Be generous in prosperity, and thankful in adversity. Be worthy of the trust of thy neighbor, and look upon him with a bright and friendly face. Be a treasure to the poor, an admonisher to the rich, an answerer of the cry of the needy, a preserver of the sanctity of thy pledge. Be fair in thy judgment, and guarded in thy speech. Be unjust to no man, and show all meekness to all men. Be as a lamp unto them that walk in darkness, a joy to the sorrowful, a sea for the thirsty, a haven for the distressed, an upholder and defender of the victim of oppression. Let integrity and uprightness distinguish all thine acts. Be a home for the stranger, a balm to the suffering, a tower of strength for the fugitive. Be eyes to the blind, and a guiding light unto the feet of the erring. Be an ornament to the countenance of truth, a crown to the brow of fidelity, a pillar of the temple of righteousness, a breath of life to the body of mankind, an ensign of the hosts of justice, a luminary above the horizon of virtue, a dew to the soil of the human heart, an ark on the ocean of knowledge, a sun in the heaven of bounty, a gem on the diadem of wisdom, a shining light in the firmament of thy generation, a fruit upon the tree of humility.
There was once a lover who had sighed for long years in separation from his beloved, and wasted in the fire of remoteness. From the rule of love, his heart was empty of patience, and his body weary of his spirit; he reckoned life without her as a mockery, and time consumed him away. How many a day he found no rest in longing for her; how many a night the pain of her kept him from sleep; his body was worn to a sigh, his heart’s wound had turned him to a cry of sorrow. He had given a thousand lives for one taste of the cup of her presence, but it availed him not. The doctors knew no cure for him, and companions avoided his company; yea, physicians have no medicine for one sick of love, unless the favor of the beloved one deliver him.
At last, the tree of his longing yielded the fruit of despair, and the fire of his hope fell to ashes. Then one night he could live no more, and he went out of his house and made for the marketplace. On a sudden, a watchman followed after him. He broke into a run, with the watchman following; then other watchmen came together, and barred every passage to the weary one. And the wretched one cried from his heart, and ran here and there, and moaned to himself: “Surely this watchman is Izrá’íl, my angel of death, following so fast upon me; or he is a tyrant of men, seeking to harm me.” His feet carried him on, the one bleeding with the arrow of love, and his heart lamented. Then he came to a garden wall, and with untold pain he scaled it, for it proved very high; and forgetting his life, he threw himself down to the garden.
And there he beheld his beloved with a lamp in her hand, searching for a ring she had lost. When the heart-surrendered lover looked on his ravishing love, he drew a great breath and raised up his hands in prayer, crying: “O God! Give Thou glory to the watchman, and riches and long life. For the watchman was Gabriel, guiding this poor one; or he was Isráfíl, bringing life to this wretched one!”
Indeed, his words were true, for he had found many a secret justice in this seeming tyranny of the watchman, and seen how many a mercy lay hid behind the veil. Out of wrath, the guard had led him who was athirst in love’s desert to the sea of his loved one, and lit up the dark night of absence with the light of reunion. He had driven one who was afar, into the garden of nearness, had guided an ailing soul to the heart’s physician.
Now if the lover could have looked ahead, he would have blessed the watchman at the start, and prayed on his behalf, and he would have seen that tyranny as justice; but since the end was veiled to him, he moaned and made his plaint in the beginning. Yet those who journey in the garden land of knowledge, because they see the end in the beginning, see peace in war and friendliness in anger.
A photo I took from just outside my complex. Within a year or so it will likely be my former complex.
I need to buy a better microphone. If I make the mix too loud there is a lot of noise. However, I need to have a reasonably high volume mix to make up for the mediocre quality microphone.
I would suggest the listener turn up the volume and turn down treble/bass settings if needed.
I admit there are different types of knowledge, and that God as Spirit (John 4: 24) is not known in the same way that one human being knows another, for example. Biblically God is personally known by regeneration via election (John 3, Ephesians 1).
