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How to Be Happy

Never become angry with one another.  Love the creatures for the sake of God and not for themselves. You will never become angry or impatient if you love them for the sake of God. Humanity is not perfect. There are imperfections in every hu­man being, and you will always become unhappy if you look toward the people themselves. But if you look toward God you will love them and be kind to them, for the world of God is the world of perfection and complete mercy. Therefore, do not look at the shortcomings of anybody; see with the sight of forgiveness. (‘Abdu’l-Bahá, Promulgation of Universal Peace, p. 93)

I don’t think I’m alone in thinking how difficult it is to “never become angry with one another.”  I’ve been immersed in a culture that models this behavior so well.  I don’t know what a peaceful interaction with everyone would be like or how to get there.  I love this quote because it gives me some tools.  All I have to do is “love them for the sake of God.”  Just as God loves me, no matter what I do, I can extend that same love to all my fellow men and when it seems almost impossible, I can do it “for the sake of God”, not because they deserve it.

There are many people who’ve let me down, many more who I feel superior towards.  I may think I feel temporarily happy to be righteously angry and to hold onto my bitterness but in the end, it just comes back to bite me.  When I can see with the sight of forgiveness and be kind to them and love them for the sake of God, it’s a much more delicious sort of happiness.

Discovering the secret of how to be happy and starting to apply the formula, I am grateful!

What jumped out for you as you read today’s meditation?  I’d love it if you would share so we can all expand our knowledge of the Writings!

If you liked this meditation, you might also like my book Letting Go of Anger and Bitterness

 

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Contact with Abusers

Such an attitude (forgiveness and insight into their actions) does not preclude your being prudent in deciding upon the appropriate amount of contact with your parents.  In reaching your decision you should be guided by such fac­tors as their degree of remorse over what they inflicted on you in the past, the extent of their present involvement in practices which are so contrary to Bahá’í Teachings, and the level of vulnerability you per­ceive within yourself to being influenced adversely by them.  In the process of reaching a decision, you may well find it useful to seek the advice of experts such as your therapist.  (From a letter written on behalf of the Universal House of Justice to me, 9 September, 1992)

When I first came out of denial about the extent of abuse I’d experienced as a child at the hands of my parents, I had a lot of confusion about what a “good Bahá’í” was supposed to do.  ‘Abdu’l-Bahá told us we must “instantly forgive”; the Bab told us whatever we did for our parents we’d get back a thousand-fold; Bahá’u’lláh told us that if we had a choice between serving Him or serving our parents, we should serve our parents as a path leading us to God.  So I thought this meant that I was to look after them in their old age, which felt impossible, since I couldn’t forgive them and I was terrified to be in their presence.  I wrote to the House of Justice for their guidance and this quote, is what they told me.

It was so helpful to have 3 criteria I could use in my decision, and this has helped me (and many others who’ve seen this quote) understand the right path for a Bahá’í to take in these situations:

  • their degree of remorse
  • the extent of their present involvement in practices contrary to Bahá’í Teachings
  • the level of vulnerability I perceive within myself to being influenced adversely by them

It was also helpful to know I could consult with therapists about this issue.  I didn’t have to try to figure it out myself, or even through prayer.  I could consult experts.

I can be prudent in deciding on how contact I need to have with my abusers, and I am grateful!

What jumped out for you as you read today’s meditation?  I’d love it if you would share so we can all expand our knowledge of the Writings!

If you liked this meditation, you might also like my book Violence and Abuse:  Reasons and Remedies 

 

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Poor Parenting

For example, you see that children born from a weak and feeble father and mother will naturally have a feeble constitution and weak nerves; they will be afflicted, and will have neither patience, nor endurance, nor resolution, nor perseverance, and will be hasty; for the children inherit the weakness and debility of their parents.  (Abdu’l-Baha, Some Answered Questions, 2014 ed. p. 57)

For those of us looking for evidence that “the sins of the fathers continue into the next generations”, this quote shows exactly how.

