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It is incumbent upon each one of you to engage in some occupation - such as a craft, a trade or the like. We have exalted your engagement in such work to the rank of worship of the one true God Waste not your hours in idleness and sloth, but occupy yourselves with what will profit you and others The most despised of men in the sight of God are they who sit and beg. Hold ye fast unto the cord of means and place your trust in God, the Provider of all means.

It is obligatory for men and women to engage in a trade or profession. The spiritual and practical significance of this law, and the mutual responsibility of the individual and society for its implementation are explained in a letter written on behalf of Shoghi Effendi:. It is the duty of those who are in charge of the organization of society to give every individual the opportunity of acquiring the necessary talent in some kind of profession, and also the means of utilizing such a talent, both for its own sake and for the sake of earning the means of his livelihood. It has not only a utilitarian purpose, but has a value in itself, because it draws us nearer to God, and enables us to better grasp His purpose for us in this world.

It is obvious, therefore, that the inheritance of wealth cannot make anyone immune from daily work. By 'Deputies' is meant the representatives of the people, that is to say the members of the House of Justice. Concerning the retirement from work for individuals who have reached a certain age, Shoghi Effendi in a letter written on his behalf stated that "this is a matter on which the International House of Justice will have to legislate as there are no provisions in the Aqdas concerning it". The provision of meaningful work represents an essential component of poverty alleviation efforts.

The meaningful engagement of young people becomes even more important as urban populations swell and, with them, the increase of slums, rising crime rates, use of drugs, unemployment, breakdown of family structures and social isolation. Today, young people between the ages of account for nearly half of all adults in economically disadvantaged nations.


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Lack of meaningful employment only feeds their hopelessness and frustration. Yet it is not only the quantity but also the quality and meaning of work that needs to be reconsidered. Indeed, the fight against underemployment must begin with the dignity and value of all human labor, even if it is humble, insecure, unprofitable or unremunerated.

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Too often, increases in productivity have been accompanied by delocalization or a transition to automation and thus, rising levels of unemployment. A single-minded focus on profit-maximization has also valued workforce reduction wherever possible. Those living in poverty have no means by which to express themselves in such a system.

In such a system, all are producers, and all have the opportunity to earn or receive, if unable to earn enough to meet their needs. It is certain that momentous undertakings cannot be brought to a successful conclusion in haste; that in such cases haste would only make waste Rather, qualified individuals must strive by day and by night, using all those means which will conduce to progress, until the government and the people develop along every line from day to day and even from moment to moment.

Not unlike the individual who passes through the unsettled yet promising period of adolescence, during which latent powers and capacities come to light, humankind as a whole is in the midst of an unprecedented transition. Behind so much of the turbulence and commotion of contemporary life are the fits and starts of a humanity struggling to come of age. Widely accepted practices and conventions, cherished attitudes and habits, are one by one being rendered obsolete, as the imperatives of maturity begin to assert themselves.

One is destructive in nature, while the other is integrative; both serve to carry humanity, each in its own way, along the path leading towards its full maturity. The operation of the former is everywhere apparent—in the vicissitudes that have afflicted time-honoured institutions, in the impotence of leaders at all levels to mend the fractures appearing in the structure of society, in the dismantling of social norms that have long held in check unseemly passions, and in the despondency and indifference exhibited not only by individuals but also by entire societies that have lost any vital sense of purpose.

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Human affairs will be utterly reorganized, and an era of universal peace inaugurated. Against the backdrop of climate change, environmental degradation, and the crippling extremes of wealth and poverty, the transformation from a culture of unfettered consumerism to a culture of sustainability has gained momentum in large part through the efforts of civil society organizations and governmental agencies worldwide.

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Questions of what is natural and just will need to be critically re-examined. The issue of sustainable consumption and production It is not enough to conceive of sustainable consumption and production in terms of creating opportunities for those living in poverty to meet their basic needs. Rather, with the understanding that each individual has a contribution to make to the construction of a more just and peaceful social order, these processes must be arranged in a way that permits each to play his or her rightful role as productive member of society.

