OpenLLM-France/wikimedia huggingface dataset:
# Baha'i Faith/Symbolism/Roots

In the Baha'i faith, roots can symbolize the starting point for just about anything. It is important to note that any person entrusted with disseminating knowledge within the community is considered to be a root for the people they help. Although teachers are often emphasized in the Baha'i faith, they are not the only disseminators of knowledge. But, roots can not live without the branches and leafs. Of course, no part of the tree can live without the Sun.

## Relation to Other Symbols

The Roots serve as a source of unity for all of the tree related symbols. Branches are all subcategories of the roots. Leafs could not live without the roots. Also, roots must be firmly planted in something solid. It is important to note that the roots are not the only source of unity for the tree. For example, the Sun can also serve as a source of unity for all the branches and leafs.

## The Bab

The earliest known mention of Roots was actually written as a prayer. In the book "Prayers and Meditations" the Bab is quoted saying; "Send down Thy blessings, O my God, upon the Tree of the Bayán, upon its root and its branch, its boughs, its leaves, its fruits and upon whatsoever it beareth or sheltereth." It should be noted that "Bayan" is an Arabic word meaning "clear in meaning". The Bab was blessing the tree of this new faith.

## Baha'u'llah

Baha'u'llah used roots more liberally than the Bab. He used roots to symbolize the starting point or foundation of a wide variety of things. In the "The Kitáb-i-Aqdas" Baha'u'llah describes himself as branching from an ancient root. This is a reference to the eternal nature of the word of God. God has always existed. Thus, the roots of dispensations are ancient. In "Tablets of Baha'u'llah" the text uses roots to encourages support for the Lesser Peace. Baha'u'llah states that "hostilities and conflict lie at the root of affliction and calamity".

## Abdu'l-Baha

Abdu'l-Baha liked to use roots to describe the workings of the human psyche. For example, in "Selections from the Writings of Abdu'l-Baha", the following text helps define human imagination; "imagination is but the branch, while mind is the root; and certainly the root is greater than the branch". He was insisting that people us evidence rather than fastening theories and ideas from pure imagination. Also, in "Some Answered Questions" he said that; "ignorance is the root cause of crime, the more knowledge and learning advance, the less crime will be committed".

## External Links

* Multi Fest
* Baha'i Library
# Baha'i Faith/Symbolism/Wind

In the Baha'i faith, the wind is a thing that we can't control. Sometime's it is soothing or invigorating. But, other times it is contrary. Wind teaches us important lessons about the stability of the Sun. Remember, the Sun is the symbol of truth. Truth will never contradict truth. Therefore, The Sun can unify us and keep us safe during adverse winds. But, the Sun should also be used as a source of comfort when times are good.

## Relation to Other Symbols

The wind directly effects most of the nature symbols in the Baha'i faith. It blows through the trees, flowers, mountains and streams. The wind can invigorate the other nature symbols. Or it can destroy everything in it's path. It is a source of unity through truth as well as through hardship. It doesn't actually effect celestial symbols like the stars and the moon. But, it can impact the visibility of the Sun.

## Baha'u'llah

Baha'u'llah paced a lot of importance on spreading the word of God. Remember, he started out with a tiny little faith. So, he used the wind as an analogy for spreading the text. He said "Consider, how the wind, faithful to that which God hath ordained, bloweth upon all the regions of the earth, be they inhabited or desolate." The wind blows on the whole world without racial or national prejudice. The wind has no regard for who will gain or loose material wealth as a result of it's temperament.

## Abdu'l-Baha

Abdu'l-Baha viewed the wind as one of several sources of unity. It blows on every creature in the garden of God. He spoke of flowers and said "Though differing in kind, color, form, and shape, yet, inasmuch as they are refreshed by the waters of one spring, revived by the breath of one wind, invigorated by the rays of one sun, this diversity increaseth their charm, and addeth unto their beauty." So, he viewed the wind as something that could revive communities through spiritual acts.