I grew up in a house with a violent, abusive alcoholic father and a passive, emotionally distant mother.  I vowed I was not going to repeat the abuses I endured when raising my son.  Sadly, though I was able to raise him in a home without alcohol or drugs and break the cycle of physical and sexual abuse, I still passed on the family dysfunction.

As someone who lives with a diagnosis of anxiety, depression and PTSD, I have definintely been afflicted with a “feeble constitution and weak nerves”!  I am impatient, particularly with the changes that take time, and with other people who don’t do what they’ve promised to do.  I make decisions in haste and am driven to get things done, seldom giving myself time to check in with God, through prayer and meditation.  Now that I know why, I can do something about it.

Knowing that the source of my problems come from inheriting the weakness and debility of my parents, I can have compassion for them and for myself, forgive and overcome and I am grateful!

What jumped out for you as you read today’s meditation?  I’d love it if you would share so we can all expand our knowledge of the Writings!

If you liked this meditation, you might also like my book Violence and Abuse:  Reasons and Remedies      Print    Kindle

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Causes of Estrangement and How to Overcome It

When I began to speak about the abuse that happened in our family, I wrote to the House of Justice about how much contact I should have with them and they suggested:

Such an attitude (forgiveness and insight into their actions) does not preclude your being prudent in deciding upon the appropriate amount of contact with your parents. In reaching your decision you should be guided by such factors as their degree of remorse over what they inflicted on you in the past, the extent of their present involvement in practices which are so contrary to Bahá’í Teachings, and the level of vulnerability you perceive within yourself to being influenced adversely by them. In the process of reaching a decision, you may well find it useful to seek the advice of experts such as your therapist.  (Universal House of Justice to me, 9 September, 1992)

Based on this, I wrote letters to my parents, asking them to take responsibility for their actions by paying for my therapy and assuring me that my son would never be subjected to the same thing.  They tried to have me declared crazy and have my son taken away.  When that didn’t work, I was shunned by my parents and siblings, and no matter what efforts I made to overcome it, my parents passed away still estranged and my brothers have shown no desire to heal the rift between us.

For more information, you might want to look at:

Should I Send a Confrontation Letter?

As someone working to bring unity to the world, the fact that I could not have unity within my own family has been a considerable source of pain for most of my adult life.

As I look around though, I realize that there has always been estrangement in families.  I’m not as unique as I once believed.  It seems we were created that way:

Souls are inclined toward estrangement. (‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, p. 265)

‘Abdu’l-Baha tells us:

The love of family is limited; the tie of blood relationship is not the strongest bond. Frequently members of the same family disagree, and even hate each other.  (‘Abdu’l-Bahá, Paris Talks, p. 36)

How often it happens that in a family, love and agreement are changed into enmity and antagonism.  (‘Abdu’l-Bahá, Foundations of World Unity, p. 79-80)

In Ruhi Book 1 we spent much time discussing the 5 things that inflict the greatest harm on the Cause, estrangement being one of the five:

Nothing whatsoever can, in this Day, inflict a greater harm upon this Cause than dissension and strife, contention, estrangement and apathy, among the loved ones of God. Flee them, through the power of God and His sovereign aid, and strive ye to knit together the hearts of men, in His Name, the Unifier, the All-Knowing, the All-Wise.  (Baha’u’llah, Gleanings from the Writings of Baha’u’llah, p. 8)

The Baha’i standard would have us love each other so much we’d spend our money and give up our own desires for each other:

Cause them to love one another so as to sacrifice their spirits, expend their money and give up their desires for each other’s sake!  (‘Abdu’l-Bahá, Bahá’í Scriptures, p. 263)

That’s a hard standard to live up to!

What are the Causes?

