Does anyone really believe in God?

The materialist world view completely misses all the other worlds that exist, and only knows a dead mechanical world. William Blake called it "Single vision & Newton's sleep". Single vision has crippled our life, turning it into a bleak vale of tears.We need to open the third eye and have multiple vision, then we will know the glories of creation.

The divine soul "falls" to earth and incarnates in human beings. PEOPLE THIS LIF ON EARTH is HELL .This is Lucifer, the light bringer, coming to earth.The divine soul becomes trapped in the animal body (the trute meaning of Halloween ), and it is very easy for it to be overwhelmed by the animal nature. When then happens it becomes brutish and beastial or "satanic".

God is absolute, beyond good and evil."Good" and "evil" are terms that apply to the human plane of existence. This view does not advocate moral relativism or an "anything goes" attitude. Killing, stealing, lying and so on are wrong and not to be advocated.

but

Holding a view of the existence of absolute evil leads to the persecutions and intolerance that are all too prevalent in Christian and our religious history.

The divine soul needs the animal nature WE NEED EVIL. in order to progress.... it needs an opponent to wrestle with so that it can develop its powers. William Blake wrote: "Without Contraries is no progression" (Marriage of Heaven and Hell). Religion (and you people) do not understand this dynamic process, and thereby without it it makes it virtually impossible for the divine soul to achieve its evolutionary task.

Evil is good tortured by it's own hunger...it's Scorpio

walking through the transformative flames of the Phoenix then into the dove

>>"Like the heartbeat, which you never hear, because your brain filters out the distraction, god is right there, not where most people would know where to look, a tiny but persistant presence, with us always, a soft whisper, a distant murmur, a cosmic sigh."<<

Let us assume for a moment that this experience you describe is authentic. Frankly, I have no doubt that it is. However, your interpretation of the experience as "god" hardly seems apt or appropriate. You do not actually know what you are experiencing and your tying this experience to "god" which is a word usually used to describe an imagined omnipotent creator of the universe cannot really be justified.

The fact of the matter is that all experiences are meaningless, exactly like this one until we go through a learning process to make sense of them (as we all do as infants and children). Without feedback from the environment, we cannot understand and label anything we might sense or feel. What environmental feedback might allow you to label the particular experience you describe as “god”; the imagined omnipotent creator of the universe; is there anything in the experience indicative of omnipotence or creation. It is basically absurd to choose to label any internal experience in this way. First of all omnipotence is not even theoretically possible and secondly creation implies making something out of nothing which is also impossible.

Perhaps the experience has something to do with unseen connections between all humans or even all life forms. I doubt it, but at least this idea plausible. Unseen connections do not equate to god and should not be described using this word. Additionally, unseen connections, if they exist, would not appear to offer us anything useful, powerful, or of much value- we do not appear to be able to tap into them to communicate, or know anything reliably. Even if we could- it still could not accurately be described as “god”.

"Prove it!"

You cannot prove this:

"This entity cannot be seen or heard or felt or sensed"

[Certain knowledge would be the absolute conviction in the existence of something because you have directly experienced its effects. You have certain knowledge there is a sun that will rise tomorrow morning, for example.]

In Divine scripture after Divine scripture after Divine scripture it is written that the Most Great Being uttered the Word "BE" and it all began. Cause and effect. Outside of my brain for all to see. You chose to call it chaos. You chose to not see any correlation between the Scriptures of all of the Divine religions and what is.

It is a poor science you start with when you have already made up your mind what the end result will be. You skew the results from the beginning. It is your "thesis" however, and your free to skew it to your hearts content. I don't have to play the game with you if I find it too bothersome.

[This dangerous extreme of faith is one of the grave failings of our present world culture. Religious people appear to not have the proper concern for taking care of our home world. Their lack of concern can be accredited to their belief that there can't really be a problem, since God is taking care of us, or even worse, they may be actively hoping for world catastrophe, since it seems to fit with some of their more insane beliefs about what their imagined God might have planned. ]

Blather! Blather! Blather!!!!

Conservation and Sustainable Development in the Bahá'í Faith
This paper was presented by the Bahá'í International Community to the Summit on the Alliance Between Religions and Conservation. The summit - hosted by HRH Prince Phillip, the Duke of Edinburgh, and co-sponsored by the World Wide Fund for Nature (WWF), the Pilkington Foundation and MOA International - was held in two sessions. These sessions took place in Atami, Japan, from 3-9 April 1995 and in Windsor Castle, United Kingdom, from 29 April - 3 May 1995. The summit involved leaders from nine major faiths: Bahá'í, Buddhist, Christian, Hindu, Islamic, Jain, Jewish, Sikh, and Taoist.

Windsor, England
3 May 1995


I. The Bahá'í Teachings on Conservation and Sustainable Development

In this age of transition toward a world society, protection of the environment and conservation of the earth's resources represent an enormously complex challenge. The rapid progress in science and technology that has united the world physically has also greatly accelerated destruction of the biological diversity and rich natural heritage with which the planet has been endowed. Material civilization, driven by the dogmas of consumerism and aggressive individualism and disoriented by the weakening of moral standards and spiritual values, has been carried to excess


Only a comprehensive vision of a global society, supported by universal values and principles, can inspire individuals to take responsibility for the long-term care and protection of the natural environment. Bahá'ís find such a world-embracing vision and system of values in the teachings of Bahá'u'lláh - teachings which herald an era of planetary justice, prosperity and unity


Bahá'u'lláh enjoins His followers to develop a sense of world citizenship and a commitment to stewardship of the earth. His writings are imbued with a deep respect for the natural world and for the interconnectedness of all things. They emphasize that the fruits of God's love and obedience to His commandments are dignity, nobility and a sense of worth. From these attributes emerge the natural inclination to treat one another with love and compassion, and the willingness to sacrifice for the betterment of society. Bahá'u'lláh also teaches moderation, a commitment to justice, and detachment from the things of this world - spiritual disciplines which enable individuals to contribute to the establishment of a prosperous and united world civilization. The broad pattern for such a civilization and the principles on which it should be based are set forth in Bahá'u'lláh's Revelation, a revelation which offers hope to a dispirited humanity and the promise that it is truly possible both to meet the needs of present and future generations and to build a sound foundation for social and economic development. The inspiration and the vision for this civilization are captured in Bahá'u'lláh's words: "The earth is but one country, and mankind its citizens."1


Among the principles guiding the Bahá'í approach to conservation and sustainable development, the following are of particular importance


nature reflects the qualities and attributes of God and should, therefore, be greatly respected and cherished;




all things are interconnected and flourish according to the law of reciprocity; and




the oneness of humanity is the fundamental spiritual and social truth shaping our age.







