Not formatted or fully proofread. See https://bahai-library.com/usnsa_bahai_world_11 ---------- [p1] North Facade of Arcade of the Shrine of the BTh, Mt. Carmel, Haifa, Israel. [p2] [p3] THE BAHA'I WORLD 103, 104, 105 AND 106 OF THE BAHA'I ERA 19461950 A.D. [p4] [p5] THE BAHA'I WORLD A BIENNIAL INTERNATIONAL RECORD Prepared under the supervision of the National Spiritual Assembly of the Baha'is of thc United States and Canada with the approval of Shoghi Eflendi VOLUME XI 103, 104, 105 AND 106 OF THE BAHA'I ERA APRIL 19461950 A.D. ~ BAHA BAHA'I PUBLISHING TRUST Wilmette, Illinois [p6] Copyright, 1928, by National Spiritual Assembly of the Baha'is of the United States and Canada. Reprinted 1981 N 0 TB: The spelling of the Oriental words and proper names used in this issue of THE BAm.k'f WORLD is according to the system of transliteration established at one of the International Oriental Congresses. Printed in the United States of America [p7] SHOGHI EFFENDI Guardian of the Baha Faith this work is dedicated in the hope that it will assist his efforts to promote that spiritual unity underlying and anticipating the "Most Great Peace" of BAHA'U'LLAH [p8] [p9] CONTENTS PART ONE PAGE I. Aims and Purposes of the Baha'i Faith 1 II. International Survey of Current Baha'i Activities in the East and West 15 Ill.Bah&'i Sacred Writings 55 1.Words of Baha'u'llah 55 2.Words of 'Abdu'l-Baha 95 IV. The Twenty-Fifth Anniversary of the Guardianship 113 1. Twenty-Five Years of the Guardianship 113 2. The Twenty-Fifth Anniversary of the Guardianship 127 PART TWO I. The World Order of Baha'u'llah 137 1. PresentDay Administration of the Baha'i Faith 137 The Formation of an Organic Religious Community, by Horace Holley 137 A Procedure for the Conduct of a Local Spiritual Assembly 152 The Annual Baha'i Convention 158 The NonPolitical Character of the Baha Faith 161 Concerning Membership in NonBahA'i Religious Organizations ns 163 Baha'is and War 168 The Baha'i Position on Military Enlistment and Service 170 Interpretation of the Will and Testament of 'Abdu'l-Baha 170 Baha'i Relations With Civil Authority 172 Excerpts from the Writings of Shoghi Effendi 174 Messages from Shoghi Effendi to the American Believers 19461950 181 2. The Spirit and Form of the Baha Administrative Order 209 Certificate of Declaration of Trust of the National Spiritual Assembly of the Baha'is of the United States 210 Declaration of Trust and ByLaws of the National Spiritual Assembly of the Baha'is of the United States 211 Declaration of Trust and ByLaws of the National Spiritual Assembly of the Baha'is of Persia 222 Declaration of Trust and ByLaws of the National Spiritual Assembly of the Baha'is of Germany and Austria 228 Declaration of Trust and ByLaws of the National Spiritual Assembly of the Baha'is of 'Tr&q 238 Declaration of Trust of the National Spiritual Assembly of the Baha'is of Egypt and Sudan 245 ByLaws of a Local Spiritual Assembly 247 Certificate of Registration, Delhi, National Spiritual Assembly ly of the Baha'is of India, Pakistan and Burma 252 Certificate of Registration, Rangoon, National Spiritual Assembly of the Baha'is of India, Pakistan and Burma 253 [p10] 'C CONTENTS rAGE Certificate of Articles of Incorporation and Affidavit of Officers of the Spiritual Assembly of the Baha'is of Aiham bra, California 254 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Beverly, Massachusetts 255 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Anchorage, Alaska 259 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Boise, Idaho 263 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Wauwatosa, Wisconsin 269 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Jamestown, New York 270 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of West Chester, Pennsylvania 272 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Cedar Rapids, Iowa 273 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Albuquerque, New Mexico 274 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Muskegon, Michigan 278 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Asunci6n, Paraguay 280 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Caracas, Venezuela 281 Certificate of Registration of the $piritual Assembly of the Baha'is of BogotA, Colombia 282 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of La Paz, Bolivia 283 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Lima, Peru 284 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Rio de Janeiro, Brazil 286 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Santiago, Chile 287 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Panama City, Panama 288 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of San Salvador, El Salvador 289 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Guatemala City, Guatemala 290 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Havana, Cuba 291 Certificate of Registration of the Baha'i Assembly, Hyder abad, (Deccan) India 292 Certificate of Registration of the Baha'i Assembly, Secunder abad, (Deccan) India 293 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Srinagar, Kashmir 294 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Lahore, India 295 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Solano, Philippines 296 Authorization issued by the Court of First Instance, Kark4k, 'Ir&q, recognizing Baha'i Marriage Certificate 297 [p11] CONTENTS xi FACE Attorney General's Opinion on Legality of Baha'i Marriage Ceremony in Arizona, U.S.A 298 Marriage Certificate issued by the State of Wisconsin, U.S.A. 299 Marriage Certificate issued by the State of New Jersey .... 300 Authorization for Conduct of Legal Baha'i Marriage Ceremonies s in Minnesota, U.S.A 301 Copy of a letter from the Treasury Department, Washington, D.C., directed to the Spiritual As~emb1y of the Baha'is of Baltimore, Maryland recognizing them as a Religious Body, exempt from Federal Taxation 302 Certificate of Title of a Block of Land at Yerrinbool, Aus tralia transferred by Albert Styles to the National Spiritual Assembly of Australia and New Zealand, September, 1948 303 Documents related to the Baha'i Burial Ground granted to the Baha'is of Port Sa'id, Egypt 304 Certificate of Baha'i Marriage issued by Spiritual Assemblies in India, Pakistan and Burma 308 Text of Bill passed by Canadian Parliament incorporating the National Spiritual Assembly of the Baha'is of Canada, 1949 309 The Baha'i Publishing Trust Investment Scheme issued by the National Spiritual Assembly of the Baha of the British Isles, 1949 316 Baha'i Marriage Certificate recognized by the Israel Government t 317 Loan Acknowledgment Form Issued by the National Spiritual Assembly of the Baha'is of the British Isles 318 3. The Institution of the Mashriqu'l-Adhkar 321 Foreword 321 The Spiritual Significance of the Mashriqu'l-Adhkar 322 Passages Regarding the Temple in America, taken from "God Passes By," by Shoghi Effendi, and Introduction by Archdeacon Townshend, M.A 326 To Know and Worship God ty Horace Holley331 Architecture of the Temple Interior by Robert W. MeLaugh-un n 335 The Baha'i House of Worship by William Kenneth Christian 338 This Temple 338 Nine Selections Used on Temple Exterior340 This Faith 340 Nine Selections Used on Temple Interior343 4.Bah&'i Calendar, Festivals and Dates of Historic Significance 345 Foreword Baha'i Feasts, Anniversaries and Days of Fasting 345 Baha'i Holy Days on Which Work Should Be Suspended 346 Additional Material Gleaned from Nabil's Narrative (Vol. II) Regarding the Baha'i Calendar 346 Historical Data Gleaned from Nabil's Narrative (Vol. II) Regarding Baha'u'llah 349 Dates of Historic Significance During the First Baha'i Century y 5.Youth Activities Throughout the Baha'i World 354 Around the World With Baha'i Youth, 19461948 354 Around the World With Baha Youth, 19481950 385 [p12] xii CONTENTS PAGE Baha'i Youth Speaks Out 399 God's Plan for World Peace 399 Prejudice by A. Johansson 401 Tokyo Report by Robert Imagire 403 Youth Week at the Laurentian Baha'i SchQol by Norma Sala and David Tate 407 The Quest for Truth by Graham Patrick Conroy 408 Baha'i Children's Section 416 Baha'i Children and the Peace by Amy Brady Dwelly .... 419 II. References to the Baha'i Faith 425 1. Dowager Queen Marie of Rumania 426 2. Prof. E. G. Browne, M.A., M.B., Cambridge University 428 3. Dr. J. Estlin Carpenter, D.Litt., Manchester College, Oxford 431 4. Rev. T. K. Cheyne, D.Litt., D.D., Oxford University 431 5. Prof. Arminius Vamb6ry, Hungarian Academy of Pesth 432 6. Sir Valentine Chirol 432 7. Harry Charles Lukach 433 8. Prof. Jowett, Oxford University 433 9. Alfred W. Martin, Society for Ethical Culture, New York 434 10. Prof. James Darmesteter, tcole des Hautes etudes, Paris 435 11. Charles Baudouin 435 12. Dr. Henry H. Jessup, D.D 437 13. Right Hon. The Earl Curzon of Kedleston 438 14. Sir Francis Younghusband, K.C.S.I., K.C.I.E 439 15. The Christian Commonwealth, Anonymous 440 16. Rev. J. Tyssul Davis, B.A 441 17. Herbert Putnam, Congressional Library, Washington, D.C 441 18. Leo Tolstoy 442 19. Dr. Edmund Privat, University of Geneva 443 20. Dr. Auguste Forel, University of Zurich 443 21. General Renato Piola Caselli 444 22. Rev. Frederick W. Oakes 444 23. Renwick J. ci Millar, Editor of John O'Groat Journal, Scotland 444 24. Charles H. Prisk 445 25. Prof. Han Prasad Shastri, DLitt 445 26. Shri Purohit Swami 446 27. Prof. Herbert A. Miller, Bryn Mawr College446 28. Viscount Herbert Samuel, G.C.B., M.P 446 29. Rev. K. T. Chung 448 30. Prof. Dimitry Kazarov, University of Sofia, Bulgaria 448 31. Rev. Griffith J. Sparham 449 32. Ernest Renan 450 33. The Hon. Lilian Helen Montague, J.P., D.H.L 451 34. Prof. Norman Bentwich, Hebrew University, Jerusalem 451 35. Emile Schreiber, Publicist 451 36. Miss Helen Keller 454 37. Dr. Rokuichiro Masujima, Doyen of Jurisprudence of Japan 454 38. Sir Flinders Petrie, Archaeologist 455 39. Former President Masaryk of Czechoslovakia455 40. Archduchess Anton of Austria 455 41. Dr. Herbert Adams Gibbons 455 42. H.R.H. Princess Olga of Yugoslavia 455 43. Eugen Relgis 455 44. Arthur Henderson 456 45. Prof. Dr. V. Lesny 456 [p13] CONTENTS xiii PAGE 46. Princess Marie Antoinette de Brogue Aussenac 456 47. David Starr Jordan, Late President, Leland Stanford University rsity 457 48. Prof. Bogdan Popovitch, University of Belgrade, Yugoslavia 457 49. Ex-Governor William Suizer 457 50. Luther Burbank 457 51. Prof. Yone Noguchi 457 52. Prof. Raymond Frank Piper 457 53. Angela Morgan 457 54. Arthur Moore 458 55. Prof. Dr. Jan Rypka, Charles University, Praha, Czechoslovakia vakia 458 56. A. L. M. Nicolas 458 57. President Eduard Bene~ of Czechoslovakia459 58. Sir Ronald Storrs, N.y.C., MG., C.B.E 459 59. Col. Raja Jai Prithvi Bahadur Singh, Raja of Bajang (Nepal) 460 60. Journal of the Royal Asiatic Society of Great Britain and Ireland land 462 61. Rt. Hon. M. it Jayakar, Privy Councillor, London 462 62. Prof. Benoy Kumar Sarkar, M.A., Ph.D 463 63. Mrs. Sarojinu Naidu 463 64. Jules Bois 463 65. The late Sir John Martin Harvey, D.Litt 464 66. Dr. Hewlett Johnson, Dean of Canterbury 465 67. lIon. Arnold J. Toynbee, D.Litt., Oxon 465 68. Sir A. Ramaswami Mudaliar, K.C.S.I 465 69. Dr. Bhagavan Das 466 70. S. Eitrem, University of Oslo, Norway 466 III. In Memoriam 469 Fannie Lesch 469 Walter Olitzki 470 Fanny A. Knobloch 473 Marta Brauns-Forel 476 Fred Mortensen 483 Haj Taha E1-Hamamsi 486 Friedrich Schweizer 487 John David Bosch 488 'Au Saboor 494 Orcella Rexford 495 Abu'1-Fetouh Battah 498 'Au Said Eddin 499 Mul2ammad-Taqi hf&h4ni 500 H4J1 Mahmtid Qassabehi 502 Beulah Storrs Lewis 503 Hasan Mar'i TantAwi 505 Nttri'd-Din 'Abbas 506 Julia Culver 507 Mountfort Mills 509 George Orr Latimer 511 Mani Mehta 512 Maulvi Muhammad 'Abdu'116h Vakil 515 PART THREE I. Baha'i Directory 19491950 519 1. Baha'i National Spiritual Assemblies 519 [p14] xiv CONTENTS PACE 2. Countries where Baha'is are resident 520 Abyssinia 520 Aden Protectorate 520 Mgh4nistAn 520 Ahs~ 520 Alaska 520 Argentina 520 Australia 520 Austria 520 Ba~irayn Island 520 Balfichist4n 520 Belgian Congo 520 Belgium 520 Bermuda 520 Bolivia 520 Brazil 520 British Isles 520 Bulgaria 520 Burma 520 Canada 520 Caucasus 520 Ceylon 520 Chile 520 China 520 Colombia 520 Corsica 520 Costa Rica 520 Cuba 520 Czechoslovakia 520 Denmark 520 Dominican Republic 520 Dubai 520 Ecuador 520 Egypt 520 Eire 522 El-Salvador 522 Eritrea 522 Fiji Islands 522 Finland 522 Formosa 522 France 522 Germany 522 Gold Coast 522 Guatemala 522 Haiti 522 Hawaiian Islands 522 Hijaz 522 Holland 522 Honduras 522 Hungary 522 Iceland 522 India 522 Indonesia 522 'Ir&q 522 Israel 522 Italy 522 [p15] CONTENTS xv PAGE Jamaica 522 Japan 522 Jordan 523 Kenya 523 Koweit 523 Lebanon 523 Luxembourg 523 Malaya 523 Manchuria 523 Mexico 523 Morocco 523 Newfoundland 523 New Zealand 523 Nicaragua 523 Nigeria 523 Norway 523 Oman 523 P~kist~n 523 Panama 523 Paraguay 523 Persia 523 Peru 523 Philippine Islands 523 Poland 523 Portugal 523 Puerto Rico 523 Qatar 523 Russia 523 Siam 523 South Africa 523 South Rhodesia 523 Spain 523 Sfld4n 523 Sweden 524 Switzerland 524 Syria 524 Tahiti 524 Tasmania 524 Tunisia 524 Turkey 524 Turkist~n 525 United States of America 525 Uruguay 525 Venezuela 525 Yugoslavia 525 3. Officers and Committees of the National Spiritual Assembly of the Baha'is of the United States 19491950 525 4. Local Baha'i Spiritual Assemblies, Groups and Localities where Isolated Baha Reside in the United States 19491950 526 5. Directory of Assemblies, Groups and Isolated Baha'is in Administrative tive Divisions in Persia 19491950 542 6. Directory of Localities where Baha Reside in India, Pakistan and Burma 19491950 564 7. Directory of Localities in Central and South America where Baha'is Reside 19491950 566 [p16] xvi CONTENTS PAGE 8. Directory of Localities in Australia and New Zealand where Baha'is Reside 19491950 568 9. Directory of Localities in the Dominion of Canada where Baha'is Reside 19491950 568 10. Directory of Localities in the British Isles where Baha Reside e 19491950 570 11. Directory of Localities in Germany and Austria where Baha'is Reside 19491950 573 H. Baha'i Bibliography 575 1. Baha'u'llah's BestKnown Writings 575 2. The B&b's BestKnown Works 577 3. Baha'i Publications of North America in Print 577 a. Writings of Baha'u'llah 577 b. Writings of 'Abdu'l-Baha 578 c. Works Compiled from Writings of Baha'u'llah and 'Abdu'l-Baha 578 d. Works Compiled from Writings of Baha'u'llah, the BTh, and 'Abdu'l-Baha 579 e. Works Compiled from Writings of Baha'u'llah, 'Abdu'l-Baha Bah~ and Shoghi Effencli 579 f. Writings of Shoghi Effendi 579 g. Writings on the Baha'i Faith 580 h. Baha'i Reprints 582 i. Pamphlets 582 j.Outlines and Guides for Baha Study Classes 584 k. Children's Courses 586 1. Baha Literature in Foreign Languages586 m. Periodicals 587 3A. Baha'i Publications of North America that are out of print 587 4. Baha'i Publications of Great Britain in print 597 a. Writings of Baha'u'llah 597 b. Writings of 'Abdu'l-Baha 597 c.Works Compiled from the Writings of Baha'u'llah and 'Abdu'l-Baha 597 d. Writings of Shoghi Effendi 597 e. Writings on the Baha'i Faith 598 f. Baha'i Literature in Pamphlet Form 598 g. General Publications 598 4A. Publications of Great Britain that are out of print 599 5. Baha Publications of Burma, India, Pakistan and Princely States in English (Publications in other Languages Spoken in India, Burma and Ceylon Listed Elsewhere under Name of Language) 601 6. Baha'i Publications in Albanian 601 7. Baha Publications in Bulgarian 601 8. Baha'i Publications in Croatian 602 9. Baha'i Publications in Czech 602 10. Baha'i Publications in Danish 602 11. Baha'i Publications in Dutch 603 12. Baha'i Publications in Esperanto 603 13. Baha'i Publications in Finnish 604 14. Baha Publications in French 604 15. Baha'i Publications in German 605 16. Baha'i Publications in Greek 610 17. Baha'i Publications in Hungarian 610 [p17] CONTENTS xvii PAGE 18. Baha'i Publications in Icelandic 610 19. Baha'i Publications in Italian 610 20. Baha'i Publications in Maori 611 21. Baha'i Publications in Norwegian 611 22. Baha'i Publications in Polish 611 23. Baha'i Publications in Portuguese 012 24. Baha'i Publications in Rumanian 612 25. Baha'i Publications in Russian 612 26. Baha'i Publications in Serbian 614 27. Baha'i Publications in Spanish 614 28. Baha'i Publications in Swedish 615 29. Baha'i Publications in Oriental Languages 615 Abyssinian (Amliaric) 615 Arabic 615 Armenian 616 Assamese 616 Bengali 616 Burmese 616 Chinese 616 Gujrati 616 Gurmukhi 617 Hebrew 617 Hiridi 617 Japanese 617 Kashmiri 617 Kinarese 617 Kurdish 617 Mahratti 617 Malayalam 617 Nepalese 617 Oriya 617 Persian 617 Punjabi 620 Pushtoo 620 Rajasthani 620 Sindhi 620 Singhalese 620 Tamil 620 Tartar 622 Telugu 622 Turkish 622 Urdu 622 80. Languages into which Baha'i Literature is being Translated 623 31. Baha'i Literature for the Blind 623 a. Published in Australia 623 b. Published in Czechoslovakia 623 c. Published in France 623 d. Published in Japan 623 e. Published in New Zealand 623 f. Published in United States of America 623 32. Baha'i Periodicals 626 33. References to the Baha'i Faith in Books and Pamphlets published hed under Non-Bah&i Auspices 627 34. References to the Baha'i Faith in Magazines by Non-Bah6'i authors 638 [p18] xviii CONTENTS PAGE 35. References to the Baha'i Faith by Baha in Non-Bah&'i publications ations 641 36. References to the Baha'i Faith in Encyclopedias and Reference ence Books 642 III. Transliteration of Oriental Words frequently used in Baha'i Literature 644 Guide to the Transliteration and Pronunciation of the Persian Alphabet 646 Notes on the Pronunciation of Persian Words 646 IV.Definitions of Oriental Terms used in Baha'i Literature 648 PART FOUR I. Articles and Reviews 653 1. Religious Education for a Peaceful Society, by Horace Holley 653 2. The Old Churches and the New World-Faith, by George Town-shend, shend, M.A 667 Baha'is Look to the Future, by William Kenneth Christian 674 4.The Next Hundred Years, by Stanwood Cobb 677 5.The Baha'i Faith and World Peace, by Dr. H. Bradley Roe 685 6.New Hope for Minority Peoples, by Emeric Sala 688 7.The Prophet and the Scientist, by Ross Woodman, 1VI.A 691 8.World Unity as a Way of Life, by Elsie Austin 694 9.Building the Peace, by Shirin Fozdar 698 10.Assurances of Immortality, by Joyce Lyon Dahi 704 11.An Experiment in Race Relations, by Bob Powers 707 12.The Alternative to Labor War, by Harold Gail 712 13.Science and Revelation, by G. A. Shook 719 14.Search for Faith, by Edris Rice-Wray 725 15.Urn Die Lebensfrage Der Menschheit, by Dr. Eugen Schmidt 730 16.Bah~'u'11Th's Message and the Germans, by Karl Schueck .... 734 17.The Country of Light, by Robert Lee Gulick, Jr 740 18.BahA'i Encounter in Japan, by Michael Jan-Ar 747 19.Ilusiones, by Hascie M. Cornbleth 753 20.Acquaint the People, by Eve B. Nicklin 761 21.The United States of America Fulfills Its Destiny, by Artemus Lamb 766 22.In the High Sierras, by Marzieh Gail 771 23.To Gather Jewels, by Honor Kempton 773 24.La Civilisation, Fruit de la R6v6lation, by Lucienne Migette 778 25.Die Kleine Welt und Der Grosse Friede, by Dr. Hermann Grossmann 785 26.The Small World and the Great Peace, Translation of article above by Karl Schueck 787 II. Verse 793 III. Music 803 IV. Contents of Volume I Ñ Baha'i Year Book, and Volumes II, III, IV. V, VI,VII, VIII, IX and X Ñ The Baha'i World 833 V.Mapsof Baha'i Communities Around the World, 1950 887 Australia and New Zealand 887 The British Isles 888 Canada 889 Central America 890 Germany and Austria 891 India, Pakistan and Burma 892 South America 893 The United States of AmericaInside Back Cover The Baha'i World Inside Back Cover [p19] ILLUSTRATIONS PAGE Frontispiece Ñ Arcade of the Shrine of the Bit, Mt. Carmel, Haifa Shrine of Baha'u'llah, Baha'i, 'Akka, Israel 2 Early Photograph of Tomb Shrine of Baha'u'llah, Baha 5 Night View of the Arcade of the Shrine of the Bab Views of the Arcade and Parapet of the Shrine of the B&b 13 Shrine of the Bab Before Arcade Was Built 17 Cypress Trees Marking Spot Where Baha'u'llah Chose Site for Shrine of the Bab 26 Spot Where Baha'u'llah Chose Site for Shrine of the Bab Ñ Forty Years Later 27 Gardens Around Tomb of the Bab Ñ Two Views 37 Gates and Paths Around the Tomb of the BTh Ñ Two Views 41 A Corner of the Gardens Surrounding the Shrine of the Bit Ñ Two Views 48 Summer and Winter Views of Cactus Garden Near the Shrine of the Bab Excavations for Southern Side of Arcade of the Shrine of the Bab Retaining Wall for Terrace Facing the Shrine of the B&b Stone Foundations for Columns at the Shrine of the Bab 61 Concrete Trench for Foundation Stones of Columns at the Shrine of the Bab 62 Crane Lifting Pilaster for Arcade of the Shrine of the Bab 66 Stone Capital Placed on Pilaster, Shrine of the BTh 67 Six Columns and Two Pilasters in Place, Shrine of the Bab 69 Columns and Capitals of the Arcade of the Shrine of the Bab 71 One of the Curved Corners of the Shrine of the Bab 72 An Arch for the Arcade, Shrine of the Bab 73 Progress View of the Erection of Arcade, Shrine of the Bab 75 Construction of Arches of Arcade, Shrine of the Bab 76 The Original Tomb Receives the Adornment of the Arcade, Shrine of the Detail of Central Panel of Balustrade Atop the Arcade, Shrine of the Bab 80 Panel of Roof Balustrade of Arcade, Shrine of the W~b 81 Clay Models of Panels and Capitals of Arcade, Shrine of the Bab 82 Arcade Column of Baveno Granite, Shrine of the Bab 90 Winter Snow of 194950 over the Shrine of the B4b91 Snow over the Holy Land 91 Snow Around Main Entrance to the Shrine of the Bab 92 The Baha'i House of Worship, Wilmette, Illinois, U.S.A 93 Photograph of Baha'i House of Worship Featured in a Pictorial Series on "Beautiful Chicago" 97 Aerial View, Baha'i House of Worship, Wilmette 102 National Merchandising Women Tour the Temple, Wilmette 103 Samples of Publicity Given Baha'i House of Worship, Wilmette 107 Model of Main Floor Arch Treatment, Baha'i House of Worship, Wilmette 108 First Stages of Interior Construction, Baha'i House of Worship, Wilmette 115 Interior Progress, Baha'i House of Worship, Wilmette 119 Plaster Model of Section of Ornamental Panel, Baha'i Temple, Wilmette 121 Progress of Interior Decoration, Baha House of Worship, Wilmette 123 Application of Cast Units, Interior Ornamentation, Baha House of Worship, hip, Wilmette 125 National Spiritual Assembly of the Baha'is of the United States and Canada, 1946 130 National Spiritual Assembly of the Baha'is of Persia, 19461947 133 xix [p20] xx ILLUSTRATIONS PACE National Spiritual Assembly of the Baha'is of Germany, 19491950 141 National Spiritual Assembly of the Baha'is of the British Isles, 19491950 146 National Spiritual Assembly of the Baha'is of 'IrAq, 19471948 151 National Spiritual Assembly of the Baha'is of India, Pakistan and Burma, 19471948 157 First National Spiritual Assembly of the Baha'is of Canada, 1948 160 Baha'i Conference at Franklin Camp, Ontario, Canada 162 National Spiritual Assembly of the Baha'is of Australia and New Zealand, 19491950 165 National Spiritual Assembly of the Baha of Egypt and Sudan, 19491950 175 National Baha Convention, Tihr~n, Persia, 1947178 Delegates to Annual Convention of the Baha'is of Egypt, 1949 178 Site of Laurentian Baha'i Summer School, Canada184 First Annual Convention of Baha'is of Canada, 1948 184 Baha'is Attending the National Convention in Germany 186 National Convention of the Baha'is of Australia and New Zealand 192 National Convention of Baha'is of India, Pakistan and Burma 192 Baha'i Summer Conference, Banif, Alberta, Canada194 Tomb of Lua Getsinger and Mirza 'Abu'1-FaQ1, Cairo, Egypt 196 Baha'i Grave Desecrated by Muslims, Ismailia, Egypt 196 First Spiritual Assembly of the Baha'is of Khartoum, Sudan, 1946 198 Baha'i Summer School, Sukkur, Pakistan 198 Baha'i Summer School, Panchgani, India 201 Baha'i Winter School, Kohiapur, India 205 Baha Summer School, Karachi, India 206 First European Session, International Baha'i School, Colorado Springs, Colorado, 1947 213 Baha'i Summer School, Loncoche, Chile Ñ Party for Mothers and Children South American Baha'i Summer School, Santiago, Chile 218 Delegates to Buenos Aires Conference meeting at Ezeiza, near Buenos Aires, Argentina 219 Baha'i Summer School, Esslingen, Germany 229 First Swiss Baha'i Summer School, 1947 233 Australian Baha'i Summer School 250 British Baha'i Summer School 250 Pylon of Baha'i House of Worship, Wilmette, Illinois, U.S.A 320 Architect's Drawing, Temple Interior, Wilmette 327 Architect's Drawing, Temple Interior, Wilmette 332 Architect's Drawing, Temple Interior, Wilmette 837 Baha'i House of Worship, Wilmette 841 Closeup of Tracery, Exterior Ornamentation of Temple, Wilmette 344 Baha'i Youth, 1947 National Convention, Wilmette, Illinois 355 Group Baha'i Youth, Burma 358 Delegates to National Youth Conference, Tihr&i, Persia 359 Baha'i Young Women, Alexandria, Egypt 361 Baha Young Men, Alexandria, Egypt 362 Baha'i Youth Committees of 'IrAq 364 Baha'i Youth, British Baha'i Summer School 367 Baha Youth, Yazd, Persia 371 World Youth Day, Tihr4n, Persia 371 Baha'i Young Women, Cairo, Egypt 373 Baha'i Young Men, Cairo, Egypt 373 Regional Baha'i Youth Conference, Nottingham, England 379 Baha'i Youth Group, Suez, Egypt 382 Baha'i Youth Committee, Ismailia, Egypt 383 World Youth Day, Australia 384 [p21] ILLUSTRATIONS xxi PAGE Baha'i Youth, Daidanaw, Burma 386 Teachers of Child Education Classes, Tihr&n, Persia 386 Baha Youth and Friends, Lima, Peru 887 World Youth Day, Esslingen, Germany 388 Baha'i Youth Class, Havana, Cuba 389 Baha'i Youth Contacts, Punta Arenas, Chile 391 Baha'i Youth Conference, Anchorage, Alaska 395 Baha'i Youth, Tanta, Egypt 397 Baha Youth Group, Port Said, Egypt 398 Gathering Sponsored by Baha'i Youth, Cairo, Egypt398 Baha'i World Youth Day, earingbah, Australia 402 Baha Youth of Japan Choral Group 404 Baha'i Discussion Group of Japanese Students, Tokyo, Japan 405 Baha'i Youth and Friends at Youth Symposium, Bern, Switzerland 411 Youth Meeting at Haziratu'1-Quds, Tihr~n, Persia411 Baha'i Youth Symposium, Cairo, Egypt 412 Baha Young Women, Port Said, Egypt 413 Children's School Class at the Baha'i Cultural Center, Port-au-Prince, Haiti 415 Children Attending Baha Class, Tegucigalpa, Honduras 415 Junior Youth Session, Louhelen Baha'i School, Davison, Michigan 417 Fanny Lesch 469 Walter Olitzki 471 Fanny A. Knobloch 474 Marta Brauns-Forel 481 Fred Mortensen 485 Haj Taha E1-Hamamsi 487 Friedrich Schweizer 488 John David Bosch 491 'Au Saboor 494 Orcella llexford 497 Abul-Fetouh Battah 499 'AU Said-Eddin 500 Muijammad Taqi Igah4nf 501 HAil Malinuid Qassabehi 503 Beulah Storrs Lewis 504 Hasan Mar'i Tant~wi 505 Nari'd-Din 'Abbas 506 Julia Culver 507 Mountfort Mills 509 George Orr Latimer 511 Mani Mehta 514 Spiritual Assembly of the Baha'is of Anchorage, Alaska 521 Spiritual Assembly of the Baha'is of Albuquerque, New Mexico 524 Spiritual Assembly of the Baha'is of Cedar Rapids, Iowa 527 Spiritual Assembly of the Baha'is of Beverly, Massachusetts 533 All-Indian Baha'i Spiritual Assembly, Macy, Nebraska 536 Spiritual Assembly of the Baha'is of Caracas, Venezuela 540 Spiritual Assembly of the Baha'is of Rio de Janeiro, Brazil 541 Spiritual Assembly of the Baha of Santiago, Chile 547 Spiritual Assembly of the Baha'is of Bogota, Colombia 551 Spiritual Assembly of the Baha'is of Lima, Peru551 Baha'i Children's Class, Shir&z Persia 557 First Progressive Women's Convention, Tihrhn, Persia 563 Spiritual Assembly of the Baha'is of Havana, Cuba567 Spiritual Assembly of the Baha of La Paz, Bolivia 571 [p22] xxii ILLUSTRATIONS PAGE Spiritual Assembly of the Baha'is of Asuncion, Paraguay 572 Spiritual Assembly of the Baha'is of Guatemala City, Guatemala 573 Interior Dome, Ija~iratu'1-Quds, TihMn, Persia576 Friendship Feast, Winter Institute, Phoenix, Arizona 583 Ceylon Baha'i Group 583 tIa~iratu'1-Quds, Tihr4n, Persia 588 Baha'i Cemetery, Beirut, Lebanon 589 Convention, 1946, Tihr~n, Persia 591 Memorial to King and Beloved of Martyrs, 144h&n, Persia 594 Literature Display, Frankfurt, Germany 595 Baha Wedding at International Baha'i School 599 Twenty-Fifth Anniversary of the Guardianship, New York 606 Speakers' Platform, Twenty-Fifth Anniversary of the Guardianship 607 Baha'i Delegates, United Nations Conference, 1948 613 Baha'i Delegates, United Nations Conference, 1949 613 Baha'i Community, Daidanaw, Burma 618 Baha'i Community, Twante, Burma 618 Baha'i Center, Twante, Burma 621 Baha'i Young Women, Daidanaw, Burma 621 Baha Literature Display for the Blind, Arkansas624 Baha'i Exhibit, Kahului, Maui, Hawaii 624 Baha'i Exhibit, World Religion Day, Alaska 628 Baha'i Group, Anchorage, Alaska 629 Baha C6nter, Los Angeles, California 632 Dome of Uazfratu'1-Quds, Tihr&n, Persia 647 First Spiritual Assembly of the Baha'is of Amsterdam, Holland 654 Site of Baha'i International Bureau and Offices of Baha'i European Teaching ing Committee, Geneva, Switzerland 655 First Baha'i European Conference, Geneva, Switzerland 664 Second European Conference, Brussels, Belgium 665 First Spiritual Assembly of the Baha'is of Geneva, Switzerland 666 First Spiritual Assembly of the Baha'is of Bern, Switzerland 666 Baha'i Community of Addis-Ababa, Ethiopia 678 First All-Swiss Baha'i Conference, Bern, Switzerland 683 The National Baha'i Center, Frankfurt-am-Main, Germany 683 Literature Display, Bern, Switzerland 687 Baha Gathering, Zurich, Switzerland 687 Group of Baha, Bern, Switzerland 687 Baha Gathering, Berneck, Switzerland 687 First Spiritual Assembly of the Baha'is of Stockholm, Sweden 689 Dinner at Third South American Baha Congress 695 Spiritual Assembly of Tunis, North Africa 697 Baha'i National Headquarters, New Delhi, India699 Baha'i Spiritual Assembly, Quetta, Pakistan 702 Baha Center, Hobart, Tasmania 703 Work on a Baha'i Book in Braille 708 Baha'i Exhibit, Palmer Fair, Palmer, Alaska 708 First Indian Baha of Panama 711 First Spiritual Assembly of the Baha'is of Addis-Ababa, Ethiopia 714 First Spiritual Assembly of the Baha'is of Hobart, Tasmania 715 First Spiritual Assembly of the Baha'is of Brussels, Belgium 727 First Spiritual Assembly of the Baha'is of Oslo, Norway 727 Baha'i Exhibit, World Federalist Congress 732 First Spiritual Assembly of the Baha of Copenhagen, Denmark 736 First Spiritual Assembly of the Baha'is of Rome, Italy 737 First Spiritual Assembly of the Baha'is of Barcelona, Spain 743 [p23] ILLUSTRATIONS xxii' PAGE First Spiritual Assembly of the Baha'is of the Philippines 746 Japanese Baha'is of Tokyo, Japan 749 Fireside Meeting, Baha'is of Japan 752 Baha'i Conference, Mexico City, Mexico 755 Delegates to First South American Baha'i Congress, Buenos Aires 756 Delegates to Second South American Baha Congress, Santiago, Chile 758 Banquet, Second Baha'i Latin American Conference, Panama 758 Baha'i Community of Sao Paulo, Brazil 760 Baha'i Picnic, Old Panama 763 Baha'is and friends, Punta Arenas, Chile 764 Picnic Qf Baha'is and friends, Mexico City 768 Window Display during Second South American Baha'i Congress, Santiago, Chile 770 Cuban Baha at time of First Regional Conference of Baha'is of the Antilles 772 Birth of B~b celebrated in Anchorage, Alaska 774 Delegates to Baha'i Congress, Guatemala 77~ Delegates and Visitors, Second Central American Baha'i Congress, Mexico City 776 Press Conference, First South American Baha'i Congress, Buenos Aires 777 Land for first Baha'i Summer School of New Zealand 779 First Spiritual Assembly of the Baha'is of Madrid, Spain 779 Third South American Baha'i Congress, Sao Paulo, Brazil 781 Baha'is visiting ruins, Panama 781 Baha'is attending First Regional Teaching Conference for Brazil 788 [p24] [p25] INTRODUCTION ID HUNG the past twenty-four years the Baha'i community of East and West has learned to anticipate each successive volume of THE BAHA'I WORLD (ifie first number was entitled "Baha'i Year Book") as the best means by which the individual believer may keep abreast of the steady development of the Faith throughout the world. This work, in its illustrations as well as in its texts has recorded as completely as possible the progress of current Baha'i events and activities over an area now embracing more than a hundred countries. In addition, each volume has presented those "historical facts and fundamental principles that constitute the distinguishing features of the Message of Baha'u'llah to this age." The existence of so many evidences of a newly revealed Faith and Gospel for a humanity arrived at a turning point in its spiritual and social evolution has likewise a profound significance for the non-Bab&i student and scholar who desires to investigate e the world religion founded by the Bab and Baha'u'llah. For in these pages the reader encounters both the revealed Word in its spiritual power, and the response which that utterance has evoked during the first 106 years of the Babfi'i era. He will find what is unparalleled in religious history Ñ the unbroken continuity of a divine Faith from the Manifestation onward through three generations of human experience, and will be able to apprehend what impregnable foundations the Baha'i World Order rests upon in the life and teachings of the Bib and Baha'u'llah, the life and interpretation n of 'Abdu'l-Baha, and (since the year 1921) in the development of an administrative e order under the direction of the Guardian of the Faith, Shoghi Eflendi. It is the avowed faith of Baha that this Revelation has established upon earth the spiritual impulse and the definite principles necessary for social regeneration and the attainment of one true religion and social order throughout the world. In THE BAHA'I WORUI, therefore, those who seek a higher will and wisdom than man possesses may learn how, amid the trials and tribulations of a decadent society, a new age has begun to emerge from the world of the spirit to the realm of human action and belief. [p26] [p27] STAFF OF EDITORS MR. ALl YAZDI, Chairman Berkeley, California Mes. MARION YAZDI, Secretary Berkeley, California Mns. MARION LONGYEAR Beverly Hills, California Miss JESSIE REVELL Philadelphia, Pennsylvania MR. ROBERT GTJLICK Berkeley, California DR. SARAH PEREIRA Cleveland, Ohio MRS. MARZTEH GAIL Berkeley, California 19461948 Miss CHRISTINE LOFSTEDT Altadena, California MRS. MARIAM HANEY Washington, D. C. Miss PART ZIA-WALRATII Chicago, Illinois Mas. MARY SPRAGUE New York, New York Miss ELIZABETH CHENEY Lima, Ohio MR. VICTOR ALEXANDER Signal Hill, California 19481950 DR. ROBERT Guncic, Chairman Berkeley, California Miss VIRGINIA BREAKS, Secretary Palo Alto, California Ma. VICTOR ALEXANDER Signal Hill, California MR. IJUART VINSoN BROWN San Francisco, California Miss GEORGINA FITZGERALD Los Angeles, California MRS. MARZIEH GALL Berkeley, California MRS. LOYCE LAWRENCE Los Angeles, California Dii. SARAH PEREIIIA Cleveland, Ohio MR. ROBERT POWERS Los Angeles, California MRS. MYRTLE DODGE SILVA San Francisco, California MRS. MARION YAWl Berkeley, California MR. AL! YAZDI Berkeley, California [p28] [p29] PART ONE [p30] [p1] THE BAHA'I WORLD I AIMS AND PURPOSES OF THE BAHA'I FAITH B~ HORACE HOLLEY UPON the spiritual foundation established by Baha'u'llah during the forty year period of His Mission (18531892), there stands today an independent religion represented by over two thousand local communities of believers. These communities geographically are spread throughout all five continents. In point of race, class, nationality and religious origin, the followers of Baha'u'llah exemplify well-nigh the whole diversity of the modern world. They may be characterized as a true cross section of humanity, a microcosm which, for all its relative littleness, carries within it individual men and women typifying the macrocosm of mankind. None of the historic causes of association served to create this worldwide spiritual community. Neither a common language, a common blood, a common civil government, a common tradition nor a mutual grievance acted upon Baha'is to supply a fixed center of interest or a goal of material advantage. On the contrary, membership in the Baha'i community in the land of its birth even to this day has been a severe disability, and outside of Persia the motive animating believers has been in direct opposition to the most inveterate prejudices of their environment. The Cause of Baha'u'llah has moved forward without the reanforce-rnent of wealth, social prestige or other means of public influence. Every local Baha community exists by the voluntary association of mdi viduals who consciously overcome the fundamental sanctions evolved throughout the centuries to justify the separations and antagonisms of human society. In America, this association means that white believers accept the spiritual equality of their Negro fellows. In Europe, it means the reconciliation of Protestant and Catholic upon the basis of a new and larger faith. In the Orient, Christian, Jewish and Muhammadan believers must stand apart from the rigid exclusiveness into which each was born. The central fact to be noted concerning the nature of the Baha'i Faith is that it contains a power, fulfilled in the realm of conscience, which can reverse the principle momentum of modern civilization Ñ the drive toward division and strife Ñ and initiate its own momen-turn moving steadily in the direction of unity and accord. It is in this power, and not in any criterion upheld by the world, that the Faith of Baha'u'llah has special significance. The forms of traditional opposition vested in nationality, race, class and creed are not the only social chasms which the Faith has bridged. There are even more implacable, if less visible differences between types and temperaments, such as flow inevitably from the contact of rational and emotional individuals, of active and passive dispositions, undermining capacity for codperation in every organized society, which attain mutual understanding and harmony in the Baha'i community. For 1 [p2] 2 THE BAHA'I WORLD Shrine of Baha'u'llah, Baha, 'Akka, Israel. [p3] AIMS AND PURPOSES OF THE BAHA'I FAITH personal congeniality, the selective principle elsewhere continually operative within the field of voluntary action, is an instinct which Baha'is must sacrifice to serve the principle of the oneness of mankind. A Baha'i community, therefore, is a constant and active spiritual victory, an overcoming of tensions which elsewhere come to the point of strife. No mere passive creed nor philosophic gospel which need never be put to the test in daily life has produced this world fellowship devoted to the teachings of Baha'u'llah. The basis of self-sacrifice on which the Baha'i community stands has created a religious society in which all human relations are transformed from social to spiritual problems. This fact is the door through which one must pass to arrive at insight of what the Faith of Baha'u'llah means to this age. The social problems of the age are predominantly political and economic. They are problems because human society is divided into nations each of which claims to be an end and a law unto itself and into classes each of which has raised an economic theory to the level of a sovereign and exclusive principle. Nationality has become a condition which overrides the fundamental humanity of all the peoples concerned, asserting the superiority of political considerations over ethical and moral needs. Similarly, economic groups uphold and promote social systems without regard to the quality of human relationships experienced in terms of religion. Tensions and oppositions between the different groups are organized for dominance and not for reconciliation. Each step toward more complete partisan organization increases the original tension and augments the separation of human beings; as the separation widens, the element of sympathy and fellowship an the human level is eventually denied. In the Baha community the same tensions and instinctive antagonisms exist, but the human separation has been made impossible. The same capacity for exclusive doctrines is present, but no doctrine representing one personality or one group can secure a hearing. All believers alike are subject to one spiritually supreme sovereignty in the teachings of Baha'u'llah. Disaffected individuals may withdraw. The community remains. For the Baha'i teachings are in themselves principles of life and they assert the supreme value of humanity without doctrines which correspond to any particular environment or condition. Thus members of the Baha community realize their tensions and oppositions as ethical or spiritual problems, to be faced and overcome in mutual consultation. Their faith has convinced them that the "truth" or "right" of any possible situation is not derived from partisan victory but from the needs of the community as an organic whole. A Baha'i community endures without disruption because only spiritual problems can be solved. When human relations are held to be political or social problems they are removed from the realm in which rational will has responsibility and influence. The ultimate result of this degradation of human relationships is the frenzy of desperate strife Ñ the outbreak of inhuman war. Tns RENEWAL OF FMm "Therefore the Lord of Mankind has caused His holy, divine Manifestations to came into the wcrld. He has revealed His heavenLy books in order to establish spiritual brotherhood, and through the power of the Holy Spirit has made it possible for perfect fraternity to be realized among mankind." 