a new baha’i generation

growing up baha’i, April 17, 2007

Not long ago, a Baha’i friend of mine had the idea to start a “virtues playgroup” aimed at very young children, say between 0 to 3 years of age. Our son was about that old, so we often brought him there to give him a chance to spend time with other kids in a positive, enriching environment. There was maybe fifteen minutes’ worth of circle time, during which they moved about, sang songs, played simple games, and listened to stories, each one having something to do with a virtue of the week: Love, patience, courtesy, truthfulness, helpfulness, joyfulness, and so on. After the circle time, there was time for crafts, snacks, and free play. The playgroup started to become a little less regular after about a year and a half, but it came at just the right time for our boy: Some of the other kids from that group are now his best friends, and the language of virtues and spiritual qualities is now a part of his everyday life.

We didn’t have a virtues playgroup when I was a kid, but I remember attending children’s classes. Don’t ask me what I learned, because I don’t remember a lot of specifics. I do remember the surroundings being pretty, and I remember a few of my Bahá’í friends from that era. (Although when I entered university, a bunch of the Bahá’ís in my year started saying they hadn’t seen me since we were in children’s classes, at which point I stared at them blankly.) I also vaguely remember a few things, like artistic activities and stories that were related to the history of the Faith. Learning about Bahá’u’lláh and the Báb in children’s classes may not stand out in my memory now that I’m older, but it definitely laid the foundation for me to accept the message of Bahá’u’lláh and formally declare my faith in Him later on in life.

I remember a lot more about attending 19-day Feasts. We were part of a small community that was a mixed bag of Persian and Canadian families, and there were plenty of kids. Even though there was never a formal program for us at Feasts, it generally seemed to be enough to be able to hang out with other Bahá’í kids, and it was always a highlight of the gatherings for me when I was younger. Apart from the social aspect, the atmosphere at Feast was always so welcoming and special, and that’s always stuck with me:

Pleasant, restful music playing as the friends entered, prayer books in small piles on a coffee table, candles lit and softly flickering throughout… High-topped dressers filled with books like God Passes By and Lights of Guidance, with curios and mementoes, and here and there you’d see an engraving with the ringstone symbol on it, or, up on the highest shelf, you’d see a beautifully framed reproduction of the Greatest Name of God. You’d see art from many cultures along the walls, and you’d smell perfume in the air—perhaps rose or jasmine. And then, when it was time to eat, you’d get up and walk (don’t run!) to the table at the back where the hosts would lay out platters of persian rice with tahdig (or “tahdeeg” or whatever), kookoo sabziadas polobaghali polo, chicken drumsticks, and so on.

Quỳnh’s experience was different from mine, but similar in some ways. One big difference was that she grew up in post-war Vietnam, at a time when many families struggled in poverty, including hers. On top of that, the Bahá’í Faith had been officially proscribed by the communist government after the war, meaning that large, organized gatherings—such as city-wide Feasts or children’s classes—were generally impossible. Still, the Bahá’ís managed to visit each other, and sometimes they would be able to observe the 19-day Feast in small groups, perhaps one or two families at a time. Like in my case, there was never a formal children’s program, and just having other Bahá’í kids to play with was enough. The food was a big draw, too—in her case, because having anything more than a simple meal was unusual enough. I’m imagining big bowls of Mi Quảng noodles for everyone, but she’ll probably correct me on that. In either case—hers or mine—there was enough there in our childhood to give us the beginnings of a Bahá’í identity. Perhaps that was enough for us; in any case, it was what we had.

But time has flown by since our earliest days; a new generation is rising, and our children are beginning to benefit from the progress our Bahá’í communities have made from one generation to the next: Playgroups based on practicing virtues and spiritual qualities. A field-tested, ever-evolving set of lessons for children’s classes used worldwide, and an ever-strengthening training institute process to ensure that teachers are always available. A simple, yet profound program for the spiritual empowerment of junior youth, to help young people at this unique stage in their lives to develop their powers of expression, their spiritual perception and their capacity to serve humanity. When I first saw the junior youth spiritual empowerment program in action, I thought to myself what a shame it was that there wasn’t something like this for me when I was that age. Oh well. It’s here for my children, that’s what’s important.

