The Yoga Sutras of Patanjali

Realizations
4.1 Psychic powers arise by birth, drugs, incantations, purificatory acts or concentrated insight.
4.2 Transformation into another state is by the directed flow of creative nature.
4.3 Creative nature is not moved into action by any incidental cause, but by the removal of obstacles, as in the case of a farmer clearing his field of stones for irrigation.
4.4 Created minds arise from egoism alone.
4.5 There being difference of interest, one mind is the director of many minds.
4.6 Of these, the mind born of concentrated insight is free from the impressions.
4.7 The impressions of unitive cognition are neither good nor bad. In the case of the others, there are three kinds of impressions.
4.8 From them proceed the development of the tendencies which bring about the fruition of actions.
4.9 Because of the magnetic qualities of habitual mental patterns and memory, a relationship of cause and effect clings even though there may be a change of embodiment by class, space and time.
4.10 The desire to live is eternal, and the thought-clusters prompting a sense of identity are beginningless.
4.11 Being held together by cause and effect, substratum and object- the tendencies themselves disappear on the dissolution of these bases.
4.12 The past and the future exist in the object itself as form and expression, there being difference in the conditions of the properties.
4.13 Whether manifested or unmanifested they are of the nature of the attributes.
4.14 Things assume reality because of the unity maintained within that modification.
4.15 Even though the external object is the same, there is a difference of cognition in regard to the object because of the difference in mentality.
4.16 And if an object known only to a single mind were not cognized by that mind, would it then exist?
4.17 An object is known or not known by the mind, depending on whether or not the mind is colored by the object.
4.18 The mutations of awareness are always known on account of the changelessness of its Lord, the indweller.
4.19 Nor is the mind self-luminous, as it can be known.
4.20 It is not possible for the mind to be both the perceived and the perceiver simultaneously.
4.21 In the case of cognition of one mind by another, we would have to assume cognition of cognition, and there would be confusion of memories.
4.22 Consciousness appears to the mind itself as intellect when in that form in which it does not pass from place to place.
4.23 The mind is said to perceive when it reflects both the indweller (the knower) and the objects of perception (the known).
4.24 Though variegated by innumerable tendencies, the mind acts not for itself but for another, for the mind is of compound substance.
4.25 For one who sees the distinction, there is no further confusing of the mind with the self.
4.26 Then the awareness begins to discriminate, and gravitates towards liberation.
4.27 Distractions arise from habitual thought patterns when practice is intermittent.
4.28 The removal of the habitual thought patterns is similar to that of the afflictions already described.
4.29 To one who remains undistracted in even the highest intellection there comes the equalminded realization known as The Cloud of Virtue. This is a result of discriminative discernment.
4.30 From this there follows freedom from cause and effect and afflictions.
4.31 The infinity of knowledge available to such a mind freed of all obscuration and property makes the universe of sensory perception seem small.
4.32 Then the sequence of change in the three attributes comes to an end, for they have fulfilled their function.
4.33 The sequence of mutation occurs in every second, yet is comprehensible only at the end of a series.
4.34 When the attributes cease mutative association with awarenessness, they resolve into dormancy in Nature, and the indweller shines forth as pure consciousness. This is absolute freedom.

Baha'i House of Worship

In all religions, irrespective of them being divine or otherwise, temples and houses of worship enjoy great importance. India is the best example of having different temples and houses of worship like Hindu temples, Muslim mosques, Sikh Gurdwaras, Christian Churches, Budha Vihars and the Baha’i Temple.


In the Baha’i Faith also, temples have an important role. Please read the following quotes of beloved Master Abdu’l Baha and commandment of Baha’u’llah:
“In brief, the original purpose of temples and houses of worship is simply that of unity -- places of meeting where various peoples, different races and souls of every capacity may come together in order that love and agreement should be manifest between them. That is why Bahá'u'lláh has commanded that a place of worship be built for all the religionists of the world; that all religions, races and sects may come together within its universal shelter; that the proclamation of the oneness of mankind shall go forth from its open courts of holiness -- the announcement that humanity is the servant of God and that all are submerged in the ocean of His mercy. It is the Mashriqu'l-Adhkar.
The world of existence may be likened to this temple and place of worship. For, just as the external world is a place where the people of all races and colors, varying faiths, denominations and conditions come together -- just as they are submerged in the same sea of divine favors -- so, likewise, all may meet under the dome of the Mashriqu'l-Adhkar and adore the one God in the same spirit of truth... We must now realize that we are the servants of one God, that we turn to one Beneficent Father, live under one divine law, seek one reality and have one desire. Thus, may we live in the utmost friendship and love, and in return the favors and bounties of God shall surround us.”
(Abdu'l-Baha, The Promulgation of Universal Peace, p. 65)


Please pay attention
Belief in the “Living Guardian” is essential in the Baha’i Faith. Thus, all the Houses of Worship should be under the control and care of the Guardian of Baha’i Faith.