Within such a framework, sustainable consumption and production could be characterized as processes that provide for the material, social and spiritual needs of humanity across generations and enable all peoples to contribute to the ongoing advancement of society. Progress at the technical and policy levels now needs to be accompanied by public dialogue—among rural and urban dwellers; among the materially poor and the affluent; among men, women and young persons alike—on the ethical foundations of the necessary systemic change.

A sustainable social order is distinguished, among other things, by an ethic of reciprocity and balance at all levels of human organization. A relevant analogy is the human body: here, millions of cells collaborate to make human life possible. The astounding diversity of form and function connects them in a lifelong process of giving and receiving. It represents the highest expression of unity in diversity.


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Within such an order, the concept of justice is embodied in the recognition that the interests of the individual and of the wider community are inextricably linked. The pursuit of justice within the frame of unity in diversity provides a guide for collective deliberation and decision-making and offers a means by which unified thought and action can be achieved. Ultimately, the transformation required to shift towards sustainable consumption and production will entail no less than an organic change in the structure of society itself so as to reflect fully the interdependence of the entire social body—as well as the interconnectedness with the natural world that sustains it.

Today the world is assailed by an array of destructive forces. Materialism, rooted in the West, has now spread to every corner of the planet, breeding, in the name of a strong global economy and human welfare, a culture of consumerism. It skilfully and ingeniously promotes a habit of consumption that seeks to satisfy the basest and most selfish desires, while encouraging the expenditure of wealth so as to prolong and exacerbate social conflict. One result is a deepening confusion on the part of young people everywhere, a sense of hopelessness in the ranks of those who would drive progress, and the emergence of a myriad social maladies.

The key to resolving these social ills rests in the hands of a youthful generation convinced of the nobility of human beings; eagerly seeking a deeper understanding of the true purpose of existence; able to distinguish between divine religion and mere superstition; clear in the view of science and religion as two independent yet complementary systems of knowledge that propel human progress; conscious of and drawn to the beauty and power of unity in diversity; secure in the knowledge that real glory is to be found in service to one's country and to the peoples of the world; and mindful that the acquisition of wealth is praiseworthy only insofar as it is attained through just means and expended for benevolent purposes, for the promotion of knowledge and toward the common good.

Thus must our youth prepare themselves to shoulder the tremendous responsibilities that await them. And thus will they prove immune to the atmosphere of greed that surrounds them and press forward unwavering in the pursuit of their exalted goals. The movement to redefine cultural norms in light of the exigencies of justice and sustainability is well underway. In different measures, leading cultural institutions, including governments, education and media, as well as businesses, religious organizations and civil society are bringing the values of sustainability to the forefront of public consciousness.

Broader visions of human purpose and prosperity are moving from the periphery to the center of public discourse. It is becoming clear that the pathway to sustainability will be one of empowerment, collaboration and continual processes of questioning, learning and action in all regions of the world. It will be shaped by the experiences of women, men, children, the rich, the poor, the governors and the governed as each one is enabled to play their rightful role in the construction of a new society. As the sweeping tides of consumerism, unfettered consumption, extreme poverty and marginalization recede, they will reveal the human capacities for justice, reciprocity and happiness.

Animating the Cooperation is the principle that governs the functioning of that system.

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Just as the appearance of the rational soul in this realm of existence is made possible through the complex association of countless cells, whose organization in tissues and organs allows for the realization of distinctive capacities, so can civilization be seen as the outcome of a set of interactions among closely integrated, diverse components which have transcended the narrow purpose of tending to their own existence. And just as the viability of every cell and every organ is contingent upon the health of the body as a whole, so should the prosperity of every individual, every family, every people be sought in the well-being of the entire human race.

If the web of relationships alluded to above is to take shape and give rise to a pattern of life distinguished by adherence to the principle of the oneness of humankind, certain foundational concepts must be carefully examined. Most notable among them is the conception of power.

