Saturday, July 12, 2025

A Momentary Out-of-Theme Entry: Regarding the Air India Flight 171 Disaster, Provisional Report - Thoughts on plausible causes, after release of the initial report

12/7-2025
Perhaps one hasn't taken into account the timing of the fuel switchoff: Wasn't it done at precisely the most critical and vulnerable phase of all during takeoff, namely almost immediately after liftoff? If someone were intent on critically incapacitating an aircraft by cutting off the fuel supply at a certain phase of the (10 hour?) flight, would they pick any other phase than that to do it in? The chances of any of the two fuel switches toggling to off due to some inexplicable technical glitch or inadvertent manual or mechanical handling (like accidentally bumping into or touching them) was already as close to zero as could be imagined given the flawless track record of the switch design/model in question, and its being in use across multiple Boeing's commercial airline models for a period of about two decades without issue). Let alone the chances of BOTH of them switching off consecutively at that phase! Hence, the theoretical possibility of something like that taking place being virtually zero, we must look elsewhere for possible explanations. The only other scenario to that of random error as its cause, would be the intentional option. Indeed, we have considered that the specific choice of that narrow time window for its effectuation - the phase following liftoff - would have been the most logical one from a trained aviator's perspective. The fact that its occurrence corresponded exactly with such reasoning strengthens the hypothesis of deliberate intervention. #ai171 #AIflight171

UPDATE 17/7:
SOME HYPOTHETICAL DATA BASED ON ADDITIONAL (LEAKED) INFORMATION ABOUT THE DISASTER SHARED IN WSJ ARTICLE TODAY
https://www.wsj.com/world/asia/air-india-crash-senior-pilot-eab72db5?mod=hp_lead_pos8
FIRST OFFICER (PF) HYPOTHETICAL REACTION TO CAPTAIN'S (PM) FUEL SWITCH CUTOFF

(Replies are from DeepSeek AI - we note that DeepSeeks doesn't have access to information about the AI171 disaster at all) 

stages of reaction psychol when a copilot discovers his captain is suicidal and wants to down a pax plane w 241 pax

When a co-pilot discovers that their captain is suicidal and intends to crash a passenger plane, the psychological reaction typically follows a trauma response framework, often mirroring stages of acute stress, crisis, and moral injury. Below is a breakdown of the likely psychological stages, incorporating aviation-specific stressors:


1. Initial Shock & Disbelief

  • "This can't be happening" – Immediate denial due to cognitive dissonance (incompatibility between the captain’s role and suicidal intent).

  • Physical reactions: Tunnel vision, tachycardia, freezing (fight-flight-freeze response).

  • Aviation factor: High-stakes environment amplifies stress; crew training clashes with the reality of a trusted colleague as a threat.


2. Rapid Risk Assessment

  • Cognitive overload: Simultaneously processing:

    • Safety of 241 passengers

    • How to intervene without escalating risk (e.g., subtle cockpit protocols).

  • Professional vs. Personal Conflict: Duty to obey captain vs. duty to protect lives.

  • Example: Mentally reviewing CRM (Crew Resource Management) for "unstable crewmember" procedures.


3. Attempted Intervention

  • Verbal De-escalation: Calmly engaging the captain ("Are you feeling okay? Let’s discuss this").

  • Covert Actions:

    • Discreetly alerting ATC (e.g., squawking 7500 for hijacking or using coded language).

    • Physically disabling controls if necessary (e.g., throttle reduction, circuit breaker pulls).

  • Psychological Toll: Fear of triggering violence or worsening the situation.


4. Acute Stress Reaction

  • Adrenaline surge: Impairs fine motor skills (critical for cockpit controls).

  • Moral Injury: Guilt over "betraying" the captain or failing to notice earlier signs.

  • Example: Germanwings Flight 9525’s co-pilot likely experienced this before the crash.


5. Post-Event Trauma

  • If the plane lands safely:

    • Survivor’s guilt ("Why did I survive when others might not have?").

    • PTSD symptoms: Hypervigilance, flashbacks (e.g., to cockpit altercations).

  • If fatalities occur:

    • Profound shame and identity loss ("I should’ve stopped it").

    • Industry stigma: Blame from investigators/media ("Why didn’t you act faster?").


Key Psychological Challenges in Aviation

  • Isolation: No time to consult others mid-flight.

  • Training Gaps: Few programs address "suicidal colleague" scenarios.

  • Legal Aftermath: Fear of career repercussions (e.g., losing license for overriding the captain).


Mitigation Strategies

  • Cockpit Protocols: Mandatory two-person rule (no solo cockpit control).