'ABDU'L-BAHA In stating that the Cause of Baha'u'llah is an independent religion, two essential facts are implied. The first fact is that the Baha'i Cause historically was not an offshoot of any prior social principle or community. The teachings of Baha'u'llah are no artificial synthesis assembled from the modern library of international truth, which might be duplicated from the same sources. Baha'u'llah created a reality in the world of the soul which never before existed and could not exist apart from Him. [p4] 4 THE BAHA'I WORLD The second fact is that the Faith of Baha'u'llah is a religion, standing in the line of true religions: Christianity, Muhammadanism, Judaism, and other prophetic Faiths. Its existence, like that of early Christianity, marks the return of faith as a direct and personal experience of the will of God. Because the divine will itself has been revealed in terms of human reality, the followers of Baha'u'llah are confident that their personal limitations can be transformed by an inflow of spiritual re~n-forcement from the higher world. It is for the privilege of access to the source of reality that they forego reliance upon the darkened self within and the unbelieving society without. The religious education of Baha is revolutionizes their inherited attitude toward their own as well as other traditional religions. To Baha is, religion is the life and teachings of the prophet. By identifying religion with its founder, they exclude from its spiritual reality all those accretions of human definition, ceremony and rituEdistic practice emanating from followers required from time to time to make compromise with an unbelieving world. Furthermore, in limiting religion to the prophet they are able to perceive the oneness of God in the spiritual oneness of all the prophets. The Baha'i born into Christianity can wholeheartedly enter into fellowship with the Baha'i born into IViuhainmadanism because both have come to understand that Christ and Mu1~ammad reflected the light of the one God into the darkness of the world. If certain teachings of Christ differ from certain teachings of Moses or Muhammad, the Baha know that all prophetic teachings are divided into two parts: one, consisting of the essential and unalterable principles of love, peace, unity and cooperation, renewed as divine commands in every cycle; the other, consisting of external practices (such as diet, marriage and similar ordinances) conforming to the requirements of one time and place. This Baha'i teaching leads to a profounder analysis of the process of history. The followers of Baha'u'llah derive mental integrity from the realiza tion made so clear and vivid by 'Abdu'l-Baha that true insight into history discloses the uninterrupted and irresistible working of a Providence not denied nor made vain by any measure of human ignorance and unfaith. According to this insight, a cycle begins with the appearance of a prophet or manifestation of God, through whom the spirits of men are revivified and reborn. The rise of faith in God produces a religious community, whose power of enthusiasm and devotion releases the creative elements of a new and higher civilization. This civilization comes to its fruitful autumn in culture and mental achievement, to give way eventually to a barren winter of atheism, when strife and discord bring the civilization to an end. Under the burden of immorality, dishonor and cruelty marking this phase of the cycle, humanity lies helpless until the spiritual leader, the prophet, once more returns in the power of the Holy Spirit. Such is the Baha reading of the book of the past. Its reading of the present interprets these world troub]es, this general chaos and confusion, as the hour when the renewal of religion is no longer a racial experience, a rebirth of one limited area of human society, but the destined unification of humanity itself in one faith and one order. It is by the parable of the vineyard that Baha'is of the Christian West behold their tradition and their present spiritual reality at last inseparably joined, their faith and their social outlook identified, their reverence for the power of God merged with intelligible grasp of their material environment. A human society which has substituted creeds for religion and armies for truth, even as all ancient prophets foretold, must needs come to abandon its instruments of violence and undergo purification until conscious, humble faith can be reborn. THW BASIS OF UNrCY "The best beloved of aU things in My sight is Justice; turn not away therefrom if thou clesirest Me, and neglect it not that I may confide in thee." [p5] AIMS AND PURPOSES OF TEE BAHA'I FAITH 5 One of the earliest photographs of the Tomb Shrine of Baha'u'llah Baha, 'Akka, Israel. Faith alone, no matter how wholehearted and sincere, affords no basis on which the organic unity of a religious fellowship can endure. The faith of the early Christians was complete, but its degree of inner conviction when projected outward upon the field of action soon disclosed a fatal lack of social principle. Whether the outer expression of love implied a democratic or an aristocratic order, a communal or individualistic society, raised fundamental questions after the crucifixion of the prophet which none had authority to solve. The Baha'i teaching has this vital distinction, that it extends from the realm of conscience and faith to the realm of social action. It confirms the substance of faith not merely as a source of individual development but as a definitely ordered relationship to the corn-rnunity. Those who inspect the Baha'i Cause superficially may deny its claim to be a religion for the reason that it lacks mast of the visible marks by which religions are recognized. But in place of ritual or other formal worship it contains a social principle linking people to a community, the loyal observance of which makes spiritual faith coterminous with life itself. The Baha'is, having no professional clergy, forbidden ever to have a clergy, understand that religion, in this age, consists in an "attitude toward God reflected in life." They are therefore conscious of no division between religious and secular actions. The inherent nature of the community created by Baha'u'llah has great significance at this time, when the reLative values of democracy, of constitutional monarchy, of aristocracy and of communism are everywhere in dispute. Of the Baha'i community it may be declared definitely that its character does not reflect the communist theory. The rights of the individual are fully safeguarded and the fundamental distinctions of personal endowment natural among all people are fully preserved. Individual rights, however, are interpreted in the light of the supreme law of brotherhood and not made a sanction far sellishness, oppression and indifference. On the other hand, the Baha'i order is not a democracy in the sense that it proceeds from the complete sovereignty of the people, whose represen [p6] B THE BAHA'I WORLD tatives are limited to carrying out the popular will. Sovereignty, in the Baha'i community, is attributed to the Divine prophet, and the elected representatives of the believers in their administrative function look to the teachings of Baha'u'llah for their guidance, having faith that the application of His urn-versal principles is the source of order throughout the community. Every Baha administrative body feels itself a trustee, and in this capacity stands above the plane of dissension and is free of that pressure exerted by factional groups. The local community on April 21 of each year elects by universal adult suffrage an administrative body of nine members called the Spiritual Assembly. This body, with reference to all Baha'i matters, has sole power of decision. It represents the collective conscience of the community with respect to Baha'i activities. Its capacity and power are supreme within certain definite limitations. The various states and provinces unite, through delegates elected annually according to the principle of proportionate representation, in the formation of a National Spiritual Assembly for their country or natural geographical area. This National Spiritual Assembly, likewise composed of nine members, administers all national Baha'i affairs and may assume jurisdiction of any local matter felt to be of more than local importance. Spiritual Assemblies, local and national, combine an executive, a legislative and a judicial function, all within the limits set by the Baha'i teachings. They have no resemblance to religious bodies which can adopt articles of faith and regulate the processes of belief and worship. They are primarily responsible for the maintenance of unity within the Baha'i community and for the release of its collective power in service to the Cause. Membership in the Baha community is granted, on personal declaration of faith, to adults. Nine National Spiritual Assemblies have come into existence since the passing of 'Abdu'l-Baha. in 1921. Each National Spiritual Assembly will, in future, constitute an electoral body in the formation of an International Spiritual Assembly, a consummation which will perfect the administrative order of the Faith and create, for the first time in history, an international tribunal representing a worldwide community united in a single Faith. Baha'is maintain their contact with the source of inspiration and knowledge in the sacred writings of the Faith by continuous prayer, study and discussion. No believer can ever have a finished, static faith any more than he can arrive at the end of his capacity for being. The community has but one meeting ordained in the teachings Ñ the general meeting held every nineteen days given in the new calendar established by the Bab. This Nineteen Day Feast is conducted simply and informally under a program divided into three parts. The first part consists in reading of passages from writings of Baha'u'llah, the B~b and 'Abdu'l-Baha Ñ a devotional meeting. Next follows general discussion of Baha'i activities Ñ the business meeting of the local community. After the consultation, the community breaks bread together and enjoys fellowship. The experience which Baha'is receive through participation in their spiritual world order is unique and cannot be paralleled in any other society. Their status of perfect equality as voting members of a constitutional body called upon to deal with matters which reflect, even though in miniature, the whale gamut of human problems and activities; their intense realization of kinship with believers representing so wide a diversity of races, classes and creeds; their assurance that this unity is based upon the highest spiritual sanction and contributes a necessary ethical quality to the world in this age Ñ all these opportunities for deeper and broader experience confer a privilege that is felt to be the fulfillment of life. THE S~mn OF THE NEW DAY "If man is left in his natural state, he will become lower than the animal and continue to grow more ignorant and imperfect. The savage tribes of [p7] AIMS AND PURPOSES OF THE BAHA'I FAITH 7 Central Africa aTe evidence of this. Left in their natural condition, they have sunk to the lowest depths and degrees of barbarism, dimly groping in a world of mental and moral obscurity. God has purposed that the darkness of the world of nature shall be dispelled and the irn perfect attributes of the natal self be effaced in the effulgent reflection of the Sun of Truth.' ' Ñ 'ABDU'L-BAHA. The complete text of the Baha'i sacred writings has not yet been translated into English, but the present generation of believers have the supreme privilege of possessing the fundamental teachings of Baha'u'llah, together with the interpretation and lucid commentary of 'Abdu'l-Baha, and more recently the exposition made by Shoghi Effendi of the teachings concerning the world order which Baha'u'llah came to establish. Of special significance to Baha'is of Europe and America is the fact that, unlike Christianity, the Cause of Baha'u'llah rests upon the Prophet's own words and not upon a necessarily incomplete rendering of oral tradition. Furthermore, the commentary and explanation of the Baha'i gospel made by 'Abdu'l-Baha preserves the spiritual integrity and essential aim of the revealed text, without the inevitable alloy of human personality which historically served to corrupt the gospel of Jesus and Mul2arnn1ad. The Baha'i, moreover, has this distinctive advantage, that his approach to the teachings is personal and direct, without the veils interposed by any human intermediary. The works which supply the Baha'i teachings to English-reading believers are The Kitdb-i-Iqdn (Book of Certitude), in which Baha'u'llah revealed the oneness of the Prophets and the identical foundation of all true religions, the law of cycles according to which the Prophet returns at intervals of approximately one thousand years, and the nature of faith; Hidden Words, the essence of truths revealed by Prophets in the past; prayers to quicken the soul's life and draw individuals and groups nearer to God; Tablets of Baha'u'llah (Tar6zM, Tablet of the World, KalimM, Taj ailfyAt, Biabhr&t, I~jj-rhqAt), which establish social and spiritual principles for the new era; Three Tablets of Baha'u'llah (Tablet of the Branch, Kit&b-i-'Ahd, Law1~-i-Aqd as), the appointment of 'Abdu'l-Baha as the Interpreter of Baha'u'llah's teachings, the Testament of Baha'u'llah, and His message to the Christians; Epistle to the Son of the Wolf, addressed to the son of a prominent Persian who had been a most ruthless oppressor of the believers, a Tablet which recapitulates many teachings Baha'u'llah had revealed in earlier works. The significant Tablets addressed to rulers of Europe and the Orient, as well as to the heads of American Republics, about the year 1870, summoning them to undertake measures for the establishment of Universal Peace have been, in selected excerpts, incorporated by Shoghi Effendi in his book, The Promised Day Is Come. The largest and most authentic body of Baha'u'llah's Writings in the English language consists of the excerpts chosen and translated by Shoghi Effendi, and published under the title of Gleanings from the Writings of Baha'u'llah. In Prayers and Meditations by Baha'u'llah, Shoghi Effendi has similarly given to the Baha'i Community in recent years a wider selection and a superb rendering of devotional passages revealed by Baha'u'llah. The published writings of 'Abdu'l-Baha are: Some Answered Questions, dealing with the lives of the Prophets, the interpretation of Bible prophecies, the nature of man, the true principle of evolution and other philosophic subjects; Mysterious Forces of Civilization, a work addressed to the people of Persia about fifty years ago to show them the way to sound progress and true civilization; Tablets of 'Abdu'l-Baha, three volumes of excerpts from letters written to individual believers and Baha'i communities, which illumine a vast range of subjects; Promulgation of Universal Peace, from stenographic records of the public addresses delivered by the Master to audiences in Canada and the United States during the year 1912; The Wisdom of 'Abdu'I [p8] 8 THE BAHA'I WORLD Night view of the Arcade of the Shrine of the 13Th on Mt. Carmel, Haifa, Israel. [p9] AIMS AND PURPOSES OF THE BAHA'{ FAITH 9 8aM, a similar record of His addresses in Paris; 'Abdu'l-Baha in. London; and reprints of a number of individual Tablets, especially that sent to the Committee for a Durable Peace, The Hague, Holland, in 1919, and the Tablet addressed to the late Dr. Forel of Switzerland. The Will and Testament left by 'Abdu'l-Baha has special significance, in that it provided for the future development of Baha'i administrative institutions and the Guardianship. The most comprehensive selection of the Writings of Baha'u'llah and 'Abdu'l-Baha now available in the English language is Baha'i World Faith. To these writings is now to be added the book entitled Baftd'i Administration, consisting of the general letters written by Shoghi Effendi as Guardian of the Faith since the Master's death in 1921, which explain the details of the administrative order of the Faith, and his letters on World Order, which make clear the social principles imbedded in Baha'u'llah's Revelation. These latter letters were in 1938 published in a volume entitled The World Order of Baha'u'llah. Here the Guardian defines the relation of the Faith to the current social crisis, and sums up the fundamental tenets of the Baha Faith. It is a work which gives to each believer access to a clear insight on the significance of the present era, and the outcome of its international perturbations, incomparably more revealing and at the same time more assuring than the works of students and statesmen in our times. After laying the basis of the administrative order, and explaining the relations between the Faith of Baha'u'llah and the current movement and events which transform the world, the Guardian has written books of more general Baha import. In The Advent of Divine Justice, Shoghi Effendi expounded the significance of 'Abdu'l-Baha's teaching plan for North America against a background of ethical and social regeneration required for Baha'i service today. The Promised Day Is Come examines the history of the Faith in its early days when the world repudiated the flAb and Baha'u'llah and inflicted supreme suffering upon them and their followers, and develops the thesis that war and revolution come as penalty for rejection of the Manifestation of God. In 1944, the centenary year of the Faith, the Guardian produced in God Passes By the authentic historical survey of the evolution of the Faith from its origin. The literature has also been enriched by Shoghi Effendli's translation of The Dawn-Breakers, Nabil's Narrative of the Early Days of the Baha'i Revelation, a vivid eyewitness account of the episodes which resulted from the announcement of the B&t on May 23, 1844. When it is borne in mind that the term "religious literature" has come to represent a wide diversity of subject matter, ranging from cosmic philosophy to the psychology of personal experience, from efforts to understand the universe plumbed by telescope and microscope to efforts to discipline the passions and desires of disordered human hearts, it is clear that any attempt to summarize the Baha'i teachings would indicate the limitations of the person making the summary rather than offer possession of a body of sacred literature touching the needs of man and society at every point. The study of Baha'i writing does not lead to any simplified program either for the solution of social problems or for the development of human personality. Rather should it be likened to a clear light which illumines whatever is brought under its rays, or to spiritual nourishment which gives life to the spirit. The believer at first chiefly notes the passages which seem to confirm his own personal beliefs or treat of subjects close to his own previous training. This natural but nevertheless unjustifiable oversimplification of the nature of the Faith must gradually subside and give way to a deeper realization that the teachings of Baha'u'llah are as an ocean, and all personal capacity is but the vessel that must be refilled again and again. The sum and substance of the Faith of Baha'is is not a doctrine, not an organization, but their acceptance of Baha'u'llah as Manifestation of God. In this acceptance lies the mystery of a unity that is general, not particular, inclusive, not [p10] 10 THE BAHA'I WORLD exclusive, and limited in its gradual extension by no boundaries drawn in the social world nor arbitrary limitations accepted by habits formed during generations lacking a true spiritual cub ture. What the believer learns reverently to be grateful for is a source of wisdom to which he may turn for continuous mental and moral development Ñ a source of truth revealing a universe in which man's life has valid purpose and assured realization. Human history begins to reflect the working of a beneficent Providence; the sharp outlines of material sciences gradually fade out in the light of one fundamental science of life; a profounder sociology, connected with the inner life, little by little displaces the superficial economic and political beliefs which like waves dash high an instant only to subside into the moveless volume of the sea. "The divine reality," 'Abdu'l-Baha has said, "is unthinkable, limitless, eternal, immortal and invisible. The world of creation is bound by natural law, finite and mortal. The infinite reality cannot be said to ascend or descend. It is beyond the understanding of men, and cannot be described in terms which apply to the phenomenal sphere of the created world. Man, then, is in extreme need of the only power by which he is able to receive help from the divine reality, that power alone bringing him into contact with the source of all life. "An intermediary is needed to bring two extremes into relation with each other. Riches and poverty, plenty and need: without an intermediary there could be no relation between these pairs of opposites. So we can say that there must be a Mediator between God and man, and this is none other than the Holy Spirit, which brings the created earth into relation with the 'Unthinkable One,' the Divine reality. The Divine reality may be likened to the sun and the Holy Spirit to the rays of the sun. As the rays of the sun bring the light and warmth of the sun to the earth, giving life to all created things, so do the Manifestations bring the power of the Holy Spirit from the Divine Sun of Reality to give light and life to the souls of men." In expounding the teachings of Baha'u'llah to public audiences in the West, 'Abdu'l-Baha frequently encountered the attitude that, while the liberal religionist might well welcome and endorse such tenets, the Baha'i teachings after all bring nothing new, since the principles of Christianity contain all the essentials of spiritual truth. The believer whose heart has been touched by the Faith so perfectly exemplified by 'Abdu'l-Baha feels no desire for controversy, but must needs point out the vital difference between a living faith and a passive formula or doctrine. What religion in its renewal brings is first of all an energy to translate belief into life. This impulse, received into the profoundest depths of consciousness, requires no startling "newness" of concept or theory to be appreciated as a gift from the divine world. It carries its own assurance as a renewal of life itself; it is as a candle that has been lighted, and in comparison with the miracle of light the discussion of religion as a form of belief becomes secondary in importance. Were the Baha'i Faith no more than a true revitalization of the revealed truths of former religions, it would by that quickening quality of inner life, that returning to God, still assert itself as the supreme fact of human experience in this age. For religion retvrns to earth in order to re~stab1ish a standard of spiritual reality. It restores the quality of human existence, its active powers, when that reality has become overlaid with sterile rites and dogmas xvhich substitute empty shadow for substance. In the person of the Manifestation it destroys all those imitations of religion gradually developed through the centuries and summons humanity to the path of sacrifice and devotion. Revelation, moreover, is progressive as well as periodic. Christianity in its original essence not only relighted the candle of faith which, in the years since Moses, had become extinguished Ñ it amplified the teachings of Moses with a new dimension which history has seen exemplified in spread of faith from tribe to nations and peoples. Baha'u'llah has given religion its world [p11] AIMS AND PURPOSES OF THE BAHA'I FAITH 11 dimension, fulfilling the fundamental purpose of every previous Revelation. His Faith stands at the reality within Christianity, within Mul~ammadanism within the religion of Moses, the spirit of each, but expressed in teachings which relate to all mankind. The Baha'i Faith, viewed from within, is religion extended from the individual to embrace humanity. It is religion universalized; its teaching for the individual, spiritually identical with the teaching of Christ, supplies the individual with an ethics, a sociology, an ideal of social order, for which humanity in its earlier stages of development was not prepared. Individual fulfillment has been given an objective social standard of reality, balancing the subjective ideal derived from religion in the past. Baha'u'llah has removed the false distinctions between the "spiritual" and "material" aspects of life, due to which religion has become separate from science, and morality has been divorced from all social activities. The whole arena of human affairs has been brought within the realm of spiritual truth, in the light of the teaching that materialism is not a thing but a motive within the human heart. The Baha'i learns to perceive the universe as a divine creation in which man has his destiny to fulfill under a beneficent Providence whose aims for humanity are made known through Prophets who stand between man and the Creator. He learns his true relation to the degrees and orders of the visible universe; his true relation to God, to himself, to his fellow man, to mankind. The more he studies the Baha teachings, the more he becomes imbued with the spirit of unity, the more vividly he perceives the law of unity working in the world today, indirectly manifest in the failure which has overtaken all efforts to organize the principle of separation and competition, directly manifest in the power which has brought together the followers of Baha'u'llah in East and West. He has the assurance that the world's turmoil conceals from worldly minds the blessings long foretold, now forgotten, in the sayings which prophesied the coming of the Kingdom of God. The Sacred Literature of the Baha'i Faith conveys enlightenment. It inspires life. It frees the mind. It disciplines the heart. For believers, the Word is not a philosophy to be learned, but the sustenance of being throughout the span of mortal existence. "The Baha'i Faith," Shaghi Effendi stated in a recent letter addressed to a public official, "recognizes the unity of God and of His Prophets, upholds the principle of an unfettered search after truth, condemns all forms of superstition and prejudice, teaches that the fundamental purpose of religion is to promote concord and harmony, that it must go hand-in-hand with science, and that it constitutes the sole and ultimate basis of a peaceful, an ordered and progressive society. It inculcates the principle of equal opportunity, rights and privileges for both sexes, advocates compulsory education, abolishes extremes of proverty and wealth, recommends the adoption of an auxiliary international language, and provides the necessary agencies for the establishment and safeguarding of a permanent and universal peace.~~ Those who, even courteously, would dismiss a Faith so firmly based, will have to admit that, whether or not by their test the teachings of Baha'u'llah are ''new,'' the world's present plight is unprecedented, came without warning save in the utterances of Baha'u'llah and 'Abdu'l-Baha, and day by day discloses dangers which strike terror to the responsible student of current affairs. Humanity itself now seems to share the prison and exile which an unbelieving generation inflicted upon the Glory of God seventy years ago. A BACKGROUND OF Ersoic SACRIFICE "0 My beloved friends! You are the bearers of the name of God in. this Day. You have been chosen as the repositories of His mystery. It behooves each one of you to manifest the attributes of God, and to exemplify by your deeds and words the signs of His righteousness, His power and glory. Ponder the words of Jesus addressed to His [p12] 12 THE BAHA'I WORLD disciples, as He sent them forth to propagate the Cause of God." Ñ THE Bab. The words of Baha'u'llah differ in the minds of believers from the words of philosophers because they have been given substance in the experience of life itself. The history of the Faith stands ever as a guide and commentary upon the meaning and influence of the written text. This history, unfolded contemporaneously with the rise of science and technology in the West, reasserts the providential element of human existence as it was reasserted by the spiritual consecration and personal suffering of the prophets and disciples of former times. The world of IslAm one hundred years ago lay in a darkness corresponding to the most degraded epoch of Europe's feudal age. Between the upper and nether millstones of an absolutist state and a materialistic church, the people of Persia were ground to a condition of extreme poverty and ignorance. The pomp of the civil and religious courts glittered above the general ruin like firedamp on a rotten log. In that world, however, a few devoted souls stood firm in their conviction that the religion of Muhammad was to be purified by the rise of a spiritual hero whose coming was assured in their interpretation of His gospel. This remnant of the faithful one by one became conscious that in 'Au-Mu-Iiammad, since known to history as the Bab (the "Gate"), their hopes had been realized, and under the B&b's inspiration scattered themselves as His apostles to arouse the people and prepare them for the restoration of Isl&m to its original integrity. Against the B&b and His followers the whole force of church and state combined to extinguish a fiery zeal which soon threatened to bring their structure of power to the ground. The ministry of the B~b covered only the six years between 1844 and His martyrdom by a military firing squad in the public square at Tabriz on July 9, 1850. In the Bab's own written message He interpreted His mission to be the fulfillment of past religions and the her-aiding of a world educator and unifier, one who was to come to establish a new cycle. Most of the Bab's chosen disciples, and many thousands of followers, were publicly martyred in towns and villages throughout the country in those years. The seed, however, had been buried too deep in hearts to be extirpated by any physical instrument of oppression. After the Bab's martyrdom, the weight of official wrath fell upon 1{u-sayn-'A1I, around whom the B&bis centered their hopes. Husayn-'A1I was imprisoned in Tihr~n, exiled to Bag~d&d, from Bag~d&d sent to Constantinople under the jurisdiction of the Su1t~n, exiled by the Turkish government to Adrianople, and at length imprisoned in the desolate barracks at 'Akka. In 1863, while delayed outside of BaghdAd for the preparation of the caravan to be dispatched to Constantino-pie, Husayn-'Ali established His Cause among the BThis who insisted upon sharing His exile. His declaration was the origin of the Baha'i Faith in which the Bab's Cause was fulfilled. The BThis who accepted I-jusayn-'Ali as Baha'u'llah (the Glory of God) were fully conscious that His mission was not a development of the Bab movement but a new Cause for which the B~b had sacrificed His life as the first of those who recognized the Manifestation or Prophet of the new age. During forty years of exile and imprisonment, Baha'u'llah expounded a gospel which interpreted the spiritual meaning of ancient scriptures, renewed the reality of faith in God and established as the foundation of human society the principle of the oneness of mankind. This gospel came into being in the form of letters addressed to individual believers and to groups in response to questions, in books of religious laws and principles, and in communications transmitted to the kings and rulers calling upon them to establish universal peace. This sacred literature has an authoritative commentary and interpretation in the text of 'Abdu'l-Baha's writings [p13] AIMS AND PURPOSES OF THE BAHA'I FAITH 13 Views of the Arcade and Parapet of the Shrine of the BTh on Mt. Carmel, Haifa, Israel. [p14] 14 THE BAHA'I WORLD during the years between Baha'u'llah's ascension in 1892 and 'Abdu'l-Baha's departure in 1921, Baha'u'llah having left a testament naming 'Abdu'l-Baha (His eldest son) as the Interpreter of His Book and Center of His Covenant. The imprisonment of the Baha'i community at 'Akka ended at last in 1908, when the Young Turks party overthrew the existing political r6gime. For three years prior to the first World War, 'Abdu'l-Baha, then neady seventy years of age, journeyed throughout Europe and America, and broadcast in public addresses and innumerable intimate gatherings the new spirit of brotherhood and world unity penetrating His very being as the consecrated Servant of Bah&. The significance of 'Abdu'l-Baha's commentary and explanation is that it makes mental and moral connection with the thoughts and social conditions of both East and West. Dealing with matters of religious, philosophical, ethical and sociological nature, 'Abdu'l-Baha ah& expounded all questions in the light of His conviction of the oneness of God and the providential character of human life in this age. The international Baha'i community, grief-stricken and appalled by its loss of the wise and loving "Master" in 1921, learned with profound gratitude that 'Abdu'l-Baha in a will and testament had provided for the continuance and future development of the Faith. This testament made clear the nature of the Spiritual Assemblies established in the text of Baha'u'llah and inaugurated a new center for the widespread community of believers in the appointment of His grandson, Shoghi Effendi, as Guardian of the Baha'i Faith. During the years of general confusion since 1921, the Baha'i community has carried forward the work of internal consolidation and administrative order and has become conscious of its collective responsibility for the promotion of the blessed gospel of Baha'u'llah. In addition to the task of establishing the structure of local and national Spiritual Assemblies, the believers have translated Baha literature into many languages, have sent teachers to all parts of the world, and have completed the exterior ornamentation of the Baha House of Worship on Lake Michigan, Wilmette. In the general letters issued to the Baha'i community by Shoghi Effendi in order to execute the provisions of 'Abdu'l-Baha's testament, believers have been given what they are confident is the most profound and accurate analysis of the prevailing social disorder and its true remedy in the World Order of Baha'u'llah. [p15] INTERNATIONAL SURVEY OF CURRENT BAHA'I ACTIVITIES IN THE EAST AND WEST B~ HORACE HOLLEY ALL human affairs are subject to continuous change. Only when change results from the operation of a higher will can the beholder find in it the directive movement and dynamic momentum containing assurance of fuffilment. Here lies the difference between an organic society and an artificial society formed from a temporary and incomplete grouping of human interests which dissolves when a more promising combination is offered. Organic societies evolve, unfolding what is latent within them from their origin. An organic society has a spiritual origin. It is a birth, a vital expression of what creates life itself, and meaning, and the rewards and punishments fixed for a responsible human will. The Baha Faith, as Revelation, possesses eternality in the realm of truth as it is possessed by the Revelations of the Prophets of former times. Revelation is the first knowable expression of the will of God. The Baha'i community, men's response to Revelation, expresses not merely a high degree of fidelity and sacrifice corresponding to the heroic response of Jew, Christian and Muslim in their dispensations, but likewise applies to human affairs the working of principles, authorities and institutions which in themselves are revealed realities and not human inventions. That is, the Baha community is more than a community of Baha'is. It is an organic society instituted by the Prophet to be the chan nel of His spirit and the Kingdom of His grace. The power and the purpose, the aim and the end, the principle and the method, all harmonize and coexist because now prophetic Revelation has become complete. The day for an organic world society has dawned. To follow this evolution, the description of Baha'i history in terms of successive stages made by Shoghi Effendi, the Guardian, is illuminating. Thus we have the Heroic Age, the Formative Age, and a Golden Age still to come. Though these stages are separate and distinct, they signify one reality in successive states of evolution. The Heroic Age of the Faith ended with the Ascension of 'Abdu'l-Baha in 1921. The Formative Age proceeded from His Testament through the creation of the Guardianship and the definition of Baha'i institutions which together produce a society capable of living under divine law for divine ends. The first epoch within the Formative Age embraced the twenty-five years from 1921 to 1946, when the local and national elements of the new pattern for society had been outlined. The second epoch which began in 1946 is characterized by the initiation of national Baha plans or projects by the several national Baha'i communities then and since existing in East and West. Two great streams of influence met to make these unified undertakings significant and effective. The Baha'i turns 15 [p16] 16 THE BAHA'I WORLD back to ponder again the mighty vision of a world-embracing and world-redeeming crusade bequeathed by 'Abdu'l-Baha in His Tablets known as the Divine Plan. The Baha'i also meditates on passages in the Master's Testament assuring the ultimate triumph of justice and order throughout the world. While the execution of large undertakings demonstrates an increasing power on the part of the national communities, it also reveals the existence of an international authority and influence acting throughout the entire Baha'i body. The strength and staHl-ity of the Baha'i World Center in Haifa has been the ultimate cause of the ability of local and national Baha communities to concentrate their energies and develop their latent gifts. Tapi SHRINn OF THE BAH The spiritual symbols identifying Haifa as the religious as well as the administrative center of the Faith are the Shrines of Baha'u'llah and of the B&b, His Predecessor and Herald. The remains of the Bab, saved at night by followers when thrown outside the walls of Tabriz after His execution, concealed and reverently preserved from despoilment by priest-inflamed mobs, were transported to Haifa under direction of 'Abdu'l-Baha, and given their destined resting-place on the slopes of Mount Carrnel in 1909. The precious remains were interred in a mausoleum preserved by a Shrine constructed under 'Abdu'l-Baha's loving care. He foresaw and foretold the later construction of a more suitable Shrine. This mission became a spiritual legacy bequeathed to the Guardian as an element of his world aims. The structure built by 'Abdu'l-Baha had six rooms, to which three more were added by Shoghi Effencli in accordance with 'Abdu'l-Baha's desire. The remains of 'Abdu'l-Baha are interred within the Shrine of the B&b. In the spring of 1948, despite (or perhaps because of) the difficult conditions prevailing in Palestine, Shoghi Effencli decided that the moment had arrived for the construction of the superstruc ture to serve as the beautiful shell preserving the kernel of the Shrine which 'Abdu'l-Baha had left. The design for the superstructure had been completed by William Sutherland Maxwell (as illustrated in The Baha'i World, Vol. IX) and the working drawings produced. Mr. Maxwell, as Shoghi Effendi's architect, went to Italy to execute contracts for the cutting and carving of the stone needed for the arcade. At Carrara the architect made arrangements for twenty-four columns and eight pilasters, with bases, cut from Baveno granite, and for their capitals, twenty-eight graceful arches, star panels and corner panels to be carved from Chiarnpo granite. In Italy Mr. Maxwell was assisted by Mr. Ugo Giachery who became the Guardian's representative in Italy for the execution of the contracts and shipment of the completed units to Haifa. The original intention of employing native Palestinian stone for thresholds, corners, walls and cornices could not be carried out. Mr. Giachery made arrangements with the Italian contractor, Guido M. Fabbricotti, Successori, for the remainder of the stone required to build the arcade. While awaiting delivery of the stone, Shoghi Effendi prepared the ground around the Shrine for the superstructure. On November 28, 1948, the first shipment of completed units arrived at the port of Haifa. On March 14, 1949, a week before the anniversary of the date when 'Abdu'l-Baha placed the sacred remains of the ETh in the sarcophagus presented by the Baha'is of Burma, the first threshold stone, weighing 1,000 pounds, was set in place upon its foundation. The work proceeded rapidly during 1949 and the spring of 1950, revealing the exquisite beauty of the ornamental and symbolic designs prepared by the architect, the quality of the Rose Baveno and Chiampo granite employed, and the impressive character of the architectural concept. There could be no more suitable and dramatic site for the Shrine of the B~b [p17] CURRENT BAHA'I ACTIVITIES 17 Shrine of the Bab before the Arcade was built. than the heights of Mount Carmel, in the Holy Land of four faiths, looking out over the bay to the historic Mediterranean Sea washing the shores of three continents and associated with the meetings of great cultures throughout thousands of years. The Shrine itself stands among peerless gardens which have become a notable feature of Haifa and a mecca for residents of the country and visitors from many lands. Mr. Benjamin Weeden has described the work: "The three magnificent carved corners took on more height and grandeur. Twelve of the huge Rose Baveno granite columns were set upon their bases, each with its beautifully carved Chiampo granite capital. A momentous occasion truly! Then followed the placing of the finely cut graceful arches, seven on the east side and seven on the north. This led to the building up of the walls to the height of the architrave, including the star panels and half star panels, those gems which relieve the austerity of the walls and balance the fine, ornate curved corners.