Bahá'í Scriptures describe nature as an emanation of God's will


Nature in its essence is the embodiment of My Name, the Maker, the Creator. Its manifestations are diversified by varying causes, and in this diversity there are signs for men of discernment. Nature is God's Will and is its expression in and through the contingent world. It is a dispensation of Providence ordained by the Ordainer, the All-Wise.2

Understanding nature as a reflection of the majesty and an expression of the purpose of God inspires a deep respect for the natural world


(W)hatever I behold I readily discover that it maketh Thee known unto me, and it remindeth me of Thy signs, and of Thy tokens, and of Thy testimonies. By Thy glory! Every time I lift up mine eyes unto Thy heaven, I call to mind Thy highness and Thy loftiness, and Thine incomparable glory and greatness; and every time I turn my gaze to Thine earth, I am made to recognize the evidences of Thy power and the tokens of Thy bounty. And when I behold the sea, I find that it speaketh to me of Thy majesty, and of the potency of Thy might, and of Thy sovereignty and Thy grandeur. And at whatever time I contemplate the mountains, I am led to discover the ensigns of Thy victory and the standards of Thine Omnipotence.3

This attitude of respect is further reinforced by copious metaphorical references to the natural world woven throughout the Bahá'í Scriptures. However, while nature is greatly valued and respected, it is not to be worshipped or adored. Rather it is to serve the purpose given by God to the human race: to carry forward an ever-advancing civilization. In this regard, the Bahá'í Faith promotes a world view that is neither bio-centric nor, strictly speaking, anthropocentric, but rather theocentric, with the Revelations of God at its center. Humankind, as it strives to carry out the Divine Will in this, the physical realm, is thus the trustee or steward of nature


Responsible stewardship of the natural world logically extends to the humane treatment of animals


(I)t is not only their fellow human beings that the beloved of God must treat with mercy and compassion, rather must they show forth the utmost loving-kindness to every living creature.4

Train your children from the earliest days to be infinitely tender and loving to animals.5

All things are interconnected and flourish according to the law of reciprocity


The principles of interconnectedness and reciprocity underlie the Bahá'í understanding of both the operations of the universe and the responsibilities of humankind


For every part of the universe is connected with every other part by ties that are very powerful and admit of no imbalance, nor any slackening whatever...6
(C)o-operation and reciprocity are essential properties which are inherent in the unified system of the world of existence, and without which the entire creation would be reduced to nothingness.7
Were one to observe with an eye that discovereth the realities of all things, it would become clear that the greatest relationship that bindeth the world of being together lieth in the range of created things themselves, and that cooperation, mutual aid and reciprocity are essential characteristics in the unified body of the world of being, inasmuch as all created things are closely related together and each is influenced by the other or deriveth benefit therefrom, either directly or indirectly.8

Evolutionary processes are explicitly affirmed in Bahá'í Scriptures


All beings, whether large or small, were created perfect and complete from the first, but their perfections appear in them by degrees. The organization of God is one; the evolution of existence is one; the divine system is one. ... When you consider this universal system, you see that there is not one of the beings which at its coming into existence has reached the limit of perfection. No, they gradually grow and develop, and then attain the degree of perfection.9

The blessings of bio-diversity are also highlighted:


(D)iversity is the essence of perfection and the cause of the appearance of the bestowals of the Most glorious Lord.... 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.... How unpleasing to the eye if all the flowers and plants, the leaves and blossoms, the fruits, the branches and the trees of that garden were all of the same shape and color! Diversity of hues, form and shape, enricheth and adorneth the garden, and heighteneth the effect thereof...10

The spiritual and material planes are interconnected and act upon each other


We cannot segregate the human heart from the environment outside us and say that once one of these is reformed everything will be improved. Man is organic with the world. His inner life moulds the environment and is itself also deeply affected by it. The one acts upon the other and every abiding change in the life of man is the result of these mutual reactions.11

Given the fundamental unity of science and religion - the interconnectedness of the material and spiritual realms - it is not surprising that scientific pursuits are highly praised:


(T)he faculty of intellectual investigation into the secrets of creation... is the most praiseworthy power of man, for through its employment and exercise the betterment of the human race is accomplished, the development of the virtues of mankind is made possible...12

However, the exercise of the faculty of investigation must be guided by spiritual principles, especially moderation and humility.


(A)ny agency whatever, though it be the instrument of mankind's greatest good, is capable of misuse.13
If carried to excess, civilization will prove as prolific a source of evil as it had been of goodness when kept within the restraints of moderation.14
Every man of discernment, while walking upon the earth, feeleth indeed abashed, inasmuch as he is fully aware that the thing which is the source of his prosperity, his wealth, his might, his exaltation, his advancement and power is, as ordained by God, the very earth which is trodden beneath the feet of all men. There can be no doubt that whoever is cognizant of this truth, is cleansed and sanctified from all pride, arrogance, and vainglory....15

In light of the interdependence and reciprocity of all parts of nature, the evolutionary perfection of all beings, and the importance of diversity "to the beauty, efficiency and perfection of the whole,"16 it is clear to Bahá'ís that, in the ordering of human affairs, every effort should be made to preserve as much as possible the earth's bio-diversity and natural order.