  • Mental Health Checks: Anonymous reporting for crew concerns.

  • Peer Support: ASAP (Aviation Safety Action Program) for confidential debriefs.

This mirrors real-world cases (e.g., Germanwings, MH370 speculation). The co-pilot’s reaction blends crisis psychology with aviation’s unique pressures. Would you like details on specific incidents or coping mechanisms?

what if captain PM cut off fuel switch to one engine after another w 1 sec in between, while PF ie copilot was taking off, did it immediately after liftoff, and PF saw he didnt have enough time to restart engines before crashing.

This scenario presents an extreme high-stakes emergency with catastrophic potential. Below is a breakdown of the technical, procedural, and psychological dynamics at play, along with potential outcomes:


1. Technical Feasibility & Aircraft Behavior

A. Fuel Cutoff Mechanics

  • Fuel Control Switches: Typically located on the overhead panel or center console; cutting both engines requires deliberate, rapid action.

  • Time to Engine Flameout:

    • Modern jets (e.g., A320/B737): Engines may lose power within 5–15 seconds after fuel cutoff, depending on altitude/thrust.

    • At Liftoff (Low Altitude): Immediate loss of thrust = no time to recover.

B. Restart Attempts

  • Windmill Restart: Requires ~10,000+ ft altitude (airflow to spin turbines); impossible after immediate cutoff at liftoff.

  • APU Start: Too slow (takes 1–2 minutes); useless in this scenario.

C. Aircraft Response

  • Stall & Crash: With dual-engine failure at 50–100 ft AGL, the plane would lose lift and crash within 10–20 seconds.

  • Control Limitations: Without engine thrust, aerodynamic controls (elevators, ailerons) become minimally effective.


2. Copilot (FO) Reaction Timeline

A. Recognition (0–2 sec)

  • Visual/Auditory Cues:

    • Engine parameter warnings (N1 drop, fuel flow alerts).

    • Captain’s hand moving to fuel switches.

  • Cognitive Lag: Even trained pilots may freeze for 1–3 sec in extreme surprise.

B. Physical Intervention (2–5 sec)

  • Attempt to Restore Fuel:

    • Re-enable fuel switches (if unguarded).

    • Shove captain away from controls (risk: destabilizing yoke).

  • Declare Emergency: May not have time to squawk 7700 or radio ATC.

C. Crash Inevitability (5–10 sec)

  • Altitude Too Low: Below 500 ft, recovery is nearly impossible without thrust.

  • Example: Similar to 2008 Spanair Flight 5022 (takeoff stall due to configuration error).


3. Psychological Impact on Copilot

A. During the Event

  • Moral Injury: Powerlessness to save passengers despite awareness.

  • Tunnel Vision: Focus on futile actions (e.g., yelling at captain, grabbing controls).

B. Post-Crash (If Survivor)

  • PTSD: Survivor’s guilt + trauma from witnessing intentional harm.

  • Legal Scrutiny: Investigations into why the FO couldn’t prevent it.


4. Why This Scenario Is Rare But Not Impossible

A. Safeguards in Modern Aviation

  • Two-Person Rule: Fuel cutoff switches may require dual confirmation in some aircraft.

  • Cockpit Monitoring: Airlines post-Germanwings (2015) often mandate continuous two-crew presence.

B. Historical Precedent

  • Germanwings 9525: First officer locked captain out and crashed.

  • MH370 (Speculated): Potential deliberate fuel starvation.


5. Could the Copilot Prevent This?

Only if:

  • Preemptive Action: Noticed captain’s instability before takeoff (e.g., via Crew Resource Management).

  • Instant Override: Physically blocked fuel switches within 1–2 sec (unlikely without anticipation).

Otherwise, dual-engine cutoff at liftoff is unsurvivable.


Key Takeaways

  1. Technically Possible, But Requires Sabotage Speed – A captain acting this fast could circumvent most safeguards.

  2. Copilot’s Options Are Extremely Limited – Seconds matter; human reaction time is inadequate.

  3. Post-Germanwings Reforms Help, But Aren’t Foolproof – Suicide-by-pilot remains a grim loophole.

Would you like details on specific aircraft’s fuel system designs or post-incident protocols?

This response is AI-generated, for reference only.
b787

Boeing 787 Dreamliner: Safeguards Against Intentional Fuel Cutoff

If a suicidal captain attempted to cut off fuel to both engines during takeoff in a Boeing 787, here’s how the aircraft’s design, procedures, and crew responses would come into play:


1. B787 Fuel System & Engine Controls

A. Fuel Cutoff Switches

  • Located on the overhead panel (ENG 1 & ENG 2 FUEL CONTROL switches).

