A friend recently told me about this passage from the collection of Bahá‘u’lláh’s writings called Prayers and Meditations. In Facebook conversation I’ve been talking about my limited and impersonal understanding of “God”. This passage might seem a bit paradoxical to that viewpoint, at first glance. The paradox is because of my inability to precisely describe the nuance of a belief that lies somewhere between the poles of atheism and personal theism, without recourse to philosophical language (the best “school of thought” to describe my own core belief has always been panentheism).

In responding to a friend about the nature of the “god concept” in the Bahá‘í Faith, I began to collect a number of passages and add a few comments as to why I chose them. And then I found this hitherto unknown (to me) statement from ‘Abdu’l-Bahá. It could not be more plain, and completely justifies what a fellow Bahá‘í once said to an atheistically-inclined friend: “I don’t believe in the same God you don’t believe in.”

There is more to show about the holy sites and places visited, but first I want to share some miscellaneous photos of birds, fruits, trees, and a bee.

The words “thou” and “thee” are unfamiliar to most of us, except in the context of sacred writ (particularly the King James Bible). Thus many of us think of “thou” as very formal. In some Dostoyevsky novel, I encountered something to the effect of “why did you address me with the familiar thou?”. That got me thinking: is “thou” is an outdated form of familar address, like “tú” compared to “su” in Spanish? Well, more or less, though that distinction may not do it justice in the context of sacred literature.

Fundamental Modeling Concepts: Effective Communication of IT Systems by Andreas Knopfel

My rating: 3 of 5 stars

I have mixed feelings about this book. I’ve spent several years working diligently on my flow-charting capabilities, using what scan resources I could easily and quickly sift through on the Web and in the Visio Help, studying the charts in all the comp-sci books I’ve read, and garnering feedback from my colleagues. This book might have sped up that process significantly, and has already had a positive impact on the communication efficacy of my charts. But, I simply didn’t completely like the specific modeling “language” presented by the authors.

Perhaps my most powerful emotion in direct reaction to the sites we visited during the pilgrimage was a feeling of peace and contentment. From 1853 to His death in 1892, Bahá‘u’lláh lived a life of exile and periodic imprisonmnet. The lowest point was His imprisonment in the citadel of ‘Akká in Syria — in the heart of a prison city built above the fetid ruins of the Cruisader capital of St. Jean de Acre.

In an epistle extolling the Ridván Gardens outside of ‘Akká — more on which in a future post — Bahá‘u’lláh wrote that “God’s power and the perfection of His handiwork could enjoyably be seen in the blossoms, the fruits, the trees, the leaves and the streams.” In that spirit, the time spent out in the various “Bahá‘í Gardens” was an integral part of the spiritual experience of the pilgrimage — linking physical sensation with spiritual “praise” of creation †. No matter how handsome the building, I will always feel most alive and aware in natural (or semi-natural) settings.

We returned yesterday from our Bahá‘í pilgrimage. Pilgrimage to the Bahá‘í holy places is enjoined in Bahá‘u’llá’s Most Holy Book, if one is able to undertake the travel. I was careful to avoid having too many specific expectations, instead being open to all the experiences I would encounter. For some the pilgrimage is a transformative experience. I would not label it thusly for me, but it was certainly a meaningful and memorable experience that I hope I can use to galvanize myself to further personal development.