What would the benefits be, indeed! Isn't it an interesting
paradox that the desirability of achieving "unity of thought" is itself
controversial. Controversial though it may be, the Baha'i Faith still
holds out "unity of thought" as the ideal social condition and it's
achievement is lauded as the releaser of latent spiritual energies.
Here are a few of the promises of what "unity of thought" would
yield.
1) =93Unity of thought=94 would =93present a united front to those forces=
of
internal dissension, which, if not completely wiped out, will bring our
work to inevitable destruction.=94
2) =93Unity of thought and vision=94 will create =93collective will,=94 a=
force
vital for the achievement of the Faith's objectives.
3) The achievement of =93unity of thought and vision=94 would cause
many of the problems which plague the Baha=92i Community to simply
disappear.
4) Achieving and maintaining =93unity of thought and vision=94 would
open channels =93through which the spirit of the Faith=94 would begin =93t=
o
flow and move the masses.=94
5) Achieving such =93unity of thought and vision=94 is by no means easy
because it often requires a =93sacrifice of personal feeling or opinion
. . . in order to maintain the unity of the administrative order=94 and it=
requires that we =93learn to curb our individualism when we are
confronted with problems and issues affecting the general welfare
of the Cause.=94
If I may I would like to offer the Writings from which I gleaned the
above ideas.
1) =93Unity of thought=94 would =93present a united front to those forces=
of
internal dissension, which, if not completely wiped out, will bring our
work to inevitable destruction.=94
=93. . . Pure detachment and selfless service, these should be the
sole motives of every true believer. And unless each and every one
of the friends succeeds in translating such qualities into living
action, no hope of further progress can be entertained. It is now that
unity of thought and action is most needed. It is now, when the
Cause is entering a new phase of development, when its
Administration is being gradually consolidated amid the welter and
chaos of a tottering civilization, that the friends should present a
united front to those forces of internal dissension, which, if not
completely wiped out, will bring our work to inevitable destruction.=94
>From a letter dated 24 September 1933 written on behalf of Shoghi
Effendi to an individual believer
This objective of completely wiping out =93internal dissension=94
does not mean that constructive criticism is not allowed within the
Baha=92i Faith, far from it, but it does mean that if it degenerates into
dissent, if it generates conflict and contention then those who so
engage may well find themselves on the outside looking in,
wondering what happened.
=93Clearly, then, there is more to be considered than the critic's
right to self-expression; the unifying spirit of the Cause of God must
also be preserved, the authority of its laws and ordinances
safeguarded, authority being an indispensable aspect of freedom.
Motive, manner, mode, become relevant; but there is also the
matter of love: love for one's fellows, love for one's community, love
for one's institutions.
=93The responsibility resting on the individual to conduct himself in=
such a way as to ensure the stability of society takes on elemental
importance in this context. For vital as it is to the progress of
society, criticism is a two-edged sword: it is all too often the
harbinger of conflict and contention. The balanced processes of the
Administrative Order are meant to prevent this essential activity
from degenerating to any form of dissent that breeds opposition
and its dreadful schismatic consequences. How incalculable have
been the negative results of ill-directed criticism: in the catastrophic
divergences it has created in religion, in the equally contentious
factions it has spawned in political systems, which have dignified
conflict by institutionalizing such concepts as the "loyal opposition"
which attach to one or another of the various categories of political
opinion -- conservative, liberal, progressive, reactionary, and so
forth.=94 1988 Dec 29, Individual Rights and Freedoms, p. 9
2) =93Unity of thought and vision=94 will create =93collective will,=94 a=
force
vital for the achievement of the Faith objectives.
=93. . . the ability to help the friends reach unity of thought.
Consensus and unity of thought are first reached not about details
but at higher levels of consciousness. Before detailed decisions
are made there is need for general agreement on the aims, the
nature and the extent of the action to be undertaken. Collective will
has to be created as a result of consensus about the direction to be
followed.=94 International Teaching Centre, 1992, Building Visions of
Growth
3) The achievement of =93unity of thought and vision=94 would cause
many of the problems which plague the Baha=92i Community to simply
disappear.