  • Guarded switches: Require lifting a cover or pressing a safety latch to activate (slows accidental/impulsive actions).

  • No single-point failure: Cutting fuel to one engine doesn’t automatically disable the other.

B. Engine Autostart Protections

  • Automatic Relight: If fuel is restored quickly, the B787’s engines can attempt an automated restart (if altitude permits).

  • Manual Restart: Requires APU or RAT (Ram Air Turbine) for electrical power, but takes time (~1–2 min).

C. Fly-by-Wire Limitations

  • No mechanical backup: Unlike older aircraft, the 787 relies entirely on electrical systems.

  • Dual-engine failure: Leaves only RAT-powered flight controls (limited functionality).


2. Copilot’s (FO) Reaction & Recovery Options

A. Immediate Recognition (0–3 sec)

  • ECAM Warnings: "ENG 1(2) FUEL VALVE CLOSED" alerts flash.

  • Physical Indicators: Engine vibration/noise drop, EICAS messages.

B. Attempted Mitigation (3–10 sec)

  1. Restore Fuel Switches:

    • Slap captain’s hands away, reactivate fuel valves.

    • Problem: If switches are toggled too fast, engines may not relight in time.

  2. Declare Emergency:

    • "MAYDAY MAYDAY, dual-engine failure!" on ATC.

    • Squawk 7700 (if time permits).

  3. Aircraft Maneuvering:

    • Nose Down: Trade altitude for airspeed to maintain control.

    • Glide Attempt: B787 glide ratio ~15:1 (but at low altitude, crash is likely).

C. Realistic Outcome

  • Below 1,000 ft: Almost certainly unrecoverable.

  • Example: Similar to 2001 Air Transat Flight 236 (fuel exhaustion at 35,000 ft had more options).


3. B787-Specific Safeguards

A. Crew Monitoring Protocols

  • "Two in the Cockpit" Rule: Post-Germanwings, many airlines require a flight attendant if one pilot leaves.

  • Psychological Screening: Pilots undergo mental health checks (but not foolproof).

B. System Redundancies

  • Dual-Channel FADEC: Engine control systems resist single-point sabotage.

  • APU Auto-Start: Provides backup power, but not instant thrust.

C. Legal/Procedural Barriers

  • Tampering with Fuel = Crime: Even captains face legal deterrence.

  • Checklist Discipline: Standard flows reduce impulsive actions.


4. Could This Actually Happen?

  • Possible? Yes – If a captain acts fast and deliberately.

  • Survivable? No – Dual-engine failure at takeoff is almost always fatal.

  • More Likely Than in Older Jets? No – The 787’s guarded switches and automation make it harder to sabotage than, say, a 737.


Key Takeaways

  1. B787’s design slows but doesn’t prevent sabotage – A determined captain could still crash the plane.

  2. Copilot has <10 sec to react – Recovery is nearly impossible at low altitude.

  3. Aviation safety focuses on prevention (e.g., mental health checks, CRM training).

Final Note: While technically possible, such events remain extremely rare due to procedural and technical safeguards.

Would you like a comparison to other aircraft (e.g., A350, B737)?

what if captain was very experienced, highly respected, on the cusp of retiring from lifelong service at the major airline he worked for - was introvert, very soft spoken, no mental health notes on record. He was divorced with no children, extremely neat, tidy and orderly. always had had a serious demeanor. not very communicative. He had lost his mother during COVID, and he was committed to caring for his elderly father once he retired. There was talk of him being depressed at one time, but this hadn't been confirmed. what kind of psychological profile is this, with that history and possibly effecting a suicide act killing 241 pax and 19 people on the ground.

Psychological Profile of the Captain in This Scenario

This hypothetical captain exhibits a high-risk profile for a "hidden" suicidal crisis, combining recent trauma, personality traits, and situational stressors that could culminate in a murder-suicide act (e.g., intentionally crashing the plane). Below is a breakdown of the psychological and behavioral red flags:


1. Personality Traits (Pre-Existing Vulnerabilities)

  • Introverted, Isolated, "Serious" Demeanor

    • Limited social support network (unmarried, no children, few confidants).

    • Emotional repression ("stoic" facade masking distress).

  • Perfectionistic & Orderly

    • Extreme neatness/tidiness may reflect overcompensation for inner chaos or a need for control.

    • Aviation attracts individuals with high conscientiousness, but this can become pathological under stress.