“E is for earth. The earth is but one country, and mankind its citizens…”

I sit in my office, typing words into my blog, listening to Quỳnh read the kids a Baha’i alphabet book, A Feast of ABCs. “F is for fund. Franco has saved money to give to the Baha’i fund… G is for God. Saying prayers and reading from the holy books helps Golda feel close to God…” Through the speakers at my computer, I hear Red Grammer singing to me about teaching peace all the world around, in every city and every town. And in the next song in the shuffle, I hear Ali Youssefi asking God to unite and bind together the hearts, to join in accord all the souls. When his book is done, our eldest asks to watch his Bobo & Kipi DVD—”the one where Bobo shows his perseverance”. Next week, he’ll be joining his friends from the virtues playgroup at a birthday party—and there’s a children’s devotional gathering coming up the following weekend. And I think Quỳnh and I have never been happier, or more hopeful for the future.

The original post, growing up baha’i, is one of the most popular posts on doberman pizza. Second photo courtesy of the Bahá’í Community of Vietnam.

international baha’i convention: spiritual democracy in action

international baha’i convention: a global community reflects, May 6, 2013

Every five years, Bahá’ís throughout the world gather together at the Bahá’í World Centre in Haifa, Israel, to attend the Bahá’í International Convention, which has been called the world’s “only worldwide election”. The primary purpose of the convention is to elect the Universal House of Justice, the institution which serves as the head of the Bahá’í Faith, in a reverent, joyful process one friend of mine described as “spiritual democracy”.

The global process that results in the election of the Universal House of Justice begins with Baha’is in more than 100,000 cities and villages around the world, from Canada to Vietnam and everywhere in between, who gather at unit conventions to elect delegates from among their localities. These delegates subsequently gather together at national conventions to elect national administrative bodies known as Spiritual Assemblies. Once every five years, members of these National Spiritual Assemblies are then tasked with electing the Universal House of Justice at the international convention.

This last part of the process, which involved more than 1,000 delegates from 157 countries at the last International Convention in 2013, is a truly stunning, beautiful and powerful experience that is worlds apart from the elections that dominate global news cycles. The Bahá’í World News Service expanded on this in an article profiling the Eleventh International Convention:

In a unique electoral process, all forms of campaigning, electioneering and nominations are strictly avoided. Rather, after prayerful reflection, the assembled delegates silently and privately wrote down the names of nine individuals who they felt would be best able to serve on the institution.

For more than three hours, the representatives then filed across the stage to deposit their votes in a simple wooden box. The following day, the result was announced, and the new membership of the Universal House of Justice received a warm and reverent welcome from the gathering.

Photojournalist Shannon Higgins shared a beautiful portrayal of the spiritual atmosphere that reigned at the international convention, a far cry from “regular” elections:

Baha’i elections don’t look like anything else — they have no bells and whistles, no campaigns or electioneering or nominations or candidates. Nine delegates from each nation, themselves elected to serve on the national governing body from the believers of their respective nations, silently pray and meditate and simply write down nine names. They elect those they feel will best serve the international governing body of the Baha’i Faith. […]

Absolutely nobody talks about how they think the votes will go. No one mentions whom he or she voted for — no speculation, no “preliminary reports”, no “buzz”, no “spin-room”… period. For the Baha’is, this election represents a sacred spiritual endeavor, not a popularity contest or a political exercise.

Because the worldwide Bahá’í community has been growing year over year—not just in numbers, but in its maturity and in its capacity for concerted, systematic action—there are always exciting things to talk about. Contributing to the delegates’ consultation during the last convention were the 2013 Ridván Message and the 1 May 2013 message from the Universal House of Justice, as well as a documentary film entitled Frontiers of Learning, which showcased the community development process underway in four different Bahá’í communities in different parts of the world: Norte de Bolivar, Colombia; Lubumbashi, the Democratic Republic of the Congo; Toronto, Canada; and Bihar Sharif, India.

Male and female delegates standing in a rowFor the long-suffering Bahá’ís of Vietnam, the Eleventh International Convention also marked the first time delegates were able to attend this momentous gathering, as the Baha’i community was only fully recognized by the government in July 2008. The Vietnamese delegates wrote an account of the convention, which was published on a popular Vietnamese interfaith portal. It gives a good overview of the activities that took place at the Convention, and the joy and love with which the Vietnamese friends were welcomed by their fellow delegates: “For the first time,” they recounted, “Vietnam was fully integrated with the international Bahá’í community.”