Nevertheless, in the process of extending social and economic justice to the entire human family, certain difficult and possibly irreversible decisions may have to be taken. Such decisions, Bahá'ís believe, should be made within a consultative framework, involving those affected and taking into account the impact of any resulting policies, programs and activities on the quality of life of subsequent generations


For Bahá'ís, Bahá'u'lláh's promise that civilization will exist on this planet for a minimum of five thousand centuries makes it unconscionable to ignore the long-term impact of decisions made today. The world community must, therefore, learn to make use of the earth's natural resources, both renewable and non-renewable, in a manner that ensures sustainability into the distant reaches of time. This does not, however, mean that Bahá'ís advocate a "hands-off, back to the woods" policy. On the contrary, the world civilization that Bahá'ís believe will eventually emerge will be animated by a deep religious faith and will be one in which science and technology will serve humanity and help it to live in harmony with nature.


The oneness of humanity is the fundamental spiritual and social truth shaping our age.


The oneness of humanity is, for Bahá'ís, the operating principle and ultimate goal of humankind's collective life on the planet. It is applicable not only to the individual, but also to the relationships that must bind all the states and nations as members of one human family:


The oneness of mankind... implies an organic change in the structure of present-day society, a change such as the world has not yet experienced.... It calls for no less than the reconstruction and the demilitarization of the whole civilized world - a world organically unified in all the essential aspects of its life, its political machinery, its spiritual aspiration, its trade and finance, its script and language, and yet infinite in the diversity of the national characteristics of its federated units.17
It represents the consummation of human evolution... and... carries with it no more and no less than a solemn assertion that attainment to this final stage in this stupendous evolution is not only necessary but inevitable, that its realization is fast approaching, and that nothing short of a power that is born of God can succeed in establishing it.18

Bahá'í Scriptures maintain that adherence to the principle of the oneness of humanity will have a direct and enduring impact on man's spiritual, social and physical environments. Universal acceptance of this principle will entail a major restructuring of the world's educational, social, agricultural, industrial, economic, legal and political systems. This restructuring will facilitate the emergence of a sustainable, just and prosperous world civilization. Ultimately only a spiritually based civilization - in which science and religion work in harmony - will be able to preserve the ecological balance of the earth, foster stability in human population, and advance both the material and the spiritual well-being of all peoples and nations


In Conclusion

Bahá'í Scriptures teach that, as trustees of the planet's vast resources and biological diversity, humanity must seek to protect the "heritage [of] future generations;"19 see in nature a reflection of the divine; approach the earth, the source of material bounties, with humility; temper its actions with moderation; and be guided by the fundamental spiritual truth of our age, the oneness of humanity. The speed and facility with which we establish a sustainable pattern of life will depend, in the final analysis, on the extent to which we are willing to be transformed, through the love of God and obedience to His Laws, into constructive forces in the process of creating an ever-advancing civilization


II. An Overview of the Bahá'í World Community's Environmental Program Since Joining the Network on Conservation and Religion in 1987

Individual Bahá'ís and Bahá'í communities have, for decades, been involved in the protection and preservation of the environment. During the last ten years, however, there has been a notable growth in these initiatives


On the global level, the Bahá'í International Community officially joined the World Wide Fund for Nature's (WWF) Network On Conservation And Religion in 1987.


In 1989 a compilation of extracts from the Bahá'í Writings was released to the Bahá'í world. This compilation, Conservation of the Earth's Resources, has been widely studied in Bahá'í communities across the planet and has provided increased insight and inspiration for Bahá'ís undertaking conservation initiatives


That same year an Office of the Environment was created within the Bahá'í International Community. The Office of the Environment represents the Bahá'í International Community at the United Nations and in other international fora addressing issues of sustainable development. It brings environmental concerns to the attention of Bahá'í communities and catalyzes activity by providing communities with information and by helping them to network with individuals, institutions and resources.


Scores of national Bahá'í communities - including Brazil, Japan, Malaysia, the Netherlands, Nigeria, Norway, Pakistan, the Philippines, and Taiwan - and many local communities have set up Environment Offices or the equivalent. These offices promote sustainable development activities and education, often in cooperation with other organizations and individuals with similar principles and goals. Many other communities have incorporated environmental protection into the purview of their already established Offices of Social and Economic Development


The following examples of environmental initiatives and development activities involving Bahá'í communities and individuals are grouped together loosely under five categories: education and training; projects; the arts; advocacy; and Bahá'í Holy Places and gardens.


Education and Training

Numerous education and public awareness programs to encourage conservation and sustainable development have been launched by Bahá'í communities and individuals world-wide


Bahá'í communities around the world are engaged in a continual effort to better understand and apply the Bahá'í Teachings to the environmental challenges before humanity. They are examining the Bahá'í Scriptures concerning conservation and development and exploring ways to translate the teachings into action. Individual and collective study, reflection, and consultation often lead to plans and projects.


Articles on environment and development have been written by a number of Bahá'í scholars, and several Bahá'í publications now regularly contain conservation-related information and ideas.


Bahá'í schools, summer schools, youth conferences and other meetings have devoted sessions and sometimes entire programs to issues of environment and development. Working groups on issues of sustainable development have been formed under the aegis of various national and regional Associations For Bahá'í Studies.


The Bahá'í Office of the Environment for Japan has started environmental education programs in community groups in Honshu and Kyushu.


The Bahá'í community of Brazil, in conjunction with the United Nations Children's Fund (UNICEF), launched a conservation education program, which trained school teachers in and around the capital, Brasilía, and produced curriculum materials and a video. The second phase of this project is currently underway, replicating these activities in several Brazilian states.


Various local and national Bahá'í communities from Saskatoon, Fort Murray and Leicester, to Zimbabwe, Guyana and India - have developed locally relevant conservation curriculum modules and teaching materials.


The Bahá'í Office of the Environment for Taiwan, in collaboration with the national government, has trained hundreds of teachers throughout the country to introduce conservation issues into curricula. The Office has also produced a series of national radio educational programs on environmental care and protection.


Núr University in Santa Cruz, Bolivia, whose philosophies of education and administration are derived from Bahá'í principles, has initiated a Masters Degree program in Development.


Bahá'í community radio stations in six countries carry programs and public service announcements on various issues of environment and development, including sustainable agricultural practices and care for the earth.


Environmental camps are held by Bahá'í youth in Colombia to study conservation principles as found in Bahá'í Scriptures and to translate these principles into action.