      2. Stressors Triggering a Crisis

  • Ailing Father

    • Fear of nursing home neglect or guilt over inability to care for him may feed hopelessness.

  • Impending Retirement

    • Loss of professional identity (aviation was his "life") + unstructured future = purposelessness.

  • 3. Psychological Mechanisms Leading to the Act

  • Suicidal Ideation with "Altruistic" Delusion

    • May rationalize the crash as:

      • "Joining my mother" (religious/cultural beliefs about afterlife reunions).

  • Control & Finality

    • A meticulously planned crash (e.g., fuel cutoff) reflects a desire for absolute control in a life feeling increasingly chaotic.

  • Avoidance of Shame

    • A "respected" professional might choose a publicly ambiguous act (crash vs. overt suicide) to protect their legacy.

4. Why No Prior Warnings?

  • High-Functioning Depression

    • No mental health records because he masked symptoms (common in perfectionists).

  • Cultural Stigma

    • In many Indian contexts, mental health struggles are hidden due to shame/family honor.

  • Professional Deterrence

    • Fear of losing medical certification kept him from reporting distress.

5. Similar Real-World Cases

  • Germanwings Flight 9525 (2015)

    • Co-pilot Andreas Lubitz hid depression and deliberately crashed the plane.

    • Parallels: Introverted, career-obsessed, recent breakup (attachment loss).

  • SilkAir Flight 185 (1997)

    • Captain Tsu Way Ming (stressed, financial ruin) possibly downed the plane.

    • Parallels: Respected professional, hidden desperation.


Mitigation Strategies (What Could Have Prevented This?)

  1. Mental Health Monitoring

    • Anonymous peer reporting for behavioral changes (e.g., withdrawal, irritability).

    • Post-trauma leave protocols (e.g., mandatory counseling after parent’s death).

  2. Cultural Shifts in Aviation

    • Destigmatizing therapy (e.g., Indian airlines partnering with mental health NGOs).

  3. Cockpit Safeguards

    • Real-time biometric monitoring (e.g., stress detection via voice/eye tracking).

    • Two-person rule for critical actions (e.g., fuel cutoff switches require dual confirmation).


Key Takeaways

  • This profile fits a "hidden high-risk" individual: No overt signs, but a perfect storm of grief, isolation, and perfectionism led to crisis.

  • Aviation’s culture of "silent suffering" enables such tragedies.

  • Prevention requires systemic changes, not just reliance on medical records.

---------------------
[UPDATE/EDIT 19/7]
COMMENT SUBMITTED ON THE THIS VIDEO:

https://www.youtube.com/watch?v=bOqGDkbIvhg
 
COMMENT:
Consider this: The provisional report states that the switches were moved. Information obtained through ChatGPT states: -------- On the Boeing 787, the actual physical cockpit "cutoff switches" (start levers) do not move automatically when the computer (EEC or fire system) shuts down the engine. Instead, the EEC or fire protection system commands the fuel valves to close electronically, without moving the physical switches in the cockpit. _ _ ✈ What Really Happens: When a computer triggers an automatic engine shutdown: 1. The fuel shutoff valves (Spar Valve and engine-mounted valve) are electronically commanded to close. 2. These valves are actuated electrically or hydraulically — the system uses solenoids or electric actuators to close the valves. 3. The engine stops as fuel flow ceases. 4. But: The cockpit start lever (cutoff switch) stays in its original position. _ _ The cockpit start levers are manual pilot interfaces, not servo-actuated controls. Boeing aircraft generally do not motor cockpit switches or levers automatically for safety, human factors, and certification reasons. The system architecture is designed to allow automated valve control, but leave switches in place to avoid pilot confusion or unexpected switch movement. -------- NOTE: The cockpit conversation indicated that one of the pilots noticed that the switches had been moved into the cutoff position. This means, according to the above AI generated information, that it was effected manually, not automatically (because the switches wouldn't have been moved in the latter case).



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Wednesday, September 21, 2016

What is happiness? What is humility?