The Twelfth International Bahá’í Convention will take place next year (2018), and there will be plenty of things to talk about there, too. Since the convention will fall between the two Bicentenary years—the Bicentenary of the Birth of Bahá’u’lláh in 2017 and that of the Báb in 2019—delegates will surely be occupied with reflections on the effects of Bicentenary celebrations on both the Bahá’í community and the wider community throughout the world, along with plans for the following year’s celebrations. The celebrations already seem to have tapped into a wellspring of creativity within the Bahá’í community—who knows what 2019 will bring?

The original post, international baha’i convention: a global community reflects, is one of the most popular posts on doberman pizza. Photos courtesy of the Bahá’í International Community and the Bahá’í Community of Vietnam.

say something

your turn at the mikeI meant to say a few more words about blogging, so let’s have at it a bit. This whole Baha’i Blogging Challenge has been exhausting, to be honest, but it’s also been enriching. Not only has it given me the chance to read and share a whole bunch of great content from a diverse collection of baha’i bloggers out there, but it’s also given me a reason to write, write, and write some more. Some days I don’t especially feel like writing. Some days, I’ve been too exhausted to write. But still, I’ve managed to write something, whether it be random reflections on life, taking second looks at things I’ve blogged about in the past, or, well, whatever.

It made me think a little about one of my favourite prayers, which is a prayer for teaching which ‘Abdu’l-Bahá revealed for the Bahá’ís of Canada. It’s not a long prayer; it consists of three paragraphs in its English translation. I’ll quote it here in its entirety:

Praise be to Thee, O my God! These are Thy servants who are attracted by the fragrances of Thy mercifulness, are enkindled by the fire burning in the tree of Thy singleness, and whose eyes are brightened by beholding the splendors of the light shining in the Sinai of Thy oneness.

O Lord! Loose their tongues to make mention of Thee amongst Thy people, suffer them to speak forth Thy praise through Thy grace and loving-kindness, assist them with the cohorts of Thine angels, strengthen their loins in Thy service, and make them the signs of Thy guidance amongst Thy creatures.

Verily, Thou art the All-Powerful, the Most Exalted, the Ever-Forgiving, the All-Merciful.

“Loose their tongues!” How often have you felt that you had something to say, but didn’t say it? And what if that thing that you held on to, that could have proceeded from your mouth in ringing tones, would have been just the right thing to say to someone, the exact thing they needed to hear at that moment in their life? There’s no knowing, of course, and it’s no use what-iffing oneself to death. But that image—loose your tongue!—has always stuck with me. I feel like it’s also somewhat fitting, given the stereotype of polite Canadians who don’t want to bother anyone. And, in the end, I think it’s helped to motivate me to keep writing in this blog. What if I end up saying something that makes sense one of these days? Keep writing, darn it! You might be able to help someone rather than simply confuse them!

Of course, there’s a big difference between loosing one’s tongue to make mention of God and loosing one’s tongue to, let’s say, slander someone or otherwise talk smack about them. That’s why I feel like it pays to read what Bahá’u’lláh says about the effects of speech and utterance, and the spiritual qualities one must show before trying to engage oneself in any kind of discourse. For example:

Human utterance is an essence which aspireth to exert its influence and needeth moderation. As to its influence, this is conditional upon refinement, which in turn is dependent upon hearts which are detached and pure. As to its moderation, this hath to be combined with tact and wisdom as prescribed in the Holy Scriptures and Tablets.

In other words, loose your tongue, but check it, too. Don’t go off saying just anything without thinking about it and researching it; seeing whether it’s appropriate, timely, and wise, and whether your intentions in saying it are pure; using language that’s dignified, moderate, sincere, truthful and refined… Turns out, there’s a lot of work that goes into loosing one’s tongue. You can’t let that stop you, but what you do have to do is learn these skills of speech and utterance, show forth all of these heavenly qualities, and, above all, practice, practice, practice. And that brings us back to blogging, because how are you going to get practice making mention of God if you don’t say something? Sure, you might start out saying some things that sound dumb. I sure did. But don’t let that stop you. Keep reaching out, keep writing, and keep praying for confirmations. You’ll eventually say something that makes sense.

the rising, shining generations

“be not dismayed…”, June 27, 2013

Be not dismayed if your endeavours are dismissed as utopian by the voices that would oppose any suggestion of fundamental change. Trust in the capacity of this generation to disentangle itself from the embroilments of a divided society.