Clearly the concept of power as a means of domination, with the accompanying notions of contest, contention, division and superiority, must be left behind. This is not to deny the operation of power; after all, even in cases where institutions of society have received their mandates through the consent of the people, power is involved in the exercise of authority.

But political processes, like other processes of life, should not remain unaffected by the powers of the human spirit This commonwealth must, as far as we can visualize it, consist of a world legislature, whose members will, as the trustees of the whole of mankind, ultimately control the entire resources of all the component nations, and will enact such laws as shall be required to regulate the life, satisfy the needs and adjust the relationships of all races and peoples. A world executive, backed by an international Force, will carry out the decisions arrived at, and apply the laws enacted by, this world legislature, and will safeguard the organic unity of the whole commonwealth.


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  7. A world tribunal will adjudicate and deliver its compulsory and final verdict in all and any disputes that may arise between the various elements constituting this universal system. A mechanism of world intercommunication will be devised, embracing the whole planet, freed from national hindrances and restrictions, and functioning with marvellous swiftness and perfect regularity.

    A world metropolis will act as the nerve center of a world civilization, the focus towards which the unifying forces of life will converge and from which its energizing influences will radiate. A world language will either be invented or chosen from among the existing languages and will be taught in the schools of all the federated nations as an auxiliary to their mother tongue. A world script, a world literature, a uniform and universal system of currency, of weights and measures, will simplify and facilitate intercourse and understanding among the nations and races of mankind.

    In such a world society, science and religion, the two most potent forces in human life, will be reconciled, will cooperate, and will harmoniously develop. The press will, under such a system, while giving full scope to the expression of the diversified views and convictions of mankind, cease to be mischievously manipulated by vested interests, whether private or public, and will be liberated from the influence of contending governments and peoples. The economic resources of the world will be organized, its sources of raw materials will be tapped and fully utilized, its markets will be coordinated and developed, and the distribution of its products will be equitably regulated.

    National rivalries, hatreds, and intrigues will cease, and racial animosity and prejudice will be replaced by racial amity, understanding and cooperation. The causes of religious strife will be permanently removed, economic barriers and restrictions will be completely abolished, and the inordinate distinction between classes will be obliterated. Destitution on the one hand, and gross accumulation of ownership on the other, will disappear. The enormous energy dissipated and wasted on war, whether economic or political, will be consecrated to such ends as will extend the range of human inventions and technical development, to increase the productivity of mankind, to the extermination of disease, to the extension of scientific research, to the raising of the standard of physical health, to the sharpening and refinement of the human brain, to the exploitation of the unused and unsuspected resources of the planet, to the prolongation of human life, and to the furtherance of any other agency that can stimulate the intellectual, the moral, and spiritual life of the entire human race.

    A world federal system, ruling the whole earth and exercising unchallengeable authority over its unimaginably vast resources, blending and embodying the ideals of both the East and the West, liberated from the curse of war and its miseries, and bent on the exploitation of all the available sources of energy on the surface of the planet, a system in which Force is made the servant of Justice, whose life is sustained by its universal recognition of one God and by its allegiance to one common Revelation - such is the goal towards which humanity, impelled by the unifying forces of life, is moving.

    An understanding of humanity's relationship to the natural environment is an integral part of this vision. The question of human nature has an important place The culture of consumerism, however, has tended to reduce human beings to competitive, insatiable consumers of goods and to objects of manipulation by the market. Commonly held views have assumed the existence of an intractable conflict between what people really want i.

    How, then, can we resolve the paralyzing contradiction that, on the one hand, we desire a world of peace and prosperity, while, on the other, much of economic and psychological theory depicts human beings as slaves to self-interest? Yet, it is these, and related, qualities that must be harnessed to overcome the traits of ego, greed, apathy and violence, which are often rewarded by the market and political forces driving current patterns of unsustainable consumption and production.

    Acceptance of the oneness of mankind is the first fundamental prerequisite for the reorganization and administration of the world as one country, the home of humankind. The bedrock of a strategy that can engage the world's population in assuming responsibility for its collective destiny must be the consciousness of the oneness of humankind.