~~ A fourth contract was signed in Italy [p18] 18 THE BAHA'I WORLD on September 7, 1949, for fabrication of the intricate stone work, "calling for nearly two hundred tons of fine carving and delicate mosaic. Mr. W. S. Maxwell has created a masterpiece of beauty and design." The Shrine of the BTh testifies to the dawning Light of Revelation, the fierce and fanatic resistance of men, the Martyrdom of the Prophet, and the destined victory of a new world Faith over its most determined oppressors, which means the victory of the spiritual nature of man. It signalizes the religious bond uniting Baha'is of East and West, and creates a new place of pilgrimage for those who revere a living Revelation and recognize in it the consummation of the hopes of all true religions. The Shrine of the B&b exemplifies a heavenly peace established in a society struggling to save itself from self-destruction. COMPLETING rim HousE or Wonsm~ IN WThMErrE Months in advance of the date set for the Centenary of the Birth of the Baha'i Revelation observed in May, 1944, the exterior ornamentation of the House of Worship in Wilmette had been brought to completion. The monumental structure, rising from its circular platform approached by eighteen circular steps, exhibited its full majesty of architectural form and all its impressive beauty of ornamental design to the host of Baha'is who gathered to celebrate the B~b's announcement of His prophetic Mission. Here for others to witness was not only the spirit of faith but a great product of unity. Two further stages of construction remained to be undertaken before this Temple, blessed by 'Abdu'l-Baha's Presence on the grounds in 1912, could be dedicated and used for public worship. The first stage was the completion of the interior ornamentation in accordance with the scheme prepared by Louis J. Bourgeois, Temple architect, and the installation of equipment for lighting, heating and ventilation• the second and final stage in the progress of the building itself was the land-soaping soaping of the Temple grounds. Concerning this a general description had been given by 'Abdu'l-Baha. Between 1944 and 1946 the North American Baha'i community, having carried out the great objectives established by the Guardian in the seven year Plan initiated in 1937, undertook projects aimed at further proclamation and consolidation of the Faith at home. In 1946 a second seven year Plan formulated by the Guardian for the Baha'is of the United States and Canada called for the completion of the Temple by 1953, Centenary of Bah4'u'-lThh's assumption of His prophetic Mission. Preliminary studies of the Bourgeois drawings were made for the Temple trustees by Allen B. McDaniel in response to Shoghi Effendi's request for an estimate of cost based upon a modification of the elaborate interior design Mr. Bourgeois had conceived. A letter from the Guardian written in April, 1946, advised the elimination of the eight rooms surrounding the main auditorium (a staircase occupying the space of the ninth room), to make of the entire main floor an auditorium providing the largest possible number of seats. After two independent studies of a modified design had been made and the nature of the interior needed for the purpose of Baha'i worship had been more clearly visualized, technical studies were undertaken, and a final report submitted to the Guardian for approval in March, 1947. Among the illuminating statements made by Shoghi Effendi concerning the nature of Baha'i worship, the following are cited: that no forms, no rituals, no set customs be introduced over and above the minimum outlined in the Baha'i teachings; the nature of these gatherings is for prayer, meditation and the reading of writings from the Sacred Scriptures of the Baha Faith and other Faiths; that there can be one or a number of readers, including non-Bah&'is invited for this purpose; the use of pulpits is forbidden by Baha'u'llah; and only vocal music can be used. [p19] CURRENT BAHA'I ACTIVITIES 19 In arriving at a concept of the interior before preparation of final drawings and specifications, the trustees received valuable help from Allen B. McDaniel and his associates Messrs. Kennedy and Pompilio, and from Earl H. Reed. Their designs were submitted to the Guardian, whose views were set forth in a letter dated April 11, 1947. Alfred P. Shaw, of Shaw, Metz and Dollo, Chicago, was selected as architect for the interior ornamentation, and his design has been developed in the spirit of the original concept left by Mr. Bourgeois. Under a contract awarded to the John 3. Earley Studio for the fabrication of the units composing the interior ornamentation, and an agreement entered into with the George A. Fuller Company as general contractors, the work at the Temple began on July II, 1949. The scheme has been carried out by the same technical process employed for the exterior ornamentation: units are cast from molds made from hand-carved models, and the completed units when set in place convey the effect of a sculptured pattern. The cost of $650,000 estimated in January, 1947 increased to $780,000 by November, 1948. Payment of these costs by the American Baha'is has created an impressive record of sustained devotion. Here stood their Temple, object of their care, sacrifice and hope since the early days of the Faith in the West, monumental to behold but for its function of worship still only an empty shell. No appeal, at that period, could be more intimate and compelling. By November, 1949, about 800 square feet of ornamentation had been set in place. Meanwhile the ventilation ducts, piping for heat, electrical conduits, wiring and equipment for the utilities had been installed. The magnitude of the project can be seen from the figures covering the number of tracery units or sections needed: 137 for the narrow panels of the auditorium, 196 for the wide panels, and 387 for the dome above the springing line. The castings have been made of a mixture of clear white quartz and of crystalline quartz. The interior tracery below the dome, all of which is perforated, was fabricated with a background composed of rose quartz, to provide a warm rose tint to the interior scheme. The technical expert will appreciate the amount of study made by the architect of the lighting of the Temple auditorium and alcoves. From Allen B. McDaniel's historical narrative of the Temple project we learn that the lighting of the domed hail was achieved by the use of nine metal fixtures, specially designed, placed nineteen feet above the main floor. Indirect lighting by a series of lamps located in troughs around the bases of the arched ceilings has been devised for the alcoves. The two galleries are illumined by ceiling lights. The floor of the auditorium, including the alcoves, has been laid of terrazzo composed of 85% Alpine red and 15% Georgia white marble chips set in a deep red matrix. The floor is patterned by white metal strips conforming to the arrangement of the permanent seats. The entrances to the Temple (eleven feet wide and twenty-two feet high) contain bronze panels and doors of polished plate glass. When the chairs are installed, the auditorium and alcoves will provide 1191 seats. Orientation has been provided in this circular structure by making the focal point the direction of 'Akka, where Baha'u'llah was imprisoned and where He asc~nded in 1892. The seats in the central hail all face 'Akl6-ward, while the seats in the surrounding alcoves face the center of the auditorium. Since the contracts are not completed at the time of this writing, final evaluation of the Temple interior must be deferred. What now goes forward represents the creation of a House of Prayer and Meditation consecrated to the God of humanity and recognizing one eternal Faith, the Faith revealed and progressively unfolded by His Prophets and Messengers Whose Promised One is Baha'u'llah. Between May, 1946 and November, [p20] 20 THE BAHA'I WORLD 1947, more than 51,000 yisitors were conducted through the building. They came from fifty-one different countries to witness for themselves this sign of the gathering of His people in one fold. The zeal of the American Baha'is, associating this structure with their loftiest concept of a universal Faith, and identifying its beginning and encouragement with 'Abdu'l-Baha, was further stirred by the high importance attributed by Shoghi Effendi to its completion. "The completion of the Mother Tern-pie of the West, the sacredness of which neither the first Mashriqu'l-Adhkar of the Baha'i World (i.e., in Ishqabad), nor any future House of Worship to be erected by the followers of Baha'u'llah, in any country, at any future date, can rival Ñ in time for the celebration cif its Jubilee, is the one remaining objective that now hangs precariously in the balance. Owing to a combination of circumstances wholly beyond the control of its builders, this task has assumed a critical importance, and is of such vital urgency, that no prosecutor of the Plan, eager to witness its consummation, can afford to ignore it for a moment. "The sacrifice demanded is such as to have no parallel whatsoever in the history of that community. The manifold issues inextricably interwoven with the campaign laboriously launched for the achievement of this high objective, are of such weighty character as to overshadow every enterprise embarked upon through the organized efforts of its members, in either the concluding years of the Heroic Age of the Faith or the first Epoch of the Age which succeeded it. The two years during which this emergency will be most keenly felt coincide on the one hand with a period of increasing distraction occasioned by the uncertainties, the perils and fears of a steadily worsening international situation, and on the other with the centenary of one of the most turbulent, afflictive and glorious stages of Baha'i history Ñ a stage immortalized by an effusion of blood, a self-abnegation, a heroism, unsurpassed not only in the annals of the Faith but in the world's spiritual history. No sacrifice can be deemed too great to insure the completion of such an Edi-flee Ñ the most holy House of Worship ever to be associated with the Faith of the Most Great Name." 'A most wonderful and thrilling motion will appear in the world of existence,' are 'Abdu'l-Baha's own words, predicting the release of spiritual forces that must accompany the completion of this most hallowed House of Worship. 'From that point of light,' He, further glorifying that edifice, has written, 'the spirit of teaching will permeate to all parts of the world.' 'It marks the inception of the Kingdom of God on earth.'" CANADIAN BAHA'I S INAUGURATE FIVE Y~i PLAN From the early days of the Faith in the West, the Baha'is of the United States and Canada formed one administrative community, elected one national body, united in support of the successive Temple construction and teaching plans, mingled at conventions, conferences and summer schools, and recognized one constitutional code. Their history made one record, their experience was mutual, their destines interdependent. When, during the years of the first world war, 'Abdu'l-Baha. revealed the Tablets of His World Plan, He addressed them to the Baha'is of the United States and Canada. The thoughtful student, however, even then might have discerned a future administrative separation in order that each people could better realize its own particular endowment. By 1946 the time for this separation had come. The Guardian sent the direction that before 1953 the Baha'is of Canada were to farm their own National Spiritual Assembly and constitute a pillar of the future Baha House of Justice. This was brought about in 1948. Canada, therefore, as of the period covered by this survey, became an independent community two years after the commencement of the period, and is the youngest of the nine National [p21] CURRENT BAHA'I ACTIVITIES 21 Spiritual Assemblies now existing, though in spiritual and administrative experience the Canadian Baha'is have been active since 1902. The devotion, energy and resources of a new national Baha'i community, one spread across a wider expanse of land from Atlantic to Pacific than is embraced by the United States, responded unitedly to the challenge of the program set for them to achieve. This program has been termed a five year plan since it calls for the attainment of certain goals within five years after 1948, culminating in the Baha'i Jubilee Year, 1953. The plan enumerated seven different objectives: legal incorporation of the National Spiritual Assembly; establishment of national endowments; increasing to thirty the number of local Spiritual Assemblies; increasing to one hundred the number of localities where Baha'is reside; formation of a group in Newfoundland; formation of a group in Greenland; enrollment of Eskimos and native Indians as members of the community and qualified to exercise their administrative rights. These seven aims involve community effort and executive direction in very contrasted areas of human action. In essence they call for official recognition of the Faith as an independent religion possessing corporate rights, the development of properties for the effective fulfillment of Baha'i functions, the powerful proclamation of the Baha teachings, the bridging of the racial chasms existing in the population of the country, and the acceptance of responsibility for establishing the Faith in a foreign land. Like every Baha'i program, it was not scaled to the size and strength of the community adopting it, but to the size and strength that community would attain by carrying the program into effect. Intensive work by a legal committee headed by Siegfried Schapflocher and including the services of an experienced and accomplished attorney, succeeded within one year in obtaining a Dominion charter for the Baha'i Assembly. This achievement was made known to the delegates and Baha'i visitors assembled at the Second Annual Convention in session in the city of Winnipeg. Passed without amendment in both Senate and House of Commons on April 28, 1949, the Bill was entitled "An Act to Incorporate the National Spiritual Assembly of the Baha'is of Canada" as a body politic and corporate under that name. This charter possesses the strongest legal authority of any constitution adopted by an existing National Baha Assembly. It sets forth, in eleven clauses, the fundamental objects of the National Assembly and defines its various functions and powers, including the general provision, to "fulfill all and whatsoever the several purposes and objects set forth in the written utterances of Baha'u'llah, 'Abdu'l-Baha and Shoghi Effendi." In 1950 the Act was published accompanied by the national and local ByLaws adopted by the National Assembly of the Baha'is of Canada. The favorable result of the petition addressed to Parliament was termed by the Guardian in a cablegram a "magnificent victory unique (in the) annals (of) East and West." The first Baha'i property in Canada to be endowed was acquired in October, 1946, at Beaulac, Quebec, a tract of 187 acres which before 1950 was developed as a summer school. In 1948, sessions held in summer and winter enrolled more than one hundred students. Tn 1949 the school was opened to the Canadian Youth Hostel Association. In a summary prepared by the National Spiritual Assembly, emphasis is laid on trans-Canada lecture and teaching schedules carried out by David Hofman, of the British National Assembly, by Marion Hofman, a member of the same body, and on circuit or conference teaching contributed by Baha'is from the United States including Mildred Hofman, Harlan and Elizabeth Ober, Dr. Genevieve L. Coy, Margaret Sears, Marjorie McCormick, Helen Bishop, and Hilda Yen Male. Due to interruption of communication between Haifa and Canada at that time, the Guardian's response to the Convention was not received until November 4. "I hail with joyous heart and confi [p22] 22 THE BAHA'I WORLD dent spirit the truly compelling and almost simultaneous evidences of the irresistible power of the Faith of Baha'u'llah as witnessed by the formation of the first Canadian National Baha'i Assembly and the inauguration of the Five Year Plan, designed to orient its members toward and canalize the energies of the entire Canadian Baha community in support of the immediate tasks lying before them. So auspicious a beginning in the processes set in motion as a result of the progressive unfoldment of the Divine Plan, in a territory of such vast dimensions blessed through both the mighty utterances and the personal visit of the One (i.e., 'Abdu'l-Baha) who fostered it from the hour of its birth, and whose elan enabled it to reach maturity, may well be regarded as one of the most momentous happenings immortalizing the opening years of the second Baha Century. ~ "Obstacles, however formidable, will have to be determinedly surmounted. Any reverses that sooner or later may be suffered should be met with stoic fortitude and speedily offset by victories in other fields. The glorious vision now unveiled to your eyes must never be dimmed. The illuminating promises enshrined in 'Abdu'l-Baha's Tablets should not be forgotten for a :noment. The quality of the success already achieved by so small a number, over so extensive a field, in so brief a period, at so precarious an hour in the destinies of mankind, should spur on the elected representatives of this now fully fledged community to achieve in as short a peyiod, over still more extensive an area, and despite a severer crisis than any as yet encountered, victories more abiding in their merit and more conspicuous in their brilliance than any as yet won in the service and for the glory of the Faith of Baha'u'llah." The birth of the administrative body charged with the responsibility and authority needed to serve the interests of a national Baha'i community, and to represent the Faith in the eyes of the public, is an event of high dramatic character. This quality of intense interest terest and impressive occasion afforded an unforgettable experience to those present at the first national Convention of the Baha'is of Canada held at Montreal in April, 1948. The setting was the large drawing-room of the Maxwell home Ñ a home visited by 'Abdu'l-Baha in 1912, and a home devoted to Baha'i activities over a long period of years. This had been the home of May Maxwell, Baha'i teacher of surpassing brilliance and charm and crowned with the glory of martyrdom at the sudden close of her life while serving the Faith in South America. This had been the home of William Sutherland Maxwell, architect, whose creative gift was being fulfilled in making the design for the Shrine of the BTh on Mt. Carmel. This had been the home of Mary Maxwell, their daughter, who left its shelter to become the wife of Shoghi Effendi, Guardian of the Faith. The Convention sessions took place on April 24 and 25. Before the delegates and visitors could gather together to take their part in the drama, long preparation had been made by the National Spiritual Assembly of the Baha'is of the United States and Canada, and by committees of Canadian Baha'is. Nineteen delegates were assigned to the Baha'i community, proportioned among the provinces, and these had been elected by provincial conventions. The Convention call and the agenda had been prepared by the parent body. Its officers opened the Convention, called the roll of delegates and conducted the election of the Convention officers, thereby transferring responsibility to representatives of the Canadian community. The members elected to the first National Assembly of Canada were Rowland Estall, John Robarts, Emeric Sala, Laura Davis, Lloyd Gardner, Siegfried Schopflocher, Ross Woodman, Doris Richardson, and Rosemary Sala. After the Convention adjourned, officers of the parent body met with these members of the new Assembly, turned over documents of particular historic [p23] CURRENT BAHA'I ACTIVITIES 23 or administrative interest in Canada, and summarized the functions, responsibilities and yearly agenda of a national Baha body. Formal action was taken to record the recognition of the status of the National Spiritual Assembly of the Baha'is of the United States as the continuing body carrying forward the records and properties acquired in the past. That body, in turn, divested itself of any authority or title within the area of jurisdiction of the new Assembly. Meeting separately a day or two later, the delegates of the Baha'is of the United States elected their National Assembly with change of title. 19441950 Ñ Baha'u'llah's BAnA'fs ESTABUSH FAIrE IN NINrrFAEN Cri'n~s At their annual ConVention in the year 1944, during the week devoted to the celebration of the Centenary of the Birth of the Baha'i Revelation, the Baha'is of the British Isles pledged themselves to undertake a special mission to be fulfilled by July, 1950, the Centenary of the Martyrdom of the BTh. This intention was cabled to the Guardian of the Faith who welcomed the decision and advised adoption of a plan to form nineteen local Spiritual Assemblies in England, Wales, Scotland, Northern Ireland and Eire. This six year Plan called for an undertaking of great magnitude. In successive communications from Haifa, Shoghi Effendi declared that the Plan "constitutes a landmark in the history of the Faith in the British Isles the first collective enterprise undertaken by them for the spread of the Faith and the consolidation of its divinely appointed institutions." "The Plan constitutes a direct and grave challenge to the English Baha'i Community in its entirety. It is, thus far, one of the most significant undertakings embarked upon by the members of the Bah~ 'i National Assemblies during the opening years of the second Baha'i Century. • To it the immediate destinies of the community of the English believers are linked, and on it must de pend the future orientation and evolution of the institutions which the members of that community are laboring to erect for the diffusion of the principles, and the establishment of the Faith, of Baha'u'llah in their country." Baha'is who meditate upon these collective enterprises recall the statement made by 'Abdu'l-Baha that the spirit latent within the Faith would gradually become apparent. The Master Himself had carried out the first and supreme Mission expressing the power and the purpose of the Revelation after the Ascension of Baha'u'llah. Through Him the concentration of faith, understanding, will and energy had been perfect and complete. Now the time had come, as the events prove, for this dynamic spirit to enter into and inspire the institutions of the Baha'i community and galvanize within every national community of believers the capacity for impressive achievement. The British undertaking could not be accomplished by a mere arrangement for moving a certain number of Baha'i families from one city to another. The task called for the raising up of a large number of new Baha'is in the nineteen cities selected under the Plan. The goal involved nothing less than doubling the size of the community as it existed in 1944. Spiritual drama affects the beholder on a deeper level than the dramas written into the public record of events. In the motherland of empire, where for generations authority and power held sway over a large part of the earth, a handful of resolute souls determined to found a new order of spiritual and administrative institution in nineteen cities. Reduced to a mathematical formula, the project could be achieved by one hundred and seventy-one human beings. What a slight figure in relation to empire! But spiritually the drama is momentous and poignant. For success was not a little gesture of a titanic body Ñ it could only be weakness itself allied to a power unseen. What must take place was the birth of a new creation, no part of the old order but a descent from a higher realm. A Spirit [p24] 24 THE BAHA'I WORLD ual Assembly of Baha'is represents the outreaching finger of a hand, which in turn has movement from an arm, the arm itself the limb of a body, and the body penetrated by a spirit more potent than all the powers of earth. "This Plan is unifying and consolidating our community as nothing else has in our history," a report from England states. "There is a great desire among the friends to answer its challenge, and to return the Guardian's words fulfilled." The modern world is accustomed to collective Plans, and looks to the size and force of the organization committed to it as a measure Qf its importance. Plan has come to denote social organism and the mechanisms of mutiple public influence. The experience of the British Baha'is in setting their Plan into operation proves once more that men and women, not mechanism, hold the keys of destiny. Every individual Baha'i became identified with the enterprise, and its momentum flowed from qualities of devotion, self-sacrifice and heroism, where the individual being is supreme. Here was the ultimate spiritual agent Ñ the morally responsible and believing man and woman, whether old or young, rich or poor, learned or ignorant. Not from government, not from industry, not from traditional education, not from clergy but from the soul itself came this power to serve a new spirit, advance in a new direction, recognize a new goal. Here, indeed, is the turning-point in all the great crises of human history: the capacity of individuals to throw off the fetters of outworn formulas and conventional pronouncements, and return to the realm of moral responsibility and wholehearted decision. Casting aside the formal doctrines which veil a divine purpose, they restore the life of truth and love. By 1947, Assemblies had been formed in five towns, two existing communities strengthened, and nucleji formed in Scotland, Ireland and Wales. As was reported to the Convention held that year, the "community is now slowly building up the primary institutions 'which are destined to act as the chief and most powerful instruments' for the 'twofold task of proclaiming the verities of their Faith to their fellowmen at home,' and for 'implanting its banner abroad amidst the peoples and races of a far-flung Empire.'" The most important project carried out, not directly connected with the Plan, was the publication and distribution of an open statement written by the scholarly George Townshend wherein he gave his reasons as a Baha why he had resigned his office in the church. His statement, published under the title ''The Old Churches and the New Faith,~~ asserts the Baha'i principle of the oneness of religion, manifested through progressive Revelation, and cites Baha'u'llah's ringing call to priest and prelate to hear the Voice of their Lord. Copies were sent to some 10,000 leaders of public opinion. At intervals during this six year period, the National Assembly examined and reexamined an evolving situation, adapting its directives to the imminent needs. By the believers the goal was pursued with unrelenting determination. Symbolic of the spirit aroused during this crusade we have the episode of the English Baha'i who, in his eighty-fourth year, responded to the call and moved from a nursing home to settle as a pioneer in one of the goal towns. "Five years of stupendous effort, of magnificent self-sacrifice, of marvelous dedication and of splendid cooperation have marked the progressive evolution of the Plan to its present stage," Shoghi Effendi wrote at the beginning of the final year. "The Baha'i World, in its entirety, is struck with amazement at the quality of the work performed, at the extent and number of the victories achieved by this community." In a later letter the Guardian wrote: "Great and overpowering as these sacrifices now appear, they will, when viewed in their proper perspective, be adjudged as inconsiderable, and pale into insignificance when balanced against the inestimable advantages which must accrue to a community that [p25] CURRENT BAHA'I ACTIVITIES 25 has achieved total and complete victory for a Plan so epochmaking in character, and so charged with un-dreamt-of potentialities." Within the period covered by this survey the final outcome can not be presented. It suffices to record that fact that by April 21, 1950, the means to fulfilment had been secured. BAnk'f GoALS TN 'IRAQ 'IrAq is hallowed in the eyes of all Baha'is because Baha'u'llah was exiled to that country after His imprisonment in Tihr~n. The House of Baha'u'llah (referred to in previous surveys in connection with the case referred to the League of Nations) is to be a Shrine for pilgrimage in future when free travel and communication are established throughout the world. Before leaving 'IrAq for Constantinople, the next stage in the exile of Baha'u'llah, He made His Declaration of Prophetic Mission to the assembled companions, thereby fulfilling their devotion to the 13Th in allegiance to the One the Bab had heralded. In 1947 the National Spiritual Assem-My of the Baha'is of 'Ifftq adopted a plan for the next three years aimed at increasing the number of Baha'i centers in the provincial areas, including the district of Shatt-el-Arab. Extraordinary difficulties were faced. "The financial crisis seemed to be so acute and unprecedented that many Baha'i projects.. hung in the balance. Even correspondence between the National Spiritual Assembly and the different national and local assemblies and isolated Baha'is was suspended." The three year Plan provided for realization of these objectives : Ñ Completion of the construction of the National Baha Hall; raising funds to finance part of the national debt; establishment of ten new local Assemblies and encouragement of Baha'i communities in the southern part of the country which had been isolated and deprived of contact with the main body of Baha'is. Recognition of the legality of Baha'i marriage certificates has been a gratifying evidence of the progress of the Faith in that land. By completing the Hall which joins the administrative offices of the National Baha'i Headquarters to the Guest House, the last item in the development of the headquarters has been finished. An audience of five hundred can be seated in this spacious Hall. The Baha'is of 'IrAq have given public exhibition of moving picture films illustrating the Baha'i Shrines in Haifa and scenes of the Centenary program conducted in 1944 by the American Baha'is at the House of Worship in Wil-mette, Illinois. Other activities included translation of Baha'i literature into Arabic, and publication of several pamphlets. A THREE YEAR PLAN IN EGYPT In 1948 the National Spiritual Assembly of Egypt defined the aims to be attained by 1953. Their Plan called for action in a number of fields: Ñ increasing to nine the number of local Assemblies, and to thirty-three the number of towns and villages where Baha'is reside; establishing the Faith in Tunisia, Algeria and Libya; extending their holdings of land adjacent to he National Administrative Headquarters in Cairo and securing land for the development of a permanent School; establishment of a Baha'i magazine; and strengthening the Baha community in Abyssinia. In adopting this five year Plan, the Baha'is at the same time were obliged to exert constant effort to overcome disabilities rooted in a hostile religious tradition. These disabilities have been mentioned in previous surveys. Between 1946 and 1950, the period of this survey, encouraging advances were made in securing for the Faith the status of an independent religion entitled by law to freedom of worship and protection of property and civil rights. Egypt, it is noted, occupies a leading position in IslAm and also in the Arabian world, throughout which the Qur'an and the Isl&mic code has the force of law. Under the assumption that Mul2am-mad brought the final Revelation of God, any religious claim contravening this assumption represents heresy. The Baha'is, nevertheless, feel that their [p26] 26 THE BAHA'I WORLD Cypress trees marking the spot where Baha'u'llah sat and chose site for the Shrine of the Bab. Faith during this period became more deeply rooted, won many friends and admirers, consolidated its independence, promoted its teachings and extended the activities of its followers beyond the Egyptian frontier. The believers were convinced that the spiritual power of the Revelation of Baha'u'llah has created in many perSons a new outlook, weakened traditional prejudice and afforded glimpses of a united and peaceful human society. Among the incidents reported one notes that a throng of people attempted to prevent the interment of a Baha'i in a local Baha'i cemetery, but under police protection the Baha'is proceeded with the burial. Later this cemetery was attacked by rioters and two graves seriously damaged. Again police intervention enabled the Assembly to restore the graves and maintain the cemetery without molestation. A Baha'i youth meeting in Port Said was attacked, two believers wounded and literature and furnishings stolen. The courts took cognizance of the complaint but the guilty persons were not found. In another town the Sharia Court dissolved a marriage between a Muslim and a Baha'i, on the grounds that such a marriage is heretical and therefore illegal. These incidents were local. Of national import was the ban laid on import of Baha'i books and the confiscation of copies of the news bulletin prepared by the National Spiritual Assembly for the information of members of the Baha'i community. The Baha'is regarded all these incidents as opportunities to explain their teachings and defend their religious rights. Successive appeals made to local and national authorities were accepted and handled without bias. After a series of articles appeared in the press which presented the Faith in an unfavorable light, the Publishing Committee refuted their statements in [p27] CURRENT BAHA'I ACTIVITIES 27 About forty years separates the dates of the photo at left and the photo above. a number of published articles. These were so favorably regarded that in one city the clergy of IsThm sought to obtain from the head of the Azhar, largest college in IslAm, a personal statement condemning the Baha'is. The outcome of this effort was that the official stated he had examined many Baha'i books and found nothing in them which might be considered injurious to Islhm. A pamphlet was published and distributed by an official body of Muslim clergy of Azhar College warning Mus-urns that the Baha Faith is heretical. To this attack the Baha'i Teaching Committee prepared and published a detailed refutation. Their document convinced some members of the clerical body that their own attack revealed ignorance of the subject under discussion. A Baha'i lecture delivered before a large audience at the YMCA of Cairo carried weight in the estimation of [p28] 28 THE BAHA'I WORLD many non-Muslim attendants. The leading illustrated weekly about that time published an article about the Faith ii-lustrated with photographs of Baha'is celebrating their Feast of Ridvan at the national Baha'i headquarters, accompanied by a brief summary of the teachings. Such an article would have been inconceivable even a few years before. A national issue arose from action of the Postal Savings Bank in refusing to permit a local Spiritual Assembly to withdraw funds unless it were registered as an institution at the Ministry of Social Affairs. This case, together with the question of the legal validity of a Baha'i marriage certificate, eventually came before the Council of State, where eventually the whole question of Baha'i status under civil law must be determined. In energetic pursuance of its five year Plan the Baha'is between 1945 and 1947 formed local Assemblies in Tanta, Suez, Khartum (Sudan) and Addis-Ababa (Abyssinia). New publications issued in Arabic were: "The Unfoldment of Divine Civilization," "The Promise of All Ages," and "A Baha'i Declaration of Human Obligations and Rights," the statement presented to the Human Rights Commission of United Nations. The conflict which broke out in Palestine during this period produced a temporary crisis in the life of the Baha'i community of Egypt. Enemies hailed the situation as a unique opportunity to exterminate the Faith and destroy the body of its believers. In the press many articles appeared in effort to inflame the masses to violence. The result, however, was to demonstrate the integrity of the Baha'i corn-muniity. The accusations were proven false when brought before civil authorities. The nonpolitical character of the Faith and its teaching on obedience to civil government were clearly determined after investigation by a government agency. Though not formally recognized, the Baha community in Egypt is exercising the rights of a religious body. A summary of the definite results of the Plan will be reported in the next volume of The Baha'i World. Six YEAR Pin~ Ano~am By BAHA'I a OF AUSTRALIA AND NEW ZEALAND In April, 1947, the National Spiritual Assembly summoned the Baha'i community to assume responsibility for establishing seven additional local Spiritual Assemblies and thirty-one new groups by 1953 under a six year Plan "destined to coincide with the completion of the interior ornamentation of the Mother Temple of the West." This Plan was characterized by the Guardian of the Faith a "landmark of unusual significance in the history of the Faith in that far-off continent," a "pre-lude to still more glorious chapters in the annals of the Faith in the Antipodes." The ultimate destiny of the Baha'is of Australia and New Zealand is clearly to establish a strong center of teaching capable of carrying the Baha'i Message to the Islands of the South Seas. The present Plan aimed to prepare the Baha'i community for an ever-enlarging futuTe mission. For the present, as Shoghi Effendi pointed out, they "must concentrate every ounce of their energy, and focus their entire attention, on the tasks immediately ahead. By March, 1949, five of the seven new Assemblies had been formed, and one new group. The members of the National Assembly in their annual report were thoroughly aware of the need for greater effort and sacrifice if the Plan was to come to fruition "in the realization of our expanding responsibility in the Baha world and to humanity at large." During the developments of this period, a statement was received from the Guardian of basic import, emphasizing the "vital need of insuring by every means possible the deepening of the faith, the understanding and the spiritual life of the individuals who, as the privileged members of this community, are called upon to participate in this glorious unfoldment and are lending their assistance to this historic [p29] CURRENT BAHA'I ACTIVITIES 29 evolution, a profound study of the Faith which they have espoused, its history, its spiritual as well as administrative principles; a thorough understanding of the Covenant of Baha'u'llah and of the Will of 'Abdu'l-Baha, a deeper realization of the implication of the claim advanced by the Founder of the Faith; strict adherence to the laws and principles which They have established; a greater dedication to the fundamentals and verities enshrined in Their teachings Ñ these constitute the urgent need of the members of this rapidly advancing community." In this brief statement we have the requisites of that preparation required before a body of people can become an instrument for the establishment of a new divine order in the world. Let it be compared with the elaborate philosophies and codes devised in order to reduce humanity to a servitude to force miscalled "peace" and a uniformity vaunted as the "new order". The Baha'i resident in another country finds much to admire in the activities conducted by the believers of Australia and New Zealand. They have published a quarterly magazine uninterruptedly for many years. The Educational Department of the State of Victoria has recognized the right of a Baha'i employee to apply for leave of absence on Baha'i Holy Days. A number of books have been translated into Braille. The National Spiritual Assembly has developed a substantial national headquarters. The Baha'i School at Yerrinbool has conducted summer and winter sessions with numerous enrollments. A national news bulletin keeps the community informed of Baha'i developments at home and abroad. The Legal Committee has studied the body of civil statutes providing for incorporation of religious bodies and concluded that a new statute is needed before a local Baha'i Assembly can win a legal status conforming to its particular functions, for example, the conduct of a legal marriage ceremony of Baha'i type without a professional clergy. Above all, the attentive Baha'i realizes that this wide range of activities is maintained by a small community scattered throughout a tremendous area. By the end of March, 1950, the National Assembly was able to report very favorable progress in the projects of the six year Plan. On the one hand, the Assembly noted an increased outward expansion in teaching and pioneer settlement, and on the other hand the Assembly was gratified by the degree of inward expansion of institutional and administrative activity. Traveling teachers had covered every State in the Commonwealth except the Northern Territory. Three more new Assemblies could be repoted, and seven groups had been formed in municipal areas of large cities where conditions favored the formation of permanent communities. In its report the Assembly also stressed the importance of taking action at a later date to petition the government for the enactment of special legislation to "incorporate all the legal aspects of the Faith." The initiation of a public relations program during the year was felt to be successful in creating a wider public awareness of the Faith. Local and national endowments had been increased by the acquisition of the Bolton School property at Yerrinbool, the Thelma Qark property as an addition to the School, the Clarge Terrace property in Woodville, and the Hyde Dunn Memorial in Henderson Valley, New Zealand. The six year Plan arrived at midpoint in March, 1950. Summing up the results accomplished in the first three years the National Assembly declared: "Gradually, in both the teaching sphere and the administrative sphere, a new impetus developed. Settlers not only moved into goal towns and started their teaching activities, but itinerant teachers and lecturers gradually began to move around the country in a highly coordinated program of national teaching. As we cast a momentary glance back from this midway mark, we see the number of believers doubled, and the five Assemblies and nine groups existing prior to the inception of the Plan, increasing to its present ten Assemblies and nineteen groups." By [p30] 30 THE BAHA'I WORLD that time an Assembly existed in every capital city of the Commonwealth and some in other towns. Even more important was the increased awareness among the Baha'is themselves of the majesty of the Faith they served. BAnA'is OF GERMANY AND AUSTRIA UNIm IN A Frvs Y~n PlAN At the beginning of the period embraced by this survey, the German Baha is were in process of recovering from the losses suffered as result of the persecutions enacted by the former regime. In 1937, for example, their entire stock of publications was confiscated. Their administrative institutions could not function. Nevertheless, from 1946 to 1947 the Faith grew rapidly in Germany. The number of adult believers was more than doubled, and the local Spiritual Assemblies were increased from four to ten. The National Spiritual Assembly, moreover, succeeded in rearranging its affairs, meeting a total of twenty-one days during the year. The Baha'i School near Esslingen resumed its sessions after suspension for ten years, and a youth summer session was conducted in Heppenheim in July, 1946. Under license by the Military Government its monthly news letter again appeared. In its brief annual report the National Spiritual Assembly expressed gratitude for the courage and guidance inspired by Shoghi Effendi in numeroug letters and cablegrams, and appreciation of the help received from RaM is from Persia and the United States, particularly the Persian Baha'is Manucher Z~bih and Aziz Samizni, and the American Baha'is John Eichenauer, HI. and Bruce Davison. The National Convention held April 26 and 27, 1947, brought together many delegates and visitors from all parts of Germany. Austrian Baha'is, however, were unable to participate. This gathering was infused by a moving sense of the glory of the Faith quickened in the hearts of the believers. New publications being translated were "Hidden Words," "Some Answered ed Questions," and "Baha'i Administration." The representative appointed to study and report on a site for the establishment of the National Baha'i Headquarters had up to that time found nothing suitable for the purpose. The Convention received reports on youth activities, health measures undertaken for undernourished children, teachir~g, and public contacts. During the meeting of the National Assembly held in October, 1948, the goals of a five year Plan were formulated at the request of the Guardian and announced to the Baha'i community. The aims defined were: Consolidation and expansion of the understanding and operation of the Baha'i administration; expansion of Baha'i activities throughout Germany and Austria and the addition of new centers; deeper study of the