The Universal House of Justice

‘Abdu’l-Bahá assures us that, in this Day, humanity is reaching its long-awaited stage of maturity, and that its capacity is the greatest it has ever been. “There are periods and stages in the collective life of humanity,” He notes: “At one time it was passing through its stage of childhood, at another its period of youth, but now it has entered its long-predicted phase of maturity, the evidences of which are everywhere apparent…”

The chief struggle of modernity, He explains, is for humanity to leave behind those outdated ways of thinking and acting that no longer satisfy the demands of this phase of maturity, and adopt new ways of thinking and acting that match humanity’s increased capacities: “That which was applicable to human needs during the early history of the race can neither meet nor satisfy the demands of this day, this period of newness and consummation. Humanity has emerged from its former state of limitation and preliminary training. Man must now become imbued with new virtues and powers, new moral standards, new capacities.”

So what are these virtues and powers, these standards and capacities, with which we must be imbued? Well, for one thing, these are spiritual powers that we’re talking about. But that doesn’t mean sci-fi stuff like telekinesis or reading minds and stuff, either. It means being able to show forth certain spiritual qualities, virtues, or elements of character. For instance, the ability to overcome thoughts of hatred with thoughts of love—whether through small acts of kindness like leaving a kind note for a neighbour, or bigger, more dramatic acts like giving blood to save someone’s life.

In recent years, the Universal House of Justice has encouraged Bahá’ís everywhere to exert every effort to engage the rising generations—children, junior youth, and youth—in a lifelong process of moral education and spiritual empowerment. Far from being a kind of narrow catechism, this process aims to build the capacity of young people to show forth praiseworthy virtues and character qualities, and to enable and empower them to arise to serve humanity by working for the betterment of their families, their communities, and their society. According to Bahá’u’lláh, this work, offered in the spirit of service, is equal to worship.

The Universal House of Justice has written a number of letters to youth, especially in the context of regional youth conferences, to expand on the special opportunities afforded to them. In a letter to one such conference in Paraguay in 1998, they highlighted crucial qualities youth would have to show forth in the path of service to humanity. “You will have to show forth courage,” they affirmed, “the courage of those who cling to standards of rectitude, whose lives are characterised by purity of thought and action, and whose purpose is directed by love and indomitable faith.”

More recently, in announcing the series of 95 youth conferences held around the world in 2013, the Universal House of Justice expanded further upon those qualities that youth will need in order to make a difference in the world—qualities related to moral and spiritual empowerment.

In our prayers at the Sacred Threshold, we entreat the Ancient Beauty that, from out a distracted and bewildered humanity, He may distil pure souls endowed with clear sight: youth whose integrity and uprightness are not undermined by dwelling on the faults of others and who are not immobilized by any shortcomings of their own; youth who will look to the Master and ‘bring those who have been excluded into the circle of intimate friends’; youth whose consciousness of the failings of society impels them to work for its transformation, not to distance themselves from it; youth who, whatever the cost, will refuse to pass by inequity in its many incarnations and will labour, instead, that ‘the light of justice may shed its radiance upon the whole world.’

As I wrote shortly after having a thorough read of this passage, these are not airy-fairy words expressing a pious hope that things might get better. They are, in essence, a very practical game plan for the youth of the world who wish to shed the lethargy imposed on them by, and disentangle themselves from the embroilments of, a divided society; youth who wish to dedicate themselves to healing the wounds with which their peoples have been afflicted—becoming, in effect, heroes, invincible champions of justice. It’s all about showing forth spiritual qualities, developing moral capacities, learning concrete skills that will allow them—and everyone, in fact—to make a positive difference in the lives of those people around them.

Capital amongst all these qualities, I feel, is that quality of hope, of trust in God and in the capacity of humankind to figure things out. Yes, we’ll hear people around us express deep despair and cynicism about the way things are, and even the desire to withdraw and escape from society rather than try to make things better. But “be not dismayed,” as the Universal House of Justice wrote. Rather, “have hope,” and ask for God’s unfailing confirmations as we strive to serve Him and to make our communities better places to live.

No, humanity is not messed up beyond hope of salvation. Yes, it is messed up, or rather, it is passing through a phase much like that of adolescence, during which it struggles to leave behind outdated ways of thinking and acting that no longer satisfy the demands of its mature, adult life, and adopt new ways of thinking and acting that match its increased capacities. We must acknowledge humanity’s failings—our own failings—while also trusting in its capacity—and in our capacity—to do better. And with the power of Divine assistance and confirmations, we can do better: We can shine out like beacons of light against the gloom. We are seeing spiritual transformation happen little by little throughout the world, and we know where it will lead. So take hold of the latest guidance, step into the field of service, attract the confirmations of the Holy Spirit, and trust that God will take care of the rest.