What about the Holy Shrines in Haifa and Akka?
Since at the moment the sacred places of the Faith are under the care and control of the bogus Universal House of Justice, it would be difficult or impossible for the Orthodox Baha’is to visit them because of the animosity and hostility that will be shown to us. However, there are public sightseeing tours which guide tourists to visit the shrines. The true shrine to the Manifestation of God rests in the hearts of the faithful. No doubt the shrines and sacred sites hold great importance and significance, but in the end it is the faith of the believer that matters. The true shrine to the Manifestation of God rests in the hearts of the faithful. 


Mason Remey - the Chief Architect of the Temples and House of Worships:
Let us consider the role of the architect, Mason Remey, who was destined to be appointed by the first Guardian of the Baha'i Faith as his successor, in his development of designs for future Baha'i Temples that would be built, in the light of statements of Abdu'l-Baha.


All of the Baha’i friends in India, irrespective of their identification as orthodox or heterodox Baha'is, should be particularly aware that the beloved Master Abdu’l Baha specifically appointed Mason Remey as the architect of the Mashriqu’l Adhkar to be built in the future on Mount Carmel and he was also identified by the first Guardian, Shoghi Effendi as the architect of the Baha'i Temple to be built in Iran when circumstances permitted. And he is the architect of the Temple already built in Sydney, Australia, as well as the Western Pilgrim House in Haifa, Israel, also built pursuant to the instructions of Abdu'l-Baha.


Baha’i Temples around the world:
The main architect and the appointed President of the Executive Board overseeing all plans for the construction of Baha’i Temples was Mason Remey, who later would become the second guardian of the Baha’i Faith. For the information of the reader, quoted below are applicable historical communications including the Tablet of Abdu’l Baha, written to or about Mason Remey concerning the Pilgrim House to be built in Haifa and the Mashriqu’l Adhkar (House of Worship) to be built in the future on Mount Carmel.
On 7 October 1921, Abdu’l Baha wrote the following to Mason Remey: “Some time ago I wrote thee a letter the content of which was that, praise be to God, thou hast become confirmed in drawing a plan for the Pilgrims House in Haifa. It is my hope that this Pilgrims House may be built under your supervision. Also, in the future, a Mashriqu’l Adhkar will be established on Mount Carmel. Thou wilt be its architect and founder. I give thee this glad tiding.” Star of the West, Vol. 13, No.8, November 1922.


The following acknowledgement of the approval given by Mason Remey to the Temple design of Mr. Bourgeois for the Temple to be built in Wilmette, Illinois, (outside of Chicago) appears in the following Tablet from Abdu’l Baha addressed to Mr. A. W. Randall, published in United States Baha’i News (Vol.11, No.7, p.112, 13 July 1919):


“The Model [of the House of Worship to be built in Wilmette, Illinois] of Mr. Bourgeois, praise be to God, has become acceptable to the friends, especially that it has proved approvable to his honor, Mr. Remey.”


The following Tablet from Abdu’l-Baha addressed to Corinne True appears on 20 August 1920 in the Baha’i News of the United States (Vol.11, No.9, p.139):
“Praise be unto God, that the model of the Mashriqu’l Adhkar made by Mr. Bourgeois was approved by his honor, and selected by the Convention. His honor, Mr. Remey is, verily, of perfect sincerity. He is likened unto transparent water, filtered, lucid and without any impurity. He worked earnestly for several years, but he did not have any personal motive. He has not attachment to anything except to the Cause of God. This is the spirit of the firm and this is the characteristic of the sincere.”


The style and general lines of future Temples to be built in Persia, Arabia and India:
 In the Star of the West, (Vol.17, No.2, May 1926) appears a long article written by Charles Mason Remey about the Mashriqu’l Adhkar of Ashqabad, Russia. In the introduction the editor wrote:
“The following article describing the first Baha’i religious edifice that has been constructed is written by an Architect who has traveled much among the Baha’is of Persia and the Orient. He has himself given much attention to the religious architecture, and has made a series of designs for Baha’i Temples based on religious architecture of Persia, India and Arabia.”