4) Achieving and maintaining =93unity of thought and vision=94 would
open channels =93through which the spirit of the Faith=94 would begin =93t=
o
flow and move the masses.=94
=93When unity of thought and vision are achieved, many problems
disappear, consultation about specific activities becomes much
easier and, above all, channels are opened through which the spirit
of the Faith begins to flow and move the masses. If this vision is not
the imposition of a few people, but the result of a continuous
process of consultation; if a process is set in motion by which
everyone constantly learns how to improve teaching methods and
administrative procedures, and through which teachers and
administrators gain deeper insight into how the Baha=92i community
can grow and influence society; and if this collective learning is
carried out in the spirit of unity and humility, we will undoubtedly see
our efforts yield rich and abundant fruits.=94
International Teaching Centre, 1992, Building Visions of Growth
One of the clearest historical examples of the power that =93unity of=
thought=94 has to open channels for the Holy Spirit =93to flow and move
the masses=94 is Day of Pentecost in Christianity.
=93And when the day of Pentecost was fully come, they were all
with one accord in one place. And suddenly there came a sound
from heaven as of a rushing mighty wind, and it filled all the house
where they were sitting. And there appeared unto them cloven
tongues like as of fire, and it sat upon each of them. And they were
all filled with the Holy Ghost. . .=94 Acts 2:1-4
Note: They were =93with one accord in one place=94 *before* they
were filled with the Holy Ghost. Which means that their unity was
not created by the Holy Ghost, rather it was their unity that opened
the channel through which the Holy Spirit flowed and moved the
masses! Had these early Christians been engaged in excessive
criticism, of backbiting, of conflict and contention do you think that
the Holy Ghost would have visited them that Day?
So, if you live in a Community where the channels through which
the Holy Spirit flows seem to be closed you might keep the
example of the Day of Pentecost in mind.
5) Achieving such =93unity of thought and vision=94 is by no means easy
because it often requires a =93sacrifice of personal feeling or opinion
. . . in order to maintain the unity of the administrative order=94 and it=
requires that we =93learn to curb our individualism when we are
confronted with problems and issues affecting the general welfare
of the Cause.=94
=93He fully appreciates the spirit which has prompted you to abide
whole-heartedly and without any hesitation by the instructions of the
National Assembly, and he strongly feels that your attitude in the
whole matter constitutes an example which the friends will gladly
learn to follow. You have [sacrificed], and must indeed continue to
sacrifice, some of your personal opinions and views regarding the
teaching work for the sake of upholding the authority of the National
Spiritual Assembly. For such a sacrifice on your part does not
involve submission to any individual, but has the effect of
strengthening the authority of the community as a whole as
expressed through the medium of its duly recognized
representatives. We should, indeed, learn to curb our individualism
when we are confronted with problems and issues affecting the
general welfare of the Cause. For Baha=92i community life implies a
consciousness of group solidarity strong enough to enable every
individual believer to give up what is essentially personal for the
sake of the common weal.=94 From a letter dated 31 May 1934
written on behalf of Shoghi Effendi to two believers
(Compilations, The Compilation of Compilations vol II, p. 133-4)
=93You, as devoted and experienced believers, must do all in your
power to urge the friends to unite in order to protect the Faith. The
Hamburg difficulty is not insurmountable, as long as the friends all
make up their minds that no sacrifice of personal feeling or opinion
in this matter is too great to make in order to maintain the unity of
the administrative order there and the unity of the believers. The
more friends take sides, the more difficult it will be to solve this
problem.=94 Shoghi Effendi, The Light of Divine Guidance v II, p. 78
In a world that glorifies individualism=97individual thought,
individual action, individual fulfillment, individual achievement=97the
idea of sacrificing one=92s individual identity to a collective identity
seems repulsive, abhorrent, even evil. But, does not a drop lose its
identity when it becomes part of the ocean?