However my audio post presents this basic argument but not in the exact same order or way:
Common criticism, God cannot be known by the senses and therefore cannot be known.
1. Natural theology/natural religion provides a type of knowledge about God as creator (Romans 1 does mention this but is not the only source for this concept which can be deduced).
2. Philosophy of religion and concepts of first cause can provide other somewhat related knowledge which can be deduced as being a parallel truth to the creator in Genesis, although the first cause is not necessarily the Biblical God.
3. Scripture provides God's supernatural revelation through prophets, apostles and scribes.
The conclusion being the empiricism should not be completely abandoned and has uses in science, for example, but should not be viewed as the only source of knowledge. God could never been known this way in a strict sense as Spirit. The critic should therefore have an open mind.
BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press.
I did not cite these but kept concepts in mind. I have cited these in my recent PhD revisions and in blog posts.
HUME, DAVID (1779)(2004) Dialogues Concerning Natural Religion, Digireads.com/Neeland Media LLC, Lawrence, Kansas.
KANT, IMMANUEL (1781)(1787)(1998) Critique of Pure Reason, Translated and edited by Paul Guyer and Allen W. Wood, Cambridge University Press, Cambridge.
KANT, IMMANUEL (1781)(1787)(1929)(2006) Critique of Pure Reason, Translated by Norman Kemp Smith, London, Macmillan.
KANT, IMMANUEL (1788)(1997) Critique of Practical Reason, Translated by Mary Gregor (ed.), Cambridge University Press, Cambridge.
KANT, IMMANUEL (1788)(1898)(2006) The Critique of Practical Reason, Translated by Thomas Kingsmill Abbott, London, Longmans, Green, and Co.
Finally an ad dedicated to my friend Bobby Buff. I don't find that attractive, BTW, only reminds me of a certain friend.
What “oppression” is more grievous than that a soul seeking the truth, and wishing to attain unto the knowledge of God, should know not where to go for it and from whom to seek it? For opinions have sorely differed, and the ways unto the attainment of God have multiplied. This “oppression” is the essential feature of every Revelation. Unless it cometh to pass, the Sun of Truth will not be made manifest. For the break of the morn of divine guidance must needs follow the darkness of the night of error. For this reason, in all chronicles and traditions reference hath been made unto these things, namely that iniquity shall cover the surface of the earth and darkness shall envelop mankind. ....
And now, O seeker, it behooveth us firmly to cling unto the Urvatu’l-Vuthqá, that perchance we may leave behind the darksome night of error, and embrace the dawning light of divine guidance. Shall we not flee from the face of denial, and seek the sheltering shadow of certitude? Shall we not free ourselves from the horror of satanic gloom, and hasten towards the rising light of the heavenly Beauty? In such wise, we bestow upon you the fruit of the Tree of divine knowledge, that ye may gladly and joyously abide in the Ridván of divine wisdom. Bahá'u'lláhThe Kitáb-i-Íqán
Leaders of religion, in every age, have hindered their people from attaining the shores of eternal salvation, inasmuch as they held the reins of authority in their mighty grasp. Some for the lust of leadership, others through want of knowledge and understanding, have been the cause of the deprivation of the people. By their sanction and authority, every Prophet of God hath drunk from the chalice of sacrifice, and winged His flight unto the heights of glory. What unspeakable cruelties they that have occupied the seats of authority and learning have inflicted upon the true Monarchs of the world, those Gems of divine virtue! Content with a transitory dominion, they have deprived themselves of an everlasting sovereignty. Thus, their eyes beheld not the light of the countenance of the Well-Beloved, nor did their ears hearken unto the sweet melodies of the Bird of Desire. .......