Ecología Y Unidad Mundial (Ecology and World Unity), a bimonthly newspaper put out by the Bahá'í community of Argentina, covers issues of environment and development. It is sold throughout Argentina and distributed world-wide.


Vanguardia Trust, a Bahá'í-inspired organization which began in Puerto Rico, produces a quarterly newsletter of ideas and projects focusing on education, appropriate technology and development.


One Country, the quarterly newsletter of the Bahá'í International Community, which is sent to over 30,000 individuals and organizations (in Chinese, English, French, German, Russian and Spanish), regularly covers issues of environment and development.





Projects

Conservation projects have ranged from individual initiatives such as Rainbow Reforestation, an effort by two Bahá'ís, Mrs. Anne Marie and Mr. Michael Karlberg, to apply spiritual principles of unity and consultation to large-scale reforestation work in Canada; to community-initiated clean-up campaigns by Bahá'í youth in Scotland and tree-planting in Iceland, Pakistan, Uganda, Brazil, Haiti and Australia


The Tora-san Project is an ongoing experiment in organic farming by the Bahá'í community of Japan. Located near the city of Kurume, Kyushu, children, youth and adults are learning to grow food without pesticides and artificial fertilizers.


The Bahá'í Vocational Institute for Rural Women in Indore, India, has programs dedicated to improving the spiritual, physical and social environments. At the Earth Summit, the Institute received the Global 500 Award from the United Nations Environment Programme (UNEP).


The Clean and Beautiful Swaziland campaign has been lauded by the national government for its work in cleaning the Swazi countryside. The campaign's founder, Dr. Irma Allen, a Swazi Bahá'í, also received UNEP's prestigious Global 500 Award.


Mrs. Fatima Traazil, a Bahá'í from Singapore, won the national "Green Leaf Award" from the Ministry for the Environment for her ongoing campaign to promote sound environmental principles by encouraging recycling and discouraging waste.


New Dawn Engineering, a Bahá'í-run initiative in Swaziland, produces environmentally friendly appropriate technologies.


Over 40 national Bahá'í communities around the world initiated activities on the 20th Anniversary of Earth Day in 1990. Bahá'í communities continue to be active each year both on Earth Day and on World Environment Day.


The SR-2 solar radio, produced for the Vanguardia Trust by Dr. Dean K Stevens, a Bahá'í, has contributed new technology to the field of solar-voltaic radio. Ten thousand SR-2s have been produced and the model is being field-tested by a number of governmental and non-governmental organizations. An advanced model, SR-4, is currently being developed.


Fish farming projects have been initiated by Bahá'í communities in Bolivia and Malaysia.


The Bahá'í community in Cochabamba, Bolivia, has developed solar, altiplano greenhouses, and has extended this low-cost technology to several villages.


Many local Bahá'í communities throughout Malaysia are involved in recycling.


Short- and long-term tree-planting campaigns have been initiated by Bahá'í communities in many places across the planet: these include the Breath of Life tree-planting project of the Bahá'í community of Hawaii which planted indigenous trees on all the Hawaiian Islands; the reforestation efforts of the students of the Rabbani Bahá'í High School in Madhya Pradesh where tens of thousands of trees have been planted around the campus and in neighboring villages; the efforts of Bahá'ís in Washington, United States, to replant denuded stream banks; the villages reforestation project of the Anís Zunúzí Bahá'í School in Port au Prince, Haiti; and the campaign of the Bahá'ís of Iceland to plant thousands of trees on Skógar, the ancestral property of the famous Icelandic poet, Mr. Jochum M. Eggertsson.


The Bahá'í community of Mauritius was instrumental in launching a national, interfaith conservation network.


Bahá'í communities in Kenya are involved in the manufacture and distribution of charcoal-burning, fuel-efficient, "jiko" stoves.


The Bahá'í community of the Philippines, working in conjunction with the Department of Environment and Natural Resources, has been involved in environmental education and conservation work in the Camp John Hay National Park.


Many communities are involved in cleanup efforts and the beautification of parks, highways and riverbeds. Several of these efforts are ongoing, including "adopt a highway" campaigns.





The Arts

The importance of the arts in inspiring changes in attitudes and behavior is stressed in the Bahá'í Writings. Therefore, it is not surprising to find that many Bahá'í communities have used the arts to promote conservation awareness and commitment. These cover a wide range as is illustrated by the following examples


The Bahá'í International Community organized the Arts for Nature event at the Syon House in London, both to encourage artistic expression in the service of conservation and to raise funds for the World Wide Fund for Nature (WWF).


The Singapore Bahá'í Women's Committee organized a similar national Arts For Nature event. Many artistic works were created by Singaporean artists for this event, and funds were raised for conservation projects in the region.


The Bahá'í community of the Philippines has organized music festivals to raise awareness of national environmental issues.


The Bahá'í International Community and its national Brazilian affiliate, in collaboration with UNICEF, produced a book of children's artwork, Tomorrow Belongs to the Children. Thousands of school children from 26 nations around the world discussed issues of sustainable development and produced artwork and poetry from these discussions. Contests were then held to choose works to appear in this book. Tomorrow Belongs to the Children, with its poignant messages, has been distributed to thousands of individuals, including Heads of State and UN Ambassadors.


In 1994, the Bahá'í Office of the Environment for Taiwan held an international children's art contest and exhibition on the theme, "Our Fragile Environment." This exhibition was seen by tens of thousands of people. A second contest and exhibition, "Animals and Me," is scheduled for late 1995.


The Peace Monument in Rio de Janeiro, stands as an enduring symbol of the new spirit of global cooperation which characterized the Earth Summit and the Global Forum. An initiative of the Bahá'í International Community and its national Brazilian affiliate, the monument was designed by the renowned Brazilian artist and sculptor, Mr. Siron Franco. As part of the closing ceremonies of the these twin historic events, soil from 40 nations was deposited by children into the five-meter high, hourglass-shaped concrete and ceramic monument. Soil from additional countries is ceremoniously added each year on World Environment Day. Over 80 nations have contributed thus far. Inscribed on the monument, as a reminder of the highest ideals of the Earth Summit and Global Forum, are the following words: "The earth is but one country, and mankind its citizens - Bahá'u'lláh."