## External Links

* Multi Fest
* Baha'i Library
# Baha'i Faith/Symbolism/Human Body

In the Baha'i faith, the human body is used to demonstrate the frailty and imperfections of the material world as it compares to the spiritual world. The human body is comprised of two distinct forms. Each one of us is made up of both a material and a spiritual body. Also, the analogy of the body extends into the whole global community. All of humanity can be viewed as a body. Therefore, the body of humanity must be spiritualized in much the same way that an individual is spiritualized.

## Relation to Other Symbols

The Body always depends upon the Sun for sustenance. That's one of the reason why the sun is so important to so many symbols. But, the body also relates directly to a multitude of organs. Eyes, ears, and feet are all mentioned specifically in the Baha'i text. All of these things should be working in perfect harmony for the benefit of the whole body. Also, it helps to think of segments of society as organs. The organs of a body would never neglect the other organs of the body. Organs are always sensitive to the needs of other organs.

## Abdu'l Baha

Abdu'l Baha always used the human body analogy to solidify the various components of the world he lived in. He was managing a Baha'i faith with no Universal House of Justice. Also, he was doing it in a world with very limited international law and cooperation between nations. He spent most of his life on house arrest. So, his task was great and his tools were limited. Unity was essential for Abdu'l Baha. But, that doesn't make it less essential for all of us.

## External Links

* Multi Fest
* Baha'i Library
# Baha'i Faith/Symbolism/The Sun

The Sun is arguably the most important symbol in the Baha'i faith. It is the symbol of truth and unity. Most religious symbols are either directly or indirectly effected by the Sun. The sun is often used to facilitate loyalty between the followers of God. Believers are asked to remain loyal to God more than to each other. This kind of loyalty is thought to be more effective.

## Relation to Other Symbols

The Sun relates to just about every other symbol in the Baha'i faith. The Sun feeds light to all of the plants in the metaphoric garden. It can be obstructed by the clouds. The Sun dispels shadows and darkness. The light from the Sun is likened to the holy spirit. It can be reflected off of mirrors or the moon. Different prophets will tend to use the Sun in different ways.

## The Bab

The Bab often used mirrors with the symbol of the Sun. A virtuous person was likened to a mirror pointed at the Sun. But, a deceptive person was likened to a mirror pointed away from the Sun. In his writings, the Bab points out that the Sun is the master of the mirrors. So, the mirrors could never be the masters of the Sun. Dispensations are perfect mirrors. The Bab also said that the advent of a new dispensation is like the Sun rising in the morning.

## Baha'u'llah

Baha'u'llah often used the sun in conjunction with other objects in the sky. He pointed out that the Sun shines so bright that it obscures the stars. In this analogy, the stars represent the teachings of earthly knowledge. He was saying that the word of God is more radiant than earthly knowledge. However, he pointed out that clouds can obscure the Sun. These clouds represent deceptions and untruth. These symbolic clouds must be cleared away. Only then can people have access to spiritual knowledge.

## Abdu'l-Baha

Abdu'l-Baha used the Sun as the symbol of truth. Just as the Sun gives life to the plants in the garden, the truth gives life to the spirit of humans. The clouds can obscure the Sun of truth. However, even the most dense clouds are never dense enough to completely block the Sun. Some light will always get through. In all of these analogies, the rays from the Sun are likened to the holy spirit. The Sun brings warmth to the earth by way of the Suns rays. So, God communicates with man through the holy spirit.

## External Links

* Multi Fest
* Baha'i Library
# Baha'i Faith/Symbolism/Tree Trunk

In the Baha'i faith, a trunk is most often used in relation to branches. Today's tree trunks could be tomorrows branches. For example, if a student finds themselves choosing from a number of different classes, those classes are like branches. But, after the classes have been chosen and completed, they become like tree trunks. They are established credentials which serve a prerequisite for something else.