The original post,“be not dismayed…”, is one of the most popular posts on doberman pizza. Photos © Bahá’í International Community.

honour their sacrifice—by pulling out the roots of war

honour the sacrifice, not the war, November 12, 2012

RespectsJust a few days ago, I shared a few thoughts about how thoughts of love, expressed through action, can overcome even the longest history of hatred. We always have choices in life: These choices determine whether we create hatred or love, war or peace, despair or hope. If we choose to act in ways that create love, peace, and hope, then we will create a loving, peaceful, and hopeful environment, which will foster cooperation, harmony and well-being. Conversely, if we choose to act in ways that create hatred, war, and despair, then we will create an environment of hatred, war and despair, which will lead to tyranny, oppression, death, and wanton destruction.

War is no joke. For those of us who’ve never been involved in fighting a war, war is literally hell on earth. ‘Abdu’l-Bahá called war “a satanic institution” and “the destroyer of human foundations”:

Peace is light, whereas war is darkness. Peace is life; war is death. Peace is guidance; war is error. Peace is the foundation of God; war is a satanic institution. Peace is the illumination of the world of humanity; war is the destroyer of human foundations.

This discourse of ‘Abdu’l-Bahá’s, which can be found in its entirety in the book Bahá’í World Faith, presents a logical argument on the nature of peace and war, using an analogy to the natural world: A state of “peace” allows the elements of existence to attract and combine with each other in an orderly fashion, to form an infinite variety of created things. A state of conflict, or “war”, on the other hand, in which elements repel and dissociate from each other, leads to the decay and destruction of these created things. So it is with the human world, in which war leads to the destruction of people, families, institutions, communities, and society—not to mention cities and nations:

When we consider outcomes in the world of existence, we find that peace and fellowship are factors of upbuilding and betterment, whereas war and strife are the causes of destruction and disintegration… Consider the restlessness and agitation of the human world today because of war. Peace is health and construction; war is disease and dissolution. When the banner of truth is raised, peace becomes the cause of the welfare and advancement of the human world. In all cycles and ages war has been a factor of derangement and discomfort, whereas peace and brotherhood have brought security and consideration of human interests.

This distinction is especially pronounced in the present world conditions, for warfare in former centuries had not attained the degree of savagery and destructiveness which now characterizes it. If two nations were at war in olden times, ten or twenty thousand would be sacrificed, but in this century the destruction of one hundred thousand lives in a day is quite possible. So perfected has the science of killing become and so efficient the means and instruments of its accomplishment that a whole nation can be obliterated in a short time. Therefore, comparison with the methods and results of ancient warfare is out of the question.

Recent human history is stained with the “savagery and destructiveness” that is part and parcel of war. The Killing Fields of the Khmer Rouge. The Armenian genocide. The Rwandan genocide. The Trail of TearsSrebrenica. NankingAuschwitz. DresdenVerdunThe SommeLeningrad. Hiroshima and Nagasaki. Korea. VietnamSyria. YemenThe list goes on, and on, and on. On days such as today—Remembrance Day in Canada, Armistice Day elsewhere in the world—people everywhere observe moments of silence to remember the victims of the atrocities of war. And yet, the “satanic institution” of war, the “destroyer of human foundations” continues. Why? Why do we continue to choose war, to choose hatred, to choose despair?

Humanity still resists the spiritual transformation to which it is called in this day. As ‘Abdu’l-Bahá says, we have perfected the science of killing and brought it to its zenith. Humanity has reached the consummation of its material powers. Material means can bring us no further in the evolution of our species. What is needed now is spiritual evolution. We must learn how to choose peace, how to choose love, and how to choose hope.

Red Khmer Killing FieldsIt is not enough to remember our fallen soldiers on Remembrance Day, or the victims of war or the many atrocities that war produces. Yes, we must stare down the rows of gravestones and piled-up skulls, and pray for the progress of the souls who have passed onwards in their journey through the spiritual worlds. But we, the living, must resolve to honour their sacrifice by changing the way we live, and by teaching our children the skills and the virtues they need to make peace a permanent reality.