Advocacy

The Bahá'í world has become increasingly engaged in advocating for conservation and sustainable development


The Bahá'í International Community and many of its local and national affiliates participated extensively in the entire process leading up to and including the United Nations Conference on Environment and Development (or Earth Summit). Close to one million copies of statements and concept papers written by the Bahá'í International Community on issues of environment and development were distributed world-wide in several languages. Bahá'í communities active in this historic process worked with their governments and the organizations of civil society. In the process, many Bahá'ís became better educated about the issues addressed by the Earth Summit and became much more globally aware.


The Bahá'í International Community, in collaboration with other organizations, has hosted two World Forestry Charter Gatherings, one in 1989 and one in 1994. The first World Forestry Charter Gatherings assembled diplomats to the Court of St. James in the 1940s, 1950s and 1960s to discuss the state of the world's forests. These Gatherings were initiated by Dr. Richard St. Barbe Baker, who was among the earliest of global environmentalists, and who also began in the 1920s a series of ambitious projects - including travels, field work, lectures and writings - dedicated to bringing world-wide attention to the condition of our environment. The 1989 World Forestry Charter Gathering commemorated the 100th anniversary of Dr. Baker's birth and addressed actual programs aimed at preserving the world's forests. The 1994 Gathering was particularly noteworthy for its focus on the Forest Principles, adopted at the Earth Summit, and for highlighting the need to view the forests as the common heritage of humanity in order to conserve and sustainably manage them into the distant future.


The Bahá'í International Community is one of the founding members and principle supporters of the Advocates for African Food Security: Lessening the Burden for Women, a coalition of organizations formed to raise awareness, particularly among policy makers, of the critical role African women farmers play in ensuring the continent's food security.


Many Bahá'í communities are now working with local authorities and organizations of civil society to encourage implementation of Agenda 21, the global action-plan for sustainable development adopted by the Earth Summit. For example, Bahá'í communities throughout Germany and the United Kingdom are approaching local authorities (the subject of Chapter 28 of Agenda 21) to discuss promoting the concept of world citizenship as a moral and ethical basis for development. Similarly, Bahá'í communities in Denmark, Sweden and Australia have launched campaigns in schools focusing on world citizenship.


Bahá'í communities are increasingly involved on the local, national and international levels in conferences, round-tables, commissions and coalitions, many in connection with major UN consultations. Bahá'ís participated extensively in the Earth Summit process, the Global Conference on the Sustainable Development of Small Island Developing States, the '94 Global Forum, the International Conference on Population and Development, the World Summit for Social Development, and the Commission on Sustainable Development.





Bahá'í Holy Places and Gardens

Bahá'í Holy Places and Bahá'í Houses of Worship are known throughout the world for their exquisite gardens. The gardens at the Bahá'í World Centre, so dear to Bahá'í pilgrims as havens for spiritual rejuvenation, also attract large numbers of tourists from all parts of the globe. Their beauty and tranquillity inspire a deep respect for the natural world. The metaphor of nature that runs throughout the Bahá'í Scriptures has found expression in a very practical, yet sublime, form in these gardens


The spiritual and administrative centers of the Bahá'í World are by design situated together and surrounded by magnificent beauty. Indeed, it is this design which inspires reflection on the idea that spiritual development, administration of community affairs, and respect for nature are inseparable elements of all programs aimed at promoting the well-being of humanity while building a sustainable world civilization.


Youth from around the world, offering a year of service at the World Centre, serve as volunteers in the Bahá'í Gardens. Many of these young people have not only developed, through this work, a deeper respect for nature, but have carried back to their own communities an abiding commitment to conservation


III. Bahá'í Initiatives in the Fields of Conservation and Sustainable Development: Future Prospects

Development, for Bahá'ís, implies a dynamic coherence between the spiritual and material requirements of life on earth. The Bahá'í approach to development is organic and seeks to harmonize the seemingly paradoxical concepts of globalism and decentralization. Overall direction and guiding principles are established on the international - and often national - levels, helping to ensure a sense of global process and mission in all development activities. At the same time, actual programs and activities arise largely from individual or community initiative, are driven by community decision-making processes and are based on the principle of universal participation. They are, therefore, likely to address the needs, conditions and aspirations of the local/national society. Because of this approach, it is not possible to detail the projects and programs that communities will undertake in the coming years; however, the broad features of future development activities can be suggested


In the years immediately ahead, the Bahá'í world community will, no doubt, expand the scope and range of its conservation and sustainable development initiatives, while continuing along the lines already established including


education and training efforts focusing on conservation issues;


projects, both individual and community-based, aimed at the protection and restoration of the environment;


the use of the arts to inspire an active commitment to environmental protection and development; and


advocacy for sustainable development at local, national, and international levels.





The ongoing, vast extension of the gardens at the Bahá'í World Centre, including the erection of terraces from the foot to the summit of Mount Carmel, will increase the grandeur and majesty of this focal point of the Bahá'í World while providing an extended environment in which a deep respect for nature and a life-long commitment to its care and protection can be developed. Likewise, the grounds around Bahá'í properties, including Bahá'í Houses of Worship, will continue to be beautified to serve as an inspiration for all who visit them.