Misunderstandings:

This hatred and enmity, this bigotry and intolerance are outcomes of misunderstandings . . . This is the real cause of enmity, hatred and bloodshed in the world; the reason of alienation and estrangement among mankind.  (‘Abdu’l-Bahá, Foundations of World Unity, p. 96)

Selfish purposes:

Everything which conduces to separation and estrangement is satanic because it emanates from the purposes of self. (‘Abdu’l-Bahá, The Promulgation of Universal Peace, p. 207)

Effects of Estrangement:

Stress:

This “Most Great Separation”, as Bahá’u’lláh referred to the severing of the relationship [between Himself and Mírzá Yahyá], perplexed and confused believers who were unfamiliar with Mírzá Yahyá’s conduct … The anguish it brought upon Bahá’u’lláh is reflected in the term He used to refer to this period – Ayyám-i-Shidád, the “Days of Stress”.  (Geoffrey W. Marks, Call to Remembrance, p. 132)

Death and Dissolution:

Consider how clearly it is shown in creation that the cause of existence is unity and cohesion and the cause of nonexistence is separation and dissension. By a divine power of creation the elements assemble together in affinity, and the result is a composite being. Certain of these elements have united, and man has come into existence . . . But when these elements separate, when their affinity and cohesion are overcome, death and dissolution of the body they have built inevitably follow. Therefore, affinity and unity among even these material elements mean life in the body of man, and their discord and disagreement mean death. Throughout all creation, in all the kingdoms, this law is written: that love and affinity are the cause of life, and discord and separation are the cause of death.  (‘Abdu’l-Bahá, The Promulgation of Universal Peace, p. 207)

‘Abdu’l-Baha becomes overwhelmed by grief:

I swear this by the beauty of the Lord: whensoever I hear good of the friends, my heart filleth up with joy; but whensoever I find even a hint that they are on bad terms one with another, I am overwhelmed by grief. Such is the condition of ‘Abdu’l-Bahá. Then judge from this where your duty lieth.  (‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, p. 231)

How to Prevent Estrangement:

Through love, respect and courtesy:

Where love, respect and courtesy are genuinely and mutually expressed, estrangement finds no accommodation and problems become soluble challenges.  (The Universal House of Justice, 1994 May 19, response to US NSA)

Through consultation:

You have asked, however, for specific rules of conduct to govern the relationships of husbands and wives … If, God forbid, they fail to agree, and their disagreement leads to estrangement, they should seek counsel from those they trust and in whose sincerity and sound judgement they have confidence, in order to preserve and strengthen their ties as a united family.  (Universal House of Justice, The Compilation of Compilations vol II, p. 456)

How to Live with Estrangement:

You may have to sever your ties:

Although Bahá’u’lláh tried to conceal Mírzá Yahyá’s attempt on his life from His companions, further acts of treachery and betrayal forced Him to sever all ties with His younger half brother.  (Geoffrey W. Marks, Call to Remembrance, p. 132)

Show kindness:

Steps should first be taken to do away with this estrangement, for only then will the Word take effect. If a believer showeth kindness to one of the neglectful, and, with great love, gradually leadeth him to an understanding of the validity of the Holy Cause, so that he may come to know the fundamentals of God’s Faith and the implications thereof—such a one will certainly be transformed. (‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, p. 265)

Ways to Overcome Estrangement:

Through the powers of the Holy Spirit:

It is clear that limited material ties are insufficient to adequately express the universal love … No worldly power can accomplish the universal love … the Holy Spirit will give to man greater powers than these, if only he will strive after the things of the spirit and endeavour to attune his heart to the Divine infinite love.  (‘Abdu’l-Bahá, Paris Talks, p. 36)

Prayer:

Bring them together again, O Lord, by the Power of Thy Covenant, and gather their dispersion by the Might of Thy Promise, and unite their hearts by the dominion of Thy Love! (‘Abdu’l-Bahá, Bahá’í Scriptures, p. 263)

Make every effort to remove any feelings of estrangement:

The people of the world are carefully watching the Bahá’ís today, and minutely observing them. The believers must make every effort, and take the utmost care to ward off and remove any feelings of estrangement.  (Bahiyyih Khanum, p. 207)