teachings; construction of a National Headquarters in Frankfurt A/M. In connection with this Plan, a schedule of publications was adopted calling for two published works by March, 1949, fifteen by March, 1950, six by March, 1951, and nine by March, 1952. The Plan called for doubling the number of communities, from fourteen to twenty-eight, and increasing the membership in each community. Reflecting the spirit of the Plan, the National Youth Committee announced its own goals: deepening in understanding of the teachings, and attracting other youth to the Faith. The Committee announced five themes for special study and discussion by youth during the period of the Plan. The annual report prepared by the National Assembly for 19491950 constitutes the source of information concerning the status of the Plan at the end of the period covered by this survey. The most difficult task confronting the Assembly was the construction of the administrative building, the site having been chosen in Frankfurt A/M. Bauer was appointed architect. This project will be treated in a later volume. German Baha'is resumed their international contacts within the Faith as [p31] CURRENT BAHA'I ACTIVITIES 31 opportunities arose. They participated in World Religion Day, World Youth Day, and a representative attended the European Teaching Conference held in Brussels. By revision and republication of the national Baha'i constitution and the bylaws of local Assemblies, the National Assembly established an administrative foundation for the German Baha'i community conforming to those in operation in other Baha'i communities. That an organic unity could be achieved so soon after so long a continuance of abnormal social conditions is a characteristic of the Baha Faith. Its spirit and teaching prevailed when the believers could gather together in fellowship and open their hearts to its light and warmth. A letter written by Shoghi Effendi to the German Baha'is on June 30, 1949 explained the reasons for the condition of the community, outlined directions for future work, and inspired deeper understanding of the meaning of unity. Gratitude for this message was recorded, and to its influence the National Assembly attributed the cause of Baha progress in Germany. The Guardian's contributions to their building fund were of great benefit. In a real historic crisis the German Baha'is felt themselves raised up to a level where political controversy, social unrest and personal dispute became unreal and lost their force. Their Guardian served them through his statesmanship as well as by his compassion and tenderness. Momentarily plunged into a wilderness of international disturbances, they received guidance informing them how to emerge. "Strict and unchanging adherence to the spiritual laws and administrative principles, which are the foundation of the Faith, steadfast and thorough knowledge of the nature, sanctity, and importance of the successive Covenants of Baha'u'llah and 'Abdu'l-Baha; immediate cessation of all quarrels that shake the life of this community in the present critica! situation; close cooperation, total harmony and continuous consultation between the various jurisdictions, whether Spiritual Assembly or community, that participate in its development; concentration upon the next tasks that will insure the success of the recently drawn up Five Year Plan; steady watchfulness on the part of each adherent of the Faith to avoid any deed, any word, any association that would violate its purity, undermine its Administrative Order or retard its progress or steadfastness. All of these stand out as the most urgent, holy and unavoidable duty and responsibility that confront each champion of the Faith in this fateful hour of its history." Through shaking experience a strong and valiant community attains invincible might and pure integrity. Germany, to all Baha'is, has before it a tremend-Gus spiritual mission in the conquest of the world by the powers of righteousness and peace. BAHA'I PlAN IN INDIA, PAKISTAN AND BURMA The Baha'i Faith took root in the great subcontinent of India during the early years of the Ministry of Baha'u'llah. In the chronological list of countries opened to the Faith from 1844 to 1950, Burma ranks third among the one hundred reported, India ranks sixth and Pakistan ninth. It was not until after the Ascension of Baha'u'llah in 1892 that His teachings penetrated any western land. Thus, Australia is the fourteenth country, Canada the seventeenth, France, Germany and Great Britain the nineteenth, twentieth and twenty-first, while the United States of America was the thirty-third country opened to the light of Baha'u'llah's Revelation. In each culture the new spirit has expressed its power in accordance with the existing degree of development. In one area it might evoke a new and direly needed sense of moral obligation to changing repressive and stagnant customs and farms; in another it might balance a too radical concern for [p32] 32 THE BAHA'I WORLD progress with a deeper realization of what is eternal and not subject to the manipulation of partisan forces. For generations the West looked upon India as philosophical, pious, and unchanging. Its religion had crystallized into a social structure inherently conservative as regards tools and equipment, and therefore static in the repetition of ages of village life. The westerner could see little relationship between spiritual ideal and social responsibility. Now, in these last decades, momentous changes have acted upon the ancient civilization, producing more alteration than had been witnessed in centuries. The Baha activities to be summarized here must be understood in relation to the whole trend of events Ñ the end of empire, the rise of nationalism, the division of political sovereignty along religious and racial lines, and the war operations affecting Burma. The Baha'i teachings were carried to India by Persian Baha'is but representatives of other cultural groups have since entered the Baha'i community. By 1944 the community had become widespread and capable of sustaining a large schedule of activities. This spiritual development rose to a brilliant climax during the worldwide celebration of the Baha'i Centenary in that year. Less than two years later the National Spiritual Assembly, realizing the need for a definite national plan, adopted a set of goals to be undertaken for four and onehalf years beginning January 9, 1946 and ending July 9, 1950, the Centenary of the Martyrdom of the Bit. Its focal point was the increase in the number of local Assemblies from twenty-one to sixty-three Ñ a tripling of the number of administrative bodies within a multi-language area marked by sharp cultural and political divisions. During the progess of this Plan the Assembly added more projects: publishing "Baha'u'llah and the New Era" in eighteen languages, the establishment of a national Baha'i headquarters quarters in the capital city, New Delhi, and carrying the Baha'i message to Ceylon, Indonesia and Siam. In presenting its Four and OneHalf Year Plan to the Baha'is, the National Spiritual Assembly addressed a letter to the local Assemblies and groups which explained the methods by which the Plan could best be carried out. The entire area of operations was divided into nine zones, giving due consideration to the predominant language spoken in each zone. Four steps were suggested as the most effective process for the formation of Baha 'i communities: two pioneer families, one Indian and one Persian, to go forth together and form the nucleus; developing interest through distribution of literature, personal contacts, and publicity; reenforcement of the local group by experienced traveling teachers; and lastly the consolidation of the community by a believer trained in the principles of Baha'i administration. The period of the Plan was divided into nine intervals of six months each as convenient stages for checking prog-res S. On the opening day of the Plan the National Spiritual Assembly received a most encouraging message from the Guardian: "Admire initiative, overjoyed (at) magnificent, spontaneous deeP sion (by) national representatives (of) Indian believers (to) inaugurate Plan designed (to) consolidate (and) extend range (of) splendid achievements associated (with) termination (of) first Baha'i Century. Fervently supplicating outpourings (of) Baha'u'llah's blessings (on) mighty undertaking." "Apart from the glorious mission of creating new Baha'i centers," the National Assembly wrote to the local communities after the Plan had been launched, "apart from carrying the message of light and life to our corner of a dark and despairing world, the Plan offers us a challenge to put into actual practice the Baha'i principle of oneness and solidarity. "The individual, the backbone of the whole scheme, will, in taking up pio [p33] CURRENT BAHA'I ACTIVITIES 33 neering work, develop the qualities of faith in God, in himself and in his fel-lownien, the attributes of renunciation, of courage and audacity, of initiative and enterprise. "The community that enters into this world with zest will act as the power house which will supply the energy needed to keep the wheels moving. They should evince for the welfare and establishment of the pioneer the same interest that they would in a member of their own household." In these simple words the Baha'is of India, Pakistan and Burma defined for themselves the spiritual meaning of a great crusade Ñ a crusade which found fulfilment for all the virtues cultivated under centuries of Hinduism and Islftm, united at last in the community of Baha'u'llah, the Promised One. By April 21, 1947, eight new local Assemblies had been formed. In the same month a cablegram arrived from the Guardian of the Faith advising the National Spiritual Assembly to set about purchasing in New Delhi a building suitable for use as a National Administrative Headquarters. A few weeks later Shoghi Effendi wrote: "They now stand on the threshold of a new epoch in the history of the evolution of the Administrative Order in their land. The transfer of the central institution of that Order to the capital of India; the wide measure of centralization which this historic step must involve; the purchase of a befitting seat for the ever-expanding activities and the multiplying agencies of that institution in the same capital all these must synchronize with a remarkable and indeed unprecedented intensification of effort in the pioneer field of flah4'i activity, as well as in the sphere of public teaching designed to arouse the masses and proclaim the verities of the Faith throughout the length and breadth of that subcontinent and its adjoining territory of Burma.~~ On June 3, 1947 a building was purchased. Since the property was situated on leasehold land and in an area reserved for the Princes, the government's nt's sanction was required. This was finally obtained, but at the same time the authorities requisitioned the property for public use. Up to the end of the period covered by this survey the Baha'is had not received custody of their building. By April, 1948, five local Baha'i communities were arranging for their own local administrative headquarters. In its annual report of that year the National Assembly credited sixteen traveling teachers with public programs and fireside teaching work in eighty-one cities. Meanwhile energetic effort was carried on to place Baha'i articles in the press and to distribute literature to a selected list of five thousand prominent persons, many of whom signified their warm interest in the words of Baha'u'llah. Two hundred fifty-nine items were carried in the newspapers. About four hundred and fifty books were presented to public libraries. The language problem in connection with translation and publication of Baha'i literature was stupendous. In the case of some languages no script had been developed. By 1948 the printed publications included translation in fifteen different tongues. Over 40,000 books and pamphlets were sold and distributed. In Burma grievous conditions were encountered. In the village of Daida-flaw eleven Baha'is were slain during 1942, and the headquarters maintained there, in Manclalay and Rangoon were damaged or destroyed. Records, books and documents transferred for safety from Rangoon to Daidanaw were entirely lost when the headquarters was destroyed by fire. As soon as communication was resumed, two Baha'is were appointed by the National Spiritual Assembly to visit Baha'i centers in Burma and report on the conditions encountered. The result of this was to provide measures for the relief of distressed Baha'is, give them work, restore the administrative headquarters, and resume an active teaching schedule. [p34] 34 THE BAHA'I WORLD By April, 1950, the termination of this survey, the Plan had reached this stage of attainment. Twenty-six Assemblies had been formed, Baha'i centers established in Ceylon, Indonesia and Siam, the publishing schedule practically completed, and the National Administrative Headquarters purchased even though legal obstacles prevented its use by the Baha'i owners. During this final year, 19491950, a Baha'i of Kam-shatti, near Calcutta, was martyred by a religious fanatic. Forty-seven of the sixty-three local goals contemplated in the Plan were assured. The story of Baha'i activity in India, Pakistan and Burma from 1946 to 1950 is enriched by the deep devotion of the many pioneer families who left their homes to establish the Faith in some other town, and by the indefatiguable work of the volunteer teachers who carried the message of Baha'u'llah far and wide. The Plan, moreover, matured the Baha'i community, steeled its will and opened its insight into the many social, humanitarian, cultural and spiritual teachings of the Faith. Six OBJECTIVES ATTAINED B~ PERSIAN Biutk'fs A Baha'i of the West could only undertake a survey of activities among the Baha'is of Persia with extreme modesty. With its majestic spiritual background of more than a century of continuous persecution, the Persian Baha'i community stands apart crowned with a distinction which other Baha'i communities admire, and hope, if called upon, to deserve in their turn. Persia, too, as a land and a culture, preserves a mystery of isolation which in almost all other parts of the world has been penetrated and destroyed. Therefore, while the meeting of East and West has become not only possible but inevitable within the universal gospel of Bah4'u' -114h, and there is complete understanding between western and Persian believers in matters of faith and doctrine, the Baha'i of the West has no sense of real intimacy with the particular type of culture in which Persian Baha'is live their lives and serve their Faith. This survey is not the occasion to catalog the long list of outrages, cruelties, slaughters, repressions and lootings to which Persian Baha'is are still subjected despite the representations and appeals directed by Baha'i administrative bodies to the responsible local, provincial and national authorities. The reason for this extension of primitive, priest-instigated feeling into modern times has been thus defined by a competent observer: ". Long standing political rivalries combined with a steady decline in the authority and influence exercised by the central government are contributing to the re-emerg-ence of reactionary forces represented by an as-yet influential and fanatical priesthood, to a recrudescence of the persecution and a multiplication of the disabilities to which a still unemancipated Faith has been so cruelly subjected for more than a century." From the records and reports made available for this survey, a factual summary can be pieced together, but the factual record is incomplete without that sense of fatality which endows each incident with the quality of spiritual drama. Old Testament days, New Testament days, the days of Muhtim-mad in savage Arabia, are lived again in Persia today. The time will come when, through some keen-witted western journalist, or through some humane professional man visiting the country on some routine mission, the story of the Persian Baha'is will be spread in headlines of newspapers throughout the world; and the people will learn by what sacrifice and suffering is Revelation returned in our time. A national Baha'i Plan for the Persian community came into effect on October 11, 1946, to be fulfilled on July 9, 1950, the Centenary of the Martyrdom of the Bab. Its objectives included four aims to be achieved within Persia, and three in adjoining lands. 1. Consolidation of all local Baha'i communities. 2. Reestablishment of sixty-two dissolved Assemblies. 3. Formation of twenty-two new groups. [p35] CURRENT BAHA'I ACTIVITIES 35 4. Creation of thirteen new centers. 5. Development of Assemblies from groups located in Kabul, Afghanistan, Mecca, Arabia, and Baha'i Island, Persian Gulf. 6. Formation of groups in four localities on the Arabian Peninsula. 7. Sending pioneers to India and 'Irttq to assist in the formation of new groups. To each of the twenty Provinces a proportionate number of the four goals was assigned. The Baha of Tihr&n were called upon to send out fifty families into the pioneer field. Every individual Baha'i was included in the operation of the Plan Ñ as a volunteer, by deputizing a pioneer, by contributing funds, by circuit teaching, or by providing hospitality to students whose parents had become pioneers. The National Spiritual Assembly wrote: "Soon after the Plan was published we received the beloved Guardian's soul-stirring message. It revealed the momentous character of this campaign and disclosed to our eyes the profoundly significant effect its fulfilment will have upon the immediate destiny of the Faith in Persia. This dynamic call was brought to the friends in Tihr~n in the course of five special meetings which were held in the National Baha'i Headquarters Auditorium. Similar organized measures are being taken by Spiritual Assemblies in provincial centers and by Regional Emigration Committees to bring the • Guardian's appeal to the attention of all the friends in Persia, stressing the immensity of the task that lies before us." The cabled message from Shoghi Effendi which was communicated in this manner throughout the land was received on February 21, 1947. "(I) rejoice (at the) magnificent Plan conceived (by the) National representatives (of the) dearly beloved community (of) Baha'u'llah's native land. This far-reaching project well befits (a) community which in age, numbers, richness (of) history leads (the) entire Baha'i world. Friends (and) foes, within and without, and fellow-believers (in) North, South, East (and) West (are) intently watching (the) manner (in which they) discharge (the) greatest task ever undertaken by (the) Persian followers (of the) Faith (of) Baha'u'llah. (The) glorious company (of the) holy Founders (of the) Faith, the Letters (of the) Living,* Hands (of the) Cause, ** saints, heroes, martyrs, all (are) gazing expectantly from (the) AbM Kingdom upon (the) privileged custodians (of the) priceless legacy bequeathed to (the) present generation laboring (in the) cradle (of the) Faith. Upon its success (at the) appointed time chiefly depends (the) release (of the) spiritual forces designed (to) emancipate (and) hasten (the) recognition (of the) Faith (in) IrAn." Baha'i pioneering in Persia, as the National Assembly pointed out, has passed through three stages since 1943: a great exodus of pioneers, their retreat under insuperable difficulties, and a resurgence of the expansive movement. In 1943 an immediate and widespread response was inspired by letters from the Guardian of the Faith. "No sooner Ñ had his call been echoed than volunteers came forth in scores and hundreds. They came forth from every walk of life, men and women, rich and poor, learned and untutored, young and old, to share in the glorious task of promoting the interests of their beloved Faith. "In those dark days of 19431944 living conditions in Persia were at their worst. Insecurity, bitterness, economic chaos were widespread many pea-pie were in the throes of starvation." Soon the National Spiritual Assembly became aware of outbursts of fanaticism and hostility, hatred and overt acts. A wave of bitter persecution arose against the Baha'i pioneers in practically every locality where they had settled. On August 8, 1944, in Sh&rttd, a revolting crime took place *The Dab's chosen disciples. See "God Passes By." **Disciples chosen by Baha'u'llah. Hands of the Cause have also been appointed by the Guardian in accordance with a provision of 'Abdu'l-Baha's Testament. [p36] 36 THE BAHA'{ WORLD resulting in the slaughter of three Baha'is and the mutilation of their bodies. Baha'i women were beaten, seventeen Baha'i homes plundered and consigned to the flames. Despite this recent experience, the new Plan adopted in 1946 evoked a great response. While fifty families bad been requested from TihrAn, one hundred sixty Baha'i families arose between 1946 and 1950 to pioneer. By 1950 ninety-three Assemblies had been formed, thirty-seven groups established and twenty-four locallities with at least one Baha'i. Outside Persia, four Assemblies were formed, and six localities settled with groups or individual Baha'is. The Plan came to more than hoped-for realization in advance of the final date. In this vast process the observer studying the records finds several features which possess distinctive interest. He notes, for example, the powerful effort and extensive arrangements made to remove from Baha'i women the traditional shackles of lack of education and inability to participate in public affairs. The National Spiritual Assembly determined to create educational opportunities available to Baha'i women. Women's conferences were called for discussion of these problems. It became a fixed aim to attain for Baha'i women that station of equality with men Ñ equality of opportunity, right and privilege Ñ which the teachings of Baha'u'llah declare to be an essential to a spiritual society and a condition of true civilization. Since in the Baha'i community every local and national elective or appointive office is open to men and women on the same terms, the effort put forth by the Persian Baha'is represented a complete repudiation of the past tradition and a bold assertion of new principles and truths. Noteworthy also as a collective action of the Persian Baha'is during the period under survey was their warm and generous response to the needs of their religious brothers and sisters in war-stricken lands of Europe and the East. Thousands of relief packages were shipped, and large sums sent to America to be devoted to this purpose. Such an assertion of the humanitarian spirit among an Oriental people is one more sign and evidence that a new spirit has been released by the Revelation by Baha'u'llah of the oneness of mankind. A touching glimpse into the hearts of the Persian Baha'is is unconsciously given in an account of the arrival in Tihr&ri of the news that United Nations, accepting its status as an international nongovernmental organization, accredited delegates and observers appointed by the Baha International Community to cultural conferences. The Baha'i International Community is an association of the existing National Spiritual Assemblies, including that of Persia. The sudden realization that this contact with a responsible international body had been conferred upon them produced extraordinary joy. It was as though the sun itself had suddenly appeared through a rift in the darkest of clouds. Visits of western Baha'is to Persia have been relatively few, though Americans sustained the cost of Tarbiyat School for girls during a certain period, and American teachers served in the School. Dr. Robert L. Gulick, visiting Persia while on a mission for the Carnegie Foundation, was received with enthuxsiasm and conducted to many of the holy places and Baha'i shrines in Persia. The account of his visit to Persia also affords a tender glimpse into the heart of the Baha'i community. [p37] CURRENT BAHA'I ACTIVITIES 37 Lead vases, gilded peacocks, crushed red tile paths, lights, marble stairs and cypress trees all play a part in beautifying the gardens around the Tomb ol the Bab on Mt. Carmel, Haifa, Israel. [p38] 38 THE BAHA'I WORLD SECOND SEVEN YF~AaI PLAN OF BuA'fs OF NORTH AMERICA During the years of the first World War, 1916 and 1917, while conimunica-tion was interrupted between 'Abdu'l-Baha and the Baha'is of the West, He revealed a series of Tablets addressed to the Baha'is in four areas of the United States and to the Baha'is in Canada, including three addressed to the entire Baha'i community in both countries. These Tablets became known as Tablets of the Divine Plan. In them 'Abdu'l-Baha laid down the broad principles of a teaching mission the American Baha'is were to undertake in all parts of the world, beginning with the establishment of Baha'i communities throughout North America. The Plan also formulated the spiritual conditions under which alone it could be successfully prosecuted. The effect of this series of Tablets was to constitute the Baha'is of North America the Master's trustees in carrying out the provisions of these Tablets. The physical life of 'Abdu'l-Baha was drawing to a close. His own unique teaching mission publicly executed during His journey in Europe and North America, could not be resumed after the war. From His creative spirit the Master considered the spiritual needs and capacities of the peoples of the world. In His Plan He bound the peoples of East and West together in one spirit, one brotherhood, one social order, finding in North America the necessary elements of freedom, initiative and unified executive capacity to sustain the greater responsibilities of a world mission. From 1922, the beginning of the administrative development of the Baha'i community by the Guardian in conformity with the provisions of 'Abdu'l-Baha's Will, until 1946, response to the Divine Plan was made by heroic individual Baha'is who carried the Message to other lands, and collectively in efforts to strengthen the Faith within North America itself. In 1937 a Seven Year Plan was formulated by Shoghi Effendi under which North American Baha 'is were given their first international goals. The Plan called for the formation of a Spiritual Assembly in each State of the United States and each Province of Canada, the completion of the exterior onamentation of the House of Worship, and the establishment of Baha'i groups in each country of Central and South America, by 1944, the Centenary of the Declaration of the B&b. This Plan was successfully carried out. It represented one stage in the execution of 'Abdu'l-Baha's Divine Plan. In 1946, after a respite of two years, a Second Seven Year Plan was given by the Guardian to North America, the focal point being 1953, the Centenary of the Birth of Baha'u'llah's Mission. This stage in the consummation of the Divine Plan set up four separate goals: consolidation and bolder proclamation of the Faith in the United States and Canada; completion of the interior ornamentation of the House of Worship; the establishment of National Spiritual Assemblies in Canada, Central America, and South America; and a new teaching mission in Western Europe involving the formation of at least one Spiritual Assembly in each of ten countries Ñ Belgium, Netherlands, Norway, Denmark, Sweden, Luxembourg, Switzerland, Italy, Portugal, and Spain. Supplementary to this Plan was the resolve to bring to one hundred seventy-five the number of local Assemblies in North America by April 21, 1948. This was accomplished. The Plan was outlined in a cablegram which the Guardian addressed to the Thirty-Eighth Annual Convention, April 25, 1946. "The prosecutors of the Plan who in the course of six war-ridden years achieved such prodigies of service in the Western Hemisphere from Alaska to Magallanes are now collectively summoned to assume in the course of the peaceful years ahead still weightier responsibilities for the opening decade of the Second (Baha'i) Century. The time is ripe, events are pressing." Concerning the results attained be [p39] CURRENT BAHA'I ACTIVITIES 39 tween 1937 and 1944, Shoghi Effendi in this same cable summarized them as follows: "The campaign culminating the Centenary of the inauguration of the Baha'i Era completed sixteen months ere the appointed time the exterior ornamentation of the Mashriqu'l-Adhkar, laid the basis of the administrative order in every virgin State and Province of the North American continent, almost doubled the Assemblies established since the inception of the Faith, established Assemblies in fourteen Republics of Latin America, constituted active groups in remaining Republics, swelled to sixty the Sovereign States within the pale of the Faith." A few weeks after the 1946 Convention the American Baha'is received a letter from the Guardian presenting the second Seven Year Plan against a background emphasizing its historic and spiritual import. This communication, dated June 15, 1946, was published under the title "A God-Given Mandate." "The opening years of the second century of the Baha'i Era are witnessing the launching of yet another stage of an enterprise the range of whose unfolding processes we can, at the present time, but dimly visualize. However familiar we may be with its origin, however conscious of its magnitude and bold character, however cognizant of the signal success that has attended its initial operation, in the Western Hemisphere, we find ourselves nevertheless incapable of either grasping the import of its tremendous potentialities, or of correctly appraising the significance of the present phase of its development. Nor can we assess its reaction, as the momentum of the mysterious forces driving it onward augments, on the fortunes of the divers communities whose members are consciously laboring for the achievement of purposes akin to the high aims that animate its promoters, or estimate its impact, as its scope is further enlarged and its fruition is accelerated, on the immediate destinies of mankind in general. "The impulse from which this historic world-embracing crusade, which, alike in the character of its Founder and the nature of the tasks committed to its participants, is unprecedented in religious history, derives its creative power may be said to have in a sense originated with the mandate issued by the Bab in His Qayyfim'1-Asm&', one of His earliest and greatest works, as far back as the opening years of the first Baha'i century, and directed specifically to the 'peoples of the West,' to 'issue forth' from their 'cities' and aid His Cause. "To this initial impulse given by the Herald of our Faith, whilst confined in the heart of faraway Asia, a still greater force was communicated, and a more specific direction given, when the Author of our Faith Himself, having already set foot on the fringes of the continent of Europe, addressed, in His Kitab-i-Aqdas, from behind the walls of the prison-city of 'Akka, some of the most celebrated passages of that Book to the Chief Magistrates of the entire American continent, bidding them 'bind with the hands of justice the broken,' and 'crush the oppressor' with the 'rod of the commandments' of their Lord. Unlike the kings of the earth whom He had so boldly condemned in that same Book, unlike the European Sovereigns whom He had either rebuked, warned or denounced, such as the French Emperor, the most powerful monarch of His time, the Conqueror of that monarch, the Heir of the Holy Roman Empire, and the Caliph of IsThm, the Rulers of America were not only spared the ominous and emphatic warnings which He uttered against the crowned heads of the world, but were called upon to bring their corrective and healing influence to bear upon the injustices perpetrated by the tyrannical and the tin-godly. To this remarkable pronouncement, conferring such distinction upon the sovereign rulers of the Western Hemisphere, must be added not only the passages in which the Author of our Faith clearly foreshadows the revelation of the 'signs of His dominion' in the West, but also the no less significant verbal affirmations which, according to reliable eyewitnesses, He more [p40] 40 THE BAHA'I WORLD than once made in regard to the glorious destiny which America was to attain in the days to come." The mission in Europe was presented in these words: "In conjunction with these aforementioned objectives, and in a sense, more far-reaching in its repercussions and of greater urgency, is the task of extending the ramifications of the Divine Plan to a continent which not only stands in dire need of the ennobling, the reinvigorating, and spiritualizing influence of a world-redeeming Faith, but must serve as a steppingstone to the spiritual conquest of the vast and numerous territories, lying as yet beyond the scope of the plan, in both the Asiatic and African continents, and which must, in the course of successive epochs, be warmed and illuminate by the rays of Baha'u'llah's Revelation as prescribed in the Tablets revealed by the Center of His Covenant and the Authorized Interpreter of His teachings. "In the western extremity of that continent, in the Iberian Peninsula, the parent land and fountainhead of the culture of those Republics which have already been quickened by the first stirrings of the Plan conceived by 'Abdu'l-Baha; in the extreme North, among the Scandinavian peoples, and further south, amidst their Flemish and French neighbors, whose conversion will considerably enrich the diversity of the races to be included within the orbit of its operation; in the extreme South, in the Italian Peninsula, the cradle of a far-famed civilization and the seat and stronghold of the most powerful Church in Christendom; in the very heart of that continent, amidst a freedom-loving, peace-pursuing, high-minded people, the prosecutors of the Second Seven Year Plan must, preferably in the capitals of these countries, arise to establish, on an unassailable foundation, the structural basis of the nascent institutions of their Faith, which future promoters of the Divine Plan must, in the course of succeeding epochs, enlarge, and theron erect the mightiest edifices of that Faith." The spiritual blessing conveyed through participation in this Plan was also described: "To be privileged to render, in His stead, on so colossal a scale, at such a challenging hour, and in the service of so sublime a Plan, so great and enduring a service is a bounty which we can never adequately appraise. We stand too close to the noble edifice our hands are rearing, the din and tumult into which a war-devastated world is now plunged are too distracting, our own share in the furtherance of those global aims, tasks and problems that are increasingly absorbing the attention of mankind and its leaders is as yet too circumscribed, for us to be in a position to evaluate the contribution which we, as the executors of 'Abdu'l-Baha's Mandate, as the champion-builders of Baha'u'llah' s Order, as the torchbearers of a civilization of which that Order is the mainspring and precursor, are now being led, through the inscrutable dispensations of an almighty Providence to make to the world triumph of our Faith, as well as to the ultimate redemption of all mankind." It was with such challenging assurance, appeal and guidance that the Baha'i community, in 1946, bent its energy to prosecution of the task. For the consolidation of the American Baha'i community and a more determined proclamation of the Faith to the leaders and masses, far-reaching teaching plans were adopted and put in motion. Qn the one hand a series of nationwide public meetings were initiated through the local communities in which a number of challenging themes were successively presented. In connection with these public gatherings the work of providing study classes for interested inquirers was intensified. In homes, in local Baha'i meeting places, using every possible facility for teaching, a powerful movement penetrated the entire Baha community. Paralleling these public meetings and study groups the National Spiritual Assembly inaugurated a public relations program which publicized the [p41] CURRENT BAHA'I ACTIVITIES 41 Gilded, wrought iron gates, and stately paths, surround the Shrine of the BTh on Mt. Carmel, Haifa, Israel. [p42] 42 THE BAHA'I WORLD Faith through press and radio, through advertisements in magazines, and through mailings of literature to large selected lists of influential and key persons. Baha'i releases were distributed to more than five hundred newspapers, and in the case of announcements accompanied by photographs of the completed exterior ornamentation of the Temple, or views of the interior design when contracts were placed, the results were most gratifying. In one instance a Temple illustration was reproduced in more than five hundred weekly papers published in smaller towns. The metropolitan press provided more space for Baha'i articles than had been given since the memorable days of 1912, when 'Abdu'l-Baha addressed large audiences in universities, synagogues, churches and cultural gatherings throughout North America. Space is not available to record in detail the activities reported by the National Assembly and its committees year by year from 1946 to 1950. In addition to the activities directly related to the prosecution of the Seven Year Plan, some of the major events included the transfer of the Louhelen School property in Davison, Michigan by its owners, Mr. and Mrs. L. W. Eggleston, to Baha'i trustees as a permanent endowment of the American Baha'i community. The Eggleston residence, located on the school property, was purchased in order to complete the holding. Baha'i endowments were also augmented through gifts of properties in Geyserville, California, by Mrs. Louise Bosch and Mrs. Amelia E. Collins, and in Eliot, Maine, by Mrs. Villa Vaughn, and by Mrs. Amelia E. Collins in Wilmette, Illinois. During this period was developed a relationship of the Baha'i body to the United Nations. On April 16, 1948, Shoghi Effendi cabled the American National Convention a message containing this reference to the United Nations: "Recogni-tion extended to the Faith by United Nations as an international non-govern-mental body enabling appointment of accredited representatives to United Nations conferences is heralding world recognition for a universal proclamation of the Faith of Baha'u'llah." A few days later, in his cablegram beginning "Joy-fully acclaim brilliant achievements," dated April 26, the Guardian included recognition by United Nations as one of the achievements of the American community: ..... whose spokesmen are securing recognition of the institutions of Baha'u'llah's rising world order in the United Nations.