The Bahá'í world will intensify the process of seeking to apply spiritual principles of unity, justice, solidarity and moderation to the economic, technological, social and political challenges of today. It will increasingly collaborate with like-minded individuals and groups - including organizations of civil society, government and others - to help bring about the fundamental changes needed in society if peace and sustainable development are to be realized


The Bahá'í world will work ceaselessly to develop in all its members - children, youth and adults - a deep respect for nature as a reflection of the majesty of the Divine, and a global consciousness based on the spiritual principles of unity in diversity, justice, love and service


Bahá'í communities will endeavor to grow in solidarity and practical experience, thereby demonstrating a new pattern of development at the grass roots capable of restoring both human dignity and the environment, and showing that the unity of the human race is not a utopian ideal but a practical possibility


Above all, the Bahá'í world will continue to foster hope for the future. It will confidently share its conviction that, by following God's will for today, humanity will be transformed, unity and peace will be attained, and a prosperous, sustainable world civilization - the fruits of which will be enjoyed by the entire human family - will emerge and extend into the distant future


Notes
1. Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh. Wilmette: Bahá'í Publishing Trust, 1976, section CXVII, page 250

2. Bahá'u'lláh, from 'Tablet of Wisdom', published in Tablets of Bahá'u'lláh Revealed After the Kitáb-i-Aqdas (revised edition). Haifa: Bahá'í World Centre, 1982, page 142

3. Bahá'u'lláh, Prayers and Meditations by Bahá'u'lláh. Wilmette: Bahá'í Publishing Trust, 1987, section CLXXVI, page 272

4. `Abdu'l-Bahá, Selections from the Writings of `Abdu'l-Bahá (revised edition). Haifa: Bahá'í World Centre, 1982, section 138, pages 158-60

5. `Abdu'l-Bahá, Selections from the Writings of `Abdu'l-Bahá, section 138, pages 158-60

6. `Abdu'l-Bahá, Selections from the Writings of `Abdu'l-Bahá, section 137, page 157

7. `Abdu'l-Bahá, from a previously untranslated Tablet

8. `Abdu'l-Bahá, from a previously untranslated Tablet

9. `Abdu'l-Bahá, Some Answered Questions. Wilmette: Bahá'í Publishing Trust, 1981 (reprint: 1982), page 199

10. `Abdu'l-Bahá, Selections from the Writings of `Abdu'l-Bahá, section 225, page 291

11. Secretary of Shoghi Effendi, from a letter dated 17 February 1933 to an individual believer

12. `Abdu'l-Bahá, Promulgation of Universal Peace: Talks Delivered by `Abdu'l-Bahá during His Visit to the United States and Canada in 1912 (2nd edition). Wilmette: Bahá'í Publishing Trust, 1982, page 31

13. `Abdu'l-Bahá, The Secret of Divine Civilization (2nd edition). Wilmette: Bahá'í Publishing Trust, 1983, page 16

14. Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh, section CLXIV, page 343

15. Bahá'u'lláh, Epistle to the Son of the Wolf (revised edition). Wilmette: Bahá'í Publishing Trust, 1979, page 44

16. `Abdu'l-Bahá, Selections from the Writings of `Abdu'l-Bahá, section 225, page 291

17. Shoghi Effendi, The World Order of Bahá'u'lláh - Selected Letters. Wilmette: Bahá'í Publishing Trust, 1974 (revised edition), pages 42-43

18. Shoghi Effendi, The World Order of Bahá'u'lláh - Selected Letters, page 43

19. Shoghi Effendi, from a cable dated 23 May 1951 to the New Earth Luncheon, London, UK


BIC Document #95-0406






RELATED SITES: The Bahá’í World Bahá’í World News Service One Country Copyright 2002.
Bahá’í International Community.
All rights reserved.

www.bic-un.bahai.org/95-0406.htm

www.bic-un.bahai.org/89-0215.htm

Creating a Universal Culture of Human Rights
Statement to the forty-fifth session of the United Nations Commission on Human Rights

Agenda item 11: Further promotion and encouragement of human rights and fundamental freedoms, including the question of the programme and methods of work of the Commission; alternative approaches and ways and means within the United Nations system for improving the effective enjoyment of human rights and fundamental freedoms; national institutions for the promotion and protection of human rights

Geneva, Switzerland
15 February 1989


The Bahá'í International Community welcomes the creation by the General Assembly of a world-wide educational and public information Campaign for Human Rights. Moreover, we are eager to support it. In our view, it is the logical next step toward the creation of a stable, peaceful world.


The Secretary-General, in his report to the forty-fifth session of the Commission on Human Rights (document number E/CN.4/1989/21) has articulated, as a major objective of this campaign, the creation of a "universal culture of human rights." Rooted as it is in the recognition of the organic oneness of mankind, a "universal culture of human rights" would form the very foundation for a world in which all could feel safe and secure -- a world in which a violation of the rights of one would be felt as a violation of the rights of all.


If respect for the rights of all were assured, then the leaders of the world could move toward the establishment of a world commonwealth in which all nations, races, creeds and classes are closely and permanently united.


We also welcome the World Campaign for Human Rights because the Bahá'í community has benefited directly from United Nations human rights legislation and its implementation machinery. Now, through the World Campaign for Human Rights, we can contribute to the United Nations what we and many other NGOs do best: education.


The time is ripe for a World Campaign for Human Rights. The world is coming to realize that progress demands cooperation. The global interrelatedness of communications, transportation, trade, and finance has become obvious. National leaders recognize more and more that their local problems are symptomatic of global problems. Increasingly groups of nations are formalizing relationships that allow them to collaborate in matters of mutual interest. Moreover, ordinary people all over the world, recognizing that no-one would escape the effects of a nuclear war, have rightly asserted that peace is everyone's concern.


We have come to understand, however, that peace demands more than the elimination of weapons. But what else? The Preamble to the Universal Declaration of Human Rights states clearly one prerequisite for peace: (and I quote) "recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world." (end quote)


The United Nations has worked tirelessly for forty years to establish that foundation for freedom, justice and peace in the world. The work begun with the adoption by the General Assembly of the Universal Declaration of Human Rights has been carried forward by the creation of related instruments, spelling out the specific provisions for implementation. The General Assembly, the Commission on Human Rights and the committees monitoring adherence to these measures must continue and expand their efforts to extend the influence of these instruments.


Now is the time to win the support of the generality of mankind for these standards of human conduct.


We welcome the efforts of both the Centre for Human Rights and the Department of Public Information to increase their cooperation with NGOs. These efforts will, no doubt, assist those involved with the United Nations human rights work to share with their constituencies and the public the universal nature of human rights and the importance of securing those rights for everyone.