With fixed and steady gaze, born of the unerring eye of God, scan for a while the horizon of divine knowledge, and contemplate those words of perfection which the Eternal hath revealed, that haply the mysteries of divine wisdom, hidden ere now beneath the veil of glory and treasured within the tabernacle of His grace, may be made manifest unto you. The denials and protestations of these leaders of religion have, in the main, been due to their lack of knowledge and understanding. Those words uttered by the Revealers of the beauty of the one true God, setting forth the signs that should herald the advent of the Manifestation to come, they never understood nor fathomed. Hence they raised the standard of revolt, and stirred up mischief and sedition.
Today the world of humanity is in need of international unity and conciliation. To establish these great fundamental principles a propelling power is needed. It is self-evident that the unity of the human world and the Most Great Peace cannot be accomplished through material means. They cannot be established through political power, for the political interests of nations are various and the policies of peoples are divergent and conflicting. They cannot be founded through racial or patriotic power, for these are human powers, selfish and weak. The very nature of racial differences and patriotic prejudices prevents the realization of this unity and agreement. Therefore, it is evidenced that the promotion of the oneness of the kingdom of humanity, which is the essence of the teachings of all the Manifestations of God, is impossible except through the divine power and breaths of the Holy Spirit. Other powers are too weak and are incapable of accomplishing this.
For man two wings are necessary. One wing is physical power and material civilization; the other is spiritual power and divine civilization. With one wing only, flight is impossible. Two wings are essential. Therefore, no matter how much material civilization advances, it cannot attain to perfection except through the uplift of spiritual civilization.
It is my hope that this standard of the oneness of the world of humanity may be upraised with the utmost solidity so that the Orient and Occident may become perfectly reconciled and attain complete intercommunication, the hearts of the East and West become united and attracted, real union become unveiled, the light of guidance shine, divine effulgences be seen day by day so that the world of humanity may find complete tranquility, the eternal happiness of man become evident and the hearts of the people of the world be as mirrors in which the rays of the Sun of Reality may be reflected. Consequently, it is my request that you should strive so that the light of reality may shine and the everlasting felicity of the world of man become apparent.
Praised be Thou, O my God, that Thou hast ordained Naw-Rúz as a festival unto those who have observed the Fast for love of Thee and abstained from all that is abhorrent unto thee. Grant, O my Lord, that the fire of Thy love and the heat produced by the Fast enjoined by Thee may inflame them in Thy Cause, and make them to be occupied with Thy praise and with remembrance of Thee.
Since thou hast adorned them, O my Lord, with the ornament of the Fast prescribed by Thee, do Thou adorn them also with the ornament of Thine acceptance, through Thy grace and bountiful favor. For the doings of men are all 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. Thou art He through Whom the ensign “Praiseworthy art Thou in Thy works” hath been lifted up, and the standard “Obeyed art Thou in Thy behest” hath been unfurled. Make known this Thy station, O my God, unto Thy servants, that they may be made aware that the excellence of all things is dependent upon Thy bidding and Thy word, and the virtue of every act is conditioned by Thy leave and the good pleasure of Thy will, and may recognize that the reins of men's doings are within the grasp of Thine acceptance and Thy commandment. Make this known unto them, that nothing whatsoever may shut them out from Thy Beauty, in these days whereon the Christ exclaimeth: “All dominion is Thine, O Thou the Begetter of the Spirit (Jesus)”; and Thy Friend (Muhammad) crieth out: “Glory be to Thee, O Thou the Best-Beloved, for that Thou hast uncovered Thy Beauty, and written down for Thy chosen ones what will cause them to attain unto the seat of the revelation of Thy Most Great Name, through which all the peoples have lamented except such as have detached themselves from all else except Thee, and set themselves towards Him Who is the Revealer of Thyself and the Manifestation of Thine attributes.” He Who is Thy Branch and all Thy company, O my Lord, have broken this day their fast, after having observed it within the precincts of Thy court, and in their eagerness to please Thee. Do Thou ordain for Him, and for them, and for all such as have entered Thy presence in those days all the good Thou didst destine in Thy Book. Supply them, then, with that which will profit them, in both this life and in the life beyond. Thou, in truth, art the All-Knowing, the All-Wise.