~~ On May 18, 1948, writing through his secretary, Shoghi Effendi advised the National Spiritual Assembly as follows: "The recognition given your Assembly (as representative of the other National Spiritual Assemblies) by UN as a nongovernmental body entitled to send representatives to various UN conferences marks an important step forward, in the struggle of our beloved Faith to receive in the eyes of the world its just due, and be recognized as an independent World Religion. Indeed, this step should have a favorable reaction on the program of the Cause everywhere, especially in those parts of the world where it is still persecuted, belittled, or scorned, particularly in the East." These passages give us a good background for a review of the development of Baha'i relations with the United Nations. The first stage was application for recognition of the National Spiritual Assembly of the United States and Canada as a national nongovernmental organization. This was obtained in the spring of 1947, bringing with it the status of an accredited observer. Under this status the NSA submitted two formal statements: A Baha'i Declaration of Human Obligations and Rights, and A Baha'i Statement on the Rights of Women. A Baha'i United Nations Committee was appointed; a Baha'i observer attended UN sessions, and effective contacts made. The second stage was application for recognition of the Faith as an international nongovernmental body Ñ a much more important status. A form was suggested for each National As [p43] CURRENT BAHA'I ACTIVITIES 43 sembly to fill out, authorizing the American Assembly to act for them in relation to UN matters. This form was executed by the seven other National Assemblies then existing (winter 19471948) and in the name of "The Baha'i International Community" the eight Assemblies were given recognition as an international organization. When the Canadian Baha'is formed their own National Assembly, it executed the same form, and this has been filed with UN. The Baha'i International Community is thus a union of nine National Spiritual Assemblies for the purpose of maintaining a relationship to UN. "The Baha'i International Community" has no other function or authority. The first Baha'i representation at an international UN conference took place in May, 1948, at Geneva, when Mrs. Mildred Mottahedeh, Mr. Ugo Giachery and Mr. C. Mason Remey, under appointment as representatives of the "Baha International Community," took part in a gathering of many representatives of international non-govern-mental organizations under UN auspices to confer on Human Rights. Five delegates were appointed, but Mr. Leroy loas and Mrs. Marion Holley Hofman could not serve. A request was received prior to the conference for a brief statement on what Baha'is are doing to promote human rights, and this statement has been published in World Order Magazine and also issued by the Public Relations Committee. The Baha'i delegates introduced two resolutions which were approved and accepted by the Geneva conference. "RESOLVED: That the Non-Govern-mental Organizations endeavor through their local branches and with the permission of the governing authorities to educate and prepare the peoples of nonmember nations for their eventual entry into the United Nations." "RESOLVED: That the Non-Govern-mental Organizations who here represent a good portion of the world's population can go far in the implementation of Article No. 1 of the Declara tion of Human Rights by themselves setting the example within their own organization by eliminating within these organizations all sorts of prejudice whether it be that of race, creed or color. They would thus present a living example of the implementation of Article No. 1." Other United Nations Conferences in which Baha'i representatives participated were held in San Francisco, 1948, Paris, 1948, University of Kansas, 1949 and 1950, Geneva, June, 1949, Lake Success, 1949 and Santiago, Chile, 1950. The foundation for this relationship had been established at the Baha'i World Center by the Guardian in 1947. On July 9 of that year he received a letter from the chairman of United Nations Special Committee on Palestine requesting a statement on the relationship which the Baha'i Faith has to Palestine and the Baha'i attitude towards any future changes in the status of the country. From Shoghi Effendi's reply, dated July 14, 1947, the following paragraphs are quoted: "The position of the Baha'is in this country is in a certain measure unique: Whereas Jerusalem is the spiritual center of Christendom it is not the administrative center of either the Church of Rome or any other Christian denomination. Likewise although it is regarded as the second most sacred shrine of IsThm, the most Holy site of the MuJ?ammadan Faith, and the center of its pilgrimages, are to be found in Arabia, not in Palestine. The Jews alone offer somewhat of a parallel to the attachment which the Baha'is have for this country, inasmuch as Jerusalem holds the remains of their Holy Temple and was the seat of both the religious and political institutions associated with their past history. But even their case differs in one respect from that of the Baha'is for it is in the soil of Palestine that the three central Figures of our Religion are buried and it is not only the center of Baha'i pilgrimages from all over the world but also the permanent seat of our Administrative Order, of which I have the honor to be the Head. [p44] 44 TUE BAHA'I WORLD "The Baha'i Faith is entirely nonpolitical and we neither take sides in the present tragic dispute going on over the future of the Holy Land and its people nor have we any statement to make or advice to give as to what the nature of the political future of this country should be. Our aim is the establishment of universal peace in this world and our desire to see justice prevail in every domain of human society, including the domain of politics. As many of the adherents of our Faith are of both Jewish and Moslem extraction, we have no prejudice towards either of these groups and are most anxious to reconcile them for their mutual good and for the good of the country. "What does concern us, however, in any decisions made affecting the future of Palestine, is that the fact be recognized by whoever exercises sovereignty over Haifa and Acre, that within this area exists the spiritual and administrative world center of a world Faith, and that the independence of that Faith, its right to manage its affairs from this source, the right of Baha'is from any and every country of the globe to visit it as pilgrims (enjoying the same privilege in this respect as Jews, Moslems and Christians do in regard to visiting Jerusalem), be acknowledged and permanently safeguarded." With this communication, moreover, Shoghi Effencli enclosed a brief sketch of the history, aims and significance of the Baha'i Faith which the National Spiritual Assembly has printed and widely distributed in pamphlet form. Since 1947 a United Nations Committee has been annually appointed to maintain Baha'i relations through participation in the successive conferences. Five documents have been submitted to the United Nations: the Guardian's letter and enclosure, referred to above, A Baha'i Declaration of Human Obligations and Rights, A Baha'i Statement on the Rights of Women, Work of Ba-hd'is lit Relation to Hnman Rights, and an explanation of the nature of Baha'i public worship, offered in connection with the development by the United Nations of a prayer building or center. During this period the first all-Indian Baha'i community in America was formed through the work of Mrs. Mary Stevison and Mrs. Amelia Collins. In 19461947, as the result of a special appeal for pioneers to settle in towns where local Assemblies were needed, one hundred thirtyfive American Ba-M'is responded and made their homes in new cities and towns. A tally made by the National Radio Committee for a period of nine months in 1946 showed that a total of 587 Baha'i broadcasts were made. About fourteen local Assemblies sustained a weekly program for thirteen weeks or more. The National Radio Committee produced a series of ten dramatic transcriptions which were extensively used. Temple visitors listed in 1946 and 1947 numbered about 60,000. The reception of Temple visitors was made more effective by the production of an audiovisual presentation of Temple pictures, other Baha'i scenes, and the basic teachings of the Faith. On January 6, 1947 the American Baha'i community in local gatherings celebrated the twenty-fifth anniverasry of the Guardianship. The occasion was deeply felt and memorable, as the Ba-h&'is, and particularly the older members, realized the miraculous manner in which a worldwide and diversified community had been guided and inspired to develop organic institutions and maintain a unity unassailable by any force operating from without or within. It was the privilege of the National Spiritual Assembly to publish a noble statement on the Guardianship and the achievements since the ascension of 'Abdu'l-Baha prepared by RQfiyyih KTh~num. A new method of community education, combining spiritual devotion, discussion and study, was developed in the form of a "Baha'i Institute." This method consisted in holding of special community and inter-community study conferences for reading and discussion of a text prepared for this purpose. The first text, devoted to the Baha'i [p45] CURRENT BAHA'I ACTIVITIES 45 Covenant and Administration, compiled Baha'i passages of basic importance and the Institute sessions conduct&1 throughout the United States were acclaimed. The Institute method has for its aim the self-education of a Baha'i community by mutual participation, since the era of the proficient teacher able to travel from community to community appears to have closed. This new educational system was the more opportune in that for two successive years, as a measure of austerity during Temple construction, the four Baha'i Schools were suspended. LAnN AMERIc~ MISSION To assure the formation of a National Spiritual Assembly by the IBah&'is in both Central and South America before 1953, the Inter-America Committee appointed by the National Spiritual Assembly of the Baha'is of North America formulated an energetic schedule of activities. Since the delegates to be chosen for the Conventions qualified to elect these National Spiritual Assemblies would be representative of the local Baha'i communities in existence at that future time, the essential aim of the Committee plan was to establish the broadest possible basis of representation. Any country of these two areas not possessing a properly constituted local Assembly at the time the delegates were chosen would not be represented at the Convention. The minimum requisite, then, was the development of at least one Assembly in each country. By 1946 some countries already had more than one Assembly. The Committee also proposed to assist the local Assemblies to obtain corporate status as religious bodies in accordance with the regulations prevailing in each country. The next requisite was the development of an active sense of community among all the Baha'is of each international area, and afford them practice in the conduct of projects common to all, involving a steady transfer of responsibility from the representatives of the North American Baha to representatives of the Baha'is of Latin America. This was accomplished by the appointment of regional committees and committees acting for the Baha'i communities of Central and South America as a whole, and by the conduct of annual conferences with school sessions attended by one or more believers from each country. Thus the social and spiritual equivalent of annual conventions was created, and a spirit of fellowship and mutual Baha'i aim developed throughout both these international areas. Other aims set up at the very beginning of the Second Seven Year Plan included the carrying of the Faith to the masses and also to leaders, provision of literature for study in Spanish, Portuguese and French, and securing the service of additional pioneer teachers, both Latin American and North Amer-jean, to maintain intensive work with Assemblies and groups in all parts of the two areas. Gratifying progress could be reported at the end of the first year, 1947. Eight original teaching committees had become active. Teaching by correspondence, a method which proved unexpectedly effective, increased from an initial distribution of four hundred copies of each successive lesson to nineteen hundred. Forty new groups were formed that year, six attaining Assembly status by April, 1947. A total of eleven new local Assemblies was formed that year. The number of enrolled Baha'is nearly doubled. The core of the entire intercontinental campaign was the pioneer teachers who had volunteered to serve for an indefinite period in a foreign land, learn a new language, adjust to a new culture and civilization, and steadfastly uphold the teachings of Baha'u'llah. Tribute was paid to the work of twenty pioneers from North America and of three North American Baha'is permanently resident in Latin America. Baha'i schools established in Latin America in 19461947 were located in Ezeiza, Argentina; Santiago, Chile; and [p46] 46 THE BAHA'I WORLD Vera Cruz, Mexico. The Baha'i International School at Pine Valley, Colorado, conducted a workshop course in Latin American pioneering. A final contribution to the work was that of North American Baha'is who traveled in Latin America and visited Baha'i communities en route. By April, 1947, the Committee could report five Assemblies in Colombia, four in Chile, three in Mexico and three in Brazil. By that time the goal cities needed for complete representation could be selected and arrangements ,!nade for concentrated teaching work. A conference held in Buenos Aires was attended by twenty-five representatives from ten South American countries, and a conference held in Panama City was attended by representatives from nine countries of Central America. The agendas provided at these conferences called for discussion and action on Baha matters of direct concern to the participants. Baha'i radio broadcasts were delivered during 19461947 in Panama, Ecuador, Colombia, Venezuela, Chile, Bolivia, Brazil, Cuba and the Dominican Republic. The date assigned for the formation of the two Latin American National Spiritual Assemblies was 1951. By April, 1950, the final date of this survey, the process of consolidating two national (in reality, international) Baha'i Communities, had been carried to a point where success was assured. By 1950, the transfer of responsibility for planning and direction was nearly complete. Two national committees were functioning in the preparation of translation, publication and distribution of Baha'i literature, the preparation of study courses, radio scripts and publicity, the editing and distribution of Baha'i news bulletins, and the organization and conduct of an International Baha'i Congress in Central and South America. Regional Conferences during 19491950 were conducted in Bogot&, Rio de Janeiro, Montevideo, Valparaiso, La Paz, Havana, Mexico, D. F., Tegucigalpa, and San Jos6, with wide representation, including a member of the National Teaching Committees of the area. Surveys were prepared pointing to the critical needs still to be met by 1951. The Inter-America Committee reported that the initiative and energy shown by the Latin American Bah& is on the eve of their administrative independence from North American authority was most gratifying. A landmark in the evolution of the Latin American Baha'i communities was the statement written by the Guardian in 1947, in his second epochal letter on the Seven Year Plan (pub-lished as The Challenging Requirements of the Present Hour) describing them as the "co-workers and associates" of the North American Baha'is, in carrying out the provisions of 'Abdu'l-Baha's Divine Plan. That same letter presented a detailed schedule of activities and accomplishments for Latin America as well as for North America during the remaining years of the Seven Year Plan. The first Latin American local Assembly to incorporate was San Jos6, followed by Bogot&, Asuncion, La Paz, Panama City and Caracas. Later incorporations before 1950 included Santiago, Rio de Janeiro, and Lima. The remaining Assemblies were in process of preparing their applications. Twenty-three Latin AmericanrBahwis by 1948 had qualified as teachers enrolled for pioneer enterprises or special missions. In reporting on the events between 1946 and 1948, the Inter-America Committee emphasized the importance of the transfer of responsibility to the Latin American Baha'is. "The most dramatic development in the evolution of the Cause during these twenty-one months has been the gradual setting up and final complete functioning of Latin America's own teaching administration. The first National Teaching Committees were appointed in June, 1947, one for South America and one for the Caribbean countries. All of the members were native believers with the exception of one secretary on each committee. To Artemus [p47] CURRENT BAHA'I ACTIVITIES 47 Lamb in the south and to Mrs. Marcia Steward in Central America, was assigned the delicate and exacting task of helping these new committees to begin to truly function through complete consultation, and to take over one by one, as the committees became able to do so, the responsibilities and the direction of comprehensive, continental teaching programs. "The historic names of the first Latin American National Teaching Committees are: "For South America Ñ Sr. Esteban Canales Leyton, chairman; Artemus Lamb, secretary; Srta. Rosy Vodano-vic, treasurer; Srta. Betty Rowe, assistant secretary, and Walter Hammond. "For the Caribbean countries Ñ Sr. Jose Antonio Bonilla, chairman; Marcia Steward, executive secretary; Sra. Natalia de Chavez, general secretary and treasurer; Oscar Casto, Antonio Mora and Carlos Vergara. "At first each committee, one centered in Santiago, Chile, and the other in San Jos6, Costa Rica, influenced only the single country in which each was established, working through the Regional Teaching Committee of that country. Through a slow and often unreliable mail service, covering many thousands of miles and passing through the delays of many border censorships, it was necessary for each national committee to reach out and try to make contact with its spiritual arms, the Regional Committees, to consult with them regarding the conditions and needs prevailing in their individual countries, to try to plan the type of activities adapted to these conditions. Practically all members of the Regional Committees were native believers. Such teaching committees in each country constituted new projects, and it required a little time for them to learn how to plan campaigns in cooperation with the existing Assemblies, groups and teachers. "It was a turning point in the history of the Faith in Latin America when the North American pioneers ceased, in cooperation with the Inter-America Committee, to direct and do everything, when the reins of administration were placed with confidence in the hands of Latin Americans, and the Inter-America Committee together with the pioneers began to cooperate with them in their efforts. In the north the influence of Latin American administration spread gradually from Costa Rica down to Panama, then up through the Central Americas, until finally it flowered in the great Congress just closed in Mexico City, all of which was planned and directed by the National Teaching Committee. In South America the influence spread first through the countries of the south and then gradually northward until, with the coming of the historic Congress in Santiago, firm bonds and unity of action were established with the great countries of the north Ñ Brazil, Colombia, Venezuela and Ecuador." The Committee also stressed the beginnings of large public meetings: "Impressive public meetings with full cooperation of press and radio are being held in the great hail of the University of Santiago in connection with the South American Congress and International School sessions at this time. Public meetings in nine of the cities of Venezuela, attended by governors of states, artists, writers, educators, prominent business men, Lions, Masons and Rotarians, as well as members of other organizations, accompanied by magnificent newspaper and radio publicity, marked the recent trip of Gayle Wool-son through that country. Similar meetings were held in six cities of Colombia and a large public meeting is being planned by the Regional Teaching Committee of Colombia in connection with the Regional Conference to be celebrated in Bogot&, March 25 to 28. This will immediately precede the meeting of the Pan-American Union in that city. The Committee has planned a complimentary pamphlet for delegates and visitors to the Pan-American Conference, including a map of Bogot& and the words of Baha'u'llah. A special information service will be conducted by the Baha'is, which it is hoped will help to orient the visitors from many countries both practically and spirit [p48] 48 THE BAHA'I WORLD A corner of the gardens surrounding the Shrine of the Bib, Mt. Carmel, Haifa, Israel. [p49] CURRENT BAHA'I ACTIVITIES 49 ually, and greatly spread the knowledge of the Faith. "A splendid public meeting has just been held in Rio de Janeiro, sponsored by the Spiritual Assembly of that city. Other public meetings have been held in Callao, Peru, under the auspices of the Assembly of Lima. Much fine publicity has been received in Brazil, Cuba, Mexico, Costa Rica, Panama, Venezuela, Colombia, Chile, Argentina, Paraguay, and favorable publicity has been granted in practically all of the twenty-two countries." In May, 1949, anticipating the probable location of the National Administrative Headquarters to be established after the Convention sessions of 1951, the National Teaching Committee for South America was transferred to Lima, Peru, and the National Teaching Committee for Central America was moved to Panama City. The National records and correspondence were thus organized in relation to the future administrative development. A letter written by the Guardian on August 18, 1950, released final inspiration for the unfinished tasks. "No less attention, while this emergency period taxes, to an unprecedented degree, the combined resources of the envied trustees of 'Abdu'l-Baha's Divine Plan, should be directed to the vast network of Baha'i enterprises initiated throughout Latin America, where the work so nobly conceived, so diligently prosecuted, so conspicuously blessed, is rapidly nearing the first stage of its fruition. The flow of pioneers, so vital in all its aspects, and which has yielded such inestimable benefits at the early stages of this widely ramified enterprise, must, however urgent the other tasks already shouldered by an overburdened yet unfailingly protected community, be neither arrested nor slackened. The outposts of the newly-born communities, established in the Strait of Ma-gallanes in the South, must be held with undiminished vigor and determination. The major task of insuring the breadth and solidity of the foundations laid for the establishment of two National tional Baha Assemblies, through the preservation of the present Assemblies, groups and isolated centers, must be scrupulously watched and constantly encouraged. The process of the dissemination of Baha'i literature, of Baha'i publication and translation, must continue unabated, however much the sacrifice involved. The newly-fledged institutions of Teaching and Regional committees, of summer schools and of Congresses~ must be continually encouraged and increasingly supported by teachers as well as administrators, by pioneers from abroad, as well as by by the native believers themselves. The highly salutary and spiritually beneficent experiment of encouraging a more active participation by these newly won supporters of the Paith in Latin America, and a greater assumption of administrative responsibility on their part, in the ever expanding activities to be entrusted wholly to their care in the years to come, should be, in particular, developed, systematized and placed on a sure and unassailable foundation. Above all, the paramount duty of deepening the spiritual life of these newly fledged, these precious and highly esteemed coworkers, and of enlightening their minds regarding the essential verities enshrined in their Faith, its fundamental institutions, its history and genesis Ñ the twin Covenants of Baha'u'llah and of 'Abdu'l-Baha, the present Administrative Order, the future World Order, the Laws of the Most Holy Book, the inseparable institutions of the Guardianship and the Universal House of Justice, the salient events of the Heroic and Formative Ages of the Faith, and its relationship with the Dispensations that have preceded it, its attitude toward the social and political organizations by which it is surrounded Ñ must continue to constitute the most vital aspect of the great spiritual Crusade launched by the Champions of the Faith from among the peoples of their sister Republics of the South." MISSION IN EUROPE In making the formation of Baha'i [p50] 50 THE BAHA'I WORLD Committees in Western Europe a part of the Seven Year Plan, Shoghi Effendi aroused the American Baha'is for the first time to an actual realization of the formidable scope of 'Abdu'l-Baha's Tablets. They had as it were grown up with the Temple project, and the settlement of Latin America could be visualized as a natural extension of teaching in and by North America. Though basically different in culture and language, Latin America represented a project which still permitted a spirit of Americanism to 'coexist with the spirit of zeal for the Faith. Western Europe, however, represented a different continent. The project could not be visualized as an exten-Sian of any existing unified aim. It came as a challenge and an ordeal until, by enlargement of consciousness, its blessing could be known and felt. Special emphasis was given to the European mission by the Guardian of the Faith. One June 10, 1946 he cabled to advise the National Assembly to devote its next meeting to the "urgent, vital requirements" of the Plan. "Opening phase spiritual conquest old world under divinely conceived Plan must be speedily, befittingly inaugurated." He urged the prompt despatch of nine competent pioneers to as many of the ten countries as possible to "initiate systematic teaching work, commence settlement, promote dissemination (of) literature." The same cable called for the establishment of an auxiliary office in Geneva, Switzerland, with facilities to foster Assembly development within the ten countries embraced within the scope of the Plan. By the appointment of a European Teaching Committee the necessary factor of concentrated attention and continuous effort was supplied. The committee realized that as far as possible the pioneers established in Western Europe should be natives of the coin-try in which they were to serve. The first pioneer, Mrs. Solveig Corbit, departed on September 3, 1946, for her mission in Norway. In order to survey the Baha'i activities, and the supply of literature in the several na tive languages, Mrs. Etty Graeffe was dispatched on the same boat. During 19461947, two pioneers departed for Holland, Miss Rita Van Sombeek and Mrs. Jetty Straub, two pioneers for Denmark, Mr. and Mrs. Anders Nielsen, Miss Honor Keinpton went to Luxembourg, Miss Virginia Orbison proceeded to Spain, Mrs. Madeline Hum-bert settled in Belgium, Mr. and Mrs. Ugo Giachery in Italy, Mrs. Alice Dudley in Sweden, Mr. and Mrs. John Shurcijif in Belgium, Miss Sally Sanor and Miss Anita loas in Luxembourg, John Carre in Netherlands, Mrs. Jennie Anderson in Sweden, Miss Elsa Stein-metz and Miss Fritzi Shaver in Switzerland, Miss Charlotte Stirratt in Netherlands, Mr. and Mrs. Philip Marangella in Italy, Miss Dagmar Dole in Denmark and Mrs. Elinore Gregory in Norway. Twenty-five Baha'i pioneers were in active service throughout Western Europe before the end of the first year. The Committee chairman, Miss Edna True, with Mrs. Graeffe made surveys in Netherlands, Belgium and Italy, and arranged for a suitable European office in Geneva. Miss True also consulted with the Baha'is of Paris and the Brit Ñ ish Publishing Trust in London. As was pointed out in its first annual report, the Committee had to provide Baha'i literature in nine different languages. Ten additional pioneers were felt to be necessary before the end of 1947. The organic plan developed for the successful prosecution of this vast project rested upon the pioneers who gradually developed the nucleus of a Baha'i community, visits from traveling teachers, the distribution of teaching and news bulletins, the publication of literature in the language of the country, contact and correspondence maintained through the Geneva office, and an annual Conference and School bringing together representatives from every local group. For this organism of spiritual influence an efficient and devoted committee supplied energy, plans and materials, the American Bah& 'i community supplied funds exceeding those provided for teaching in America [p51] CURRENT BAHA'I ACTIVITIES 51 itself, and over all the Guardian of the Faith maintained vigilant watch and released inspiration and guidance for each stage of the momentous task. An important landmark in the history of the work in Western Europe was the first Baha'i European Teaching Conference, held in Geneva, Switzerland, May 2226, 1948. Ninety-two Baha'is attended from nineteen countries. Besides the ten countries of Western Europe, Ba-h~i'is came from Australia, Germany, Austria, France, North America, lr&n, 'Iraq, England and Scotland. One of those attending the Conference wrote: "The Conference was opened at two o'clock in the afternoon of Saturday, May twenty-second. The large room on the ground floor of the International Center where the European Teaching Committee Bureau has its offices, was an ideal setting for the Conference. It is a very long and a very beautiful room running straight through the building with separate consulting rooms at either end, the front consulting room overlooking Lake Geneva. The room was set up in accepted conference fashion. There was a platform with a long table where the four members of the Committee sat. On the table was a picture of 'Abdu'l-Baha to whom the Conference was dedicated and we arranged flowers and plants both on and around the table very effectively. The groups that needed French translation were seated at the right headed by Madame Dreyfus-Barney, who added greatly by her capacity as translator. On the left were the tables that needed German translation and this was bandied by Doris Lobse and Hubert Mat-thias. At the center table, facing the committee, were the English speaking groups and at a table below the committee table the two secretaries sat. "The Conference was opened with the Prayer for all Nations, which was read by Solveig Corbitt, who was the first pioneer to land in Europe under the European project. Then Mrs. Mary Sprague said the Prayer for the Guardian. "Miss True gave the opening talk on the Divine Plan and explained the relationship of the European Teaching Project to it. She noted that May Maxwell had been responsible for the first Assembly in Paris, that Hippolyte Dreyfus-Barney had been the first French believer and that Thomas Breakwell had been the first English believer. And then she gave a broad picture of the First Seven Year Plan and how the Faith had spread in the Western Hemisphere from Anchorage, Alaska to Puenta Arenas, Chile. And then the Second Seven Year Plan with its four objectives and the brief vista of the Third Seven Year Plan. And then she brought it down to the present requirements and ended with the B~b's address to the Letters of the Living. It was a beautiful talk and a perfect opening for the Conference. Then the programs which the committee had had made for the Conference were distributed. The program contained a picture of 'Abdu'l-Baha, the dates and hours of the sessions and public meetings, copy of the Guardian's cable to the Conference, The Divine Plan, the First Seven Year Plan, the Second Seven Year Plan and the European Teaching Project." It was the message cabled to the Conference by Shoghi Effendi which created the spiritual reality of this historic occasion. "Share the joy and elation of the attendants at the first historic Baha'i Teaching Conference on the European Continent, regarded as the fairest fruit of the momentous enterprise signalizing the second stage in the evolution of the Divine Plan. Overjoyed at the manifold signs of the rapid progress evidenced by the formation of eight Assemblies in seven goal countries, in the notable increase in the number of new believers, in the remarkable activity displayed by itinerant teachers and the meritorious endeavor systematically exerted by the organizers and participators of the newly launched European campaign in the opening years of the Second Seven Year Plan. Appeal to the newly constituted Assemblies to preserve, at whatever cost, the integ [p52] 52 THE BAHA'I WORLD rity of the prizes gloriously won, to consolidate the institutions recently established, to simultaneously initiate extension work designed to form nuclei destined to reinforce the administrative structure of the Faith in the respective countries. Urge the groups in the three remaining goal countries to insure Assembly status ere the termination of the current year. Entreat every individual and all agencies associated in the conduct of the divinely sustained, majestically unfolding, tremendously challenging crusade, whether administrators at home or abroad, visitors or settlers, itinerant teachers, newly 'enrolled believers to intensify their concerted efforts to win wider flelAs, to give added momentum to still more conspicuous victories. Undaunted by the aggravation of the crisis in the tragically disturbed continent, undeterred by the obstacles and pitfalls encountered in a thorny path, sensible to the growing hunger of disillusioned, fear-stricken, spiritually famished multitudes, constantly aware of the sublimity of the mission entrusted, in this critical propitious hour, to their care, inspired by the example of the Author of the Divine Plan, Who in no less a critical hour in the fortunes of the European Continent, notwithstanding His age and illness, twice visited its shores and labored tirelessly for the illumination of its peoples. Let them hold aloft, amidst the tumult of the disorders of a tottering civilization, the torch of divine guidance, tramp resolutely ahead to the appointed goals until the initial stage of so colossal an enterprise has been gloriously consummated." During the first two of the four years covered by this survey, eight Spiritual Assemblies were established in seven of the ten goal countries. As a member of the European Teaching Committee reported: "What was accomplished in these two years can be stated in the brief factual report given here, but how it was accomplished would furnish material for an entire volume. Unchartered seas for the Committee, strange and unknown lands for many of our pioneers, new languages to learn, new customs to become adjusted to, alone and often lonely, armed at first with perhaps one book and one pamphlet; these were the outward circumstances of their lives. But within the pioneers burned that deep conviction, inspired by the Guardian's assurance that Europe was ready to receive the redeeming Faith of Baha'u'llah, and that they, the pioneers, must be the pure channels through which these suffering and disillusioned peoples must receive God's Message. Their abiding help came from the certain knowledge that they were accompanied by the Hosts of the Su-premetoncourse and were sustained by the Author of the Divine Plan Himself. Future generations will remember these souTh who have arisen and have, through their abundance of loving sacrifice, conquered these countries through the love of God, and have brought ever closer to fruition that Baha'i World Community which it is our destiny to establish. The North American Baha'i Community is grateful to them and they are grateful to God to have had such an historic opportunity." With augmenting power, as testified by the successive annual European Conferences, the small spiritual army made its conquest of the cities of men's hearts. The second European Teaching Conference was held in Brussels on August 5, 6 and 7, 1949, attended by one hundred thirty representatives from nineteen countries. The Baha'is met in a large Convention hail of the University of Brussels. The number of Baha'is, it was reported, had doubled in the ten countries within the year. A public meeting, conducted in the principal hail in the city, attracted a considerable audience and added much to the prestige of the Faith. The Committee's report for the year 19491950 listed twelve local spiritual Assemblies as the fruit of this campaign begun in 1946. The aim had been restricted to the formation of groups, but three years before the consummation of the Seven Year Plan this aim [p53] CURRENT BAHA'I ACTIVITIES 53 Summer view of the cactus garden near the Shrine of the Bab on Mt. Carmel, Haifa, Israel. Heaviest snow in many years falls on the cactus garden near the Shrine of the Bab. [p54] 54 THE BAHA'I WORLD had been greatly surpassed. By 1950 it was possible to see in perspective the steady and irresistible rise of a new Faith in the old, war-tarn and discouraged civilization which for centuries had ruled the world. The new hope, the steadfast conviction, the spiritual order created by the Revelation of Baha'u'llah had proved their regenerative power throughout the area west of the closed door separating Europe and the world into two irreconcilable systems. The deeper implications of the national Baha'i undertakings described in this survey were uncovered by the Guardian of the Faith in this passage of his letter dated June 15, 1946 already cited: "The first century of the Baha'i Era witnessed in darkest Persia the birth of the Faith, as well as the establishment of the Administrative Order Ñ the Child of that Faith Ñ an Order which, cradled in the heart of the North American continent, has already succeeded, in less than a decade and in direct consequence of the initial operation of 'Abdu'l-Baha's Plan, and through the concerted, the sustained, and richly blessed efforts of the champion builders of that Order, in spreading out its roots and in rearing its institutions in no less than twenty republics throughout the length and breadth of the Western Hemisphere. The second century is destined to witness a tremendous deployment and a notable consolidation of the forces working towards the worldwide development of that Order, as well as the first stirrings of that World Order, of which the present Administrative System is at once the precursor, the nucleus and pattern Ñ an Order which, as it slowly crystallizes and radiates its benign influence over the entire planet, will proclaim at once the coming of age of the whole human race, as well as the maturity of the Faith itself, the progenitor of that Order. As the Plan bequeathed by 'Abdu'l-Baha unfolds, through successive decades of the present century, its measureless potentialities, and gathers within the field of its operations nation after nation in successive continents of the globe, it will be increasingly recognized not only as the most potent agency for the development of the world Administrative System, but also as a primary factor in the birth and efflorescence of the World Order itself in both the East and the West." [p55] III BAHA'I SACRED WRITINGS WORDS OF BAHA'U'LLAH FROM BAHA'I WORLD FAITH IT beseemeth all men, in this Day, to take firm hold on the Most Great Name, and to establish the unity of all mankind. There is no place to flee to, no refuge that any one can seek, except Him. Should any man be led to utter such words as will turn away the people from the shores of God's limitless ocean, and cause them to fix their hearts on anything except this glorious and manifest Being, that bath assumed a form subject to human limitations Ñ such a man, however lofty the station he may occupy, shall be denounced by the entire creation as one that hath deprived himself of the sweet savors of the All-Merciful. Say: Observe equity in your judgment, ye men of understanding heart! He that is unjust in his judgment is destitute of the characteristics that distinguish man's station. He Who is the Eternal Truth knoweth well what the breasts of men conceal. His long forbearance hath emboldened His creatures, for not until the appointed time is come will He rend any veil asunder. His surpassing mercy hath restrained the fury of His wrath, and caused most people to imagine that the one true God is unaware of the things they have privily committed. By Him Who is the All-Knowing, the All-Informed! The mirror of His knowledge reflecteth, with complete distinctness, precision and fidelity, the doings of all men. Say: Praise be to Thee, 0 Concealer of the sins of the weak and helpless! Magnified be Thy name, 0 Thou that for-givest givest the heedless ones that trespass against Thee! We have forbidden men to walk after the imaginations of their hearts, that they may be enabled to recognize Him Who is the sovereign Source and Object of all knowledge, and may acknowledge whatsoever He may be pleased to reveal. Witness how they have entangled themselves with their idle fancies and vain imaginations. By My life! They are themselves the victims of what their own hearts have devised, and yet they perceive it not. Vain and profitless is the talk of their lips, and yet they understand not. We beseech God that He may graciously vouchsafe His grace unto all men, and enable them to attain the knowledge of Him and of themselves. By My life! Whoso hath known Him shall soar in the immensity of His love, and shall be detached from the world and all that is therein. Nothing on earth shall deflect him from his course, how much less they who, prompted by their vain imaginations, speak those things which God hath forbidden. Say: This is the Day when every ear must needs be attentive to His voice. Hearken ye to the Call of this wronged One, and magnify ye the name of the one true God, and adorn yourselves with the ornament of His remembrance, and illumine your hearts with the light of His love. This is the key that unlocketh the hearts of men, the burnish that shall cleanse the souls of all beings. He that is careless of what hath poured out from the finger of the 55 [p56] 56 THE BAHA'I WORLD Will of God liveth in manifest error. Amity and rectitude of conduct, rather than dissension and mischief, are the marks of true faith. Proclaim unto men what He, Who speaketh the truth and is the Bearer of the Trust of God, hath bidden thee observe. My glory be with thee, 0 thou that callest upon My name, whose eyes are directed towards My court, and whose tongue uttereth the praise of the Lord, the Beneficent. ThE MORN OF DIVINE GUIDANCE 0 my brother! When a true seeker determineth to take the step of search in the path leading unto the knowledge of the Ancient of Days, he must, before all else, cleanse his heart, which is the seat of the revelation of the inner mysteries of God, from the obscuring dust of all acquired knowledge, and the allusions of the embodiments of satanic fancy. He must purge his breast, which is the sanctuary of the abiding love of the Beloved, of every defilement, and sanctify his soul from all that pertaineth to water and clay, from all shadowy and ephemeral attachments. He must so cleanse his heart that no remnant of either love or hate may linger therein, lest that love blindly incline him to error, or that hate repel him away from the truth. Even as thou dost witness in this Day how most of the people, because of such love and hate, are bereft of the immortal Face, have strayed far from the Embodiments of the Divine mysteries, and, shepherdless, are roaming through the wilderness of oblivion and error. That seeker must, at all times, put his trust in God, must renounce the peoples of the earth, must detach himself from the world of dust, and cleave unto Him Who is the Lord of Lords. He must never seek to exalt himself above any one, must wash away from the tablet of his heart every trace of pride and vainglory, must cling unto patience and resignation, observe silence and refrain from idle talk. For the tongue is a smoldering fire, and excess of speech a deadly poison. Material fire consumeth the body, whereas as the fire of the tongue devoureth both heart and soul. The force of the former lasteth but for a time, whilst the effects of the latter endureth a century. That seeker should also, regard backbiting as grievous error, and keep himself aloof from its dominion, inasmuch as backbiting quencheth the light of the heart, .and extinguisheth the life of the soul. He should be content with little, and be freed from all inordinate desire. He should treasure the companionship of them that have renounced the world, and regard avoidance of boastful and worldly people a precious benefit. At the dawn of every day he should commune with God, and, with all his soul, persevere in the quest of his Beloved. He should consume every wayward thought with the flame of His loving mention, and, with the swiftness of lightning, pass by all else save Him. He should succor the dispossessed, and never withhold his favor from the destitute. He should show kindness to animals, how much more unto his fellowman, to him who is endowed with the power of utterance. He should not hesitate to offer up his life for his Beloved, nor allow the censure of the people to turn him away from the Truth. He should not wish for others that which he doth not wish for himself, nor promise that which he doth not fulfil. With all his heart he should avoid fellowship with evildoers, and pray for the remission of their sins. He should forgive the sinful, and never despise his low estate, for none knoweth what his own end shall be. How often hath a sinner attained, at the hour of death, to the essence of faith, and, quaffing the immortal draught, hath taken his flight unto the Concourse on high! And how often hath a devout believer, at the hour of his soul's ascension, been so changed as to fall into the nethermost fire! Our purpose in revealing these convincing and weighty utterances is to impress upon the seeker that he should regard all else beside God as transient, and count all things save Him, Who is the Object of all adoration, as utter nothingness. These are among the attributes of the exalted, and constitute the hail [p57] BAHA'I SACRED WRITINGS 57 mark of the spiritually-minded. They have already been mentioned in connection with the requirements of the wayfarers that tread the path of Positive Knowledge. When the detached wayfarer and sincere seeker hath fulfilled these essential conditions, then and only then can he be called a true seeker. Whensoever he hath fulfilled the conditions implied in the verse: "Whoso maketh efforts for Us," he shall enjoy the blessings conferred by the words: "In Our Ways shall We assuredly