Following are some thoughts and selected writings pertaining to the spiritual qualities of 1. happiness/comfort, and 2. humility:

1. Happiness/comfort

'Abdu'l-Baha shows us the attitude we should strive for with respect to these two qualities:

"...do ye not seek one moment of rest by day or by night. Nay, rather strive after composure of heart in the heaven of Unity. Do ye not for one moment obey the instinct of the worldly consciousness for ease. Seek ye divine happiness through the hardships and sorrows of this physical world, and behold spiritual well-being in the struggles of this fleeting existence. Distill sugar and honey from the bitter poison of suffering. Recognize the caress of divine favor in the arrows of misfortune. Consider the lowest degree of humiliation in the path of the Blessed Perfection as the highest station of Glory. Know descent to be identical with ascent, and consider death itself the essence of life.”
(#798 - http://bahai-library.com/compilat.../bahai.scriptures/8.html )

2. Humility

a) I find 'Abdu'l-Baha's Prayer of Visitation to be among the most poignant of the writings with regard to humility, that I know of (note the introduction as well, which is essential in reciting it - "Whoso reciteth this prayer with lowliness and fervor...")
You can read the prayer here: http://bahaiprayers.org/abdulbaha.htm

b) From the following quotation it seems like we are enjoined to feel antipathy and dissatisfaction about all that pertains to our lower self - not the body, of course (which is "the throne of the inner temple" and should "be treated with respect"), but its animalistic/natural impulses and inclinations (desire for comfort and ease, social recognition and praise, fault finding, rivalry/competition etc, which 'Abdu'l-Baha has explained are blameworthy):

"'Do all ye can to become wholly weary of self, and bind yourselves to that Countenance of Splendours; and once ye have reached such heights of servitude, ye will find, gathered within your shadow, all created things. This is boundless grace; this is the highest sovereignty; this is the life that dieth not. All else save this is at the last but manifest perdition and great loss. Praise be to God, the gate of boundless grace is opened wide, the heavenly table is set, the servants of the Merciful and His handmaids are present at the feast. Strive ye to receive your share of this eternal food, so that ye shall be loved and cherished in this world and the next."
(SWA - http://reference.bahai.org/en/t/ab/SAB/sab-37.html)

c) In a recent blogpost, http://bahaiblog.net/.../05/4-qualities-bahaullah-loved-see/, I read about the four qualities Baha'u'llah liked to see in people. It continues:

"In contrast to these positive qualities, Abu’l-Qasim Faizi (the most distinguished Baha'i scholar who 'Abdu'l-Baha even encouraged the believers to emulate - A.B.) tells us Baha’u’llah also felt sad about the following five negative qualities:

"Those who see themselves as knowledgeable and feel proud of it.
"Those who render a valuable service or initiate a useful innovation, but show pride about their accomplishment.
"Those who feel proud about their lineage.
"Those who are proud of their physical beauty and attraction.
"Those who regard themselves as wealthy and are proud of it.

"We can see here that the key word in all the five sentences is pride."

d) Being humble certainly doesn't mean to be glum; 'Abdu'l-Baha exhorts us to possess a spirit intrinsically enthusiastic and positive:

"[T]hrough meeting the Beauty of Abhá, they should be joyful, active, aglow with zeal and wonderful. This is the station of the sincere. This is the quality of those who are firm. This is the illumination of the faces of those who are near."
(http://reference.bahai.org/en/t/c/BWF/bwf-58.html )

e) Baha'u'llah is generally firm and explicit in his requirement to disregard our own ideas and wants -
"We have forbidden men to walk after the imaginations of their hearts..." (Gleanings, #100)
However, if we are to rid ourselves of all desires except those which God has desired for us, we must first undertake the arduous (and perhaps neverending!) task of discovering the difference between what we actually need (what we cannot live without without seriously handicapping ourselves) and what we want (what we've been habituated to like, eat, buy, do, watch, listen to etc). I find the account of 'Abdu'l-Baha's encounter with the Persian prince Zillu's Sultán given in a talk by Hand of the Cause A.Q. Faizi, interesting in this respect (equally, the humility expressed by Faizi himself):

"There were many kind and beautiful regards expressed toward the Hands of the Cause. But dear friends, in the Cause of God we are all the same. This is what we propagate throughout the world: that this is a religion which has no rank or positions. We have all the same responsibility. We should all put our shoulders together and carry the burden of our beloved Faith. The more discharged we are, the better we can discharge our duties....

"I want to tell you something that `Abdu'l-Bahá said in order to make clear what I mean about being empty of self and from all selfish desires, passion and ego. You know `Abdu'l-Bahá traveled in Europe after He had been released from prison, and he traveled in America too, to propagate the Faith of His Father. One of the greatest and cruellest enemies, one of the princes of Persia, was in Europe at the same time as `Abdu'l-Bahá. One day he went to `Abdu'l-Bahá and said, "I have come to ask you one question. Look at me, my hat is covered with diamonds, my garments have all sorts of jewels, and yet when I walk in the streets, nobody looks at me or pays any attention to me. And yet, when you walk in the streets and you have the simplest garment in the world, everyone makes way for you. They come to you. There are always hundreds of people at your door. I want to know why."