No man shall attain the shores of the ocean of true understanding except he be detached from all that is in heaven and on earth. Sanctify your souls, O ye peoples of the world, that haply ye may attain that station which God hath destined for you and enter thus the tabernacle which, according to the dispensations of Providence, hath been raised in the firmament of the Bayán.
The essence of these words is this: they that tread the path of faith, they that thirst for the wine of certitude, must cleanse themselves of all that is earthly—their ears from idle talk, their minds from vain imaginings, their hearts from worldly affections, their eyes from that which perisheth. They should put their trust in God, and, holding fast unto Him, follow in His way. Then will they be made worthy of the effulgent glories of the sun of divine knowledge and understanding, and become the recipients of a grace that is infinite and unseen, inasmuch as man can never hope to attain unto the knowledge of the All-Glorious, can never quaff from the stream of divine knowledge and wisdom, can never enter the abode of immortality, nor partake of the cup of divine nearness and favour, unless and until he ceases to regard the words and deeds of mortal men as a standard for the true understanding and recognition of God and His Prophets.
At the time of the opening of the first American Bahá'í Convention, convened in Chicago for the purpose of creating a permanent national organization for the construction of the Mashriqu'l-Adhkár, `Abdu'l-Bahá brought His undertaking to a successful conclusion, in spite of the incessant machinations of enemies both within and without. On the 28th of the month of Safar 1327 A.H., the day of the first Naw-Rúz (1909), which He celebrated after His release from His confinement, `Abdu'l-Bahá had the marble sarcophagus transported with great labor to the vault prepared for it, and in the evening, by the light of a single lamp, He laid within it, with His own hands--in the presence of believers from the East and from the West and in circumstances at once solemn and moving--the wooden casket containing the sacred remains of the Báb and His companion.
When all was finished, and the earthly remains of the Martyr-Prophet of Shíráz were, at long last, safely deposited for their everlasting rest in the bosom of God's holy mountain, `Abdu'l-Bahá, Who had cast aside His turban, removed His shoes and thrown off His cloak, bent low over the still open sarcophagus, His silver hair waving about His head and His face transfigured and luminous, rested His forehead on the border of the wooden casket, and, sobbing aloud, wept with such a weeping that all those who were present wept with Him. That night He could not sleep, so overwhelmed was He with emotion.
"The most joyful tidings is this," He wrote later in a Tablet announcing to His followers the news of this glorious victory, "that the holy, the luminous body of the Báb ... after having for sixty years been transferred from place to place, by reason of the ascendancy of the enemy, and from fear of the malevolent, and having known neither rest nor tranquillity has, through the mercy of the Abhá Beauty, been ceremoniously deposited, on the day of Naw-Rúz, within the sacred casket, in the exalted Shrine on Mt. Carmel... By a strange coincidence, on that same day of Naw-Rúz, a cablegram was received from Chicago, announcing that the believers in each of the American centers had elected a delegate and sent to that city ... and definitely decided on the site and construction of the Mashriqu'l-Adhkár."
With the transference of the remains of the Báb--Whose advent marks the return of the Prophet Elijah--to Mt. Carmel.
I desire distinction for you. The Bahá’ís must be distinguished from others of humanity. But this distinction must not depend upon wealth—that they should become more affluent than other people. I do not desire for you financial distinction. It is not an ordinary distinction I desire; not scientific, commercial, industrial distinction. For you I desire spiritual distinction—that is, you must become eminent and distinguished in morals. In the love of God you must become distinguished from all else. You must become distinguished for loving humanity, for unity and accord, for love and justice. In brief, you must become distinguished in all the virtues of the human world—for faithfulness and sincerity, for justice and fidelity, for firmness and steadfastness, for philanthropic deeds and service to the human world, for love toward every human being, for unity and accord with all people, for removing prejudices and promoting international peace. Finally, you must become distinguished for heavenly illumination and for acquiring the bestowals of God. I desire this distinction for you. This must be the point of distinction among you. ‘Abdu’l-Bahá15 June 1912 Talk at 309 West Seventy-eighth Street, New York
I bear witness, O my God, that Thou hast created me to know Thee and to worship Thee. I testify, at this moment, to my powerlessness and to Thy might, to my poverty and to Thy wealth. There is none other God but Thee, the Help in Peril, the Self-Subsisting.