=93How good it is if the friends be as close as sheaves of light, if
they stand together side by side in a firm unbroken line. For now
have the rays of reality from the Sun of the world of existence,
united in adoration all the worshippers of this light; and these rays
have, through infinite grace, gathered all peoples together within
this wide-spreading shelter; therefore must all souls become as
one soul, and all hearts as one heart. Let all be set free from the
multiple identities that were born of passion and desire, and in the
oneness of their love for God find a new way of life.=94 Selections
from the Writings of Abdu'l-Baha, p. 76
=93He Who is your Lord, the All-Merciful, cherisheth in His heart the=
desire of beholding the entire human race as one soul and one
body. Haste ye to win your share of God=92s good grace and mercy in
this Day that eclipseth all other created Days. How great the felicity
that awaiteth the man that forsaketh all he hath in a desire to obtain
the things of God! Such a man, We testify, is among God=92s blessed
ones.=94 Gleanings from the Writings of Baha'u'llah, p. 213
Carl Brehmer
<cbre...@northlink.com> wrote in message
news:bmfjcd$i70$1...@murdoch.acc.Virginia.EDU...
> > What would be the benefit to the Faith if we all, at least publicly,
> > held an identical opinion on all matters. I don't believe it would in
> > any way increase our credibility with the outside world - in fact I
> > think it would rather lessen it.
>
> What would the benefits be, indeed! Isn't it an interesting
> paradox that the desirability of achieving "unity of thought" is itself
> controversial. Controversial though it may be, the Baha'i Faith still
> holds out "unity of thought" as the ideal social condition and it's
> achievement is lauded as the releaser of latent spiritual energies.
>
> snip <
> Carl Brehmer
>
>
>
Not sure whether it is really a paradox .... the ideal of unity of
thought is balanced in the Writings with the caveats on imitation. I
don't have Ocean handy, but it generates numerous references to this.
Perhaps the Faith is a matter of finding a balance. I give below some
quotations directly encouraging diversity of opinion to balance some of the
ones you offered in support of Unity of Thought.
I think the one from Baha'u'llah Himself is enlightening. He seems to be
allowing opinions on both sides of an argument to be true.
As regards thine assertions about the beginning of creation, this is a
matter on which conceptions vary by reason of the divergences in men's
thoughts and opinions. Wert thou to assert that it hath ever existed and
shall continue to exist, it would be true; or wert thou to affirm the same
concept as is mentioned in the sacred Scriptures, no doubt would there be
about it, for it hath been revealed by God, the Lord of the worlds.
(Baha'u'llah, Tablets of Baha'u'llah, p. 139)
Furthermore, know ye that God has created in man the power of reason whereby
man is enabled to investigate reality. God has not intended man to blindly
imitate his fathers and ancestors. He has endowed him with mind or the
faculty of reasoning by the exercise of which he is to investigate and
discover the truth; and that which he finds real and true, he must accept.
He must not be an imitator or blind follower of any soul. He must not rely
implicitly upon the opinion of any man without investigation; nay, each soul
must seek intelligently and independently, arriving at a real conclusion and
bound only by that reality.
(Abdu'l-Baha, Foundations of World Unity, p. 73)
Likewise, when you meet those whose opinions differ from your own, do not
turn away your face from them. All are seeking truth, and there are many
roads leading thereto. Truth has many aspects, but it remains always and
forever one.
Do not allow difference of opinion, or diversity of thought to separate you
from your fellow-men, or to be the cause of dispute, hatred and strife in
your hearts.
(Abdu'l-Baha, Paris Talks, p. 53)
Thus when that unifying force, the penetrating influence of the Word of God,
taketh effect, the difference of customs, manners, habits, ideas, opinions
and dispositions embellisheth the world of humanity. This diversity, this
difference is like the naturally created dissimilarity and variety of the
limbs and organs of the human body, for each one contributeth to the beauty,
efficiency and perfection of the whole. When these different limbs and
organs come under the influence of man's sovereign soul, and the soul's
power pervadeth the limbs and members, veins and arteries of the body, then
difference reinforceth harmony, diversity strengtheneth love, and
multiplicity is the greatest factor for co-ordination.
(Abdu'l-Baha, Selections from the Writings of Abdu'l-Baha, p. 291)
"Everybody is entitled to their own opinion. If they do not set it forth
with conviction, they are failing in their duty to expose their ideas
sincerely and graphically; but because they believe something firmly
themselves, does not in anyway imply that what they believe is the truth.