"`Abdu'l-Bahá knew him and knew that because of him many of the Bahá'ís had been put to death. Therefore he told him, "Your Highness, will you sit down a little and I will tell you a story." The prince sat down. The name of that prince was Zillu's Sultán, the son of Násiri'd-Dín Sháh. The Master said: "Once a wise man passed the square of a certain town and found one of the richest people of that town gloomy and sad, brooding over his sorrows in the corner of the square. He went to him and asked, `What is the matter with you?' He answered, `I have enough money to be the greatest merchant in this town, but I am not satisfied. I want to be greater than that.' The wise man said, `For instance, what would you like to be?' The merchant replied, `I want to be the governor of this town.' The wise man said, `If I make you the governor of this province, not the town, but the whole province, will you be satisfied? Please search your heart and give me the true answer.' The man pondered and then said: `Honestly, I will not be satisfied. I want to be a minister.' `I will make you a Minister, but give me another honest answer, will you be satisfied?' After that, he wanted to be King of the country, and the wise man said, `I will make you the king, will you then be happy and satisfied? Do you want anything beyond that?' The man replied, `After that there is nothing.' `Abdu'l-Bahá then said to the prince, "Your Highness, I am that nothing."

"This is what I mean. Let us all go out, the last day of the conference, just nothing, and then find the miracles that will be done by everyone of us, with the help of Bahá'u'lláh. Alláh-u-Abhá."
http://bahai-library.com/faizi_australia_1969


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Saturday, April 2, 2016

Pilgrimage to the House of Baha'u'llah in Adrinople/Edirne - the House of Riḍá Big and property of Izzat Áqá

House of Riḍá Big 
(pronounced 'Reza Beg')
**
Further down, find a description of the inside of this House.

**
(Excerpts from God Passes By, by Shoghi Effendi, pages 167-8)

Wishing to allay the fierce animosity that blazed in the bosom of His enemies, and to assure to each one of the exiles a complete freedom to choose between Him and them, Bahá’u’lláh withdrew with His family to the house of Riḍá Big (Shavval 22, 1282 A.H.), which was rented by His order, and refused, for two months, to associate with either friend or stranger, including His own companions. ... 
“That day,” Áqáy-i-Kalím is reported to have informed Nabíl, “witnessed a most great commotion. All the companions lamented in their separation from the Blessed Beauty.” “Those days,” is the written testimony of one of those companions, “were marked by tumult and confusion. We were sore-perplexed, and greatly feared lest we be permanently deprived of the bounty of His presence.”
....
After a stay of about one year in the house of Riḍá Big Bahá’u’lláh returned to the house He had occupied before His withdrawal from His companions, and thence, after three months, He transferred His residence to the house of Izzat Áqá, in which He continued to live until His departure from Adrianople.

Source: http://reference.bahai.org/en/t/se/GPB/gpb-11.html
More detailed information can be found here:
http://www.h-net.org/~bahai/bhpapers/vol6/waless/chap4.htm