Fasting is the cause of awakening man. The heart becomes tender and the spirituality of man increases. This is produced by the fact that man's thoughts will be confined to the commemoration of God, and through this awakening and stimulation surely ideal advancements follow... Fasting is of two kinds, material and spiritual. The material fasting is abstaining from food or drink, that is, from the appetites of the body. But spiritual, ideal fasting is this, that man abstain from selfish passions, from negligence and from satanic animal traits. Therefore, material fasting is a token of the spiritual fasting. That is: `O God! As I am fasting from the appetites of the body and not occupied with eating and drinking, even so purify and make holy my heart and my life from aught else save Thy Love, and protect and preserve my soul from self-passions... Thus may the spirit associate with the Fragrances of Holiness and fast from everything else save Thy mention. `Abdu'l-Bahá, Star of the West, vol. 3, p. 305.
"The fasting period, which lasts nineteen days starting as a rule from the second of March every year and ending on the twentieth of the same month, involves complete abstention from food and drink from sunrise till sunset. It is essentially a period of meditation and prayer, of spiritual recuperation, during which the believer must strive to make the necessary readjustments in his inner life, and to refresh and reinvigorate the spiritual forces latent in his soul. Its significance and purpose are, therefore, fundamentally spiritual in character. Fasting is symbolic, and a reminder of abstinence from selfish and carnal desires." Shoghi Effendi, Directives of the Guardian (New Delhi: Bahá'í Publishing Trust, 1973), pp. 27-28.
This topic was discussed previously on this blog. But, I have made some changes to the post and have more readers now.;)
Flat Bible and Progressive Revelation
Explanation
Jesus is the mediator of the new covenant in contrast to the old covenant of the Hebrew Bible. (Hebrews 12: 24). The law in particular was only a shadow of good things to come. (Hebrews 10). The law cannot save as shown in Romans 4, but persons are saved through righteousness of faith fulfilled in Christ and by grace through faith in Christ. Galatians 2 mentions the folly of following the law as persons now have Christ. In the Sermon on the Mount, Matthew 4-6, Jesus explains the deeper spiritual meanings of the law. New Testament revelation of Christ/apostles does not contradict the previous revelation.
The Hebrew Bible/Old Testament must be read in context, and the New Testament should not be read into the Old Testament. The Hebrew Bible should be studied for original context.
I conclude that Biblically a flat Bible hermeneutical approach which does not properly interpret old covenant teaching through a new covenant amplification, should be academically rejected for one that takes a progressive revelation approach, in order for one to posses the fullness of God’s Scriptural revelation and the gospel message. Progressive revelation is defined as the understanding that God's self-disclosure is in progression from the Old Testament to the New Testament. Grenz, Guretzki, and Nordling (1999: 96). Therefore the New Testament offers a more complete revelation. The Old Testament is to be understood in light of the fuller teaching of the New Testament. Grenz, Guretzki, and Nordling (1999: 96).
Additionally
The gospel plan of the New Testament is God’s final Scriptural revelation for humanity. There is therefore no other means of salvation (John 14: 6, Acts 4: 12).
Theologically, as examples, Islam is rejected for reasons such as the denial of key doctrines about Christ, including his deity, and the Latter-Day Saints theology is rejected for reasons such as holding to polytheism and henotheism (belief in more than one God, or the belief that more than one God in existence is possible, although only one is worshipped) which are against Scriptural teaching. (Isaiah 43, 44, 45). Christ as the Alpha and Omega, as the beginning and the end (Revelation 1: 8, 21: 6, 22: 13) demonstrates theologically his nature as the one and only Almighty God. There is only one God in existence and only one God that should be worshipped. Mounce states that this title of Christ in Revelation sets Christ beyond the created order and Christ is also unlimited as The Son and has the same divine nature as the Father (and I would add the Holy Spirit). Mounce (1990: 393).