Mason Remey has also stated:
“Abdu’l Baha Himself established the style and the general lines upon which the Temple was to be built – namely, that it should be built upon the plan of a regular nine-sided polygon surrounded by loggias and in the midst of a garden at the intersection of nine avenues, with its principal entrance facing the direction of the Holy Land—the composition of the building being similar to that of some of the great temples of Persia and India.”
[This being the reason, no doubt, why the Lotus Temple in India was so conceived]


Eyes of Master ‘Abdu’l Baha on Indian Baha’is:
The eyes of the Master ‘Abdu’l Baha were certainly on the Indian Baha’is, for based on the above text, it is crystal clear that Abdu’l Baha foresaw the extensive embracement of the Baha’i Faith by the Indians and that is why he directed Mason Remey, in his development of future designs for Temples to consider the architectural features of some of the great temples of India.
I feel certain that He foresaw that India would be the first country in the future that would embrace the Guardianship of the Baha’i Faith, en masse.
At the end, I would like to draw the attention of all Baha’is, especially Indian Baha’is that any house of worship which is not in the control and care of Guardian of Baha’i Faith, prayers are invalid in it.

Investigate the truth independently.
A.  Parikh.
Secretary,
National Baha’i Council of Orthodox Baha’is of India.
23rd October, 2011

During the Visit of Nosrat’u’llah Bahremand to India

Nosrat’u’llah Bahremand

Nosrat’u’llah Bahremand’s response to the Questions raised by the Orthodox Baha’i Friends during his visit to Mumbai and Vasai on 15th and 16th September 2010.

1. Can we go for the pilgrimage of the Hallowed Shrines in Haifa and Akka?

 Since at the moment the sacred places of the Faith are under the care and control of the bogus UHJ, it would be difficult or impossible for Orthodox Baha’is to visit there because of the animosity and hostility they would show to us. However, there are public sightseeing tours which guide tourists to visit the shrines. No doubt the shrines and sacred sites hold great importance and significance, but in the end it is the faith of the believer that matters. The true shrine to the Manifestation of God rests in the hearts of the faithful.

2. How we can achieve unity of mankind and love amongst people?

 Man started his material journey from a life of savagery to gradual progress in an industrial environment. During the course of this progress, the Manifestations of God appeared to guide humanity to a higher level of spirituality until the appearance of the most complete Manifestation, Baha’u’llah. Baha’u’llah’s Teachings are the mechanisms that make the accomplishment of these objectives become possible.

3.  How to combat stress in every day modern life?

 This was lauded by the Hand of Cause Nosrat’u’llah as a contemporary issue affecting a majority of lives of urban populace. The problem mostly is the result of focusing on material wealth and possessions. The fight to achieve it caused stress and pain, breaking of relations and decrease of love in humanity. However, the solution was simple and as old as time. We had to return to our spiritual roots, look inwards to the soul and understand the superficial cover of material society. To turn towards the Manifestation is surely an antidote to present afflictions. He guided the believers towards the prayer of Baha’u’llah. This enlightened the hearts of the gathering present and was discussed by the faithful after his leaving.

No Excuse in the Next World

WHAT WILL BE YOUR EXCUSE WHEN YOU MEET SHOGHI EFFENDI IN THE NEXT WORLD? (A POSSIBLE CREDIBLE SCENARIO)
SHOGHI EFFENDI’S UNDOUBTED INITIAL COMMENTS:
He would certainly say to you how greatly shocked, dismayed and saddened he had been, upon his passing, to note that so many of the believers, like yourself, who during his ministry had ostensibly evinced such faithful and steadfast faith in the Covenant of Bahá’u’lláh and firm belief in the sacredness and immutability of the divinely-conceived Will and Testament of ‘Abdu’l-Bahá, in which the Guardian of the Cause of God is named as “The Center of the Cause,” and “the sacred head and distinguished member for life” of the Universal House of Justice had then readily accepted, without question, the incredulous conclusion that had been hastily reached and proclaimed to the Bahá’í World by the Hands of the Cause, gathered in conclave at Akká but a few weeks following his passing, that the Guardianship had come to a premature end based on the transparently fallacious argument that because all of the Aghsán had either died or had been declared violators of the Covenant he had left no will and testament appointing a successor.
YOUR PROBABLE EXCUSE:
As you considered the Hands who had been appointed by Shoghi Effendi to this exalted rank were more conversant on the Teachings and the provisions of the Will and Testament of ‘Abdu’l-Bahá than you were, they must have been right in their conclusion that the Guardianship had come to an end......... >>>DETAIL<<<

An article by the Third Living Guardian of the Baha'i Faith Joel Bray Marangella.