(Compilations, Lights of Guidance, p. 536)
> Here are a few of the promises of what "unity of thought" would
>yield.
Dear Carl-
Absolutely wonderful my friend, and thanks so much for taking time to =
share this.
doug
Doug McAdam, Pres.
SSD, Inc.
705 W Foster St.
Kokomo, IN 46902
phone: 765-457-8628 <> email: dmc...@iquest.net
>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>
=B3What they desperately need is to know how to live their lives=AD
they need to know who they are, to what purpose they exist,
and how they should act towards one another; and, once they
know the answers to these questions they need to be helped to
gradually apply these answers to everyday behavior. It is to the
solution of this basic problem of mankind that the greater part of
all our energy and resources should be directed.... =B2
(Nov 19/74 UHJ)
> What would be the benefit to the Faith if we all, at least publicly,
> held an identical opinion on all matters. I don't believe it would
> in any way increase our credibility with the outside world - in fact
> I think it would rather lessen it.
What would the benefits be, indeed! Isn't it an interesting
paradox that the desirability of achieving "unity of thought" is itself
controversial. Controversial though it may be, the Baha'i Faith still
holds out "unity of thought" as the ideal social condition and it's
achievement is lauded as the releaser of latent spiritual energies.
Here are a few of the promises of what "unity of thought" would
yield.
1) "Unity of thought" would "present a united front to those forces of
internal dissension, which, if not completely wiped out, will bring our
work to inevitable destruction."
2) "Unity of thought and vision" will create "collective will," a force
vital for the achievement of the Faith's objectives.
3) The achievement of "unity of thought and vision" would cause
many of the problems which plague the Baha'i Community to simply
disappear.
4) Achieving and maintaining "unity of thought and vision" would
open channels "through which the spirit of the Faith" would begin to
flow and move the masses."
5) Achieving such "unity of thought and vision" is by no means easy
because it often requires a "sacrifice of personal feeling or opinion
. . . in order to maintain the unity of the administrative order" and it
requires that we "learn to curb our individualism when we are
confronted with problems and issues affecting the general welfare
of the Cause."
If I may I would like to offer the Writings from which I gleaned
the above ideas.
1) "Unity of thought" would "present a united front to those forces of
internal dissension, which, if not completely wiped out, will bring our
work to inevitable destruction."
". . . Pure detachment and selfless service, these should be the
sole motives of every true believer. And unless each and every one
of the friends succeeds in translating such qualities into living
action, no hope of further progress can be entertained. It is now that
unity of thought and action is most needed. It is now, when the
Cause is entering a new phase of development, when its
Administration is being gradually consolidated amid the welter and
chaos of a tottering civilization, that the friends should present a
united front to those forces of internal dissension, which, if not
completely wiped out, will bring our work to inevitable destruction."
>From a letter dated 24 September 1933 written on behalf of Shoghi
Effendi to an individual believer
This objective of completely wiping out "internal dissension"
does not mean that constructive criticism is not allowed within the
Baha'i Faith, far from it, but it does mean that if it degenerates into
dissent, if it generates conflict and contention then those who so
engage may well find themselves on the outside looking in,
wondering what happened.
"Clearly, then, there is more to be considered than the critic's
right to self-expression; the unifying spirit of the Cause of God must
also be preserved, the authority of its laws and ordinances
safeguarded, authority being an indispensable aspect of freedom.
Motive, manner, mode, become relevant; but there is also the
matter of love: love for one's fellows, love for one's community, love
for one's institutions.
"The responsibility resting on the individual to conduct himself in
such a way as to ensure the stability of society takes on elemental
importance in this context. For vital as it is to the progress of
society, criticism is a two-edged sword: it is all too often the
harbinger of conflict and contention. The balanced processes of the
Administrative Order are meant to prevent this essential activity
from degenerating to any form of dissent that breeds opposition
and its dreadful schismatic consequences. How incalculable have
been the negative results of ill-directed criticism: in the catastrophic
divergences it has created in religion, in the equally contentious
factions it has spawned in political systems, which have dignified
conflict by institutionalizing such concepts as the "loyal opposition"
which attach to one or another of the various categories of political
opinion -- conservative, liberal, progressive, reactionary, and so
forth." 1988 Dec 29, Individual Rights and Freedoms, p. 9
2) "Unity of thought and vision" will create "collective will," a force
vital for the achievement of the Faith's objectives.
