Peach Sand Beach

Where would you like to be right now?

I would like to be walking in the Luxembourg Gardens, where one can find a bench to sit on and not read a book, where one can watch people and stroll under the trees again and look at the fruits individually wrapped on their stalks by some careful gardener.  After a while, it would be nice to go out and find something-green beans, something that someone has cooked and is delicious.

I wish that Richard Branson (Sir Richard Branson) would create a plane/air vehicle/transport that would take a person from Guam to Paris quickly and safely, even an unadventurous person in the not liking bumpy trips sort of way.  A smooth vehicle without turbulence that will get a small group of people there safely and alive, in three hours, instead of the five hours to Hong Kong and the 12 hours to Paris would be just exactly right.  If anybody can do it, he can do it.  If you can imagine it, it will happen in not too long from now.  But I am in my early 40's, so this would need to happen in a year or two from now.

As if the world didn't have more pressing problems. We are not perfect, we humans with silly dreams.

The Baha'i Fast

Please check out nineteen days to meditate on the Baha'i Fast this year.  Many thanks to Amy and Leila for bringing everyone together in this wonderful effort.

Nineteen Months.

 

"They who recite the verses of the All-Merciful in the most melodious of tones will perceive in them that with which the sovereignty of earth and heaven can never be compared. From them they will inhale the divine fragrance of My worlds—worlds which today none can discern save those who have been endowed with vision through this sublime, this beauteous Revelation. Say: These verses draw hearts that are pure unto those spiritual worlds that can neither be expressed in words nor intimated by allusion. Blessed be those who hearken."

     -Baha'u'llah, The Kitab-i-Aqdas, p. 61

 

 

"THE RIGHT METHOD OF TREATING CRIMINALS

Question.—Should a criminal be punished, or forgiven and his crime overlooked?

Answer.—There are two sorts of retributory punishments. One is vengeance, the other, chastisement. Man has not the right to take vengeance, but the community has the right to punish the criminal; and this punishment is intended to warn and to prevent so that no other person will dare to commit a like crime. This punishment is for the protection of man’s rights, but it is not vengeance; vengeance appeases the anger of the heart by opposing one evil to another. This is not allowable, for man has not the right to take vengeance. But if criminals were entirely forgiven, the order of the world would be upset. So punishment is one of the essential necessities for the safety of communities, but he who is oppressed by a transgressor has not the right to take vengeance. On the contrary, he should forgive and pardon, for this is worthy of the world of man.

The communities must punish the oppressor, the murderer, the malefactor, so as to warn and restrain others from committing like crimes. But the most essential thing is that the people must be educated in such a way that no crimes will be committed; for it is possible to educate the masses so effectively that they will avoid and shrink from perpetrating crimes, so that the crime itself will appear to them as the greatest chastisement, the utmost condemnation and torment. Therefore, no crimes which require punishment will be committed.

We must speak of things that are possible of performance in this world. There are many theories and high ideas on this subject, but they are not practicable; consequently, we must speak of things that are feasible.

For example, if someone oppresses, injures and wrongs another, and the wronged man retaliates, this is vengeance and is censurable. If the son of ‘Amr kills the son of Zayd, Zayd has not the right to kill the son of ‘Amr; if he does so, this is vengeance. If ‘Amr dishonors Zayd, the latter has not the right to dishonor ‘Amr; if he does so, this is vengeance, and it is very reprehensible. No, rather he must return good for evil, and not only forgive, but also, if possible, be of service to his oppressor. This conduct is worthy of man: for what advantage does he gain by vengeance? The two actions are equivalent; if one action is reprehensible, both are reprehensible. The only difference is that one was committed first, the other later.

But the community has the right of defense and of self-protection; moreover, the community has no hatred nor animosity for the murderer: it imprisons or punishes him merely for the protection and security of others. It is not for the purpose of taking vengeance upon the murderer, but for the purpose of inflicting a punishment by which the community will be protected. If the community and the inheritors of the murdered one were to forgive and return good for evil, the cruel would be continually ill-treating others, and assassinations would continually occur. Vicious people, like wolves, would destroy the sheep of God. The community has no ill-will and rancor in the infliction of punishment, and it does not desire to appease the anger of the heart; its purpose is by punishment to protect others so that no atrocious actions may be committed.