GRENZ, STANLEY J., DAVID GURETZKI AND CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press.
MOUNCE, ROBERT, H. (1990) The Book of Revelation, Grand Rapids, William B. Eerdmans Publishing Company.
I do deal with the problem of evil with research degrees and my blogs. Keeping this in mind, I placed the above link in the comments of a couple of posts and am willing to discuss it in comments, but I decided to be sensitive to my readers and not discuss it in the main body.
Again, please feel free to discuss it on here if you wish.
However, I will state that I am glad Hustler was denied and that their request shows an incredible level of moral depravity.
A classic jazz-fusion piece with humorous unintended whistling and ending. I read online from Holdsworth that this album was demos and that a music company exec. came and took the tape away and soon there was an album, without the consent of the artist.
'And we were actually rehearsing in the studio and they were rolling the tape while we were rehearsing on the premise that we'd be able to keep recording and also check things out, but that never happened. At the end of that day, the guy said "Thanks, see ya!" That's why a lot of those tunes don't have any endings—they were rehearsals! That was a complete rip-off.'
Praise be to Thee, O Lord my God! Thou seest and knowest that I have called upon Thy servants to turn nowhere except in the direction of Thy bestowals, and have bidden them observe naught save the things Thou didst prescribe in Thy Perspicuous Book, the Book which hath been sent down according to Thine inscrutable decree and irrevocable purpose. I can utter no word, O my God, unless I be permitted by Thee, and can move in no direction until I obtain Thy sanction. It is Thou, O my God, Who hast called me into being through the power of Thy might, and hast endued me with Thy grace to manifest Thy Cause. Wherefore I have been subjected to such adversities that my tongue hath been hindered from extolling Thee and from magnifying Thy glory. All praise be to Thee, O my God, for the things Thou didst ordain for me through Thy decree and by the power of Thy sovereignty. I beseech Thee that thou wilt fortify both myself and them that love me in our love for Thee, and wilt keep us firm in Thy Cause. I swear by Thy might! O my God! Thy servant's shame is to be shut out as by a veil from Thee, and his glory is to know Thee. Armed with the power of Thy name nothing can ever hurt me, and with Thy love in my heart all the world's afflictions can in no wise alarm me. Send down, therefore, O my Lord, upon me and upon my loved ones that which will protect us from the mischief of those that have repudiated Thy truth and disbelieved in Thy signs. Thou art, verily, the All-Glorious, the Most Bountiful. - Bahá'u'lláh
No man shall attain the shores of the ocean of true understanding except he be detached from all that is in heaven and on earth…. The essence of these words is this: they that tread the path of faith, they that thirst for the wine of certitude, must cleanse themselves of all that is earthly—their ears from idle talk, their minds from vain imaginings, their hearts from worldly affections, their eyes from that which perisheth. They should put their trust in God, and, holding fast unto Him, follow in His way. Then will they be made worthy of the effulgent glories of the sun of divine knowledge and understanding, … inasmuch as man can never hope to attain unto the knowledge of the All-Glorious … unless and until he ceases to regard the words and deeds of mortal men as a standard for the true understanding and recognition of God and His Prophets.
Consider the past. How many, both high and low, have, at all times, yearningly awaited the advent of the Manifestations of God in the sanctified persons of His chosen Ones…. And whensoever the portals of grace did open, and the clouds of divine bounty did rain upon mankind, and the light of the Unseen did shine above the horizon of celestial might, they all denied Him, and turned away from His face—the face of God Himself….