". . . the ability to help the friends reach unity of thought.
Consensus and unity of thought are first reached not about details
but at higher levels of consciousness. Before detailed decisions
are made there is need for general agreement on the aims, the
nature and the extent of the action to be undertaken. Collective will
has to be created as a result of consensus about the direction to be
followed." International Teaching Centre, 1992, Building Visions of
Growth
3) The achievement of "unity of thought and vision" would cause
many of the problems which plague the Baha'i Community to simply
disappear.
4) Achieving and maintaining "unity of thought and vision" would
open channels "through which the spirit of the Faith" would begin to
flow and move the masses."
"When unity of thought and vision are achieved, many problems
disappear, consultation about specific activities becomes much
easier and, above all, channels are opened through which the spirit
of the Faith begins to flow and move the masses. If this vision is not
the imposition of a few people, but the result of a continuous
process of consultation; if a process is set in motion by which
everyone constantly learns how to improve teaching methods and
administrative procedures, and through which teachers and
administrators gain deeper insight into how the Baha'i community
can grow and influence society; and if this collective learning is
carried out in the spirit of unity and humility, we will undoubtedly see
our efforts yield rich and abundant fruits." International Teaching
Centre, 1992, Building Visions of Growth
One of the clearest historical examples of the power that "unity of
thought" has to open channels for the Holy Spirit "to flow and move
the masses" is Day of Pentecost in Christianity.
"And when the day of Pentecost was fully come, they were all
with one accord in one place. And suddenly there came a sound
from heaven as of a rushing mighty wind, and it filled all the house
where they were sitting. And there appeared unto them cloven
tongues like as of fire, and it sat upon each of them. And they were
all filled with the Holy Ghost. . ." Acts 2:1-4
Note: They were "with one accord in one place" *before* they
were filled with the Holy Ghost. Which means that their unity was
not created by the Holy Ghost, rather it was their unity that opened
the channel through which the Holy Spirit flowed and moved the
masses! Had these early Christians been engaged in excessive
criticism, of backbiting, of conflict and contention do you think that
the Holy Ghost would have visited them that Day?
So, if you live in a Community where the channels through which
the Holy Spirit flows seem to be closed you might keep the
example of the Day of Pentecost in mind.
5) Achieving such "unity of thought and vision" is by no means easy
because it often requires a "sacrifice of personal feeling or opinion
. . . in order to maintain the unity of the administrative order" and it
requires that we "learn to curb our individualism when we are
confronted with problems and issues affecting the general welfare
of the Cause."
"He fully appreciates the spirit which has prompted you to abide
whole-heartedly and without any hesitation by the instructions of the
National Assembly, and he strongly feels that your attitude in the
whole matter constitutes an example which the friends will gladly
learn to follow. You have [sacrificed], and must indeed continue to
sacrifice, some of your personal opinions and views regarding the
teaching work for the sake of upholding the authority of the National
Spiritual Assembly. For such a sacrifice on your part does not
involve submission to any individual, but has the effect of
strengthening the authority of the community as a whole as
expressed through the medium of its duly recognized
representatives. We should, indeed, learn to curb our individualism
when we are confronted with problems and issues affecting the
general welfare of the Cause. For Baha'i community life implies a
consciousness of group solidarity strong enough to enable every
individual believer to give up what is essentially personal for the
sake of the common weal." From a letter dated 31 May 1934
written on behalf of Shoghi Effendi to two believer (The Compilation
of Compilations vol II, p. 133-4)
"You, as devoted and experienced believers, must do all in your
power to urge the friends to unite in order to protect the Faith. The
Hamburg difficulty is not insurmountable, as long as the friends all
make up their minds that no sacrifice of personal feeling or opinion
in this matter is too great to make in order to maintain the unity of
the administrative order there and the unity of the believers. The
more friends take sides, the more difficult it will be to solve this
problem." Shoghi Effendi, The Light of Divine Guidance v II, p. 78
In a world that glorifies individualism--individual thought,
individual action, individual fulfillment, individual achievement--the
idea of sacrificing one's individual identity to a collective identity
seems repulsive, abhorrent, even evil. But, does not a drop lose its
identity when it becomes part of the ocean?