Thus when Christ said: “Whosoever shall smite thee on the right cheek, turn to him the left one also,” 1 it was for the purpose of teaching men not to take personal revenge. He did not mean that, if a wolf should fall upon a flock of sheep and wish to destroy it, the wolf should be encouraged to do so. No, if Christ had known that a wolf had entered the fold and was about to destroy the sheep, most certainly He would have prevented it.

As forgiveness is one of the attributes of the Merciful One, so also justice is one of the attributes of the Lord. The tent of existence is upheld upon the pillar of justice and not upon forgiveness. The continuance of mankind depends upon justice and not upon forgiveness. So if, at present, the law of pardon were practiced in all countries, in a short time the world would be disordered, and the foundations of human life would crumble. For example, if the governments of Europe had not withstood the notorious Attila, he would not have left a single living man.

Some people are like bloodthirsty wolves: if they see no punishment forthcoming, they will kill men merely for pleasure and diversion. One of the tyrants of Persia killed his tutor merely for the sake of making merry, for mere fun and sport. The famous Mutavakkil, the Abbasid, having summoned his ministers, councillors and functionaries to his presence, let loose a box full of scorpions in the assembly and forbade anyone to move. When the scorpions stung those present, he burst forth into boisterous laughter.

To recapitulate: the constitution of the communities depends upon justice, not upon forgiveness. Then what Christ meant by forgiveness and pardon is not that, when nations attack you, burn your homes, plunder your goods, assault your wives, children and relatives, and violate your honor, you should be submissive in the presence of these tyrannical foes and allow them to perform all their cruelties and oppressions. No, the words of Christ refer to the conduct of two individuals toward each other: if one person assaults another, the injured one should forgive him. But the communities must protect the rights of man. So if someone assaults, injures, oppresses and wounds me, I will offer no resistance, and I will forgive him. But if a person wishes to assault Siyyid Manshadí, 2 certainly I will prevent him. Although for the malefactor noninterference is apparently a kindness, it would be an oppression to Manshadí. If at this moment a wild Arab were to enter this place with a drawn sword, wishing to assault, wound and kill you, most assuredly I would prevent him. If I abandoned you to the Arab, that would not be justice but injustice. But if he injure me personally, I would forgive him.

One thing remains to be said: it is that the communities are day and night occupied in making penal laws, and in preparing and organizing instruments and means of punishment. They build prisons, make chains and fetters, arrange places of exile and banishment, and different kinds of hardships and tortures, and think by these means to discipline criminals, whereas, in reality, they are causing destruction of morals and perversion of characters. The community, on the contrary, ought day and night to strive and endeavor with the utmost zeal and effort to accomplish the education of men, to cause them day by day to progress and to increase in science and knowledge, to acquire virtues, to gain good morals and to avoid vices, so that crimes may not occur. At the present time the contrary prevails; the community is always thinking of enforcing the penal laws, and of preparing means of punishment, instruments of death and chastisement, places for imprisonment and banishment; and they expect crimes to be committed. This has a demoralizing effect.

But if the community would endeavor to educate the masses, day by day knowledge and sciences would increase, the understanding would be broadened, the sensibilities developed, customs would become good, and morals normal; in one word, in all these classes of perfections there would be progress, and there would be fewer crimes. . .

Therefore, the communities must think of preventing crimes, rather than of rigorously punishing them."

1.	Cf. Matt. 5:39.   [ Back To Reference]
2.	A Bahá’í sitting with us at table.   [ Back To Reference]

     -'Abdu'l-Baha, Some Answered Questions, pp. 268-272

A poem by Hafiz

 

YOUR MOTHER AND MY MOTHER

 

Fear is the cheapest room in the house.

I would like to see you living

In better conditions,

 

For your mother and my mother

Were friends.

 

I know the Innkeeper

In this part of the universe.