Only when thelamp of search, of earnest striving, of longing desire, of passionate devotion, of fervid love, of rapture, and ecstasy, is kindled within the seeker’s heart, and the breeze of His loving-kindness is wafted upon his soul, will the darkness of error be dispelled, the mists of doubts and misgivings be dissipated, and the lights of knowledge and certitude envelop his being…. Then will the manifold favors and outpouring grace of the holy and everlasting Spirit confer such new life upon the seeker that he will find himself endowed with a new eye, a new ear, a new heart, and a new mind…. Gazing with the eye of God, he will perceive within every atom a door that leadeth him to the stations of absolute certitude. He will discover in all things the … evidences of an everlasting Manifestation.
When the channel of the human soul is cleansed of all worldly and impeding attachments, it will unfailingly perceive the breath of the Beloved across immeasurable distances, and will, led by its perfume, attain and enter the City of Certitude….
Recite ye the verses of God every morn and eventide. Whoso faileth to recite them hath not been faithful to the Covenant of God and His Testament, and whoso turneth away from these holy verses in this Day is of those who throughout eternity have turned away from God. Fear ye God, O My servants, one and all. Pride not yourselves on much reading of the verses or on a multitude of pious acts by night and day; for were a man to read a single verse with joy and radiance it would be better for him than to read with lassitude all the Holy Books of God, the Help in Peril, the Self-Subsisting. Read ye the sacred verses in such measure that ye be not overcome by languor and despondency. Lay not upon your souls that which will weary them and weigh them down, but rather what will lighten and uplift them, so that they may soar on the wings of the Divine verses towards the Dawning-place of His manifest signs; this will draw you nearer to God, did ye but comprehend. Bahá’u’lláh The Kitáb-i-Aqdas
From March 2-20, Baha'is worldwide observe the annual 19-Day Fast by refraining from eating or drinking from sunrise to sunset. As in many world religions, the fast is a time for reflecting on one's spiritual progress and making an effort to detach from material desires.
During the fast, Baha'is age 15 and older typically rise before dawn to eat breakfast and pray. At sunset they break the fast, often gathering with Baha'i friends to enjoy a meal together. The following are exempt from fasting, as it could be harmful to their health: those younger than 15 and older than 70, the ill or infirm, women who are pregnant, nursing or menstruating, travelers and those engaged in heavy physical labor. The 19-Day Fast is "essentially a period of meditation and prayer, of spiritual recuperation, during which the believer must strive to make the necessary readjustments in his inner life, and to refresh and reinvigorate the spiritual forces latent in his soul. Its significance and purpose are, therefore, fundamentally spiritual in character." (Baha'i Reference Library)
Baha'i Views website has a collection of posts from Baha'i bloggers around the world about their experience with the Fast. Some discuss the spiritual benefits of the fast: "After 23 years of doing this religious Fast, I can honestly say that it really is not so much about the abstaining from food or drink from sunrise to sunset, but is more about getting the sludge out of my life that has collected and built up and is sometimes to the point of suffocating my spirit that is the most important thing the Fast does for me." And others remind us that we're all just trying the best we can: "Yeah, let me tell you how notto start out 19 days of fasting: You don’t start off by sleeping through your alarm clock!" Perhaps the most practical support a Baha'i faster can get is to hang out with other Baha’is.
“Being at the Baha'i National Center makes it much easier to fast than other places I’ve worked,” says Linda Seabloom, who works in the Education office. “Co-workers elsewhere always try to offer you something. They think a little enticement won’t matter. But here everyone is trying to observe the Fast, which unites you even though it is an individual practice.”
I am Canadian, born in Canada; British my Dad was born there, and pro-American, in general terms.
1. It was good to see the Canadian pride and patriotism during the Winter Olympics in Vancouver-Whistler. A sense of community was built. This sense of community may lead to more problem solving within the Province of British Columbia and Canada and less bickering.