## Relation to Other Symbols

The tree trunk is related to all of the other symbols of the tree by way of fruit. That's because the whole point of the tree is to bear fruit. But, the relationship between the branch and the tree is quite unique. That's because the same thing could be a branch in some situations and a tree trunk in others. For example, Baha'u'llah is described as a tree trunk in some documents. But, he is described as a branch in others.

## Abdu'l-Baha

Abdu'l-Baha made two key points pertaining to tree trunks. First, he pointed out that Baha'u'llah was like a mighty tree trunk. In this analogy, we should strive to be a branch of that tree trunk. We should be willing to make the same sacrifices that Baha'u'llah made. Second, Adbu'l-Baha pointed out that the whole point of a tree trunk is to bear fruit. That is to say that the whole point of the Baha'i faith is to bear fruit. This truth can not be denied by those interested in idle fancy.

## Universal House of Justice

The Universal House of Justice often uses tree trunks to organize classes into a sequence. In some cases, the Ruhi institute serves as the tree trunk. Then, other core activities can branch off from the original Ruhi sequence. These branch courses could take the form of deepenings. Or, they could be more directed toward things like health care. The health care material may not be specifically covered by the Baha'i faith. But, there are examples of the successful integration of theology and academia in the area of healthcare.

## External Links

* Multi Fest
* Baha'i Library
# Baha'i Faith/Symbolism/Rain

A casual review of the Baha'i documents on the symbolism of rain can leave someone confused. It's hard to tell weather rain is positive or negative. Rains can be harsh. But, they are the only way to clear the clouds away. Remember, if we don't clear the clouds away, we won't be able to see the Sun. But, the Sun is the symbol of truth. So, rain becomes crucial. Baha'u'llah advises us the spend our lives dedicated to truth. Thus, when disruptive truths come pouring down like a harsh rain, we will be prepared for them. That's because our previous strategy was already based on truth. So, how disruptive could these new truths possibly be?

## Relation to Other Symbols

There are two main symbols which are directly related to the rain. The first and most obvious is the symbol of the clouds. The second related symbol is that of the Sun. If the Sun is the symbol of truth, then clouds must be the symbol of falsehood. That's because clouds obstruct the Sun. But, their is one way to remove the clouds from in front of the Sun. That brings us to the symbolism of rain. It waters the garden while making the Sun visible.

## The Bab

Just because the rain always clears away the clouds doesn't mean that it's always pleasant. A keyword search of all of the Bab's work on the Baha'i online library only revealed one occurrence of the word "rain". That's where the Bab described Máh-Kú as a place "where Thou didst rain down upon Me that which beseemeth the glory of Thy heavenly blessings and befitteth the sublimity of Thy gracious gifts and favors". But, Máh-Kú was a prison. The letter was written when The Bab was one year into his two year imprisonment at Chihríq. He described Máh-Kú as the first mountain and Chihríq as a grievous mountain.

## Baha'u'llah

Baha'u'llah seems to be using the rain to demonstrate the potentially destructive power of truth. He encourages his followers to build "such houses as the rain and floods can never destroy, which shall protect you from the changes and chances of this life." He was demonstrating the relationship between the material and spiritual world. By clinging to spiritual truths and acquiring spiritual bounties, followers of the Baha'i faith can overcome material obstacles.

## Abdu'l-Baha

On November 20, 1912, Abdu'l-Baha published a document called "On Calumny". In it he prescribed a solution to the problem of defamation against the Baha'i faith. Tell the truth. He pointed out that "even these falsehoods will result in the spread of the truth. When these slanders appear inquiries are made, and those who inquire are led into a knowledge of the Faith." Such is the steadfast nature of the truth. Or, equivalently, "nothing can prevent the fall of the rain from Heaven." This is how Baha'u'llah related rain to calumny.