"How good it is if the friends be as close as sheaves of light, if
they stand together side by side in a firm unbroken line. For now
have the rays of reality from the Sun of the world of existence,
united in adoration all the worshippers of this light; and these rays
have, through infinite grace, gathered all peoples together within
this wide-spreading shelter; therefore must all souls become as
one soul, and all hearts as one heart. Let all be set free from the
multiple identities that were born of passion and desire, and in the
oneness of their love for God find a new way of life." Selections
from the Writings of Abdu'l-Baha, p. 76
"He Who is your Lord, the All-Merciful, cherisheth in His heart the
desire of beholding the entire human race as one soul and one
body. Haste ye to win your share of God's good grace and mercy in
this Day that eclipseth all other created Days. How great the felicity
that awaiteth the man that forsaketh all he hath in a desire to obtain
the things of God! Such a man, We testify, is among God's blessed
ones." Gleanings from the Writings of Baha'u'llah, p. 213
Carl Brehmer
At the group level, a concern for justice is the indispensable compass
in collective decision making, because it is the only means by which unity
of thought and action can be achieved. Far from encouraging the punitive
spirit that has often masqueraded under its name in past ages, justice is
the
practical expression of awareness that, in the achievement of human
progress,
the interests of the individual and those of society are inextricably
linked.
To the extent that justice becomes a guiding concern of human interaction,
a consultative climate is encouraged that permits options to be examined
dispassionately and appropriate courses of action selected. In such a
climate
the perennial tendencies toward manipulation and partisanship are far less
likely
to deflect the decision-making process
Baha'i International Community
1995 Jul 16, Realization of Economic, Social
Cultural Rights
Barry
"BarryWilson" <bar...@maine.rr.com> wrote in message
news:bmhguu$324$1...@murdoch.acc.Virginia.EDU...
> Friends,
> Too often what is taken as unity of thought is the deference to one
> individual because of his name, length of service to the cause or position
> on a Baha'i Institutional body.
>snip<
Sacrifice is a very hard to explain thing, but you know when it invades you.
Abdu'l Baha also has a line that even in the Baha'i future there will be the
ultimate sacrifice of innocent people executed when human error gathers the
facts, and that God, will protect these people in the next world.
Baha'u'llah's example is revolutionary, humans examine justice from the old
traditional framework, but in Baha'ullah's era, justice is something
radically different, it's sacrifice an humility and in the Seven Valley's
it's ego nothingness. Justice is turning wholly to God and aquiencing to
whatever God's will is.
But there will be a great advancement for the individual in the Baha'i Era
as the individual will learn from greater to greater degrees, when she/he is
falsely accused, is transgressed and harmed, that Baha'u'llah will be there.
The Guardian also talked about western psychological martyrdom will be like
Persian physical martyrdom, the ultimate miscarriage of justice. au revoir,
j
Dear John,
Where did 'Abdu'l-Baha say that?
>Abdu'l Baha also has a line that even in the Baha'i future there will be the
>ultimate sacrifice of innocent people executed when human error gathers the
>facts, and that God, will protect these people in the next world.
Again, do you have a source for this? I remember Shoghi Effendi saying
something close to that, but not 'Abdu'l-Baha.
>but in Baha'ullah's era, justice is something
>radically different, it's sacrifice an humility and in the Seven Valley's
>it's ego nothingness.
> Justice is turning wholly to God and aquiencing to
>whatever God's will is.
Where does this definition of justice come from?
warmest, Susan
http://bahaistudies.net/susanmaneck/
Baha'i Studies is available through the following:
http://list.jccc.net/cgi-bin/lyris.pl?enter=bahai-st
Do you have a source for this assertion that I could
independantly investigate?