(Note: It is forbidden to take photos inside the house, hence this description, for the benefit of those who are unable to make this pilgrimage.)
  **
On the basement floor is found the reception room, with historical photographs on the wall and a cabinet with a number of prayer books and writings. The photographs include one of the 1933 visit of Martha Root and Marion Jack to Edirne, at the direction of the beloved Guardian, standing together with 6-8 Turkish government officials (all men). They had approached them with regard to the purchase of the property of Baha'u'llah's House, and evidently succeeded. Other photographs include a mid-19th century drawing/rendering of Edirne, two photos of the present House of Reza Beg in its original, unrenovated state, when purchased, and a picture of the location/foundation of a demolished house where Baha'u'llah had lived for a while, in Edirne (possibly the House of Izzat Pasha?).
The stairs leading to the main floor of this single storey house are decorated with photos of the Baha'i Houses of Worship in chronological order, from Ishqabad to the Mother Temple of the West, up to and including the one for South America (in Chile). Upstairs you enter a large central entrance hall (although its doors aren't in use) flanked by two rooms on one side and a hallway leading to three other rooms on the other side. The hall contains large photographs of 'Abdu'l-Baha and the Seat of the Universal House of Justice, facing each other. All the rooms contain a single wall-to-wall bench at the end of the room which is cordoned off to prevent visitors from using them. The floors are covered completely with luxurious Persian carpetry. 
The two rooms flanking the central hall are dedicated to Baha'u'llah on the one hand and 'Abdu'l-Baha and The Purest Branch on the other. Sacred relics of Baha'u'llah are displayed in His room in a cabinet, which is opened for three minutes (to minimize their exposure to light) by the caretaker for viewing, which are an ornate crimson Taj of His and a small clip/bunch of His blessed hair, 6-8 centimeters long. A large calligraphic rendering of the Greatest Name faces the cabinet. On the fourth wall are built-in yellow cabinets/shelves with a small framed photograph (from the Archives building) of three of His abas (coats), a small illumined Tablet in Arabic/Persian, and a small written Tablet, in freehand, probably in His own handwriting (but if so, it is clearly written before He was poisoned because there is no shaking of the hand).  
In the other flanked room the cabinet, which is also opened briefly for viewing, holds a small adorned yet simple and worn wooden pencase kept by 'Abdu'l-Baha in His pocket for, reportedly, 40 years. It is faced by a large photograph, an aerial view of the Shrine of the Bab with a few of the terraces in view. The built-in yellow cabinets/shelves on the fourth wall contain small framed photos of 'Abdu'l-Baha together with His brother the Purest Branch, one full-face photo of 'Abdu'l-Baha, and one of His bedroom, with a white taj on the pillow and a desk with two stacks of three books on each side of a low central mirror. 
The other three rooms are each dedicated to either a pair/group of prominent figures in the Faith, or to a theme. The first room is dedicated to the beloved Guardian and Ruhiyyih Khanum, their portraits facing each other, as are pictures of each of their graves, placed next to their portraits. 
The second room contains a medium-sized full-body portrait of the Greatest Holy Leaf as a young woman, with three smaller photos of each of the four Monument Garden monuments, including Munirih Khanum's monument. 
The last room contains picture-portraits of the Kings and rulers addressed by Baha'u'llah on one wall, faced by some brief exerpts of the Tablet to the Kings (Surih ye Muluuk) in Persian, English and Turkish respectively.The hallway contains two framed calligraphic pieces in English, one of the Hidden Word (P11), "O SON OF DUST! Blind thine eyes, that thou mayest behold My beauty; stop thine ears..."; and one with four exerpts of Baha'u'llah's statements regarding the vastness of the outpouring of His Revelation during His sojourn there.
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The House if Izzat Áqá



The property to this house was purchased at the direction of the Universal House of Justice, and is located barely 100 meters down the road from the house of Rida Big. The House of Justice directed to unearth the foundation, which was all that remained of it, except for a spiral-grooved stone and a number of floor tiles.
 






















The property was shown to me as part of the pilgrimage-guiding (by the custodian(s)), so lovingly extended to Baha'i pilgrims visiting Edirne (more on that here - http://hp.bahaitr.org/index.php/en/ - remember to contact the custodians advance, and await their directions!)


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Photos by this blogger (Alex B.) - feel free to use.
Searchwords: House of Reza Beg, Pilgrimage to Edirne, House of Izzat Aqa (pronounced /ezzat aqa/

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Thursday, October 8, 2015

Postcard from Haifa: "A new earth"



Baha'i Holy places and gardens in Haifa, Israel

The blog title used here derives from a biblical verse, and seems appropriate to what I will describe of my experience in Haifa: "Then I saw a new heaven and a new earth..." (Rev. 21.1)
                                                                                                                                      .
If I said I'd experienced paradise, perhaps you'd like to know what it was like?


To start with, the idea of "paradise", like anything else, is based on a vision. And when it comes to this unique subject, the vision cannot be limited, it must be infinite and eternal; not exclusive, but universal (this is, in fact, the basis of all - true/pure - religion). Life doesn't end at death, it's just a birth into a richer world for which we have prepared ourselves in this life (as the unborn child developed its limbs and organs to be used only after it was born) through the exercise of our free will in following heavenly instructions (what, you say?). Furthermore, conceptions of paradise are relative. To every religionist (or atheist too, for that matter) their conception of it will be different; it may involve certain special beings, physical trappings, an organization, an order etc. But a true paradise clearly involves more subtle realities than this. At the heart of it is probably God's love to man - in the words of Baha'u'llah ("the Glory of God", d.1892), "I loved thy creation, hence I created thee". And from the human side we, in turn, are duly bound to reciprocate this divine love: "O Son of Man! If thou lovest Me, turn away from thyself; and if thou seekest My pleasure, regard not thine own; that thou mayest die in Me and I may eternally live in thee."