To show kindness, compassion, and a burning love that embraces all of humanity. To resolve their conflicts through words rather than blows. To act with trustworthiness and justice, and always deal fairly with their fellows. To know that they, and all their peers, are noble creatures of God deserving of respect. To hold the human spirit, and everything which God has placed on this green earth, as a sacred trust, and to guard that trust for future generations. These virtues are spiritual skills that do not develop without effort: We must acquire them through education and conscious practice.

Only when each one of us becomes fully involved in teaching these skills to the rising generations will this world become another world. Ensuring that everyone has the chance to acquire these skills will pull out the roots that feed the curse and scourge of war—allowing it, finally, to be blotted out from the book of humanity.

The original post, honour the sacrifice, not the war, is one of the most popular posts on doberman pizza. Photos: Respects by Mitchell Shapiro Photography, and Red Khmer Killing Fields by Ann-Kathrin.

heaven, hell, and why all paths are good

Today, I thought I’d share something that I wrote as an answer to a question on the Bahá’í AMA that a few of us from Reddit’s Baha’i group hosted on /r/religion last year. The question was: “Why do [Bahá’ís] believe that there is no Heaven or Hell and believe that other religious groups are acceptable to follow?

“Heaven” and “hell”, for Bahá’ís, refer to states of nearness to and distance from God, respectively. So when you’re living your life in a way that is in line with divine teachings, you’re in heaven.

Let’s give a few specifics here about the nature of the soul. Bahá’u’lláh teaches that human beings have a material self (the body) and a spiritual self (the soul). The body acts as a sort of vehicle that allows us to develop our souls throughout our time in the material world, before progressing into purely spiritual worlds at the time of physical death. And although the exact state of the soul after we die is unknowable for us at this time, Bahá’u’lláh does state that our souls live on eternally and continue on their journey through the spiritual worlds. Notably, He states that we retain our consciousness after physical death, we are able to recognize the souls of those who we were close to, and so on.

If, throughout our life in this physical world, our souls have grown in their ability to show forth spiritual qualities such as selflessness, love, justice, generosity, kindness, truthfulness, trustworthiness, wisdom, and service, we will be close to God, and we will experience that as a “heaven” of joy, gratitude and gladness. If, on the other hand, we spent our lives showing selfishness, hatred, enmity, injustice, avarice, deceit, and so forth, we will find ourselves far from God, and we will experience that as a “hell” of regret and sorrow.

Hopefully that answers the first part of the question. As for the second part, here’s my take.

Golden ruleFirst off, Baha’is believe that there really is just one religion—the “changeless Faith of God, eternal in the past, eternal in the future”, which has been revealed progressively throughout history to different peoples and nations, as that same God manifested Himself to them. The differences between all of the world’s great religions, then, are simply a matter of differences in context: The religion of God was revealed to them in a way that was best suited for them in that place and at that time. Bahá’u’lláh does say that there will be further Manifestations of God in the future, so the Bahá’í Faith isn’t the end of the line. We refer to all of this as God’s Eternal Covenant—God never leaves us without guidance when we need it, and to be fair, looking at the state of the world around us, we certainly seem to be in need of guidance.

Bahá’ís believe that Bahá’u’lláh is the Manifestation of God for today, who has brought the message of unity and oneness that applies to humanity’s needs in the present day. Whenever God sends a new Manifestation to teach humanity and renew His religion, it becomes the duty of all the people of the world to accept the new Manifestation and to follow His teachings, so it is important for everyone to investigate His claims and accept His teachings if the world is to progress.

As to whether people of different religions can achieve that state of “heaven” I described above, here’s my thought: If you live a good life ploughing rice fields as an Indian farmer and you die as a Hindu devotee without ever learning that God had renewed His message, could you be blamed for not accepting God’s religion? Not at all, because as far as you knew, yours was still God’s religion. But if God had renewed His message in the meantime, and somebody came by and told you about it, and you refused to accept it, then your soul would have to live through the rest of its eternal existence with that knowledge.

All of that said, of course, there is no way to get around the fact that people of different genders, races, nations, orientations, beliefs, and religions are part of the same human family. Furthermore, Bahá’ís are specifically exhorted to “consort with the followers of all religions in a spirit of friendliness and fellowship”, so no matter where your religion is on that continuum, you’re still a member of the human family and we’re gonna love you, respect you and value you. Nobody’s going to throw anyone into a lake of fire for our sake, but at the end of the day, there are some serious truths that Bahá’u’lláh presents that everyone should investigate, because they are well-suited for today’s world and can help humanity to progress.

Photo: Golden rule, by Phil Squires.