Fix your gaze on unity:

Shut your eyes to estrangement, then fix your gaze upon unity.  (Bahá’u’lláh, Tablets of Bahá’u’lláh, p. 67)

Love each other in God and for God:

When you love a member of your family or a compatriot, let it be with a ray of the Infinite Love! Let it be in God, and for God! Wherever you find the attributes of God love that person, whether he be of your family or of another. Shed the light of a boundless love on every human being whom you meet.  (‘Abdu’l-Bahá, Paris Talks, p. 36)

Through truthfulness, uprightness, faithfulness, kindliness, good-will and friendliness:

Consort with all the peoples, kindreds and religions of the world with the utmost truthfulness, uprightness, faithfulness, kindliness, good-will and friendliness; that all the world of being may be filled with the holy ecstasy of the grace of Bahá, that ignorance, enmity, hate and rancor may vanish from the world and the darkness of estrangement amidst the peoples and kindreds of the world may give way to the Light of Unity.  (‘Abdu’l-Bahá, Bahá’í World Faith, p. 445)

Through love, patience, resignation, forgiveness, friendship and reconciliation:

If the friends and relatives are keeping themselves at a distance from thee, be thou not sad, for God is near to thee. Associate thou, as much as thou canst, with the relatives and strangers; display thou loving kindness; show thou forth the utmost patience and resignation. The more they oppose thee, shower thou upon them the greater justice and equity; the more they show hatred and opposition toward thee, challenge thou them with great truthfulness, friendship and reconciliation.  (‘Abdu’l-Bahá, Tablets of ‘Abdu’l-Bahá v3, p. 557-558)

Promote amity and concord and secure an active and whole-hearted cooperation:

They must endeavor to promote amity and concord amongst the friends, efface every lingering trace of distrust, coolness and estrangement from every heart, and secure in its stead an active and whole-hearted cooperation for the service of the Cause.  (Shoghi Effendi, Bahá’í Administration, p. 38)

Benefits of Overcoming Estrangement:

Heaven will support you:

Heaven will support you while you work in this in-gathering of the scattered peoples of the world … You will be servants of God, who are dwelling near to Him, His divine helpers in the service, ministering to all Humanity. All Humanity! Every human being! Never forget this!  (‘Abdu’l-Bahá, Paris Talks, p. 36)

The Grace of the Holy Spirit will be given and we will become the centre of the Divine blessings:

In short, whatsoever thing is arranged in harmony and with love and purity of motive, its result is light, and should the least trace of estrangement prevail the result shall be darkness upon darkness…. If this be so regarded, that assembly shall be of God, but otherwise it shall lead to coolness and alienation that proceed from the Evil One…. Should they endeavour to fulfil these conditions the Grace of the Holy Spirit shall be vouchsafed unto them, and that assembly shall become the centre of the Divine blessings, the hosts of Divine confirmation shall come to their aid, and they shall day by day receive a new effusion of Spirit.  (‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, p. 88-89)

Here’s a book you might find helpful:

How has this helped you understand this topic better?  Post your comments below.

God, Please Put it on My Tab

By Badi Shams

Sometimes we’re very hard on ourselves, and can’t forgive our mistakes in certain areas of life. Many of us lack self-esteem and consequently lose sight of life’s big picture.

When that happens to me, I often forget that life represents a collection of my good and bad actions—sort of a balance sheet that keeps track of my deeds, both good and bad. The negative side or the bad deeds are like an open account I have at a store or with a credit card company that keeps track of my purchases and payments. The expectation? Payments must be made by the end of the week or month at the most.

Our life’s open account is no different—because we are spiritually brought to account by the end of our physical existence. So when we know this tab is open, and understand that we are going to make many mistakes till we die, then why do we suddenly pick one mistake and become obsessed with it to the extent that we cannot forgive ourselves? Why one, when many could be singled out and made to be the stumbling block on the way of our human journey?