guide him~" Only when the lamp of search, of earnest striving, of longing desire, of passionate devotion, of fervid love, of rapture, and ecstasy, is kindled within the seeker's heart, and the breeze of His lovingkindness is wafted upon his soul, will the darkness of error be dispelled, the mists of doubts and misgivings be dissipated, and the lights of knowledge and certitude envelop his being. At that hour will the Mystic Her-aid, bearing the joyful tidings of the Spirit, shine forth from the City of God resplendent as the morn, and, through the trumpet-blast of knowledge, will awaken the heart, the soul, and the spirit from the slumber of heedlessness. Then will the manifold favors and outpouring grace of the holy and everlasting Spirit confer such new life upon the seeker that he will find himself endowed with a new eye, a new ear, a new heart, and a new mind. He will contemplate the manifest signs of the universe, and will penetrate the hidden mysteries of the soul. Gazing with the eye of God, he will perceive within every atom a door that leadeth him to the stations of absolute certitude. He will discover in all things the mysteries of Divine Revelation, and the evidences of an everlasting Manifestation. I swear by God! Were he that tread-eth the path of guidance and seeketh to scale the heights of righteousness to attain unto this glorious and exalted station, he would inhale, at a distance of a thousand leagues, the fragrance of God, and would perceive the resplendent morn of a Divine guidance rising above the Day Spring of all things. Each and every thing, however, small, would be to him a revelation, leading him to his Beloved, the Object of his quest. So great shall be the discernment of this seeker that he will discriminate between truth and falsehood, even as he doth distinguish the sun from shadow. If in the uttermost corners of the East the sweet savors of God be wafted, he will assuredly recognize and inhale their fragrance, even though he be dwelling in the uttermost ends of the West. He will, likewise, clearly distinguish all the signs of God Ñ His wondrous utterances, His great works, and mighty deeds Ñ from the doings, the words and ways of men, even as the jeweler who knoweth the gem from the stone, or the man who dis-tinguisheth the spring from autumn, and heat from cold. When the channel of the human soul is cleansed of all worldly and impeding attachments, it will unfailingly perceive the breath of the Beloved across immeasurable distances, and will, led by its perfume, attain and enter the City of Certitude. Therein he will discern the wonders of His ancient Wisdom, and will perceive all the hidden teachings from the rustling leaves of the Tree that flour-isheth in that City. With both his inner and outer ear, he will hear from its dust the hymns of glory and praise ascending unto the Lord of Lords, and with his inner eye will he discover the mysteries of "return" and "revival." How unspeakably glorious are the signs, the tokens, the revelations, and splendors which He, Who is the King of Names and Attributes, hath destined for that City! The attainment unto this City quencheth thirst without water, and kindleth the love of God without fire. Within every blade of grass are enshrined the mysteries of an inscrutable Wisdom, and upon every rosebush a myriad nightingales pour out, in blissful rapture, their melody. Its wondrous tulips unfold the mystery of the undying Fire in the Burning Bush, and its sweet savors of holiness breathe the perfume of the Messianic Spirit. It bestoweth wealth without gold, and conferreth immortality without death. In each one of its leaves ineffable delights are treasured, and within every chamber unnumbered mysteries lie hidden. [p58] 58 THE BAHA'I WORLD They that valiantly labor in quest of God, will, when once they have renounced all else but Him, be so attached and wedded unto that City, that a moment's separation from it would to them be unthinkable. They will hearken unto infallible proofs from the Hyacinth of that assembly, and will receive the surest testimonies from the beauty of its Rose, and the melody of its Nightingale. Once in about a thousand years shall this City be renewed and re-adorned. That City is none other than the Word of God revealed in every age and dispensation. In the days of Moses it was the Pentateuch; in the days of Jesus, the Gospel; in the days of Muhammad. the Messenger of God, the Qur'an; in this day, the Bay~in; and in the Dispensation of Him Whom God will make manifest, His own Book Ñ the Book unto which all the Books of former Dispensations must needs be referred, the Book that standeth amongst them all transcendent and supreme. THE ADVANCEMENT OF nm Woman Every man of insight will, in this day, readily admit that the counsels which the Pen of this wronged One hath revealed constitute the supreme animating power for the advancement of the world and the exaltation of its peoples. Arise, 0 people, and by the power of God's might, resolve to gain the victory over your own selves, that haply the whole earth may be freed and sanctified from its servitude to the gods of its idle fancies Ñ gods that have inflicted such loss upon, and are responsible for the misery of, their wretched worshipers. These idols farm the obstacle that impeded man in his efforts to advance in the path of perfection. We cherish the hope that the Hand of Divine power may lend its assistance to mankind, and deliver it from its state of grievous abasement. In one of the Tablets these words have been revealed: 0 people of God! Do not busy yourselves in your own concerns; let your thoughts be fixed upon that which will rehabilitate the fortunes of mankind and sanctify the hearts and souls of men. This can best be achieved through a virtuous life and a goodly behavior. Valiant acts will insure the triumph of this Cause, and a saintly character will reinforce its power. Cleave unto righteousness, 0 people of Baha! This, verily, is the commandment which this wronged One hath given unto you, and the first choice of His unrestrained Will for every one of you. Tiir FLOOD OF' GRACE This is the Day whereon the Ocean of God's mercy hath been manifested unto men, the Day in which the Day Star of His lovingkindness hath shed its radiance upon them, the Day in which the clouds of His bountiful favor have overshadowed the whole of mankind. Now is the time to cheer and refresh the downcast through the invigorating breeze of love and fellowship, and the living waters of friendliness and charity. They who are the beloved of God, in whatever place they gather and whomsoever they may meet, must evince, in their attitude towards God, and in the manner of their celebration of His praise and glory, such humility and submissiveness that every atom of the dust beneath their feet may attest the depth of their devotion. The conversation carried on by these holy souls should be informed with such power that these same atoms of dust will be thrilled by its influence. They should conduct themselves in such manner that the earth upon which they tread may never be allowed to address them such words as these: "I am to be preferred above you. For witness, how patient I am in bearing the burden which the husbandman layeth upon me. I am the instrument that continually impart-eth unto all beings the blessings with which He Who is the Source of all grace hath entrusted me. Notwithstanding the honor conferred upon me, and the unnumbered evidences of my wealth Ñ a wealth that supplieth the needs of all creation Ñ behold the measure of my humility, witness with what absolute submissiveness I allow myself to be trodden beneath the feet of men. Show forebearance and benevolence and love to one another. Should [p59] BAHA'I SACRED WRITINGS 59 Deep excavations into the rock of the mountain were necessary on the southern side of the Shrine of the B&b to make place for the new Arcade added to original building. any one amongst you be incapable of grasping a certain truth, or be striving to comprehend it, show forth, when conversing with him, a spirit of extreme kindliness and goodwill. Help him to see and recognize the truth, without esteeming yourself to be, in the least, superior to him, or to be possessed of greater endowments. The whole duty of man in this Day is to attain that share of the flood of grace which God poureth forth for him. Let none, therefore, consider the largeness or smallness of the receptacle. The portion of some might lie in the palm of a man's hand, the portion of others might fill a cup, and of others even a gallon-measure. Every eye, in this Day, should seek what will best promote the Cause of God. He, Who is the Eternal Truth, beareth Me witness! Nothing whatever 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 to [p60] 60 THE BAHA'I WORLD Retaining wall being erected to hold fill in an extension of the terrace facing the Shrine of the Bab, Mt. Carmel, Haifa, Israel. knit together the hearts of men, in His Name, the Unifier, the All-Knowing, the All-Wise. Beseech ye the one true God to grant that ye may taste the savor of such deeds as are performed in His path, and partake of the sweetness of such humility and submissiveness as are shown for His sake. Forget your own selves, and turn your eyes towards your neighbor. Bend your energies to whatever may foster the education of men. Nothing is, or can ever be, hidden from God. If ye follow in His way, His incalculable and imperishable blessings will be showered upon you. This is the luminous Tablet, whose verses have streamed from the moving Pen of Him Who is the Lord of all worlds. Ponder it in your hearts, and be of them that observe its precepts. [p61] BAHA'I SACRED WRITINGS 61 Chiampo stone foundations awaiting erection of columns. THE GIFT OF UNDERSTANDING Know thou that, according to what thy Lord, the Lord of all men, hath decreed in His Book, the favors vouchsafed by Him unto mankind have been, and will ever remain, limitless in their range. First and foremost among these favors, which the Almighty bath conferred upon man, is the gift of understanding. His purpose in conferring such a gift is none other except to enable His creature to know and recognize the one true God Ñ exalted be His glory. This gift giveth man the power to discern the truth in all things, leadeth him to that which is right, and helpeth him to discover the secrets of creation. Next in rank, is the power of vision, the chief instrument whereby his understanding can function. The senses of hearing, of the heart, and the like, are similarly to be reckoned among the gifts with which the human body is endowed. Immeasurably exalted is the Almighty Who hath created these powers, and revealed them in the body of man. Every one of these gifts is an undoubted evidence of the majesty, the power, the ascendancy, the all-embrac-ing knowledge of the one true God Ñ exalted be His glory. Consider the sense of touch. Witness-how its power [p62] 62 THE BAHA'I WORLD Trench of reinforced, concrete upon which foundation stones supporting columns will be laid in constructing the Arcade of the Shrine of the B&b. hath spread itself over the entire human body. Whereas the faculties of sight and of hearing are each localized in a particular center, the sense of touch embraceth the whole human frame. Glorified be His power, magnified be His sovereignty! These gifts are inherent in man himself. That which is preeminent above all other gifts, is incorruptible in nature, and pertaineth to God Himself, is the gift of Divine Revelation. Every bounty conferred by the Creator upon man, be it material or spiritual, is subservient servient unto this. It is, in its essence, and will ever so remain, the Bread which cometh down from Heaven. It is God's supreme testimony, the clearest evidence of His truth, the sign of His consummate bounty, the token of His all-encompassing mercy, the proof of His most loving providence, the symbol of His most perfect grace. He hath, indeed, partaken of this highest gift of God who hath recognized His Manifestation in this Day. Render thanks unto thy Lord for having vouchsafed unto thee so great a [p63] BAHA'I SACRED WRITINGS 63 bounty. Lift up thy voice and say: All praise be to Thee, 0 Thou, the Desire of every understanding heart! POTENTIALITIES INHERENT IN MAN The All-Merciful hath conferred upon man the faculty of vision, and endowed him with the power of hearing. Some have described him as the "lesser world," when, in reality, he should be regarded as the "greater world." The potentialities inherent in the station of man, the full measure of his destiny on earth, the innate excellence of his reality, must all be manifested in this promised Day of God. Tm~ PowEa OF REGENEHATEON The vitality of men's belief in God is dying out in every land; nothing short of His wholesome medicine can ever restore it. The corrosion of ungodliness is eating into the vitals of human society; what else but the Elixir of His potent Revelation can cleanse and revive it? Is it within human power, 0 lakim, to effect in the constituent elements of any of the minute and indivisible particles of matter so complete a transformation as to transmute it into purest gold? Perplexing and difficult as this may appear, the still greater task of converting satanic strength into heavenly power is one that We have been empowered to accomplish. The Force capable of such a transformation transcendeth the potency of the Elixir itself. The Word of God, alone, can claim the distinction of being endowed with the capacity required for so great and far-reaching a change. AN EVER-ADVANCING CIVILIZATION 0 Kamhl! The heights which, through the most gracious favor of God, mortal man can attain, in this Day, are as yet unrevealed to his sight. The world of being hath never had, nor doth it yet possess the capacity for such a revelation. The day, however, is approaching when the potentialities of so great a favor will, by virtue of His behest, be manifested unto men. Though the forces of the nations be arrayed against Him, though the kings of the earth be leagued to undermine His Cause, the power of His might shall stand unshaken. He, verily, speaketh the truth, and summoneth all mankind to the way of Him Who is the Incomparable, the All-Knowing. All men have been created to carry forward an ever-advancing civilization. The Almighty beareth Me witness: To act like the beasts of the field is unworthy of man. Those virtues that befit his dignity are forbearance, mercy, compassion and loving-kind-ness towards all the peoples and kindreds of the earth. Say: 0 friends! Drink your fill from this crystal stream that floweth through the heavenly grace of Him Who is the Lord of Names. Let others partake of its waters in My name, that the leaders of men in every land may fully recognize the purpose for which the Eternal Truth hath been revealed, and the reason for which they themselves have been created. B~ WHICH im TRUTH Is DISTINGIJThHED The ordinances of God have been sent down from the heaven of His most august Revelation. All must diligently observe them. Man's supreme distinction, his real advancement, his final victory, have always depended, and will continue to depend, upon them. Whoso keepeth the commandments of God shall attain everlasting felicity. A twofold obligation resteth upon him who hath recognized the Day Spring of the Unity of God, and acknowledged the truth of Him Who is the Manifestation of His oneness. The first is steadfastness in His love, such steadfastness that neither the clamor of the enemy nor the claims of the idle pretender can deter him from cleaving unto Him Who is the Eternal Truth, a steadfastness that taketh no account of them whatever. The second is strict observance of the laws He hath prescribed Ñ laws which He hath always ordained, and will continue to ordain, unto men, and through which the truth may be distinguished and separated from falsehood. [p64] 64 THE BAHA'I WORLD THE PEINCn'LE OF MODERATION Whoso cleaveth to justice, can, under no circumstances, transgress the limits of moderation. He discerneth the truth in all things, through the guidance of Him Who is the All-Seeing. The civilization, so often vaunted by the learned exponents of arts and sciences, will, if allowed to overleap the bounds of moderation, bring great evil upon men. Thus warneth you He Who is the All-Knowing. If carried to excess, civilization will prove as prolific a source of evil as it had been of goodness when kept within the restraints of moderation. Meditate on this, 0 people, and be not of them that wander distraught in the wilderness of error. The day is approaching when its flame will devour the cities, when the Tongue of Grandeur will proclaim: "The Kingdom is God's, the Almighty, the All-Praised!" All other things are subject to this same principle of moderation. Render thanks unto thy Lord Who hat remembered thee in this wondrous Tablet. All Praise be to God, the Lord of the glorious throne. Were any man to ponder in his heart that which the Pen of the Most High hath revealed and to taste of its sweetness, he would, of a certainty, find himself emptied and delivered from his own desires, and utterly subservient to the Will of the Almighty. Happy is the man that bath attained so high a station, and hath not deprived himself of so bountiful a grace. THE GLAD TmINCS This is the voice of E1-Abhtt, which is being raised from the supreme horizon, in the prison 'Akka! He is the declarer, the knower, the omniscient! God testifies and the appearance of His names and attributes bears witness that, by the raising of the voice and by the exalted Word, it has been our aim that the ears of the people of the world should be purified through the Kawtbar of divine utterance from false narrations and be prepared to hearken unto the blessed, pure, exalted Word which hath appeared from the treasury of the knowledge of the maker of heaven and creator of names. Blessed are those who are just! 0, people of the earth! Tnz FIRST GLAD-TIDINGS: which is conferred in this most great Manifestation on all the people of the world, from the "Mother-Book," is the abolishing of the decree of religious warfare from the Book. Exalted is the beneficent One, the possessor of great bounty Ñ the One through whom the door of grace is opened before all in the Heaven and earth! THE SECOND GLAD-TIDINGS: It is sanctioned that all the nations of the world consort with each other with joy and fragrance. Consort ye, 0 people, with all religions with joy and fragrance! Thus bath the orb of permission and desire shone forth from the horizon of the heaven of the command of God, the Lord of the creatures! THE THIRD GLAD-TIDINGS: is the study of various languages. This command bath formerly flowed from the Supreme Pen. Their majesties, the kings Ñ may God assist them Ñ or the counsellors of the earth must consult together, and appoint one of the existing languages, or a new language, and instruct the children therein, in all the schools of the world; and the same must be done in respect to writing also. In such case the earth will be considered as one. Blessed is he who heareth the Voice and fulfilleth that which is commanded on the part of God, the Lord of the great throne! THE FOURTH GLAD-TIDINGS: Let every one of the kings Ñ May God strengthen them Ñ arise to protect and assist this oppressed community. Each must precede the other in serving and showing love unto them. This matter is obligatory upon all. Blessed are those who practice! THE FIFTH GLAD-TIDINGS: In every country or government where any of this community reside, they must behave toward that government [p65] BAHA'I SACRED WRITINGS 65 with faithfulness, trustfulness and truthfulness. This is that which is revealed from the presence of the Ancient Commander! It is obligatory and incumbent on the people of the world in general to assist this most great cause Ñ which has descended from the heaven of the will of the king of pre-exist-ence Ñ that perchance the fire of animosity which is ablaze in the hearts of some of the nations, may be quenched through the water of divine wisdom and ~ord1y commands and exhortations, and that the light of union and accord may irradiate and illuminate the regions. It is hoped that through the favor of the appearances of the power of God the armaments of the world will be changed into peace and corruption and conflict will vanish from among men. THE SIXTH GLAD-TIDINGS: is the Most Great Peace, the account of which has been formerly revealed from the Supreme Pen. Joy unto whosoever adhereth thereto and practices that whereunto he is commanded on the part of God, the knower, the wise! THE SEVENTH GLAD-TUMNCS: Men are permitted to have their choice in the manner of habiliment, and in the cut of the beard and its dressing. But, beware, 0 people, not to make yourselves as playthings to the ignorant! Ta~ EIGHTH Gr~-TnxNcs: The pious practices of the monks and priests among the people of His Holiness the Spirit Ñ upon Him is the peace of God and His glory! Ñ are remembered before God; but, in this day, they must abandon solitude for open places, and engage in that which may profit both themselves and other men. We have conferred permission on them all to engage in matrimony, so that there may appear from them those who may celebrate the praise of God, the Lord of the seen and unseen and the Lord of the lofty throne! THE' NINTH GLAD-TIDINGS: The sinner, when in a state wherein he finds himself free and severed from all else save God, must beg for forgiveness and pardon. It is not allowable to declare one~ s sins and transgressions before any man, inasmuch as this has not been, nor is, conducive to securing God's forgiveness and pardon. At the same time such confession before the creatures leads to one's humiliation and abasement, and God Ñ exalted in His glory! Ñ does not wish for the humiliation of His servants. Verily He is compassionate and beneficent! A sinner must, between himself and God, beg for mercy from the Sea of Mercy and ask forgiveness from the Heaven of Beneficence, and then say: Oh my God! Oh my God! I beg of Thee Ñ by the blood of Thy lovers, who were so attracted by Thy sweet utterance that they betook themselves unto the lofty summit, the place of great martyrdom, and by the mysteries concealed in Thy knowledge, and by the pearls deposited in the Sea of Thy bestowal Ñ to forgive me, and my father and my mother. Verily Thou are the most merciful of the merciful! There is no God but Thee, the forgiving, the beneficent! Oh, my Lord! Thou beholdest the essence of error advancing toward the sea of Thy gift, and the weak one toward the kingdom of Thy power, and the poor one toward the sun of Thy wealth. Oh, my Lord! Disappoint him not of Thy generosity and bounty; deprive him not of the graces of Thy days, and turn him not away from Thy door which Thou hast opened before all in Thy heaven and earth. Alas! Alas! My transgressions have prevented me from drawing nigh unto the court of Thy sanctity, and my trespasses have kept me afar from turning unto the tents of Thy glory. I have indeed wrought that which Thou has forbidden me; I have neglected that which Thou has commanded me! I beg of Thee by the King of Names to decree for me from the Pen of grace and bestowal that which will draw me near unto Thee and will purify me from my sins which have intervened between me and Thy forgiveness and pardon. Verily, Thou are the powerful, the bounteous! There is no God but Thee, the mighty, the gracious! [p66] 66 THE BAHA'I WORLD The homemade crane lifts up one of the monolith Baveno granite pflasters for a corner of the Arcade. THE TENTH GLAD-TIDINGS: We have removed from the Epistles and Tablets the decree of effacing the books as a favor from the presence of God, the sender of this great message! Tint ELEVENTH GLAD-TTDINCS: To study sciences and arts of all descriptions is allowable; but such sciences as are profitable, which lead and conduce to the elevation of mankind. kind. Thus has the matter been decreed on the part of God, the commander, the wise! Tim TWELFTH GLAD-Tlnnqcs: It is made incumbent on every one of you to engage in some one occupation, such as arts, trades, and the like. We have made this Ñ your occupation Ñ identical with the worship of God, the True One. Reflect, 0 people, upon the mercy [p67] BAHA'I SACRED WRITINGS 67 A carved Chiampo stone capital is lowered onto a pilaster. of God and upon His favors, then thank Him in mornings and evenings. Waste not your time in idleness and indolence, and occupy yourselves with that which will profit yourselves and others beside yourself. Thus hath the matter been decreed in this Tablet from the horizon of which the sun of wisdom and divine utterance is gleaming! The most despised of men before God is he who sits and begs. Cling unto the rope of means, relying upon God, the causer of causes. Every soul who occupies himself in an art or trade Ñ this will be accounted an act of worship before God. Verily this is from no other than His great and abundant favor! THE THIRTEENTH GILAD-TInINGS: The affairs of the people are placed in charge of the men of the House of Justice of God. They are the trustees of God among His servants and the day springs of command in His countries. 0 people of God! The trainer of the world is justice, for it consists of two pillars: Reward and retribution. These [p68] 68 THE BAHA'I WORLD two pillars are two fountains for the life of the people of the world. Inasmuch as for each time and day a particular decree and order is expedient, affairs are therefore entrusted to the ministers of the House of Justice, so that they may execute that which they deem advisable at the time. Those souls who arise to serve the Cause sincerely to please God will be inspired by the divine, invisible inspirations. It is incumbent upon all to obey. Administrative affairs are all in charge of the House of Justice; but acts of worship must be observed according as they are revealed in the Book. 0, people of Baha! Ye are day springs of the love, and dawning places of the providence of God. Defile not the tongue with cursing or execrating any one and guard your eyes against that which is not worthy. Show forth that which ye possess. If it is accepted, the aim is attained, and, if not, interference with those who reject it is not allowable, but leave them to themselves and advance toward God, the protector, the self-sub-sistent. Be not the cause of sorrow, how much less of sedition and strife. It is hoped that ye may be trained under the shadow of the Tree of divine providence, and act in that which is desired by God. Ye are all leaves of one tree and drops of one sea. Tnr FOURTEENTH GLAD-TIDINGS: To undertake journeys for the sake of visiting the tombs of the dead is not necessary. If those who have means and wealth should give to the House of Justice the amount which would otherwise be expended on such journeys, this would be acceptable and agreeable before God. Happy are those who practice! Tim FIFTEENTH GIAD-TmINGS: Although a republican form of government profits all the people of the world, yet the majesty of kingship is one of the signs of God. We do not wish that the countries of the world should be deprived thereof. If statesmen combine the two into one form, their reward will be great before God. Agreeable to the requirements of former times, the former religions confirmed and commanded religious warfare, prohibited association and intercourse with other peoples, and forbade the reading of certain books, but in this most great Manifestation and mighty message, favors and gifts of God have pervaded all and the irrefutable command is revealed in that which already has been mentioned from the horizon of the will of the Lord of preexistence. We praise God Ñ Exalted and Glorified is He ! Ñ for that which He hath revealed in this day, the blessed, the mighty, the wonderful! Were all the people of the world each to possess a hundred thousand tongues and speak in God's praise and glorification until the day which bath no end, verily all their thanks will not equal what is due even a single one of the favors mentioned in this Epistle! Ñ whereunto testifies every man of knowledge and discernment and every man of wisdom and understanding. I beg of God Ñ exalted in His glory! Ñ and entreat Him to enable the kings and sovereigns, who are dawning-places of power and daysprings of might, to execute His precepts and commands. Verily, He is the powerful, the mighty and worthy to grant! TABLET OF IshRAQAT The men of the House of Justice of God must, night and day, gaze toward that which hath been revealed from the horizon of the heaven of the Supreme Pen for the training of the servants, for the upbuilding of countries, for the protection of men and for the preservation of human honor. Ti* FIRST IshRiQ: When the sun of wisdom dawned from the horizon of administration, it spoke in these exalted words: The people of wealth and men of honor and power must have the best possible regard for the respect of religion. Religion is a manifest light and a strong fortress for the protection and tranquillity of the people of the world. For the fear of God commands people to do that which is just and forbids them that which is evil. If the lamp of Religion remain concealed agitation and anarchy [p69] BAHA'I SACRED WRITINGS 69 Six columns and two pilasters, with their graceful caps in place, await the building of the connecting arches. would prevail, and the orb of justice and equity and the sun of peace and tranquillity would be withheld from giving light. Every man of discernment testifies to that which is mentioned. THE SECOND ishRAq: We have commanded the Most Great Peace, which is the greatest means for the protection of mankind. The rulers of the world must, in one accord, adhere to this command which is the main cause for the security and tranquillity of the world. They are daysprings of the power and dawning-places of the authority of God. We beg of God to assist them in that which is conducive to the peace of the servants. The account of this subject has been previously revealed from the Supreme Pen. Blessed are those who act accordingly! THE THWD IshRkq: commands the executing of the penal laws, for this is the primary means for the maintenance of the world. The heaven of divine wisdom is illumined [p70] 70 THE BAHA'I WORLD and shining with two orbs, consultation and kindness. And the tent of the order of the world is hoisted and established on two pillars: reward and retribution. THE Wounin IshnAQ: In this manifestation, victorious hosts are worthy deeds and mora1s and the leader and commander of these hosts is godlike piety. This comprehends all and rules over all! Tim FIFTH IshRAQ: is that governments must be acquainted with the conditions of the officials and must confer upon them dignity and positions in accord with due measure and merit. To have regard for this matter is obligatory and incumbent on every chief and ruler. Thus, perchance, traitors shall not usurp the place of trustworthy men, or spoilers occupy the seat of guardians. In this Most Great Prison, among the officials formerly and recently appointed, some have been Ñ Praise be to God! Ñ adorned with the ornament of Justice; but some others of them Ñ . We take refuge in God! We beg of God that He may guide them all, perchance they may not be deprived of the fruits of the tree of trustworthiness and integrity, nor withheld from the lights of the sun of equity and justice. TBE SIXTH IshrtAQ: is concerning union and harmony among mankind. Through union the regions of the world have ever been illuminated with the light of the Cause. The greatest means is that the peoples should be familiar with each other's writing and language. We have formerly commanded, in the Tablets, that the trustees of the House of Justice must select one tongue out of the present languages, or a new language, and likewise select one among the various writings and teach them to children in the schools of the world, so that the whole world may thereby be considered as one native land and one part. The most splendid fruit of the tree of Knowledge is this exalted Word: Ye are all fruits of one tree and leaves of one branch. Glory is not his who loves his own country, but glory is his who loves his kind. In this connection We have formerly revealed that which is the means for the prosperity of the world and the unification of nations. Blessed are those who attain! Blessed are those who practice! THE, SEVENTH IShRAQ The Supreme Pen enjoins upon all to instruct and educate the children. Upon Our arrival in the Prison, the following verses have in this connection been revealed in the Book of Aqdas, from the heaven of the divine will: It is decreed that every father must educate his sans and daughters in learning and in writing and also in that which bath been ordained in the Tablet. He who neglects that which bath been commanded, if he is rich, it is incumbent on the trustees to recover from him the amount required for the education of the children; otherwise the matter shall devolve on the House of Justice. Verily We have made it an asylum for the poor and needy. He who educates his son, or any other's children, it is as though he hath educated one of My children. Upon such an one be My BaiTh, My providence and My mercy, which hath embraced all in the world! THE EIGHTH IShHAQ This passage is written, at this time, by the Supreme Pen and is accounted of the Book of Aqdas. The affairs of the people are in charge of the men of the House of Justice of God. They are the trustees of God among His servants and the sources of command in His countries. 0 people of God! The trainer of the world is justice for it consists of two pillars, reward and retribution. These two pillars are two fountains for the life of the people of the world. Inasmuch as for each day and time a particular decree or order is expedient, affairs are therefore entrusted to the House of Justice, so that it may execute that which it deems advisable at the time. Those souls who arise to [p71] BAHA'I SACRED WRITINGS 71 Columns and capitals of the Arcade of the Shrine of the Bit. serve the Cause sincerely, to please God, shall be inspired by the invisible inspiration of God. It is incumbent upon all to obey them. Administrative affairs are all in charge of the House of Justice, and devotional acts must be observed according as they are reyealed in the Book. 0 people of Bah&! Ye are dawning-places of the love and daysprings of the favor of God. Defile not the tongues with cursing and execrating anyone and guard your eyes from that which is not worthy. Show forth that which ye possess. If it is accepted, the aim is attained; if not, interference with those who reject it is not allowable. Leave him to himself, and advance toward God, the protector, the self-subsistent. Be not the cause of sorrow, how much less of sedition and strife! It is hoped ye may be trained under the shadow of the tree of divine favor and act in that [p72] 72 THE BAHA'I WORLD One of the massive curved corners rises up. which God desireth. Ye are all leaves of one tree and drops of one sea. Trw NINTh IShAQ: The religion of God and the creed of God hath been revealed and made manifest from the heaven of the will of the king of preexistence for the sake of union and harmony among the people of the world; make it not a means for disagreement and discord! The religion of God and His law is the greatest cause and mightiest means for the appearance and effulgence of the orb of unity. The development of the world, the training of nations, the tranquillity of the servants and the security of the people of all lands have been due to the divine precepts and ordinances. Religion is the greatest cause for the appearance of this great gift. It bestows the cup of vitality, confers immortal life and imparts eternal benefit to the people. The rulers of the earth, especially the trustees of the House of Justice, must make abundant effort to preserve this station and guard and promote it. Likewise it is necessary [p73] BAHA'I SACRED WRITINGS '73 A graceful arch is first carefully tried out on the ground before being built into Arcade of the Shrine of the Bab. that they should inquire with the deeds and affairs into the conditions of of every one in the communities. the subjects and be acquainted [p74] 74 THE BAHA'I WORLD THE HIDDEN WORDS HE IS THE GLORY OF GLORIES This is that which hath descended from the reaLm of glory, uttered by the tongue of power and might, and revealed wnto the Prophets oJ ~ We have taken the inner essence thereof and clothed it in the garment o~f brevity, as a token of grace unto the righteous, that they may stand fa~th:ful unto the Covenant of God, may ~uifilL ~n. their lives His trust and in the reaim of spirit obtain the gem of Divine virtue. 0 SON OF SPIE~rr! My first counsel is this: Possess a pure, kindly and radiant heart, that thine may be a sovereignty ancient, imperishable and everlasting. o SON OF Spn~rr! The best beloved of all things in My sight is Justice; turn not away therefrom if thou desirest Me, and neglect it not that I may confide in thee. By its aid thou shalt see with thine own eyes and not through the eyes of others, and shalt know of thine own knowledge and not through the knowledge of thy neighbor. Ponder this in thy heart; how it behoveth thee to be. Verily justice is My gift to thee and the sign of My lovingkindness. Set it then before thine eyes. o SON OF Veiled in My immemorial being and in the ancient eternity of My essence, I knew My love for thee; therefore I created thee, have engraved on thee Mine image and revealed to thee My beauty. o SoN OF MAN! I loved thy creation, hence I created thee. Wherefore, do thou love Me, that I may name thy name and fill thy soul with the spirit of life. o SON OF BE~iNG! Love Me, that I may love thee. If thou lovest Me not, My love can in no wise reach thee. Know this, 0 servant. o SoN OF Brn~rc! Thy Paradise is My love; thy heavenly home, reunion with Me. Enter therein and tarry not. This is that which hath been destined for thee in Our kingdom above and Our exalted dominion. 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. o SON OF Spu~rr! There is no peace for thee save by renouncing thyself and turning unto Me; for it behoveth thee to glory in My name, not in thine own; to put thy trust in Me and not in thyself, since I desire to be loved alone and above all that is. o SoN OF Brn~G! My love is My stronghold; he that entereth therein is safe and secure, and he that turneth away shall surely stray and perish. o SON OF UTTERANCE! Thou art My stronghold; enter therein that thou mayest abide in safety. My love is in thee, know it, that thou mayest find Me near unto thee. o SON OF BEING! Thou art My lamp and My light is in thee. Get thou from it thy radiance and seek none other than Me. Far I have created thee rich arid have bountifully shed My favor upon thee. [p75] BAHA'I SACRED WRITINGS 75 Progress view showing erection of Arcade of the Shrine of the B&b, Mt. Carmel, Haifa, Israel. o SoN OP BEING! With the hands of power I made thee and with the fingers of strength I created thee; and within thee have I placed the essence of My light. Be thou content with it and seek naught else, for My work is perfect and My command is binding. Question it not, nor have a doubt thereof. o SON OF Spna! I created thee rich, why dost thou bring thyself down to poverty? Noble I made thee, wherewith dost thou abase thyself? Out of the essence of knowledge I gave thee being, why seekest thou enlightenment from anyone beside Me? Out of the clay of love I moulded thee, how dost thou busy thyself with another? Turn thy sight unto thyself, that thou mayest find Me standing within thee, mighty, powerful and self-subsisting. o SON OF MAN! Thou art My dominion and My dominion perisheth not, wherefore fear-est thou thy perishing? Thou art My light and My light shall never be extinguished, why dost thou dread extinction? Thou art My glory and My glory fadeth not; thou art My robe and My robe shall never be outworn. Abide then in thy love for Me, that thou mayest find Me in the realm of glory. o SoN OF UTTERANCE'! Turn thy face unto Mine and renounce all save Me; for My sovereignty endureth and My dominion perisheth not. If thou seekest another than Me, yea, if thou searchest the universe for evermore, thy quest will be in vain. o SoN OF LIGHT! Forget all save Me and commune [p76] 76 THE BAHA'I WORLD Arch upon graceful arch rises up. with My spirit. This is of the essence of My command, therefore turn unto it. 0 SON OF MAN! Be thou content with Me and seek no other helper. For none but Me can ever suffice thee. o SON ~F SPIRIT! Ask not of Me that which We desire not for thee, then be content with what We have ordained for thy sake, for this is that which profiteth thee, if therewith thou dost content thyself. o SON OF THE WONDROUS VISION! I have breathed within thee a breath of My own Spirit, that thou mayest be My lover. Why hast thou forsaken Me and sought a beloved other than Me? o SON OF SPIRIT! My claim on thee is great, it cannot be forgotten. My grace to thee is plenteous, it cannot be veiled. My love has made in thee its home, it cannot be concealed. My light is manifest to thee, it cannot be obscured. 0 SON OF MAN! Upon the tree of effulgent glory I have hung for thee the choicest fruits, wherefore hast thou turned away and contented thyself with that which is less good? Return then unto that which is better for thee in the realm on high. o SoN or SPIRIT! Noble have I created thee, yet thou hast abased thyself. Rise then unto that for which thou wast created. o SON OF THE SUPREME! To the eternal I call thee, yet thou dost seek that which perisheth. What hath made thee turn away from Our desire and seek thine own? [p77] BAHA'I SACRED WRITINGS 77 0 So~ OF MAN! Trangress not thy limits, nor claim that which beseenieth thee not. Prostrate thyself before the countenance of thy God, the Lord of might and power. 0 SON OF SPIRIT! 0 Sow OF THE SUPREME! I have made death a messenger ot joy to thee. Wherefore dost thou grieve? I made the light to shed on thee its splendor. Why dost thou veil thyself therefrom? 