## External Links

* Multi Fest
* Baha'i Library
# Baha'i Faith/Symbolism/Heart

In the Baha'i faith, a heart is almost always the essence of something. It could be the heart of a single person or the heart of an entire country. But, it's always important to identify the heart of things. If you identify the heart of something, you should measure that heart against the greatness of God. Of course you will find that their is always room for improvement. But, some hearts need more improvement than others.

## Relation to Other Symbols

The heart symbolizes the essence of something. Therefore, it can and should be related to almost every other symbol we can find in the Baha'i text. That's because it is important to know the essence of things. The Baha'i text uses a heart to symbolize a multitude of things including the Shrine of The Bab, the twelve central states of The United States, and a sacred vineyard.

## The Bab

The Bab most often used the heart to refer to the hearts of individual followers. In the early stages of the faith their was a need to emphasize adherence to the text. That is to say, he wanted the early followers to adjust their hearts in order to accommodate the text. He did not want them adjusting their interpretation of the text in order to accommodate vain imaginings and idle fancy.

## External Links

* Multi Fest
* Baha'i Library
# Baha'i Faith/Symbolism/Leaves

In the Baha'i text, the leaf is almost always meant to symbolize the individuals place within a group. Some leaves can be healthy. Other leaves might be poisoned. But, all of the leaves need at least some sunlight in order to survive. The Sunlight represents the word of God. So, the leafs will all die without the word of God. Then, without the leaves, the whole tree will die.

## Relation to Other Symbols

Leaf analogies are most often used along side other tree related analogies. This is particularly true of fruit. The close relationship between leaves and fruit speaks to the goal oriented nature of the tree analogy. As individuals, we should each investigate the word of God like leaves absorbing sunlight. Then we must feed nutrients into the branch. Thus, the tree will live and bear fruit.

## The Bab

According to the Baha'i online library, the Bab only mentioned leaves twice. But, both times do appear to be symbolic. The Sun represents truth. The leaf is a thing that absorbs the Sun. That's the most obvious use of the symbol of leaves. But, the Bab appears to be using leaves to symbolize unity through truth. In the book "Selections from the Writings of the Báb" he tells humanity that God has "created you from one tree and have caused you to be as the leaves and fruit of the same tree, that haply ye may become a source of comfort to one another.

## Baha'u'llah

Baha'u'llah has multiple purposes for the symbol of the leaf. First, lets take a look at how virtuous a leaf could potentially be. In "The Tabernacle of Unity" Baha'u'llah writes that "Upon the tree of utterance there hath never been, nor shall there ever be, a fairer leaf, and beneath the ocean of knowledge no pearl more wondrous can ever be found." However, in "Epistle to the Son of the Wolf" Baha'u'llah said that if there should be any "fruit, or leaf, or branch that would fail to believe in Him, God should cut it off forthwith." So, not all leaves are virtuous and healthy.

## Abdu'l-Baha

Abdu'l-Baha used leaves in a way that usually reiterated his predecessors. However, the behavior of his metaphoric leaves was sometimes different from the way that literal leaves behave. Consider the following quote "Fear not if this Branch be severed from this material world and cast aside its leaves; nay, the leaves thereof shall flourish, for this Branch will grow after it is cut off from this world below". So, real leaves die when their branch is cut off. But, metaphoric leaves can live forever.

## External Links

* Multi Fest
* Baha'i Library
# Baha'i Faith/Symbolism/Ocean

In the Baha'i faith the ocean is a tumultuous thing. First, it represents divine knowledge. It is essential for the survival of the human spirit. But, the surging of this knowledge can lead to difficulty. The followers of God are like the fish of the ocean. If they achieve unity through truth, they will have a comfortable life. Otherwise, calamities are unavoidable.

## Relation to Other Symbols

If the Sun can be likened to the word of God, the ocean can be likened "body politic, or the social unity of the human world, may be likened to an ocean, and each member, each individual, a wave upon that same ocean." The ocean is controlled by the wind. But, the wind is still controlled by the sun. Therefore, all things are still the servant of the Sun of truth.