2. One of the things during the 1980s and 1990s that disturbed me concerning the American coverage of Olympic games was how the commentators seemed so focused on American athletes to the exclusion of those in the rest of world. From my Canadian perspective, this was philosophically attributed to American flag waving which Canadians mention.
This is one major reason as I child and younger adult, although being pro-American, I developed a strong dislike for the up and coming American hockey and soccer teams. I dreaded in the future having to view and listen to the commentators talk on and on about how America had triumphed against the odds once again as always, this time against traditionally strong nations in these sports and America was now the best in these sports just like in American sports.
Thankfully this has not as of yet happened, although the USA is a major hockey power they are not definitively the best, or usually the best. They have good soccer team, although not a top contender for the FIFA World Cup. I have serious doubts that the USA can ever dominate soccer as there are too many sports ahead of it in popularity in America that will take the best athletes. Plus there are many countries where soccer takes many of the best athletes as the number one sport.
3. Frankly, I have to admit, I think that over the last decade or so Canadian commentary has PERHAPS become more patriotic than American. I mostly watched Canadian Olympic coverage but also watched American in 2010. The American coverage on NBC seemed to spend more time on non-American significant contributors to the Olympics than did the Canadian commentators on CTV/TSN/Rogers Sportsnet. The Canadian coverage seemed intent on promoting Canada at all costs.
This became annoying to me. I think it more important to discuss the most significant athletes.
4. While living in England I certainly found the English and British to be patriotic and support their athletes, especially in regard to football. However, the close proximity to other European countries also very good at football, most notably, seemed to provide more objectively based reporting.
As a scholar I thrive on objectivity, I am not claiming to be completely objective, but I reason that lack of objectivity in one area of life could lead to lack of objectivity in other more important areas of life.
Yes, I stand on guard for thee.
My argument is that patriotism in sports, Canadian, American, and British, for example, is good. Related overzealous patriotism that lacks intellectual objectivity, may often be harmless.
However, if a primarily non-objective overzealous approach is taken within religion and philosophy, the result can be intellectual blindness.
A possible thinking pattern:
I am born in Canada (for example), therefore I support Canadian athletes.
I therefore do not support non-Canadian athletes.
I am born in this country, therefore I support my country.
I therefore do not support a different country.
I am born into this religion, therefore I support this religion.
I therefore do not support other differing religion.
I am born into this philosophy, therefore I support this philosophy.
I therefore do not support other differing philosophy.
Something to think about.
Team Canada win 2010 Olympic hockey gold.
Okay, okay, I know this guy in on my Facebook page and in the recent thekingpin68 comments (see link below), but here he is again. Version one, psychedelic and version two, perhaps the original.
Speaking of patriotism...
The Soviet Robot, Eduard Khil.
It's like his batteries were running out after about 2 minutes and 30 seconds and the Soviets had to bring the propaganda machine back in to be recharged and oiled.
Be generous in prosperity, and thankful in adversity. Be worthy of the trust of thy neighbor, and look upon him with a bright and friendly face. Be a treasure to the poor, an admonisher to the rich, an answerer of the cry of the needy, a preserver of the sanctity of thy pledge. Be fair in thy judgment, and guarded in thy speech. Be unjust to no man, and show all meekness to all men. Be as a lamp unto them that walk in darkness, a joy to the sorrowful, a sea for the thirsty, a haven for the distressed, an upholder and defender of the victim of oppression. Let integrity and uprightness distinguish all thine acts. Be a home for the stranger, a balm to the suffering, a tower of strength for the fugitive. Be eyes to the blind, and a guiding light unto the feet of the erring. Be an ornament to the countenance of truth, a crown to the brow of fidelity, a pillar of the temple of righteousness, a breath of life to the body of mankind, an ensign of the hosts of justice, a luminary above the horizon of virtue, a dew to the soil of the human heart, an ark on the ocean of knowledge, a sun in the heaven of bounty, a gem on the diadem of wisdom, a shining light in the firmament of thy generation, a fruit upon the tree of humility.