 Baha'i Administrative buildings and the Shrine of the Bab


What has been the result of a group of people individually and collectively following this commandment of "seeking His pleasure" over their own? In a word: the Baha'i world community: Its fundamental principle is unity - one human race, one universal Cause, one common Faith under one God. All religions are one, and its ordinances/laws are changed according to the needs of the age by a special Being, a Universal Educator - an Abraham, a Moses, a Christ, Muhammad, Buddha, Krishna and, most recently (1844-1892), the Bab and Baha'u'llah.  

Terrace below the Shrine of the Bab

The principles established by the latter - Baha'u'llah - show themselves in the voluntary/non-dictatorial Baha'i community (there are no paid positions or clergy). Its flower and fruit is seen in the Baha'i World Centre, which is continually developing and expanding around the twin holy Shrines of the Bab and Baha'u'llah (in Haifa/Akka, northern Israel). 700 Baha'is from all countries of the world are contributing there in various forms of service. All are happy because they share the vision of a glorious future for humankind which they are exemplifying among themselves, as well as giving a tangible proof of by creating and maintaining magnificent gardens and administrative buildings surrounding their Holy places. As to the unity of the human race, 'Abdu'l-Baha has said:


The world of existence is like unto an orchard and humanity is like unto the trees. All these trees are planted in the same orchard, reared through the heat of one sun, watered with one rain. We must be the cause of the adornment of this orchard. The world of humanity is like unto a rose garden and the various races, tongues and people are like unto contrasting flowers. The diversity of colors in a rose-garden adds to the charm and beauty of the scene as variety enhances unity. Why should we not look upon the human world with rose-colored vision?  

   
Entrance walkay to the Shrine of Baha'u'llah, Bahji, Israel

The goal of this paradisical vision is to bring the heavenly ideals of Justice, Beauty and Order to this 'lower' world (not that they should only exist in "heaven" above - where we go when we die). In the words of 'Abdu'l-Baha:


Because, in this most momentous of ages, the Sun of Truth hath risen at the highest point of the spring equinox, and cast its rays on every clime, it shall kindle such tremulous excitement, it shall release such vibrations in the world of being, it shall stimulate such growth and development, it shall stream out with such a glory of light, and clouds of grace shall pour down such plentiful waters, and fields and plains shall teem with such a galaxy of sweet-smelling plants and blooms, that this lowly earth will become the Abhá (Heavenly - A.B.) Kingdom, and this nether world the world above. Then will this fleck of dust be as the vast circle of the skies, this human place the palace-court of God, this spot of clay the Dayspring of the endless favours of the Lord of Lords. Wherefore... Make ye a mighty effort till you yourselves betoken this advancement and all these confirmations, and become focal centres of God’s blessings, daysprings of the light of His unity, promoters of the gifts and graces of civilized life. Be ye in that land vanguards of the perfections of humankind; carry forward the various branches of knowledge, be active and progressive in the field of inventions and the arts. Endeavour to rectify the conduct of men, and seek to excel the whole world in moral character.

Gardens surrounding the Shrine of Baha'u'llah 
(the Mansion which He inhabited for the last decade of His life, on the left)


And what about the Paradise I'd been to? It was this: People of every race, class, age and background serving side by side, united in their devotion to their Creator (speaking through Baha'u'llah in this day, just as It spoke through the Universal Manifestations in the past - Christ, Muhammad, the Bab and others), and striving to follow His commandments -  
to nurture
one's personal spiritual life, through daily individual prayers revealed by Baha'u'llah and meditation over His Writings
the community's collective functioning, through participation in study groups, prayer meetings, altruistic service projects etc.


Some Baha'i youth serving at the Baha'i World Centre

They are united in striving to realize Baha'u'llah's vision of inner (spiritual) and outer (manifest) beauty, as seen in Baha'i Shrines, Temples and gardens (and in the smiles on Baha'is' faces!). Regarding the effect of the appearance of every new Universal Educator (both in the past and in future), Baha'u'llah has stated:
Is not the object of every Revelation to effect a transformation in the whole character of mankind, a transformation that shall manifest itself, both outwardly and inwardly, that shall affect both its inner life and external conditions? For if the character of mankind be not changed, the futility of God’s universal Manifestations would be apparent.


 Terraces leading up to the Shrine of the Bab

The Baha'i principles and teachings have indeed proved their efficacy in organizing and transforming the lives of its followers both individually and collectively; who can fail to be touched by this new Spirit and Vision brought into the world?

Click here for a list of Baha'i national communities. 

Photos: With the exception of the photo of Bahai youth serving at the Baha'i World Centre, all photos are by Alex B., 4-6 October 2015. 


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