Forgiving others for what they have done is much easier for me than forgiving myself. The Bahá’í Teachings have a wealth of insight and knowledge on this subject to help us to forgive others—and ourselves. But my problem has always been being unable to forgive myself. For whatever reasons, my self-esteem has rarely been high enough to take me to the happier side of self-forgiveness. Even after finding out some great people too felt like me, not feeling worthy did not help me with my struggles. But when I read the holy scripture of many different Faiths, they take away some of the pain.

Even the great apostle Paul looked at his past with great regret:

For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God.  (1 Corinthians 15:9)

Shoghi Effendi considered himself a failure to “Rise to the situation the Master’s passing had placed him in” – and this distressed him for many years. (Rúhíyyih Rabbání, The Priceless Pearl, p. 72)

Maybe we need to be reminded that our account with the Creator remains open, and not let one mistake stop us from moving on with our lives. He has not given up on us, so why are we writing ourselves off? We will eventually balance our account.

As the result of doing so many wrong things in my life, I sometimes feel unbearable and paralyzed, filled with deep regret. This negativity reaches so high that I have to find ways not to deal with it, postponing that intense and difficult reckoning to some future time so that hopefully by then I am better equipped to face it and deal with it. So when those intense guilt attack moments occur, I repeat this to myself: “Please God, put it on my tab.”

That way I buy myself some time to deal with it later—to pray, to silently ask God for forgiveness, to find the inner strength to resolve to be a better and more spiritual soul.

By using this method I have survived many moments of utter despair. It also proved to me that God’s account with us is very flexible. He is kind because he sees our weaknesses and gives us opportunities to try again. Were it not for His flexibility, we would have had to give up trying.

The Baha’i teachings say that the coming of Bahá’u’lláh can wash our consciences clean, if we let it:

Now hath the Truth appeared, and falsehood fled away; now hath the day dawned and jubilation taken over, wherefore men’s souls are sanctified, their spirits purged, their hearts rejoiced, their minds purified, their secret thoughts made wholesome, their consciences washed clean, their inmost selves made holy: for the Day of Resurrection hath come to pass, and the bestowals of thy Lord, the Forgiving, have encompassed all things.  (Abdu’l-Baha, Selections from the Writings of Abdu’l-Baha, p. 38).

I finally resolved this inner problem later in life, when I made a pilgrimage trip to the Baha’i World Centre in the Holy Land. There I met a very wise Bahá’í who noticed my troubles, when I could not find myself worthy enough to go to the Baha’i Shrines. This wise person asked me if I believed God is forgiving, and I said yes. He said do you think he has forgiven you for the bad things you have done? I said I am sure He has. Then he looked at me with a look of disappointment and said “then who the hell do you think you are? Are you higher than God? Forgive yourself! He has!”

In that moment, my spiritual eye opened for the first time and I could see my life clearly.

When we occupy our minds and souls obsessively with negative thoughts, we lose sight of the big picture and forget who runs the show. If God has forgiven all your shortcomings, please do yourself a favor and accept it with gratefulness. After all, our lives are God’s gift to us, and He wants us to live wisely, cheerfully and free from guilt and regrets.

For more on this topic:

God’s Love for Sinners

Learning How to Forgive Myself

Making Amends

 

First we forgive; then we repent and finally we make amends.

To make amends for something means:

  • To atone
  • To compensate
  • To apologize
  • To recompense
  • To say you’re sorry
  • To do penance

Atonement Done by the Manifestations 

Real atonement was done by the Manifestations of God (including Christ), who bear every difficulty and ordeal in order to make us dawnings of light and confer on us eternal life.