Get some rest tonight,

Come to my verse again tomorrow.

We’ll go speak to the Friend together.

 

I should not make any promises right now,

But I know if you

Pray

Somewhere in this world-

Something good will happen.

 

God wants to see

More love and playfulness in your eyes

For that is your greatest witness to Him.

 

Your soul and my soul

Once sat together in the Beloved’s womb

Playing footsie.

 

Your heart and my heart

Are very, very old

Friends.

 

 

Hafiz, The Gift, p. 39

A hope

that when people are suffering in Japan, and in other countries, we do not think "that is their problem."  This is our problem.   

 

 "The well-being of mankind, its peace and security, are unattainable unless and until its unity is firmly established. "

    -Baha'u'llah, Gleanings From the Writings of Baha'u'llah, p.286

 

 

"The body politic today is greatly in need of a physician. It is similar to a human body afflicted with severe ailments. A doctor diagnoses the case and prescribes treatment. He does not prescribe, however, until he has made the diagnosis. The disease which afflicts the body politic is lack of love and absence of altruism. In the hearts of men no real love is found, and the condition is such that, unless their susceptibilities are quickened by some power so that unity, love and accord may develop within them, there can be no healing, no agreement among mankind. Love and unity are the needs of the body politic today. Without these there can be no progress or prosperity attained. Therefore, the friends of God must adhere to the power which will create this love and unity in the hearts of the sons of men. Science cannot cure the illness of the body politic. Science cannot create amity and fellowship in human hearts. Neither can patriotism nor racial allegiance effect a remedy. It must be accomplished solely through the divine bounties and spiritual bestowals which have descended from God in this day for that purpose. This is an exigency of the times, and the divine remedy has been provided. The spiritual teachings of the religion of God can alone create this love, unity and accord in human hearts.

Therefore, hold to these heavenly agencies which God has provided so that through the love of God this soul-bond may be established, this heart-attachment realized and the light of the reality of unity be reflected from you throughout the universe. If we do not hold fast to these divine agencies and means, no result will be possible. Let us pray to God that He will exhilarate our spirits so we may behold the descent of His bounties, illumine our eyes to witness His great guidance and attune our ears to enjoy the celestial melodies of the heavenly Word. This is our greatest hope. This is our ultimate purpose."

     -'Abdu'l-Baha, The Promulgation of Universal Peace, p. 171

 

 

"It seems as though all creatures can exist singly and alone. For example, a tree can exist solitary and alone on a given prairie or in a valley or on the mountainside. An animal upon a mountain or a bird soaring in the air might live a solitary life. They are not in need of cooperation or solidarity. Such animated beings enjoy the greatest comfort and happiness in their respective solitary lives.

On the contrary, man cannot live singly and alone. He is in need of continuous cooperation and mutual help. For example, a man living alone in the wilderness will eventually starve. He can never, singly and alone, provide himself with all the necessities of existence. Therefore, he is in need of cooperation and reciprocity.

The mystery of this phenomenon, the cause thereof is this, that mankind has been created from one single origin, has branched off from one family. Thus in reality all mankind represents one family. God has not created any difference. He has created all as one that thus this family might live in perfect happiness and well-being.

Regarding reciprocity and cooperation: each member of the body politic should live in the utmost comfort and welfare because each individual member of humanity is a member of the body politic and if one member of the members be in distress or be afflicted with some disease all the other members must necessarily suffer. For example, a member of the human organism is the eye. If the eye should be affected that affliction would affect the whole nervous system. Hence, if a member of the body politic becomes afflicted, in reality, from the standpoint of sympathetic connection, all will share that affliction since this (one afflicted) is a member of the group of members, a part of the whole. Is it possible for one member or part to be in distress and the other members to be at ease? It is impossible! Hence God has desired that in the body politic of humanity each one shall enjoy perfect welfare and comfort.