We recommend, however, that the specialized agencies of the United Nations also find ways to participate in the Campaign. After all, each agency owes its mandate in one way or another to the Universal Declaration of Human Rights. UNESCO is, among other things, promoting the right to education; UNICEF the rights of the child; ILO the right to work; FAO the right to food; and WHO the right to adequate health care. Each of these agencies could, as its contribution to the World Campaign for Human Rights, articulate the link between its efforts to assist the people of the world and their right to that assistance under the articles of the Universal Declaration of Human Rights.


In conjunction with all these efforts, we believe the cooperation of NGOs is essential if a "universal culture of human rights" is to reach all strata of society. The Bahá'í International Community is one such international organization which is uniquely motivated and qualified to assist in this campaign.


We are both motivated and qualified by our close involvement with the human rights work of the United Nations over the years. Members of the Bahá'í community have been protected by the actions of this Commission and the General Assembly in implementing the standards of the Universal Declaration of Human Rights; Bahá'í institutions have encouraged their governments to ratify the various Conventions; and the Bahá'í International Community has contributed to the process of setting standards.


More important, we bring to this work a long-standing commitment to kindling in individuals a devotion to human rights. In addition to promoting the work of the United Nations, we pledge to continue and to expand our efforts in over 20,000 communities world-wide to eliminate all forms of prejudice, to reduce the inordinate disparity between rich and poor, to achieve full equality between men and women, to promote religious tolerance, to nurture a sense of world citizenship and to contribute, thereby, to the creation of a "universal culture of human rights."

BIC Document #89-0215

www.bic-un.bahai.org/91-1108.htm

Women and Men: Partnership for a Healthy Planet
Statement presented to the World Women's Congress for a Healthy Planet

Miami, U.S.A.
8-12 November, 1991


"The well-being of mankind, its peace and security, are unattainable unless and until its unity is firmly established." These prophetic words, uttered by Bahá'u'lláh during the closing decades of the nineteenth century were all but ignored by the leaders of that day. However, in the closing decade of the twentieth century, humanity has become increasingly aware of its interdependence and is convinced at last that no individual, institution or nation can live in total isolation from the whole. The environment/development crisis has caused many to rethink their view of the world and begin to look at the earth as a single organic, interdependent and unified system. Consequently, the search for balance between the needs of society and the limited resources of the natural world is taking place within the larger context of the search for balance, peace, and harmony within society itself.


The intimate link between the unity of the human race and equality of the sexes is explained in the Bahá'í Writings: ". . . woman must be given the privilege of equal education with man and full right to his prerogatives. That is to say, there must be no difference in the education of male and female in order that womankind may develop equal capacity and importance with man in the social and economic equation. Then the world will attain unity and harmony. In past ages humanity has been defective and inefficient because it has been incomplete. War and its ravages have blighted the world; the education of woman will be a mighty step toward its abolition and ending, for she will use her whole influence against war. Woman rears the child and educates the youth to maturity. She will refuse to give her sons for sacrifice upon the field of battle. In truth, she will be the greatest factor in establishing universal peace and international arbitration. Assuredly, woman will abolish warfare among mankind."


To date, most systems of social organization have marginalized women. Overall, modern development strategies have tended to reinforce and, at times, exacerbate conditions of inequality. To address inequality of the sexes, the United Nations launched the land-mark "United Nations Decade for Women: Equality, Development and Peace (1975-1985)."As a result of research undertaken during the Decade, the vital contributions of women to the social and economic life of their nations became more visible. The new research also highlighted the unnecessary burdens borne by women and the obstacles preventing their full participation in society. More significantly, the Decade brought women together and provided them with unprecedented opportunities to exchange views and experiences. Women found that their shared concerns for their own future and for that of the human family enabled them to transcend national, class, and racial boundaries. In addition, the Decade catalyzed the revitalization of traditional women's organizations and the creation of new grass-roots Non-Governmental Organizations (NGOs) addressing specific needs of women. These NGOs have facilitated an extensive networking among women, empowering them to articulate their needs, design their own programs, and begin affecting policy-making at all levels. As a result of efforts undertaken during the Decade, development planners have begun to address women's lack of access to resources such as education, technology, and credit. United Nations agencies, national governments, and international development agencies have established divisions to address the needs and concerns of women.


These are significant achievements which must be greatly strengthened and expanded. Despite some progress, however, women remain on the fringes of policy making, and the systems which have traditionally oppressed them remain largely intact. These systems adhere to the pattern of domination that has characterized society for thousands of years: men have dominated women; one racial or ethnic group has dominated another; and nation has dominated nation. Notwithstanding humanity's reluctance to change, "the balance is already shifting" - according to the Bahá'í Writings, "force is losing its weight and mental alertness, intuition, and the spiritual qualities of love and service, in which woman is strong, are gaining ascendancy. Hence the new age will be an age less masculine, and more permeated with the feminine ideals-or, to speak more exactly, will be an age in which the masculine and feminine elements of civilization will be more evenly balanced."


While women must develop their capacities and step forward to play an active role in solving the world's problems, the impact of their actions will be limited without the full cooperation of men. Women working together in unity and harmony have already achieved a great deal within the spheres of influence open to them. Now women must come together with men as equal partners. When men lend their full support to this process, welcoming women into all fields of human endeavor, valuing their contributions, and encouraging their participation, men and women together will help create the moral and psychological climate in which peace can emerge and an environmentally sustainable civilization can advance and flourish. The transformation required for true equality will undoubtedly be difficult for both men and women because both must re-evaluate what is familiar, what is routine. Blame must be relinquished because no individual can be faulted for having been shaped by historical, sociological forces. Guilt must be shed in favor of responsibility for growth. In the face of the profound challenges facing humanity, all are accountable for recognizing that the old model no longer works, and all will be answerable to future generations for their stewardship of human civilization and its relationship to the earth.


Change, however, is an evolutionary process requiring patience with one's self and others, loving education, and the passage of time. The transition will be eased when men realize that they will be unable to achieve their full potential as long as women are prevented from attaining theirs. Indeed, when men actively promote the principle of equality, women will no longer have to struggle for their rights. Gradually, both women and men will discard long- held unhealthy attitudes and progressively incorporate into their lives the values conducive to true unity.