As to the souls who are born into this world radiant entities and who through excessive difficulty are deprived of great benefits and thus leave the world — they are worthy of all sympathy, for in reality this is worthy of regret. It is for this purpose (that is, it is with regard to this wisdom) that the great Manifestations (of God) unveil themselves in this world, bear every difficulty and ordeal — to make these ready souls dawnings of light and confer upon them eternal life. This is the real atonement that His holiness Christ made-He sacrificed Himself for the life of the world.  (Abdu’l-Baha, Tablets of Abdu’l-Baha v3, p. 542)

Baha’u’llah consented to be made a prisoner, abased and bound in chains, so that the whole world would attain true liberty, attain abiding joy; be filled with gladness; be exalted, prosper and flourish:

The Ancient Beauty hath consented to be bound with chains that mankind may be released from its bondage, and hath accepted to be made a prisoner within this most mighty Stronghold that the whole world may attain unto true liberty. He hath drained to its dregs the cup of sorrow, that all the peoples of the earth may attain unto abiding joy, and be filled with gladness. This is of the mercy of your Lord, the Compassionate, the Most Merciful. We have accepted to be abased, O believers in the Unity of God, that ye may be exalted, and have suffered manifold afflictions, that ye might prosper and flourish.  (Baha’u’llah, Gleanings from the Writings of Baha’u’llah, p. 99)

The death of Mirza Mihdi, Baha’u’llah’s son, is an act of atonement comparable to those great acts of atonement associated with Abraham’s intended sacrifice of His son, with the crucifixion of Jesus Christ and the martyrdom of the Imam Husayn:

In a highly significant prayer, revealed by Bahá’u’lláh in memory of His son — a prayer that exalts his death to the rank of those great acts of atonement associated with Abraham’s intended sacrifice of His son, with the crucifixion of Jesus Christ and the martyrdom of the Imam Husayn — we read the following: “I have, O my Lord, offered up that which Thou hast given Me, that Thy servants may be quickened, and all that dwell on earth be united.” And, likewise, these prophetic words, addressed to His martyred son: “Thou art the Trust of God and His Treasure in this Land. Erelong will God reveal through thee that which He hath desired.”  (Shoghi Effendi, God Passes By, p. 188)

It’s possible for us to follow His example, and atone for the sins of others by offering our suffering as a sacrifice, but not at the expense of our own health.

The Bahá’ís, in spite of their self-sacrificing desire to give the last drop of their strength to serving the Cause, must guard against utterly depleting their forces and having breakdowns. For this can sometimes do more harm than good, because they are so bound up in the lives of others…. “There is no doubt that there is vicarious atonement for others, and our sufferings sometimes can be in the nature of a sacrifice accepted for others. But where to draw the line is a mystery. If you take better care of your own health, and build up your reserves, it would certainly be better for you and for your work. Then your sensitive, yearning heart, although you may still often suffer for and with others, will be better able to withstand its trials, and you will not get so exhausted, which is certainly no asset to your work for the Cause.  (Shoghi Effendi, Lights of Guidance, p. 279)

Our Atonement

It’s not only better for us to atone to God for our failures, but a commandment:

Arise, and, under the eyes of God, atone for your failures in duty towards Him. This is My commandment unto you, were ye to incline your ears unto My commandment.  (Baha’u’llah, Gleanings from the Writings of Baha’u’llah, p. 293)

There’s no bargaining with God on this one – we have to do it with a pure heart:

When, at a later time, Bahá’u’lláh had been banished to Baghdad, Husayn Khan sent Him a letter in which he expressed repentance and promised to atone for his past misdeeds on condition that he should regain his former position. Bahá’u’lláh refused to answer him. Sunk in misery and shame, he languished until his death.  (Nabíl-i-A`zam, The Dawn-Breakers:  Nabíl’s Narrative of the Early Days of the Bahá’í Revelation, p. 197)

Atonement is between us and God; it’s not the same as asking another person for forgiveness.