0 SON or Spmrr! Vaunt not thyself over the poor, for I lead him on his way and behold thee in thy evil plight and confound thee for evermore. o SON OF BEING! How couldst thou forget thine own faults and busy thyself with the faults of others? Whoso doeth this is accursed of Me. o SON OF MAN! Breathe not the sins of others so long as thou art thyself a sinner. Shouldst thou transgress this command, accursed wouldst thou be, and to this I bear witness. o SON or Spnur! Know thou of a truth: He that biddeth men be just and himself committeth iniquity is not of Me, even though he bear My name. o SON OF BEING! Ascribe not to any soul that which thou wouldst not have ascribed to thee, and say not that which thou doest not. This is My command unto thee, do thou observe it. o SON OF MAN! Deny not My servant should he ask anything from thee, for his face is My face; be then abashed before Me. o SON OF' Bring thyself to account each day ere thou art summoned to a reckoning; for death, unheralded, shall come upon thee and thou shalt be called to give account for thy deeds. With the joyful tidings of light I hail thee: rejoice! To the court of holiness I summon thee; abide therein that thou mayest live in peace for evermore. o SON OF SL'mIT! The spirit of holiness beareth unto thee the joyful tidings of reunion; wherefore dost thou grieve? The spirit of power confirmeth thee in His cause; why dost thou veil thyself? The light of His countenance cloth lead thee; how canst thou go astray? o SON OF MAN! Sorrow not save from Us. Rejoice art drawing near Us. that thou are far not save that thou and returning unto o SON OF MAN! Rejoice in the gladness of thine heart, that thou mayest be worthy to meet Me and to mirror forth My beauty. o SON OF MAN! Divest not thyself of My beauteous robe, and forfeit not thy portion from My wondrous fountain, lest thou shouldst thirst for evermore. o SON OF BEING! Walk in My statutes for love of Me and deny thyself that which thou de-sirest if thou seekest My pleasure. o SON OF Neglect not My commandments if thou lovest My beauty, and forget not My counsels if thou wouldst attain My good pleasure. [p78] 78 THE BAHA'I WO o SON OF MAN! Wert thou to speed through the immensity of space and traverse the expanse of heaven, yet thou wouldst find no rest save in submission to Our command and humbleness before Our Face. o SON OF iVIAN! Magnify My cause that I may reveal unto thee the mysteries of My greatness and shine upon thee with the light of eternity. o SON OF MAN! Humble thyself before Me, that I may graciously visit thee. Arise for the triumph of My cause, that while yet an earth thou mayest obtain the victory. o SON OF I3mNc! Make mention of Me on My earth, that in My heaven I may remember thee, thus shall Mine eyes and thine be solaced. o SON OF THE THRONE! Thy hearing is My hearing, hear thou therewith. Thy sight is My sight, do thou see therewith, that in thine inmost soul thou mayest testify unto My exalted sanctity, and I within Myself may bear witness unto an exalted station for thee. o SON OF BEING! Seek a martyr's death in My path, content with My pleasure and thankful for that which I ordain, that thou mayest repose with Me beneath the canopy of majesty behind the tabernacle of glory. o Son OF MAN! Ponder and reflect. Is it thy wish to die upon thy bed, or to shed thy lifeblood on the dust, a martyr in My path, and so become the manifestation of My command and the revealer of My light in the highest paradise? Judge thou aright, 0 servant! o SON OF MAN! By My beauty! To tinge thy hair with thy blood is greater in My sight than the creation of the universe and the light of both worlds. Strive then to attain this, 0 servant! o SON OF MAN! For everthing there is a sign. The sign of love is fortitude under My decree and patience under My trials. o SON OF MAT'T! The true lover yearneth for tribulation even as cloth the rebel for for-glveness and the sinful for mercy. o SON or MAN! If adversity befall thee not in My path, how canst thou walk in the ways of them that are content with My pleasure? If trials afT'ict thee not in thy longing to meet Me how wilt thou attain the light in thy love for My beauty? o SON OF Man! My calamity is My providence, outwardly it is fire and vengeance, but inwardly it is light and mercy. Hasten thereunto that thou mayest become an eternal light and an immortal spirit. This is My command unto thee, do thou observe it. o SON OF M~! Should prosperity befall thee, rejoice not, and should abasement come upon thee, grieve not, for both shall pass away and be no more. o SoN OF Bm~c! If poverty overtake thee, be not sad; for in time the Lord of wealth shall visit thee. Fear not abasement, for glory shall one day rest on thee. o SoN OF Bmw! If thine heart be set upon this eternal, imperishable dominion, and this ancient, everlasting life, forsake this mofial and fleeing sovereignty. [p79] 0 SoN OF BEING! BAHA'I SACRED WRITINGS 79 The original building erected by 'Abdu'l-Baha in the first decade of the 20th century, receives the adornment and protection of a beautiful Arcade. 0 SON OF MAN! Busy not thyself with this world, for with fire We test the gold, and with gold We test Our servants. 0 SON OF MAN! Thou dost wish for gold and I desire thy freedom from it. Thou thinkest thyself rich in its possession, and I recognize thy wealth in thy sanctity therefrom. By My life! This is My knowledge, and that is thy fancy; how can My way accord with thine? o SON OF MAN! Bestow My wealth upon My poor, that in heaven thou mayest draw from stores of unfading splendor and treasures of imperishable glory. But by My life! To offer up thy soul is a more glorious thing couldst thou but see with Mine eye. The temple of being is My Throne; cleanse it of all things, that there I may be established and there I may abide. 0 So~ OF BEING! Thy heart is My home; sanctify it for My descent. Thy spirit is My place of revelation; cleanse it for My manifestation. o SON OF MAN! Put thy hand into My bosom, that I may rise above thee, radiant and resplendent. o SON OF MAN! Ascend unto My heaven, that thou mayest obtain the joy of reunion, and from the chalice of imperishable glory quaff the peerless wine. [p80] 80 THE BAHA'I WORLD crc Ñ ti½ ½ Detail of balustrade which will surmount the Arcade of the Shrine of the B&b on Mt. Carmel. This represents the central panel facing the sea and Baha. The Greatest Name, in bronze gilt, will be on a star of green marble. Green Mosaic is contemplated for the background of the "B" and leafage. PRAYERS All praise, 0 my God, be to Thee Who art the Source of all glory and majesty, of greatness and honor, of sovereignty and dominion, of loftiness and grace, of awe and power. Whomsoever Thou wiliest Thou causest to draw nigh unto the Most Great Ocean, and on whomsoever Thou desirest Thou conferrest the honor of recognizing Thy Most Ancient Name. Of all who are in heaven and on earth, none can withstand the operation of Thy sovereign Will. From all eternity Thou didst rule the entire creation, and Thou wilt continue forevermore to exercise Thy dominion over all created things. There is none other God but Thee, the Almighty, the Most Exalted, the All-Powerful, the All-Wise. Illumine, 0 Lord, the faces of Thy servants, that they may behold Thee; and cleanse their hearts that they may turn unto the court of Thy heavenly favors, and recognize Him Who is the Manifestation of Thy Self and the Day Spring of Thine Essence. Verily, Thou art the Lord of all worlds. There is no God but Thee, the Unconstrained, the All-Subduing. Create in me a pure heart, 0 my God, and renew a tranquil conscience within me, 0 my Hope! Through the spirit of power confirm Thou me in Thy Cause o my Best-Beloved, and by the light of Thy glory reveal unto me Thy path, 0 Thou the Goal of my desire! Through the power of Thy transcendent might lift me up unto the heaven of Thy holiness, 0 Source of my being, and by the breezes of Thine ekrnity gladden me, O Thou Who art my God! Let Thine everlasting melodies breathe tranquillity on me, 0 my Companion, and let the riches of Thine ancient countenance deliver me from all except Thee, 0 my Master, and let the tidings of the revelation of Thine incorruptible Essence bring me joy, 0 Thou Who art the most manifest of the manifest and the most hidden of the hidden! Praised be Thou, 0 Lord my God! I [p81] BAHA'I SACRED WRITINGS 81. Panel of roof balustrade of Shrine of the ETh. implore Thee, by Thy Most Great Name through Which Thou didst stir up thy servants and build up Thy cities, and by Thy most excellent titles, and Thy most august attributes, to assist Thy people to turn in the direction of Thy manifold bounties, and set their faces towards the Tabernacle of Thy wisdom. Heal Thou the sicknesses that have assailed the souls on every side, and have deterred them from directing their gaze towards the Paradise that lieth in the shelter of Thy shadowing Name, which Thou didst ordain to be the King of all names unto all who are in heaven and all who are on earth. Potent art Thou to do as pleaseth Thee. In Thy hands is the empire of all names. There is none other God but Thee, the Mighty, the Wise. I am but a poor creature, 0 my Lord; I have clung to the hem of Thy riches. I am sore sick; I have held fast the cord of Thy healing. Deliver me from the ills that have encircled me, and wash me thoroughly with the waters of Thy graciousness and mercy, and attire me with the raiment of wholesomeness, through Thy forgiveness and bounty. Fix, then, mine eyes upon Thee, and rid me of all attachment to aught else except Thyself. Aid me to do what Thou desirest, and to fulfill what Thou pleas-est. Thou art truly the Lord of this life and of the next. Thou art, in truth, the Ever-Forgiving, the Most Merciful. FROM GLEANINGS FROM THE WRITINGS OF BAHX'U' LLAH To every discerning and illuminated heart it is evident that Gqd, the unknowable Essence, the Divine Being, is immensely exalted beyond every human attribute, such as corporeal existence, ascent and descent, egress and regress. Far be it from His glory that human tongue should adequately recount His praise, or that human heart comprehend His fathomless mystery. He is, and hath ever been, veiled in the ancient eternity of His Essence, and will remain in His Reality everlastingly hidden from the sight of men. "No vision taketh in~ Him, but He taketh in all vision; He is the Subtile, the All-Perceiving." The door of the knowledge of the Ancient of Days being thus closed in the face of all beings, the Source of infinite grace, according to His saying, "His grace hath transcended all things; My grace hath encompassed them all," hath caused those luminous Gems of Holiness to appear out of the realm of the spirit, in the noble form of the human temple, and be made manifest unto all men, that they may impart unto the world the mysteries of the unchangeable Being, and tell of the subtleties of His imperishable Essence. These sanctified Mirrors, these Day Springs of ancient glory, are, one and [p82] 82 THE BAHA'I WORLD Details of the ornamentation on the Arcade of the Shrine of the Bab. Clay model of a star panel. There are twenty-four of these panels, in three different designs, and eight half star panels. They are placed above each of the granite columns, and inset in the masonry of the walls. Clay model of one of the thirty-two capitals. All these capitals have been completed in Chiampo granite, and a number have already arrived in Haifa. Pilaster capitals. There are sixteen of these capitals, occurring in pairs, four at each corner of the Arcade. They are of cream colored Chiampo granite, carved in Italy. [p83] BAHA'I SACRED WRITINGS 83 all, the Exponents on earth of Him Who is the central Orb of the universe, its Essence and ultimate Purpose. From Him proceed their knowledge and power; from Him is derived their sovereignty. The beauty of their countenance is but a reflection of His image, and their revelation a sign of His deathless glory. They are the Treasuries of Divine knowledge, and the Repositories of celestial wisdom. Through them is transmitted a grace that is infinite, and by them is revealed the Light that can never fade. These Tabernacles of Holiness, these Primal Mirrors which reflect the light of unfading glory, are but expressions of Him Who is the Invisible of the Invisibles. By the revelation of these Gems of Divine virtue all the names and attributes of God, such as knowledge and power, sovereignty and dominion, mercy and wisdom, glory, bounty, and grace, are made manifest. These attributes of God are not, and have never been, vouchsafed specially unto certain Prophets, and withheld from others. Nay, all the Prophets of God, His well-favored, His holy and chosen Messengers are, without exception, the bearers of His names, and the embodiments of His attributes. They only differ in the intensity of their revelation, and the comparative potency of their light. Even as He hath revealed: "Some of the Apostles We have caused to excel the others." It hath, therefore, become manifest and evident that within the tabernacles of these Prophets and chosen Ones of God the light of His infinite names and exalted attributes hath been reflected, even though the light of some of these attributes may or may not be outwardly revealed from these luminous Tern-pies to the eyes of men. That a certain attribute of God bath not been outwardly manifested by these Essences of Detachment cloth in no wise imply that they who are the Day Springs of God's attributes and the Treasuries of His holy names did not actually possess it. Therefore, these illuminated Souls, these beauteous Countenances have, each and every one of them, been endowed with all the attributes of God, such as sovereignty, dominion, and the like, even though to outward seeming they be shorn of all earthly maj esty. Know thou of a certainty that the Unseen can in no wise incarnate His Essence and reveal it unto men. He is, and hath ever been, immensely exalted beyond all that can either be recounted or perceived. From His retreat of glory His voice is ever proclaiming: "Verily, I am God; there is none other God besides Me, the All-Knowing, the All-Wise. I have manifested Myself unto men, and have sent down Him Who is the Day Spring of the signs of My Revelation. Through Him I have caused all creation to testify that there is none other God except Him, the Incomparable, the All-Informed, the All-Wise." He Who is everlastingly hidden from the eyes of men can never be known except through His Manifestation, and His Manifestation can adduce no greater proof of the truth of His Mission than the proof of His Own Person. 0 Sa1m~tn! The door of the knowledge of the Ancient Being bath ever been, and will continue for ever to be, closed in the face of men. No man's understanding shall ever gain access unto His holy court. As a token of His Mercy, however, and as a proof of His lovingkindness, He hath manifested unto men the Day Stars of His divine guidance, the Symbols of His divine unity, and hath ordained the knowledge of these sanctified Beings to be identical with the knowledge of His own Self. Whoso recognizeth them hath recognized God. Whoso hearkeneth to their call, hath hearkened to the Voice of God, and whoso testifieth to the truth of their Revelation, hath testified to the truth of God Himself. Whoso turn-eth away from them, bath turned away from God, and whoso disbelieveth in them, bath disbelieved in God. Every one of them is the Way of God that connecteth this world with the realms above, and the Standard of His Truth unto every one in the kingdoms of earth and heaven. They are the Manifestations of God amidst men, the evi [p84] 84 THE BAHA'I WORLD dences of His Truth, and the signs of His glory. Know of a certainty that in every Dispensation the light of Divine Revelation hath been vouchsafed unto men in direct proportion to their spiritual capacity. Consider the sun. How feeble its rays the moment it appeareth above the horizon. How gradually its warmth and potency increase as it approacheth its zenith, enabling meanwhile all created things to adapt themselves to the growing intensity of its light. How steadily it declineth until it reacheth its setting point. Were it, all of a sudden, to manifest the energies latent within it, it would, no doubt, cause injury to all created things. In like manner, if the Sun of Truth were suddenly to reveal, at the earliest stages of its manifestation, the full measure of the potencies which the providence of the Almighty bath bestowed upon it, the earth of human understanding would waste away and be consumed; for men's hearts would neither sustain the intensity of its revelation, nor be able to mirror forth the radiance of its light. Dismayed and overpowered, they would cease to exist. Lay not aside the fear of God, 0 kings of the earth, and beware that ye transgress not the bounds which the Almighty hath fixed. Observe the injunctions laid upon you in His Book, and take good heed not to overstep their limits. Be vigilant, that ye may not do injustice to anyone, be it to the extent of a grain of mustard seed. Tread ye the path of justice, for this, verily, is the straight path. Compose your differences, and reduce your armaments, that the burden of your expenditures may be lightened, and that your minds and hearts may be tranquillized. Heal the dissensions that divide you, and ye will no longer be in need of any armaments except what the protection of your cities and territories demandeth. Fear ye God, and take heed not to outstrip the bounds of moderation, and be numbered among the extravagant. We have learned that you are increasing your outlay every year, and are laying the burden thereof on your subjects. This, verily, is more than they can bear, and is a grievous injustice. Decide justly between men, and be ye the emblems of justice amongst them. This, if ye judge fairly, is the thing that behoveth you, and beseemeth your station. Beware not to deal unjustly with any one that appealeth to you, and entereth beneath your shadow. Walk ye in the fear of God, and be ye of them that lead a godly life. Rest not on your power, your armies, and treasures. Put your whole trust and confidence in God, Who bath created you, and seek ye His help in all your affairs. Succor cometh from Him alone. He succoreth whom He will with the hosts of the heavens and of the earth. Know ye that the poor are the trust of God in your midst. Watch that ye betray not His trust, that ye deal not unjustly with them and that ye walk not in the ways of the treacherous. Ye will most certainly be called upon to answer for His trust on the day when the Balance of Justice shall be set, the day when unto every one shall be rendered his due, when the doings of all men, be they rich or poor, shall be weighed. 0 ye the elected representatives of the people in every land! Take ye cairn-sel together, and let your concern be only for that which profiteth mankind, and bettereth the condition thereof, if ye be of them that scan heedfully. Regard the world as the human body which, though at its creation whole and perfect, hath been afflicted, through various causes, with grave disorders and maladies. Not for one day did it gain ease, nay its sickness waxed more severe, as it fell under the treatment of ignorant physicians, who gave full rein to their personal desires, and have erred grievously. And if, at one time, through the care of an able physician, a member of that body was healed, the rest remained afflicted as before. Thus informeth you the All-Knowing, the All-Wise. [p85] BAHA'I SACRED WRITINGS 85 We behold it, in this day, at the mercy of rulers so drunk with pride that they cannot discern clearly their own best advantage, much less recognize a Revelation so bewildering and challenging as this. And whenever any one of them bath striven to improve its condition, his motive hath been his own gain, whether confessedly so or not; and the unworthiness of this motive hath limited his power to heal or cure. That which the Lord bath ordained as the sovereign remedy and mightiest instrument for the healing of all the world is the union of all its peoples in one universal Cause, one common Faith. This can in no wise be achieved except through the power of a skilled, an all-powerful and inspired Physician. This, verily, is the truth, and all else naught but error. Man is the supreme Talisman. Lack of a proper education bath, however, deprived him of that which he doth inherently possess. Through a word proceeding out of the mouth of God he was called into being; by one word more he was guided to recognize the Source of his education; by yet another word his station and destiny were safeguarded. The Great Being saith: Regard man as a mine rich in gems of inestimable value. Education can, alone, cause it to reveal its treasures, and enable mankind to benefit therefrom. If any man were to meditate on that which the Scriptures, sent down from the heaven of God's holy Will, have revealed, he will readily recognize that their purpose is that all men shall be regarded as one soul, so that the seal bearing the words "The Kingdom shall be God's" may be stamped on every heart, and the light of Divine bounty, of grace, and mercy may envelop all mankind. The one true God, exalted be His glory, hath wished nothing for Himself. The allegiance of mankind profiteth Him not, neither doth its perversity harm Him. The Bird of the Realm of Utterance voiceth continually this call: "All things have I willed for thee, and thee, too, for thine own sake." If the learned and worldly-wise ise men of this age were to allow mankind to inhale the fragrance of fellowship and love, every understanding heart would apprehend the meaning of true liberty, and discover the secret of undisturbed peace and absolute composure. Were the earth to attain this station and be illumined with its light it could then be truly said of it: "Thou shall see in it no hollows or rising hills." All praise be to God Who hath adorned the world with an ornament, and arrayed it with a vesture, of which it can be despoiled by no earthly power, however mighty its battalions, however vast its wealth, however profound its influence. Say: the essence of all power is God's, the highest and the last End of all creation. The source of all majesty is God's the Object of the adoration of all that is in the heavens and all that is on the earth. Such forces as have their origin in this world of dust are, by their very nature, unworthy of consideration. Say: The springs that sustain the life of these birds are not of this world. Their source is far above the reach and ken of human apprehension. Who is there that can put out the light which the snow-white Hand of God hath lit? Where is he to be found that hath the power to quench the fire which hath been kindled through the might of thy Lord, the All-Powerful, the Mi-Compel-ling, the Almighty? It is the Hand of Divine might that hath extinguished the flames of dissension. Powerful is He to do that which He pleaseth. He saith: Be; and it is. Say: The fierce gales and whirlwinds of the world and its peoples can never shake the foundation upon which the rocklike stability of My chosen ones is based. Gracious God! What could have prompted these people to enslave and imprison the loved ones of Him Who is the Eternal Truth? The day, however, is approaching when the faithful will behold the Day Star of justice shining in its full splendor from the Day Spring of glory. Thus instructeth thee the Lord of all being in this, His grievous Prison. [p86] 86 THE BAHA'I WORLD Members of the human race! Hold ye fast by the Cord which no man can sever. This will, indeed, profit you all the days of your life, for its strength is of God, the Lord of all worlds. Cleave ye to justice and fairness, and turn away from the whisperings of the foolish, them that are estranged from God, that have decked their heads with the ornament of the learned, and have condemned to death Him Who is the Fain-tam of wisdom. My name hath uplifted them to lofty grades, and yet, no sooner did I reveal Myself to their eyes than they, with manifest injustice, pronounced the sentence of My death. Thus hath Our Pen revealed the truth, and yet the people are sunk in heedlessness. Whoso oleaveth to justice, can, under no circumstances, transgress the limits of moderation. He discerneth the truth in all things, through the guidance of Him Who is the All-Seeing. The civilization, so often vaunted by the learned exponents of arts and sciences, will, if allowed to overleap the bounds of moderation, bring great evil upon men. Thus warneth you He Who is the All-Knowing. If carried to excess, civilization will prove as prolific a source of evil as it had been of goodness when kept within the restraints of moderation. Meditate on this, 0 people, and be not of them that wander distraught in the wilderness of error. The day is approaching when its flame will devour the cities, when the Tongue of Grandeur will proclaim: "The Kingdom is God's, the Almighty, the All-Praised!" The All-Knowing Physician hath His finger on the pulse of mankind. He perceiveth the disease, and prescribeth, in His unerring wisdom, the remedy. Every age hath its own problem, and every soul its particular aspiration. The remedy the world needeth in its pres-ent-day afflictions can never be the same as that which a subsequent age may require. Be anxiously concerned with the needs of the age ye live in, and center your deliberations on its exigencies and requirements. We can well perceive how the whole human race is encompassed with great, with incalculable afflictions. We see it languishing on its bed of sickness, sore-tried and disillusioned. They that are intoxicated by self-conceit have interposed themselves between it and the Divine and infallible Physician. Witness how they have entangled all men, themselves included, in the mesh of their devices. They can neither discover the cause of the disease, nor have they any knowledge of the remedy. They have conceived the straight to be crooked, and have imagined their friend an enemy. He Who is your Lord, the All-Merci-ful, cherisheth in His heart the desire of beholding the entire human race as one soul and one body. Haste ye to win your share of God's good grace and mercy in this Day that eclipseth all other created Days. How great the felicity that awaiteth the man that for-saketh all he hath in a desire to obtain the things of God! Such a man, We testify, is among Gad's blessed ones. FROM PRAYERS AND MEDITATIONS All glory be to Thee, 0 Lord my God! I bear witness for Thee to that whereto Thou Thyself didst bear witness for Thine own Self, ere the day Thou hadst created the creation or made mention thereof, that Thou art God, and that there is none other God beside Thee. From eternity Thou hast, in Thy transcendent oneness, been immeasurably exalted above Thy servants' conception of Thy unity, and wilt to eternity remain, in Thine unapproachable singleness, far above the praise of Thy creatures. No words that any one beside Thee may utter can ever beseem Thee, and no man's description except Thine own description can befit Thy nature. All who adore Thy unity have been sore perplexed to fathom the mystery of Thy oneness, and all have confessed their powerlessness to attain unto the comprehension of Thine essence and to scale the [p87] BAHA'I SACRED WRITINGS 87 pinnacle of Thy knowledge. The mighty have all acknowledged their weakness, and the learned recognized their ignorance. They that are possessed of influence are as nothing when compared with the revelations of Thy stupendous sovereignty, and they who are exalted sink into oblivion when brought before the manifestations of Thy great glory. The radiance of the brightest luminaries is eclipsed by the effulgent splendors of Thy face, and the tongues of the most eloquent of speakers falter under the unrestrained effusions of Thy holy utterance, and the foundations of the mightiest structures tremble before the onrushing force of Thy compelling power. Who is there, 0 my God, that can be deemed worthy to be remembered when Thou art remembered, and where is he to be fotmd who can be regarded as capable of hinting at Thy nature or worthy of mention in the court of Thy transcendent oneness? From everlasting Thou hast been alone with no one else beside Thee, and to everlasting Thou wilt continue to be one and the same. No God is there beside Thee, the God of power, of glory and wisdom. Glorified be Thy name, 0 Lord my God! I beseech Thee by Him Who is Thine exalted and supreme Remembrance, Whom Thou hast sent down unto all Thy creatures and invested with Thy name, the All-Glorious, Whose will Thou hast ordained to be Thine own will, Whose self Thou hast decreed to be the revealer of Thine own Self, and His essence the DaySpring of Thy wisdom, and His heart the treasury of Thine inspiration, and His breast the dawning-place of Thy most excellent attributes and most exalted titles, and His tongue the fountainhead of the waters of Thy praise and the wellspring of the soft-flowing streams of Thy wisdom, to send down upon us that which will enable us to dispense with all else except Thee, and will cause us to direct our steps towards the sanctuary of Thy pleasure and to aspire after the things Thou didst ordain for us according to Thine irrevocable decree. Empower us, then, 0 my God, to forsake ourselves and cleave steadfastly to Him Who is the Manifestation of Thy Self, the Most Exalted, the Most High. Supply us also with that which is best for us, and write us down with such of Thy servants as have repudiated the Idol (Mirza Yahy&), and firmly believed in Thee, and been so established on the throne of certitude that the whisperings of the Evil One have been powerless to hinder them from turning their faces towards Thy name, the All-Merciful. Powerful art Thou to do what Thou pleasest and to ordain what Thou wiliest. No God is there but Thee, the All-Possessing, the All-Highest, the Almighty, the All-Bountiful, the All-Know-ing, the All-Wise. 0 Thou Whose remembrance is the delight of the souls of all them that yearn after Thee, Whose name is the exultation of the hearts of all who are wholly devoted to Thy will, Whose praise is cherished by such as have drawn nigh unto Thy court, Whose face is the ardent desire of all them that have recognized Thy truth, Whose trial is the healer of the sicknesses of them who have embraced Thy Cause, Whose calamity is the highest aspiration of such as are rid of all attachment to any one but Thyself! Glorified, immeasurably glorified art Thou, in Whose hands is the empire of whatsoever is in the heavens and whatsoever is on earth, Thou, Who through but one word of Thy mouth, caused all things to expire and dissolve asunder, and Who, by yet another word, caused whatever had been separated to be combined and reunited! Magnified be Thy name, 0 Thou Who hast power over all that are in the heavens and all that are on earth, Whose dominion em-braceth whatsoever is in the heaven of Thy Revelation and the kingdom of 'Thy creation. None can equal Thee in Thy created realms; none can compare with Thee in the universe Thou hast fashioned. The mind of no one hath comprehended Thee, and the aspiration of no soul hath reached Thee. I swear by Thy might! Were any one to soar, on whatever wings, as long as mine own [p88] 88 THE BAHA'I WORLD Being endureth, throughout the immensity of Thy knowledge, he would still be powerless to transgress the bounds which the contingent world hath set for him. How can, then, such a man aspire to wing his flight into the atmosphere of Thy most exalted presence? He, indeed, is endued with understanding who acknowledgeth his powerlessness and confesseth his sinfulness, for should any created thing lay claim to any existence, when confronted with the infinite wonders of Thy Revelation, so blasphemous a pretension would be more heinous than any other crime in all the domains of Thine invention and creation. Who is there, 0 my Lord, that when Thou revealest the first glimmerings of the signs of Thy transcendent sovereignty and might, hath the power to claim for himself any existence whatever? Existence itself is as nothing when brought face to face with the mighty and manifold wonders of Thine incomparable Self. Far, immeasurably far, art Thou exalted above all things, 0 Thou Who art the King of Kings! I entreat Thee by Thy Self and by them Who are the Manifestations of Thy Gause and the DaySprings of Thine authority to write down for us that which Thou haM written down for Thy chosen ones. Withhold not from us that which Thou didst ordain for Thy loved ones, who, as soon as Thy call reached them, hastened unto Thee, and when the splendors of the light of Thy countenance were shed upon them, instantly prostrated themselves in adoration before Thy face. We are Thy servants, 0 my Lord, and in the grasp of Thy power. If Thou chastisest us with the chastisement inflicted upon the former and the latter generations, Thy verdict would be assuredly just and Thine act praiseworthy. Powerful art Thou to do what pleaseth Thee. None other God is there beside Thee, the Almighty, the All-Glorious, the Help in Peril, the Self-Subsisting. Lauded be Thy name, 0 my God! I testify that no thought of Thee, howsoever soever wondrous, can ever ascend into the heaven of Thy knowledge, and no praise of Thee, no matter how transcendent, can soar up to the atmosphere of Thy wisdom. From eternity Thou hast been removed far above the reach and the ken of the comprehension of Thy servants, and immeasurably exalted above the strivings of Thy bond-slaves to express Thy mystery. What power can the shadowy creature claim to possess when face to face with Him Who is the Uncreateci? I bear witness that the highest thoughts of all such as adore Thy unity, and the profoundest contemplations of all them that have recognized Thee, are but the product of what hath been generated through the movement of the Pen of Thy behest, and hath been begotten by Thy will. I swear by Thy glory, 0 Thou Who art the Beloved of my soul and the Fountain of my life! I am persuaded of my powerlessness to describe and extol Thee in a manner that becometh the greatness of Thy glory and the excellence of Thy majesty. Aware as I am of this, I beseech Thee, by Thy mercy that hath surpassed all created things, and Thy grace that hath embraced the entire creation, to accept from Thy servants what they are capable of showing forth in Thy path. Aid them, then, by Thy strengthening grace, to exalt Thy word and to blazon Thy praise. Powerful art Thou to do what pleaseth Thee. Thou, truly, art the All-Glorious, the All-Wise. I know not, 0 my God, what the Fire is with which Thou didst light the Lamp of Thy Cause, or what the Glass wherewith Thou didst preserve it from Thine enemies. By Thy might! I marvel at the wonders of Thy Revelation, and at the tokens of Thy glory. I recognize, o Thou Who art my heart's Desire, that were fire to be touched by water it would instantly be extinguished, whereas the Fire which Thou didst kindle can never go out, though all the seas of the earth be poured upon it. [p89] BAHA'I SACRED WRITINGS 89 Should water at any time touch it, the hands of Thy power would, as decreed in Thy Tablets, transmute that water into a fuel that would feed its flame. I, likewise, recognize, 0 my God, that every lamp, when exposed to the fury of the winds, must cease from burning. As to Thy Lamp, however, 0 Beloved of the worlds, I cannot think what power except Thy power could have kept it safe for so many years from the tempests that have continually been directed upon it by the rebellious among Thy creatures. I swear by Thy glory, 0 my God! Thy Lamp which Thou didst light within the tabernacle of man crieth out to Thee and saith: "0 Thou the one alone Beloved! How long wilt Thou forsake me? Lift me up to Thee, I pray Thee. Though this wish of mine be the wish of a human creature, yet Thou knowest that my true wish is to sacri-flee myself in Thy path. Thou art He Who hath made my desire to be the same as Thy desire, and my will the same as Thy will. Do Thou preserve Thy loved ones, I beseech Thee, in the shelter of Thy shadowing mercy which transcendeth all things, that haply the sufferings they bear may not deter them from turning in the direction of Thy name, the All-Glorious, the Most Bountiful." Glorified art thou, 0 my God! Thou knowest that in my love for Thee I have not sought any rest, that in proclaiming Thy Cause I have denied myself every manner of tranquillity, and that in the observance of whatever Thou hast prescribed in Thy Tablets I have not delayed to do Thy bidding. I have, for this reason, suffered what no man among all the inhabitants of Thy realm hath suffered. Thy glory beareth me witness! Nothing whatsoever can withhold me from remembering Thee, though all the tribulations of the earth were to assault me from every direction. All the limbs and members of my body proclaim their readiness to be torn asunder in Thy path and for the sake of Thy pleasure, and they yearn to be scattered in the dust before Thee. 0 would that they who serve Thee could taste what I have tasted of the sweetness of Thy love! I implore Thee to supply whosoever bath sought Thee with the living waters of Thy bounty, that they may rid him of all attachment to any one but Thee. Thou art, verily, the Omniscient, the All-Glorious, the Almighty. Lauded be Thy name, 0 Lord my God! How great is Thy might and Thy sovereignty; how vast Thy strength and Thy dominion! Thou hast called into being Him Who speaketh in Thy name before all who are in Thy heaven and on Thy earth, and hast bidden Him cry out amongst Thy creatures. No sooner had a word gone forth from His lips, however, than the divines among Thy people turned back from Him, and the learned among Thy servants caviled at His signs. Thereby the fire of oppression was kindled in Thy land, until the kings themselves rose up to put out Thy light, 0 Thou Who art the King of kings! Hostility waxed so intense that my kindred and my loved ones were made captives in Thy land, and they that are dear to Thee were hindered from gazing on Thy beauty and from turning in the direction of Thy mercy. This hostility failed to cause the fire that burned within them to subside. The enemy finally carried away as captive Him Who is the Manifestation of Thy beauty and the Revealer of Thy signs, and confined Him in the fortress-town of 'Akka and sought to hinder Him from remembering Thee and from magnifying Thy name. Thy servant, however, could not be restrained from carrying out what Thou hadst bidden Him fulfill. Above the horizon of tribulation He hath lifted up His voice and He crieth out, summoning all the inmates of heaven and all the inhabitants of the earth to the immensity of Thy mercy and the court of Thy grace. Day and night He sendeth down the signs of Thine omnipotent power and reveal-eth the clear tokens of Thy majesty, so that the souls of Thy creatures may be drawn towards Thee, that they may [p90] 90 THE BAHA'I WORLD One of the twenty-four rose Baveno granite columns. This photograph was taken in the workshop at Palanza, Italy, and represents a single column in its finished state. All twenty-four have since been received in Haifa, together with eight pilasters of the same granite, and are awaiting erection. forsake themselves and turn unto Thee, and may flee from their misery and seek the tabernacle of Thy riches, and may haste away from their wretchedness into the court of Thy majesty and glory. This is the Lamp which the light of Thine own Essence hath lit, and whose radiance the winds of discord can never extinguish. This is the Ocean that moveth by the power of Thy sovereign might, and whose waves the influence of the infidels that have disbelieved in the Judgment Day can never still. This is the Sun that shineth in the heaven of Thy will and the splendor of which the veils of the workers of iniquity and the doubts of the evil doers can never cloud. I yield Thee thanks, 0 my God, for that Thou hast offered me up as a sacrifice in Thy path, and made me a target for the arrows of afflictions as a token of Thy love for Thy servants, and singled me out for all manner of trib ulation for the regeneration of Thy people. How sweet to my taste is the savor of woes sent by Thee, and how dear to my heart the dispositions of Thy providence! Perish the soul that fleeth from the threats of kings in its attempt to save itself in Thy days! I swear by Thy glory! Whoso hat quaffed the living waters of Thy favors can fear no trouble in Thy path, neither can he be deterred by any tribulation from remembering Thee or from celebrating Thy praise. I beseech Thee, 0 Thou Who art my Governor and the Possessor of all names, to protect them that have branched out from me (Afnttn), whom Thou hast caused to be related to Thyself, and to whom Thou haM, in this Revelation, shown Thy special favor, and whom Thou hast summoned to draw nigh unto Thee and to turn towards the horizon of Thy Revelation. Withhold not from them, 0 my Lord, [p91] BAHA'I SACRED WRITINGS 91 Heavy snow of the winter of 194950 cloaks the Shrine of the Bab and its cypressed terraces in white. A rare sight Ñ snow deep over the Holy Land. [p92] 92 THE BAHA'I WORLD Main entrance to the Shrine of the Bab on Mt. Carmel, Haifa, Israel, looks like a Canadian scene. the outpourings of Thy mercy or the effulgence of the DayStar of Thy grace. Enable them to distinguish themselves amongst Thy people, that they may exalt Thy word and promote Thy Cause. Aid them, 0 my God, to do Thy will and pleasure. No God is there but Thee, the All-Powerful, the Most Exalted, the Most High. Glory to Thee, 0 my God! But for the tribulations which are sustained in Thy path, how could Thy true lovers be recognized; and were it not for the trials which are borne for love of Thee, how could the station of such as yearn for Thee be revealed? Thy might bear-eth me witness! The companions of all who adore Thee are the tears they shed, and the comforters of such as seek Thee are the groans they utter, and the food of them who haste to meet Thee is the fragments of their broken hearts. How sweet to my taste is the bitterness of death suffered in Thy path, and how precious in my estimation are the shafts of Thine enemies when encountered for the sake of the exaltation of Thy word! Let me quaff in Thy Cause, 0 my God, whatsoever Thou didst desire, and send down upon me in Thy love all Thou didst ordain. By Thy glory! I wish only what Thou wishest, and cherish what Thou cherishest. In Thee have I, at all times, placed my whole trust and confidence. Raise up, I implore Thee, 0 my God, as helpers to this Revelation such as shall be counted worthy of Thy name and of Thy sovereignty, that they may remember me among Thy creatures, and hoist the ensigns of Thy victory in Thy land. [p93] BAHA'I SACRED WRITINGS 93 The Baha'i House of Worship, Wilmette, Illinois, U.S.A. Potent art Thou to do what pleaseth Thee. No God is there but Thee, the Help in Peril, the Self-Subsisting. My God, my Adored One, my King, my Desire! What tongue can voice my thanks to Thee? I was heedless, Thou didst awaken me. I had turned back from Thee, Thou didst graciously aid me to turn towards Thee. I was as one dead, Thou didst quicken me with the water of life. I was withered, Thou didst revive me with the heavenly stream of Thine utterance which hath flowed forth from the Pen of the All-Merciful. 