In the opinion of the Bahá'í International Community, the emerging world civilization will be sustained by a common commitment to a new set of values, a shared understanding of the balance between rights and responsibilities, and the willingness on the part of each to serve the best interests of humanity as a whole. For Bahá'ís, the commitment to the emancipation of women is not a recent development nor is equality of the sexes a vague ideal. It is our conviction that the unification of the human race depends on the establishment of the equality of men and women. Humanity, the Bahá'í Writings explain, having passed through the stages of infancy, childhood, and turbulent adolescence, is now approaching maturity, a stage that will witness "the reconstruction and the demilitarization of the whole civilized world - a world organically unified in all the essential aspects of its life."

BIC Document #91-1108

Here’s food for thought

THE WORD "GOD" ; - An English version word derived from the German word "Gott", the word "Gott" means to the Germans ;- The supreme divine creator of the universe. An Alien word to the prophets in the "Islam's Koran", the Christian's Bible", the "Jewish Torah " and certainly the Ancient Nubians who were the master mind of holy practices before all of the above .

Before European stole history, the ancient Nubians were using the name "NU" as the name and the address to the Supreme Divine Creator of the universe. Since this modern civilization, learners with the title ;- Archeologist, Egyptologist, Anthropologist etc. humiliated and changed the Hieroglyphic's original translation of "NU-TEM, NU-TERU, TEM or NETERU to the English word ;- "God" or "gods".

AMEN or AMON ;- A typical Ancient Divinity "Nubian", who was once worshiped as the Redeemer of mankind and as the representative of the supreme divine creator of the universe ;- Numo, Nyumo or Noomo. Amon (Amen) name was and still being used after prayers by Catholics and Christians

Amon is a synonym of Amen,

A Greek word meaning ; sacred carving, priestly carving or holy carving.

Hieroglyphic is not a Nubian tongue, its meaning speaks for it self of what the Ancient Nubians were practicing, which was "Holy Practices". "The Greek did not write the Hieroglyphics, the Nubians wrote the Hieroglyphics". The same Hieroglyphic writings on the fishing canoes of the "La-Asafo" ( La ) of the Ga-Adangbes, Ghana.

The name "Isis" is another Greek version name of a Nubian Divinity woman who was the original "Divine of Fertility",
the name "Isis" is known to be pronounced as :- Essie, Ese, Esi, or Asi

Her spiritual powers and her resourceful determinations which established the spiritual role of her creation of the resurrection of her brother and husband "Osa", "Osei", "Asar", or "Sa" ; the Greek version "Osiris", earned her the Honor of Spiritual Excellency, believed to be among the closest being to the "SUPREME DIVINE CREATOR OF THE UNIVERSE"

*Mohammed, likewise, didn't deny Abraham's chosenness. He simply claimed that Abraham was a Muslim, and he traced Islam's descent through the Jewish Patriarch.

>>"but faith and lack of awareness are not inextricably linked"<<

not inextricably linked- maybe

linked- yes

>>"I think you'd agree, Rene, that if a believer in the Christian or Muslim God came to this tribe in search of discourse, they'd find the statement "no one can really believe in God because no one can really be that stupid" to be absolutely ignorant and disrespectful."<<

You again fail to notice; that I actually believe they are very intelligent. They are able to hold two totally contradictory things together in their minds: what they observe and what they imagine and never attempt to integrate the two. This is an impressive feat. I am not so smart, I have to have everything thing in my brain fit together in an integrated whole that makes sense. I have no abiltiy to completely ignore new relevant information- so I have to make this fit in to. Just look at Chaz here. He may be the smartest person on the planet. He appears to be able to hold hundreds, maybe even thousands of contradictory ideas in his brain at one time and it does not bother him a bit. He can speak with elegant passion for hours, without ever developing a coherent picture that makes sense. It is simply amazing. I suspect he may be a creature that has evolved far beyond a mere mortal man like me.

And of course these very intelligent people know there really is no God, but they are able to pretend to believe so well, they appear convincing, even to themselves. They all deserve acadamy awards.

>>"In response to your first paragraph, Rene, I am amazed at your knowledge of the human condition. It far surpasses the knowledge of leading evolutionary biologists and psychologists."<<

You should be amazed Katie. Stay tuned. There may be even more amazing things to come...

If you click on the link above, scroll down the right side to "Book by Dr. Carl Baugh:
Why Do Men Believe Evolution...Against All Odds"

>>"you won't even listen to others who tell you, yes, I have felt God"<<

I am listening. I have no doubt the experience you describe is authentic. The only thing I question is your interpretation of the experience. What is the basis for your interpretation. What conditions or attributes of the experience make you point to "God". Can you even define and describe what God might be? Let us assume the experience is real and is also in some way related to "God", how would this experiece tell you anything about the nature of God? If you recieved a signal from an alien lifeform, or somehow tapped into a shared human subconcious would not he experience be identical. How can you be sure, you have not simply opened a door in your own mind that was closed to you?

>>"When you really take a look at the organisms on the planet, and how they are perfectly made and suited to their environments, and really study how the different organs are placed and what they can do"<<

The facts of biology do not support your contention. Biological organisms are loaded with flaws. I could do a better design job on a bad day. Organisms manage to fill different ecologic niches and are suited to them because natural selection eliminates those that are not very well suited. At the same time the twisted history of evolution and life on an unstable planet have left many recognizable marks on extant species that make a lot of sense if they are the product of evolution, but no sense at all if they were designed by an intelligent being.

Once again, I will point out that your argument that design requires a designer defeats itself, because unless you assume the designer is less complex than what he designed, he would also need to be designed by your logic. You say: "The answer is, there's no way you or I or anyone can know for sure so it is foolish to be adament one way or the other."

I agree we cannot know anything for sure, however if we apply logic and reason we can eliminate ideas, like God which make no sense and try to find sensible answers to our many questions.

>>"Before you claim that you "know" the above to be true, you would first have to study the opposing side and, after much careful analysis, then determine to stand on the side of Darwin's evolutionism."<<

I feel fairly certain that I am more knowledgeable about both sides of the evolution/creation debate than you are. Check out some of my posts on the Evolution/Creation tribe and see if you agree.