Although the body politic is one family yet because of lack of harmonious relations some members are comfortable and some in direst misery, some members are satisfied and some are hungry, some members are clothed in most costly garments and some families are in need of food and shelter. Why? Because this family lacks the necessary reciprocity and symmetry. This household is not well arranged. This household is not living under a perfect law. All the laws which are legislated do not ensure happiness. They do not provide comfort.  Therefore a law must be given to this family by means of which all the members of this family will enjoy equal well-being and happiness.

Is it possible for one member of a family to be subjected to the utmost misery and to abject poverty and for the rest of the family to be comfortable? It is impossible unless those members of the family be senseless, atrophied, inhospitable, unkind. Then they would say, “Though these members do belong to our family—let them alone. Let us look after ourselves. Let them die. So long as I am comfortable, I am honored, I am happy—this my brother—let him die. If he be in misery let him remain in misery, so long as I am comfortable. If he is hungry let him remain so; I am satisfied. If he is without clothes, so long as I am clothed, let him remain as he is. If he is shelterless, homeless, so long as I have a home, let him remain in the wilderness.”

Such utter indifference in the human family is due to lack of control, to lack of a working law, to lack of kindness in its midst. If kindness had been shown to the members of this family surely all the members thereof would have enjoyed comfort and happiness."

     'Abdu'l-Baha, Foundations of World Unity, pp. 38-39 

 

Fasting, Day 1

March 2nd was the first day of the Baha'i Fast.  

The Kitáb-i-Aqdas states: “We have commanded you to pray and fast from the beginning of maturity [15 years]; this is ordained by God, your Lord and the Lord of your forefathers...  The traveler, the ailing, those who are with child or giving suck, are not bound by the fast...  Abstain from food and drink from sunrise to sundown, and beware lest desire deprive you of this grace that is appointed in the Book.”

The period of the Fast is March 2 through March 20.

"This is, O my God, the first of the days on which Thou hast bidden Thy loved ones to observe the Fast.  I ask of Thee by Thy Self and by him who hath fasted out of love for Thee and for Thy good-pleasure—and not out of self and desire, nor out of fear of Thy wrath—and by Thy most excellent names and august attributes, to purify Thy servants from the love of aught except Thee and to draw them nigh unto the Dawning-Place of the lights of Thy countenance and the Seat of the throne of Thy oneness.  Illumine their hearts, O my God, with the light of Thy knowledge and brighten their faces with the rays of the Daystar that shineth from the horizon of Thy Will.  Potent art Thou to do what pleaseth Thee.  No God is there but Thee, the All-Glorious, Whose help is implored by all men..."     -Baha'u'llah

 In the morning, the one thing that would hit the spot was juice from the citrus tree.  I used to buy yellow lemons from the store, but now, these are the favorite.  They look like limes, but enough people have called them lemons-local lemons, good for kelaguen or finadene, that I don't have a problem calling them lemons, or limes, or lemon-limes.  They have completely won us over.

Green tea and lemon/lime juice 

"Act in accordance with the counsels of the Lord: that is, rise up in such wise, and with such qualities, as to endow the body of this world with a living soul, and to bring this young child, humanity, to the stage of adulthood. So far as ye are able, ignite a candle of love in every meeting, and with tenderness rejoice and cheer ye every heart. Care for the stranger as for one of your own; show to alien souls the same loving kindness ye bestow upon your faithful friends. Should any come to blows with you, seek to be friends with him; should any stab you to the heart, be ye a healing salve unto his sores; should any taunt and mock at you, meet him with love. Should any heap his blame upon you, praise ye him; should he offer you a deadly poison, give him the choicest honey in exchange; and should he threaten your life, grant him a remedy that will heal him evermore. Should he be pain itself, be ye his medicine; should he be thorns, be ye his roses and sweet herbs. Perchance such ways and words from you will make this darksome world turn bright at last; will make this dusty earth turn heavenly, this devilish prison place become a royal palace of the Lord -- so that war and strife will pass and be no more, and love and trust will pitch their tents on the summits of the world. Such is the essence of God's admonitions; such in sum are the teachings for the Dispensation of Baha."

-'Abdu'l-Baha, Selections from the Writings of 'Abdu'l-Baha, p. 34

Dry season