put in my time, giving just the minimum of effort and that will be good enough." And that he planned to do until one day he decided to make it a matter of prayer and take his troubled thoughts to the Lord. "Lord" he said, "I have labored long and hard in your service, putting all my strength to do that which you have asked. Yet, after all this time, I have not even budged that rock a half a millimeter. What is wrong? Why am I failing?" To this the Lord responded compassionately, "My friend, when long ago I asked you to serve me and you accepted, I told you that your task was to push against the rock with all your strength, which you have done. Never once did I mention to you that I expected you to move it. Your task was to push.
And now you come to me, your strength spent, thinking that you have failed. But, is that really so? Look at yourself. Your arms are strong and muscled, your back sinewed and brown, your hands are callused from constant pressure, and your legs have become massive and hard. Through opposition you have grown much and your abilities now surpass that which you used to have. Yet you haven't moved the rock. But your calling was to be obedient and to push and to exercise your faith and trust in My wisdom. This you have done. I, my friend, will now move the rock."
Author unknown - taken from 'Healing through Unity', e-mail newsletter, Sept 1998, Vol 2, Issue 1. Submitted by Susan Gammage, Ontario, Canada
"Systematization ensures consistency of lines of action based on well-conceived plans. In a general sense, it implies an orderliness of approach in all that pertains to Bahá'í service, whether in teaching or administration, in individual or collective endeavour. ... it suggests the need to be clear-headed, methodical, efficient, constant, balanced and harmonious. Systematization is a necessary mode of functioning animated by the urgency to act." (The Universal House of Justice to the Baha'is of the World, Ridvan Message 155)
While it is possibly of no significance other than a curiosity it is an interesting thought that the Báb's last days could have been spent close to the Garden of Eden. Archaeologist David Rohl in his book 'Legend: The Genesis of the Civilisation' (published by Century) argues that the original site of the Garden of Eden is the Miyandoab plain south of Lake Urmia (Urumiyyah).
His research grew from the work of Reginald Walker who had surmised that the four rivers of Eden had their source in the region of Lake Van in eastern Turkey and Lake Urumiyyah in north western Iran. Chapter 2 of Genesis talks about the four rivers, Gihon, Pishon, Tigris and Euphrates. Walker and Rohl have concluded that Gihon refers to the River Aras which flows into the Caspian from the mountains around Urumiyyah . Until the last century the Aras was named on maps as the Gaihun. The Pishon is thought to be the Kezel Uzun which also flows into the Caspian Sea from its source in Kurdistan. Thus, both Walker and Rohl believe that if there was a Garden of Eden and the rivers are significant to its location then it is situated somewhere between Lake Van in Turkey and Lake Urumiyyah in Iran.
Chihriq and Mah Ku, the final places of incarceration for the Báb are on the Iran - Turkish border between the two lakes of Van and Urumiyyah and the nearest town of any size is Tabriz where The Báb was martyred. Mah Ku is close to Mount Ararat where legend has it Noah's Ark settled after the flood. The Báb had requested to meet the Shah in Tehran and, travelling from Isfehan, was only twenty eight miles from his destination. However, because of the machinations of Haji Mirza Aqasi the Shah was persuaded to have the Báb taken to the remote prison of Mah Ku on the Turkish border overlooking the River Aras.
Apparently, according to Rohl, there is an ancient Sumerian epic known as Enmerkar and the Lord of Aratta which talks about the seven high mountain passes between Mesopotamia and the Kingdom of Aratta. The mountain passes are called 'gates' by the Sumerians ( presumably they form seven valleys!) and their word for plain is edin. Rohl himself made the journey from Susa through the seven 'gates' to the plain of Miyandoab. The area is still lush with orchards and vineyards.
It could all be archaeologist hype, a good story that sells lots of books. However, it did raise my curiosity, believing that the Declaration of the Báb ended the Adamic cycle. Had God destined that the manifestation who brought Adam's prophetic cycle to an end should be martyred in the vicinity of the cycle's origin?
Kevin Beint
"I implore Thee to supply whosoever hath sought Thee with the living waters of Thy bounty, that they may rid him of all attachment to any one but Thee". (1)
Recently one of my sons told me he used to work in a house next to a small factory, from where he could see a middle-aged man working on a huge capstan-lathe, hour after hour cutting laboriously through steel. At twelve o'clock he would glance at his watch, slowly walk to the cupboard, get out his tea can, and with tired footsteps go through the door. But although he left the room, he could not leave the machine because he had become part of it. It was him.
Not all of us are working on machines, yet we can get so bogged down with our job and surroundings, that we fail to see another life, another world, with different ideas and possibilities. If our social standard expectations swing up then it is all too easy for our spiritual vision to shrink.
But a living religion is like living waters; it constantly rushes through us, singing away, joyously charging us with inspiration from beyond the stars in a timeless heaven pulsating with life. In this world we cannot stand still; we either go back or forwards, because everything is moving.
If you have ever swum in a strong current, then you know what it is like to be thrown helplessly backwards unable to reach the land. At that point, faith is not something written in a book, it is the "living waters" within you that miraculously lift you out of the treacherous grasp of the waves on to the quiet shore. So we need a place within ourselves and time in our day to find the deep well of certainty which supplies us with our real nourishment. It can be prayer, reading, service, or just quietness beyond the reach of distraction, television, frantic activity and noise. It is these precious moments that enrich our inner life. They can become refreshing, extraordinary, and so satisfying if we reach out for them, enjoy them, swim in them. These living waters are our gift from God.
"Praise be unto Thee, O my God! Thou art He Who by a word of His mouth hath revolutionized the entire creation, and by a stroke of His pen hath divided Thy servants one from another. I bear witness, O my God, that through a word spoken by Thee in this Revelation all created things were made to expire, and through yet another word all such as Thou didst wish were, by Thy grace and bounty, endued with new life. I render Thee thanks, therefore, and extol Thee, in the name of all them that are dear to Thee, for that Thou hast caused them to be born again, by reason of the living waters which have flowed down out of the mouth of Thy will. Since Thou didst quicken them by Thy bounteousness, O my God, make them steadfastly inclined, through Thy graciousness, towards Thy will; and since Thou didst suffer them to enter into the Tabernacle of Thy Cause, grant by Thy grace that they may not be kept back from Thee".
Ruth Bradley
1. Bahá'u'lláh, Prayers and Meditations, XC
2. Baha'u'llah: Prayers and Meditations, p42