Confession of sins and transgressions before human beings is not permissible, as it hath never been nor will ever be conducive to divine forgiveness. Moreover such confession before people results in one’s humiliation and abasement, and God — exalted be His glory — wisheth not the humiliation of His servants.  (Baha’u’llah, Tablets of Baha’u’llah, p. 24)

We can acknowledge we’ve done something wrong and ask someone for their forgiveness, but we aren’t obliged to do so:

. . . if we spontaneously desire to acknowledge we have been wrong in something and that we have some fault of character, and ask another person’s forgiveness or pardon, we are quite free to do so. The Guardian wants to point out, however, that we are not obliged to do so. It rests entirely with the individual.  (From a letter written by the Universal House of Justice to a National Spiritual Assembly, 19 March, 1973)

If we’re punished for our misdeeds in this world it’s how we atone for our crime and we won’t be punished again in the next:

As to the question regarding the soul of a murderer, and what his punishment would be, the answer given was that the murderer must expiate his crime: that is, if they put the murderer to death, his death is his atonement for his crime, and following the death, God in His justice will impose no second penalty upon him, for divine justice would not allow this.  (Abdu’l-Baha, Selections from the Writings of Abdu’l-Baha, p. 178)

He wants us to bestir ourselves so that the brief moments we have left on earth will not be dissipated and lost.

Bestir yourselves, that the brief moments that are still yours may not be dissipated and lost. Even as the swiftness of lightning your days shall pass, and your bodies shall be laid to rest beneath a canopy of dust. What can ye then achieve? How can ye atone for your past failure?  (Baha’u’llah, Gleanings from the Writings of Baha’u’llah, p. 321)

There’s a degree of urgency to this, since we can’t atone for our sins in the next world:

Even as the swiftness of lightning your days shall pass, and your bodies shall be laid to rest beneath a canopy of dust. What can ye then achieve? How can ye atone for your past failure?  (Baha’u’llah, Gleanings from the Writings of Baha’u’llah, p. 321)

It’s possible that there could only be a small window of opportunity and we wouldn’t want to miss it, as this man found out:

Siyyid Abdu’l-Baqi sat and listened to the Báb. He heard His voice, watched His movements, looked upon the expression of His face, and noted the words which streamed unceasingly from His lips, and yet failed to be moved by their majesty and power. Wrapt in the veils of his own idle fancy and learning, he was powerless to appreciate the meaning of the utterances of the Báb. He did not even trouble to enquire the name or the character of the Guest into whose presence he had been introduced. Unmoved by the things he had heard and seen, he retired from that presence, unaware of the unique opportunity which, through his apathy, he had irretrievably lost. A few days later, when informed of the name of the Youth whom he had treated with such careless indifference, he was filled with chagrin and remorse. It was too late, however, for him to seek His presence and atone for his conduct, for the Báb had already departed from Kashan. In his grief, he renounced the society of his fellowmen, and led, to the end of his days, a life of unrelieved seclusion.  (Nabíl-i-A`zam, The Dawn-Breakers:  Nabíl’s Narrative of the Early Days of the Bahá’í Revelation, p. 221)

Conclusion

Be not despondent!  As long as we’ve made efforts to forgive, repent and atone, He’s forgiven us and we are free from sin and error.  God has purged us with His living waters and we’ve been born anew.  We can be proud of ourselves for having attained this bounty.

We have attired his temple with the robe of forgiveness and adorned his head with the crown of pardon. It beseemeth him to pride himself among all men upon this resplendent, this radiant and manifest bounty. Say: Be not despondent. After the revelation of this blessed verse it is as though thou hast been born anew from thy mother’s womb. Say: Thou art free from sin and error. Truly God hath purged thee with the living waters of His utterance in His Most Great Prison. We entreat Him—blessed and exalted is He—to graciously confirm thee in extolling Him and in magnifying His glory and to strengthen thee through the power of His invisible hosts. Verily, He is the Almighty, the Omnipotent. (Bahá’u’lláh, Tablets of Bahá’u’lláh, p. 77)

Now we give thanks, magnify His glory, and strengthened by the power of His invisible hosts, it’s time to forgive ourselves and move on!  Thank you God for this great bounty!

Yá Baha’u’l-Abha!