## The Bab

In the book "Selections from the Writings of The Bab" The Bab sends a message specifically to those who are "invested with the Bayán". The Bayan is one of the major writings of The Bab. But, the followers of the Bayan were in danger of imitating their Muslim persecutors. The Bab likened this to depriving themselves of the ocean of wisdom while searching aimlessly for drops of water. Of course, The Bab's ocean of wisdom was not without it's dangers. In fact, he prays that God will "Protect us through the potency of Thy might, enable us to enter Thy wondrous surging ocean". So, we actually need God to protect us as we follow the word of God.

## Baha'u'llah

In a document called '"IN THE NAME OF OUR LORD, THE MOST EXALTED, THE MOST HIGH!"' Baha'u'llah recommends that his followers take seven steps. The first step is to "enter the ocean of search and seek God, thy Lord, with thine inmost heart and soul." The second step is to "enter the ocean of love and make mention of God, thy Lord, in the transports of thy longing and the ecstasies of thy rapture." So, it would seem that the love of God comes from independent investigation of the truth. Later in the document Baha'u'llah implores his adherents to "drown thyself in the depths of eternity, that death may not overtake thee."

## Abdu'l-Baha

Abdu'l-Baha referred to the "ocean of the Covenant" as a thing that is eternal. In a letter written to the Local Spiritual Assembly of Los Angeles, he addresses the issue of flattery and pride. If the ocean is eternal, that flattery and falsehood are but foam upon the waves of the ocean. The foam is temporary. It can easily be carried away by the winds.

## External Links

* Multi Fest
* Baha'i Library
# Aggression/Keywords/Definitions

* Active aggression is harming others by performing a behaviour.
* Aggression is any behaviour intended to harm another person who is motivated to avoid the harm.
* Antisocial behaviour is behaviour that either damages interpersonal relationships or is culturally undesirable.
* Cultural of honour is a society that places high value on individual respect, strength and virtue, and accepts and justifies violent action in repose to threats to one’s honor.
* Deindividuation is a sense of anonymity and loss of individuality, as in a large group, making people especially likely to engage in antisocial behaviours.
* Descriptive norms are norms that specify what most people do.
* Displaced aggression (kicking the dog effect) is attacking a different or innocent target rather than the original source of anger.
* Fight or flight syndrome is a response to stress that involves aggressing against others or running away.
* Frustration-aggression hypothesis is the proposal that “the occurrence of aggressive behaviour always presupposes the existence of frustration,” and “the existence of frustration always leads to some form of aggression”.
* Hostile aggression is “hot”, impulsive, angry behaviour that is motivated by a desire to harm someone.
* Hostile attribution bias is the tendency to perceive ambiguous actions by others as aggressive.
* Hostile perception bias is the tendency to perceive social interactions in general as being aggressive.
* Hostile expectation bias is the tendency to assume that people will react to potential conflicts with aggression.
* Humiliation is a state of disgrace or loss of self-respect (or of respect from others).
* Injunction norms are norms that specify what most other approve or disapprove of.
* Instrumental aggression is “cold” premeditated, calculated harmful behaviour that is a means to some practical or material end.
* Magnitude gap is the difference in outcomes between the perpetrator and the victim – the victim loses more than the perpetrator gains.
* Modeling is observing and copying or imitating the behaviour of others.
* Norms are social standards that prescribe what people ought to do.
* Passive aggression is harming others by withholding a behaviour.
* Relational aggression is intentionally harming someone’s relationships with others.
* Running amok is the behaviour of a young man who becomes “uncontrollably” violence after receiving a blow to his ego.
* Tend and befriend syndrome is a response to stress that involves nurturing others and making friends.
* Triggered displaced aggression is a form of displaced aggression in which the (second) target has committed a minor offence.
* Weapons effect is the increase in aggression that occurs as a result of the mere presence of a weapon.