0 Divine Providence! All existence is begotten by Thy bounty; deprive it not of the waters of Thy generosity, neither do Thou withhold it from the ocean of Thy mercy. I beseech Thee to aid and assist me at all times and under all conditions, and seek from the heaven of Thy grace Thine ancient favor. Thou art, in truth, the Lord of bounty, and the Sovereign of the kingdom of eternity. [p94] [p95] 2. WORDS OF 'ABDU'L-BAHA FROM PROMULGATION OF UNIVERSAL PEACE AND BAHA'I WORLD FAITH ALL created things have their degree or stage of maturity. The period of maturity in the life of a tree is the time of its fruit-bearing. The maturity of a plant is the time of its blossoming and flower. The animal attains a stage of full growth and completeness, and in the human kingdom man reaches his maturity when the lights of intelligence have their greatest power and development. From the beginning to the end of his life man passes through certain periods or stages each of which is marked by certain conditions peculiar to itself. For instance during the period of childhood his conditions and requirements are characteristic of that degree of intelligence and capacity. After a time he enters the period of youth in which his former conditions and needs are superseded by new requirements applicable to the advance in his degree. His faculties of observation are broadened and deepened, his intelligent capacities are trained and awakened, the limitations and environment of childhood no longer restrict his energies and accomplishments. At last he passes out of the period of youth and enters the stage or station of maturity which necessitates another transformation and corresponding advance in his sphere of life-ac-tivity. New powers and perceptions clothe him, teaching and training commensurate with his progression occupy his mind, special bounties and bestowals descend in proportion to his increased capacities and his former period of youth and its conditions will no longer satisfy his matured view and vision. Similarly there are periods and stages in the life of the aggregate world of humanity which at one time was passing through its degree of childhood, at another its time of youth but naw has entered its long presaged period of maturity, the evidences of which are everywhere visible and apparent. Therefore the requirements and conditions of former periods have changed and merged into exigencies which distinctly characterize the present age of the world of mankind. SCIENCE AND SPIRnUAL DEVELOPMENT If we look with a perceiving eye upon the world of creation, we find that all existing things may be classified as follows: First Ñ Mineral Ñ that is to say matter or substance appearing in var-jous forms of composition. Second Ñ Vegetable Ñ possessing the virtues of the mineral plus the power of augmentation or growth, indicating a degree higher and more specialized than the mineral. Third Ñ Animal Ñ possessing the attributes of the mineral and vegetable plus the power of sense perception. Fourth Ñ Human Ñ the highest specialized organism of visible creation, embodying the qualities of the mineral, vegetable and animal plus an ideal endowment absolutely minus and absent in the lower kingdomsÑ the power of intellectual investigation into the mysteries of outer phenomena. The outcome of this intellectual endowment is science which is especially characteristic of man. This scientific power investigates and apprehends created objects and the laws surrounding them. It is the discoverer of the hidden and mysterious secrets of the material universe and is peculiar to man alone. The most noble and praiseworthy accomplishment of man therefore is scientific knowledge and attainment. Science may be likened to a mirror wherein the images of the mysteries of outer phenomena are reflected. It brings forth and exhibits to us in the arena of knowledge all the product of the past. It links together past and present. The philosophical conclusions 95 [p96] 96 THE BAHA'I WORLD of bygone centuries, the teachings of the prophets and wisdom of former sages are crystallized and reproduced in the scientific advancement of today. Science is the discoverer of the past. From its premises of past and present we deduce conclusions as to the future. Science is the governor of nature and its mysteries, the one agency by which man explores the institutions of material creation, All created things are captives of nature and subject to its laws, They cannot transgress the control of these laws in one detail or particular, The infinite starry worlds and heavenly bodies are nature's obedient subjects. The earth and its myriad organisms, all minerals, plants and animals are thralls of its dominion. But man through the exercise of his scientific, intellectual power can rise out of this condition, can modify, change and control nature according to his own wishes and uses. Science, so to speak, is the "breaker" of the laws of nature. Consider, for example, that man according to natural law should dwell upon the surface of the earth. By overcoming this law and restriction however he sails in ships over the ocean, mounts to the zenith in aeroplanes and sinks to the depths of the sea in submarines. This is against the fiat of nature and a violation of her sovereignty and dominion. Nature's laws and methods, the hidden secrets and mysteries of the universe, human inventions and discoveries, all our scientific acquisitions should naturally remain concealed and unknown, but man through his intellectual acumen searches them out of the plane of the invisible, draws them into the plane of the visible, exposes and explains them. For instance, one of the mysteries of nature is electricity, According to nature this force, this energy should remain latent and hidden, but man scientifically breaks through the very laws of nature, arrests it and even imprisons it for his use. In brief, man through the possession of this ideal endowment of scientific investigation is the most noble product of creation, the governor of nature. He takes the sword from nature's hand and uses it upon nature's head. According cording to natural law, night is a pert-ad of darkness and obscurity, but man by utilizing the power of electricity, by wielding this electric sword overcomes the darkness and dispels the gloom. Man is superior to nature and makes nature do his bidding. Man is a sensitive being; nature is minus sensation. Man has memory and reason; nature lacks them. Man is nobler than nature. There are powers within him of which nature is devoid, It may be claimed that these powers are from nature itself and that man is a part of nature. In answer to this statement we will say that if nature is the whole and man is a part of that whole, how could it be possible for a part to possess qualities and virtues which are absent in the whole? Undoubtedly the part must be endowed with the same qualities and properties as the whole. For example, the hair is a part of the human anatomy, It cannot contain elements which are not found in other parts of the body, for in all cases the component elements of the body are the same. Therefore it is manifest and evident that man, although in body a part of nature, nevertheless in spirit possesses a power transcending nature; for if he were simply a part of nature and limited to material laws he could possess only the things which nature embodies. God has conferred upon and added to man a distinctive power, the faculty of intellectual investigation into the secrets of creation, the acquisition of higher knowledge, the greatest virtue of which is scientific enlightenment. This endowment is the most praiseworthy power of man, for through its employment and exercise, the betterment of the human race is accomplished, the development of the virtues of mankind is made possible and the spirit and mysteries of God become manifest. Therefore I am greatly pleased with my visit to this university, Praise be to God! that this country abounds in such institutions of learning where the knowledge of sciences and arts may readily be acquired. As material and physical sciences are taught here and are constantly unfolding in wider vistas of attainment, [p97] BAHA'I SACRED WRITINGS 97 Nearly two million persons saw this outstanding publicity picture of the Baha House of Worship. Featured in the leading position in a recent photographic c exhibit in Chicago's great public library, the picture, taken by Russell Hamm of the Chicago Tribune, appeared in that paper as No. 1 in a pictorial series on "Beautiful Chicago." I am hopeful that spiritual development may also follow and keep pace with these outer advantages. As material knowledge is illuminating those within the walls of this great temple of learning, so also may the light of the spirit, the inner and divine light of the real philosophy glorify this institution. The most important principle of divine philosophy is the oneness of the world of humanity, the unity of mankind, the bond conjoining east and west, the tie of love which blends human hearts. Therefore it is our duty to put forth our greatest efforts and summon all our energies in order that the bonds of unity and accord may be established among mankind. For thousands of years we have had bloodshed and strife. It is enough; it is sufficient. Now is the time to associate together in love and harmony. For thousands of years we have tried the sword and warfare; let mankind for a time at least live in peace. Review history and consider how much savagery, how much bloodshed and battle the world has witnessed. It has been either religious warfare, political warfare or some other clash of human interests. The world of humanity has never enjoyed the blessing of Universal Peace. Year by year the implements of warfare have been increased and perfected. Consider the wars of past centuries; only ten, fifteen or twenty thousand at the most were killed but now it is possible to kill one hundred thousand in a single day. In ancient times warfare was carried on with the sword; today it is the smoke [p98] 98 THE BAHA'I WORLD less gun. Formerly battleships were sailing vessels; today they are dreadnoughts. Consider the increase and improvement in the weapons of war. God has created us all human and all countries of the world are parts of the same globe. We are all his servants. He is kind and just to all. Why should we be unkind and unjust to each other? He provides for all. Why should we deprive one another? He protects and preserves all. Why should we kill our fellow-crea-tures? If this warfare and strife be for the sake of religion, it is evident that it violates the spirit and basis of all religion. All the divine Manifestations have proclaimed the oneness of God and the unity of mankind. They have taught that men should love and mutually help each other in order that they might progress. Now if this conception of religion be true, its essential principle is the oneness of humanity. The fundamental truth of the Manifestations is peace. This underlies all religion, all justice. The divine purpose is that men should live in unity, concord and agreement and should love one another. Consider the virtues of the human world and realize that the oneness of humanity is the primary foundation of them all. Read the Gospel and the other holy books. You will find their fundamentals are one and the same. Therefore unity is the essential truth of religion and when so understood embraces all the virtues of the human world. Praise be to God! this knowledge has been spread, eyes have been opened and ears have become attentive. Therefore we must endeavor to promulgate and practice the religion of God which has been founded by all the prophets. And the religion of God is absolute love and unity. MAN AND NATURF From the time of the creation of Adam to this day there have been two pathways in the world of humanity; one the natural or materialistic, the other the religious or spiritual. The pathway of nature is the pathway of the animal realm. The animal acts in accordance with the requirements of nature, follows its own instincts and desires. Whatever its impulses and proclivities clivities may be it has the liberty to gratify them; yet it is a captive of nature. It cannot deviate in the least degree from the road nature has established. It is utterly minus spiritual susceptibilities, ignorant of divine religion and without knowledge of the kingdom of God. The animal possesses no power of ideation or conscious intelligence; it is a captive of the senses and deprived of that which lies beyond them. It is subject to what the eye sees, the ear hears, the nostrils sense, the taste detects and touch reveals. These sensations are acceptable and sufficient for the animal. But that which is beyond the range of the senses, that realm of phenomena through which the conscious pathway to the kingdom of God leads, the world of spiritual susceptibilities and divine religion, Ñ of these the animal is completely unaware, for in its highest station it is a captive of nature. One of the strangest things witnessed is that the inaterialists of today are proud of their natural instincts and bondage. They state that nothing is entitled to belief and acceptance except that which is sensible or tangible. By their own statements they are captives of nature, unconscious of the spiritual world, uninformed of the divine Kingdom and unaware of heavenly bestowals. If this be a virtue the animal has attained it to a superlative degree, for the animal is absolutely ignorant of the realm of spirit and out of touch with the inner world of conscious realization. The animal would agree with the materialist in denying the existence of that which transcends the senses. If we admit that being limited to the plane of the senses is a virtue the animal is indeed more virtuous than man, for it is entirely bereft of that which lies beyond, absolutely oblivious of the kingdom of God and its traces whereas God has deposited within the human creature an illimitable power by which he can rule the world of nature. Consider how all other phenomenal existence and beings are captives of nature. The sun, that colossal center of our solar system, the giant stars and planets the towering mountains, the earth itself and its kingdoms of life [p99] BAHA SACRED WRITINGS 99 lower than the human, Ñ all are captives of nature except man. Na other created thing can deviate in the slightest degree from obedience to natural law. The sun in its glory and greatness millions of miles away is held prisoner in its orbit and universal revolution, captive of universal natural control. Man is the ruler of nature. According to natural law and limitation he should remain upon the earth, but behold how he violates this command and soars above the mountains in aeroplanes. He sails in ships upon the surface of the ocean and dives into its depths in submarines. Man makes nature his servant; harnesses the mighty energy of electricity for instance and imprisons it in a small lamp for his uses and convenience. He speaks from the east to the west through a wire. He is able to store and preserve his voice in a phonograph. Though he is a dweller upon earth he penetrates the mysteries of starry worlds inconceivably distant. He discovers latent realities within the bosom of the earth, uncovers treasures, penetrates secrets and mysteries of the phenomenal world and brings to light that which according to nature's jealous laws should remain hidden, unknown and unfathomable. Through an ideal inner power man brings these realities forth from the invisible plane to the visible. This is contrary to nature's law. It is evident therefore that man is ruler over nature's sphere and province. Nature is inert, man is progressive. Nature has no consciousness, man is endowed with it. Nature is without volition and acts perforce whereas man possesses a mighty will. Nature is incapable of discovering mysteries or realities whereas man is especially fitted to do so. Nature is not in touch with the realm of God, man is attuned to its evidences. Nature is uninformed of God, man is conscious of Him. Man acquires divine virtues, nature is denied them. Man can voluntarily discontinue vices, nature has no power to modify the influence of its instincts. Altogether it is evident that man is more noble and superior; that in him there is an ideal power surpassing nature. lie has consciousness, volition, memory, intelligent power, divine attributes and virtues of which nature is completely deprived, bereft and minus; therefore man is higher and nobler by reason of the ideal and heavenly force latent and manifest in him. How strange then it seems that man, notwithstanding his endowment with this ideal power, will descend to a level beneath him and declare himself no greater than that which is manifestly inferior to his real station. God has created such a conscious spirit within him that he is the most wonderful of all contingent beings. In ignoring these virtues he descends to the material plane, considers matter the ruler of existence and denies that which lies beyond. Is this virtue? In its fullest sense this is animalistic, for the animal realizes nothing more. In fact from this standpoint the animal is the greater philosopher because it is completely ignorant of the kingdom of God, possesses no spiritual susceptibilities and is uninformed of the heavenly world. In brief, this is a view of the pathway of nature. The second pathway is that of religion, the road of the divine Kingdom. It involves the acquisition of praiseworthy attributes, heavenly illumination and righteous actions in the world of humanity. This pathway is conducive to the progress and uplift of the world. It is the source of human enlightenment, training and ethical improvement; the magnet which attracts the love of God because of the knowledge of God it bestows. This is the road of the holy Manifestations of God for they are in reality the foundation of the divine religion of oneness. There is no change or transformation in this pathway. It is the cause of human betterment, the acquisition of heavenly virtues and the illumination of mankind. Alas! that humanity is completely submerged in imitations and unrealities notwithstanding the truth of divine religion has ever remained the same. Superstitions have obscured the fundamental reality, the world is darkened and the light of religion is [p100] 100 THE BAHA'I WORLD not apparent. This darkness is conducive to differences and dissensions; rites and dogmas are many and various; therefore discord has arisen among the religious systems whereas religion is for the unification of mankind. True religion is the source of love and agreement amongst men, the cause of the development of praiseworthy qualities; but the people are holding to the counterfeit and imitation, negligent of the reality which unifies; so they are bereft and deprived of the radiance of religion. They follow superstitions inherited from their fathers and ancestors. To such an extent has this prevailed that they have taken away the heavenly light of divine truth and sit in the darkness of imitations and imaginations. That which was meant to be conducive to life has become the cause of death; that which should have been an evidence of knowledge is now a proof of ignorance; that which was a factor in the sublimity of human nature has proved to be its degradation. Therefore the realm of the religionist has gradually narrowed and darkened and the sphere of the materialist has widened and advanced; for the religionist has held to imitation and counterfeit, neglecting and discarding holiness and the sacred reality of religion. When the sun sets it is the time for bats to fly. They come forth because they are creatures of the night. When the lights of religion become darkened the materialists appear. They are the bats of night. The decline of religion is their time of activity; they seek the shadows when the world is darkened and clouds have spread over it. His Holiness Baha'u'llah has risen from the eastern horizon. Like the glory of the sun He has come into the world. He has reflected the reality of divine religion, dispelled the darkness of imitations, laid the foundation of new teachings and resuscitated the world. The first teaching of Baha'u'llah is the investigation of reality. Man must seek the reality himself, forsaking imitations and adherence to mere hereditary forms. As the nations of the world are following imitations in lieu of truth and as imitations are many and various, differences of belief have been productive of strife and warfare. So long as these imitations remain the oneness of the world of humanity is impossible. Therefore we must investigate the reality in order that by its light the clouds and darkness may be dispelled. Reality is one reality; it does not admit multiplicity or division. If the nations of the world investigate reality they will agree and become united. Many people and sects in Persia have sought reality through the guidance and teaching of Baha'u'llah. They have become united and now live in a state of agreement and love; among them there is no longer the least trace of enmity and strife. The second teaching of Baha'u'llah concerns the unity of mankind. All are the servants of God and members of one human family. God has created all and all are His children. He rears, nourishes, provides for and is kind to all. Why should we be unjust and unkind? This is the policy of God, the lights of which have shone throughout the world. His sun bestows its effulgence unsparingly upon all, His clouds send down rain without distinction or favor, His breezes refresh the whole earth. It is evident that humankind without exception is sheltered beneath His mercy and protection. Some are imperfect; they must be perfected. The ignorant must be taught, the sick healed, the sleepers awakened. The child must not be oppressed or censured because it is undeveloped; it must be patiently trained. The sick must not be neglected because they are ailing; nay, rather, we must have compassion upon them and bring them healing. Briefly; the old conditions of animosity, bigotry and hatred between the religious systems must be dispelled and the new conditions of love, agreement and spiritual brotherhood be established among them. The third teaching of Baha'u'llah is that religion must be the source of fellowship, the cause of unity and the nearness of God to man. If it rouses hatred and strife it is evident that absence of religion is preferable and [p101] BAHA'I SACRED WRITINGS 101 an irreligious man better than one who professes it. According to the divine will and intention religion should be the cause of love and agreement, a bond to unify all mankind for it is a message of peace and goodwill to man from God. The fourth teaching of Baha'u'llah is the agreement of religion and science. God has endowed man with intdlli-gence and reason whereby he is required to determine the verity of questions and propositions. If religious beliefs and opinions are found contrary to the standards of science they are mere superstitions and imaginations; for the antithesis of knowledge is ignorance, and the child of ignorance is superstition. Unquestionably there must be agreement between true religion and science. If a question be found contrary to reason, faith and belief in it are impossible and there is no outcome but wavering and vacillation. Baha'u'llah has also taught that prejudices, whether religious, racial, patriotic or political are destructive to the foundations of human development. Prejudices of any kind are the destroyers of human happiness and welfare. Until they are dispelled the advancement of the world of humanity is not possible, yet racial, religious and national bias are observed everywhere. For thousands of years the world of humanity has been agitated and disturbed by prejudices. As long as it prevails, warfare, animosity and hatred will continue. Therefore if we seek to establish peace we must cast aside this obstacle, for otherwise agreement and composure are not to be attained. Fifth: Baha'u'llah set forth principles of guidance and teaching for economic readjustment. Regulations were revealed by Him which insure the welfare of the commonwealth. As the rich man enjoys his life surrounded by ease and luxuries so the poor man must likewise have a home and be provided with sustenance and comforts commensurate with his needs. This readjustment of the social economic is of the greatest importance inasmuch as it insures the stability of the world of humanity; and until it is effected, happiness and prosperity are impossible. Sixth: Baha'u'llah teaches that an equal standard of human rights must be recognized and adopted. In the estimation of God all men are equal; there is no distinction or preferment for any soul in the dominion of His justice and equity. Seventh: Education is essential and all standards of training and teaching throughout the world of mankind should be brought into conformity and agreement; a universal curriculum should be established and the basis of ethics be the same. Eighth: A universal language shall be adopted and be taught by all the schools and institutions of the world. A committee appointed by national bodies of learning shall select a suitable language to be used as a medium of international communication. All must acquire it. This is one of the great factors in the unification of man. Ninth: Baha'u'llah emphasized and established the equality of man and woman. Sex is not particularized to humanity; it exists throughout the animate kingdoms but without distinction or preference. In the vegetable kingdom there is complete equality between male and female of species. Likewise in the animal plane equality exists; all are under the protection of God. Is it becoming to man that he, the noblest of creatures, should observe and insist upon such distinction? Woman's lack of progress and proficiency has been due to her need of equal education and opportunity. Had she been allowed this equality there is no doubt she would be the counterpart of man in ability and capacity. The happiness of mankind will be realized when women and men coordinate and advance equally, for each is the complement and helpmeet of the other. The world of humanity cannot advance through mere physical powers and intellectual attainments; nay, rather, the Holy Spirit is essential. The divine Father must assist the human world to attain maturity. The body of [p102] 102 THE BAHA'I WORLD Baha'i House of Worship, Wilmette, Illinois, U.S.A. man is in need of physical and mental energy but his spirit requires the life and fortification of the Holy Spirit. Without its protection and quickening the human world would be extinguished. His Holiness Jesus Christ declared, "Let the dead bury their dead." He also said, "That which is born of the flesh is flesh, and that which is born of the spirit is spirit." It is evident therefore according to His Holiness that the human spirit which is not fortified by the presence of the Holy Spirit is dead and in need of resurrection by that divine power; otherwise though materially advanced to high degrees man cannot attain full and complete progress. Timi QuIclcrn~xNa S~ian The greatest power in the realm and range of human existence is spirit, Ñ the divine breath which animates and pervades all things. It is manifested throughout creation in different degrees or kingdoms. In the vegetable kingdom it is the spirit augmentative or power of growth, the animus of life and development in plants, trees and organisms of the floral world. In this degree of its manifestation, spirit is unconscious of the powers which qualify the kingdom of the animal. The distinctive virtue or plus of the animal is sense perception; it sees, hears, smells, tastes and feels but is incapable in turn, of conscious ideation or reflection which characterize and differentiate the human kingdom. The animal neither exercises nor apprehends this distinctive human power and gift. From the visible it cannot draw conclusions regarding the invisible whereas the human mind from visible and known premises attains knowledge of the unknown and invisible. For in [p103] BAHA'I SACRED WRITINGS 103 National Merchandising Women tour the Temple. One of the many special groups which have, along with business, fraternal, religious, educational, journalistic, medical, and diplomatic personages comprised the 400,000 visitors to the Temple since it was opened to the public. One distinguished visitor was the Abbot Kocho Otani from Japan, who heads some 6 million Buddhists. "Open ye the gates of the Temple to all mankind," said 'Abdu'l-Baha, and we can see how this is being done. stance, Christopher Columbus from information based upon known and provable facts drew conclusions which led him unerringly across the vast ocean to the unknown continent of America. Such power of accomplishment is beyond the range of animal intelligence. Therefore this power is a distinctive attribute of the human spirit and kingdom. The animal spirit cannot penetrate and discover the mysteries of things. It is a captive of the senses. No amount of teaching, for instance, would enable it to grasp the fact that the sun is stationary and the earth moves around it. Likewise the human spirit has its limitations. It cannot comprehend the phenomena of the kingdom transcending the human station, for it is a captive of powers and life forces which have their operation upon its own plane of existence and it cannot go beyond that boundary. There is however another spirit which may be termed the divine, to which Jesus Christ refers when He declares that man must be born of its quickening and baptized with its living fire. Souls deprived of that spirit are accounted as dead, though they are possessed of the human spirit. His Holiness Jesus Christ has pronounced them dead inasmuch as they have no portion of the divine spirit. He says: "Let the dead bury their dead." In another instance stance He declares: "That which is born of the flesh is flesh; and that which is born of the spirit is spirit." By this He means that souls though alive in the human kingdom are nevertheless dead if devoid of this particular spirit of divine quickening. They have not partaken of the divine life of the higher kingdom; for the soul which partakes of the power of the divine spirit is verily living. This quickening spirit has spontaneous emanation from the Sun of Truth, from the reality of divinity and is not a revelation or a manifestation. It is like the rays of the sun. The rays are emanations from the sun. This does not mean that the sun has become divisible; that a part of the sun has come out into space. This plant beside me has risen from the seed; therefore it is a manifestation and unfoldment of the seed. The seed, as you can see, has unfolded in manifestation and the result is this plant. Every leaf of the plant is a part of the seed. But the reality of divinity is indivisible and each individual of human kind cannot be a part of it as is often claimed. Nay, rather, the individual realities of mankind when spiritually born are emanations from the reality of divinity, just as the flame, heat and light of the sun are the effulgence of the sun and not a part of the sun itself. There [p104] 104 THE BAHA'I WORLD fore a spirit has emanated from the reality of divinity, and its effulgences have become visible in human entities or realities. This ray and this heat are permanent. There is no cessation in the effulgence. As long as the sun exists the heat and light will exist, and inasmuch as eternality is a property of divinity, this emanation is everlasting. There is no cessation in its outpouring. The more the world of humanity develops, the more the effulgences or emanations of divinity will become revealed, just as the stone when it becomes polished and pure as a mirror will reflect in fuller degree the glory and splendor of the sun. The mission of the prophets, the revelation of the holy books, the manifestation of the heavenly teachers and the purpose of divine philosophy all center in the training of the human realities so that they may become clear and pure as mirrors and reflect the light and love of the Sun of Reality. Therefore I hope that whether you be in the east or the west you will strive with heart and soul in order that day by day the world of humanity may become glorified, more spiritual, more sanctified; and that the splendor of the Sun of Reality may be revealed fully in human hearts as in a mirror. This is worthy of the world of mankind. This is the true evolution and progress of humanity. This is the supreme bestowal. Otherwise, by simple development along material lines man is not perfected. At most, the physical aspect of man, his natural or material conditions may become stabilized and improved but he will remain deprived of the spiritual or divine bestowal. He is then like a body without a spirit, a lamp without the light, an eye without the power of vision, an ear that hears no sound, a mind incapable of perceiving, an intellect minus the power of reason. Man has two powers, and his development two aspects. One power is connected with the material world and by it he is capable of material advancement. The other power is spiritual and through its development his inner, potential nature is awakened. These powers are like two wings. Both must be developed, for flight is impossible with one wing. Praise be to God! material advancement has been evident in the world but there is need of spiritual advancement in like proportion. We must strive unceasingly and without rest to accomplish the development of the spiritual nature in man and endeavor with tireless energy to advance humanity toward the nobility of its true and intended station. For the body of man is accidental; it is of no importance. The time of its disintegration will inevitably come. But the spirit of man is essential and therefore eternal. It is a divine bounty. It is the effulgence of the Sun of Reality and therefore of greater importance than the physical body. GOD AND THE UNIVERSE By materialists, whose belief with regard to Divinity hath been explained, is not meant philosophers in general, but rather that group of materialists of narrow vision that worship that which is sensed, that depend upon the five senses only and whose criterion of knowledge is limited to that which can be perceived by the senses. All that can be sensed is to them real, whilst whatever falleth not under the power of the senses is either unreal or doubtful. The existence of the Deity they regard as wholly doubtful. It is as thou has written, not philosophers in general but narrow-minded materialists that are meant. As to deistic philosophers, such as Socrates, Plato and Aristotle, they are indeed worthy of esteem and of the highest praise, for they have rendered distinguished services to mankind. In like manner we regard the materialistic, accomplished, moderate philosophers, that have been of service (to mankind). We regard knowledge and wisdom as the foundation of the progress of mankind, and extol philosophers that are endowed with broad vision. Peruse carefully the San Francisco University Journal that the truth may be revealed to thee. Now concerning mental faculties, they are in truth of the inherent [p105] BAHA'I SACRED WRITINGS 105 properties of the soul, even as the radiation of light is the essential property of the sun. The rays of the sun are renewed but the sun itself is ever the same and unchanged. Consider how the human intellect develops and weakens, and may at times come to naught, whereas the soul changeth not. For the mind to manifest itself, the human body must be whole; and a sound mind cannot be but in a sound body, whereas the soul dependeth not upon the body. It is through the power of the soul that the mind comprehend-eth, imagineth and exerteth its influence, whilst the soul is a power that is free. The mind comprehendeth the abstract by the aid of the concrete, but the soul hath limitless manifestations of its own. The mind is circumscribed, the soul limitless. It is by the aid of such senses as those of sight, hearing, taste, smell and touch, that the mind comprehendeth, whereas, the soul is free from all agencies. The soul as thou observest, whether it be in sleep or waking, is in motion and ever active. Possibly it may, whilst in a dream, unravel an intricate problem, incapable of solution in the waking state. The mind, moreover, under-standeth not whilst the senses have ceased to function, and in the embryonic stage and in early infancy the reasoning power is totally absent, whereas the soul is ever endowed with full strength. In short, the proofs are many that go to show that despite the loss of reason, the power of the soul would still continue to exist. The spirit however possesseth various grades and stations. As to the existence of spirit in the mineral: it is indubitable that minerals are endowed with a spirit and life according to the requirements of that stage. This unknown secret, too, bath become known unto the materialists who now maintain that all beings are endowed with life, even as He saith in the Qur'an, "All things are living." In the vegetable world, too, there is the power of growth, and that power of growth is the spirit. In the animal world there is the sense of feeling, but in the human world there is an all-embracing power. In all the preceding stages the power of reason is absent, but the soul existeth and revealeth itself. The sense of feeling understandeth not the soul, whereas the reasoning power of the mind proveth the existence thereof. In like manner the mind proveth the existence of an unseen Reality that embraceth all beings, and that existeth and revealeth itself in all stages, the essence whereof is beyond the grasp of the mind. Thus the mineral world understandeth neither the nature nor the perfections of the vegetable world; the vegetable world understandeth not the nature of the animal world, neither the animal world the nature of the reality of man that discovereth and embraceth all things. The animal is the captive of nature and cannot transgress the rules and laws thereof. In man, however, there is a discovering power that transcendeth the world of nature and controlleth and interfereth with the laws thereof. For instance, all minerals, plants and animals are captives of nature. The sun itself with all its majesty is so subservient to nature that it hath no will of its own and cannot deviate a hair'sbreadth from the laws thereof. In like manner all other beings, whether of the mineral, the vegetable or the animal world, cannot deviate from the laws of nature, nay, all are the slaves thereof. Man, however, though in body the captive of nature is yet free in his mind and soul, and hath the mastery over nature. Consider: according to the law of nature man liveth, rnoveth and hath his being on earth, yet his soul and mind interfere with the laws thereof, and, even as the bird he flieth in the air, saileth speedily upon the seas and as the fish soundeth the deep and dis-covereth the things therein. Verily this is a grievous defeat inflicted upon the laws of nature. So is the power of electrical energy: this unruly violent force that cleaveth mountains is yet imprisoned by man within a globe! This is manifestly interfering with the laws of nature. Likewise man discovereth those hidden secrets of nature that in conformity with the laws thereof must remain con [p106] 106 THE BAHA'I WORLD cealed, and transfereth them from the invisible plane to the visible. This, too, is interfering with the law of nature. In the same manner he discovereth the inherent properties of things that are the secrets of nature. Also he bringeth to light the past events that have been lost to memory, and foreseeth by his power of induction future happenings that are as yet unknown. Furthermore, communication and discovery are limited by the laws of nature to short distances, whereas man, through that inner power of his that discovereth the reality of all things, connecteth the East with the West. This, too, is interfering with the laws of nature. Similarly, according to the law of nature all shadows are fleeting, whereas man fixeth them upon the plate, and this, too, is interference with a law of nature. Ponder and reflect: all sciences, arts, crafts, inventions and discoveries, have been once the secrets of nature and in conformity with the laws thereof must remain hidden; yet man through his discovering power interfer-eth with the laws of nature and trans.. fereth these hidden secrets from the invisible to the visible plane. This again is interfering with the laws of nature. In fine, that inner faculty in man, unseen of the eye, wresteth the sword from the hands of nature, and giveth it a grievous blow. All other beings, however great, are bereft of such perfections. Man hath the powers of will and understanding, but nature hath them not. Nature is constrained, man is free. Nature is bereft of understanding, man understandeth. Nature is unaware of past events, but man is aware of them. Nature forecasteth not the future; man by his discerning power seeth that which is to come. Nature hath no consciousness of itself, man knoweth about all things. Should any one suppose that man is but a part of the world of nature, and he being endowed with these perfections, these being but manifestations of the world of nature, and thus nature is the originator of these perfections and is not deprived therefrom, to him we make reply and say: Ñ the part de-pendeth upon the whole; the part cannot possess perfections whereof the whole is deprived. By nature is meant those inherent properties and necessary relations derived from the realities of things. And these realities of things, though in the utmost diversity, are yet intimately connected one with the other. For these diverse realities an all-unifying agency is needed that shall link them all one to the other. For instance, the various organs and members, the parts and elements, that constitute the body of man, though at variance, are yet all connected one with the other by that all-unifying agency known as the human soul, that causeth them to function in perfect harmony and with absolute regularity, thus making the continuation of life possible. The human body, however, is utterly unconscious of that all-unifying agency, and yet act-eth with regularity and disehargeth its functions according to its will. Now concerning philosophers, they are of two schools. Thus Socrates the wise believed in the unity of God and the existence of the soul after death; as his opinion was contrary to that of the narrow-minded people of his time, that divine sage was poisoned by them. All divine philosophers and men of wisdom and understanding, when observing these endless beings, have considered that in this great and infinite universe all things end in the mineral kingdom, that the outcome of the mineral kingdom is the vegetable kingdom, the outcome of the vegetable kingdom is the animal kingdom and the outcome of the animal kingdom the world of man. The consummation of this limitless universe with all its grandeur and glory hath been man himself, who in this world of being toileth and suffereth for a time, with diverse ills and pains, and ultimately disintegrates, leaving no trace and no fruit after him. Were it so, there is no doubt that this infinite universe with all its perfections has ended in shame and delusion with no result, no fruit, no permanence and no effect. It would be utterly without meaning. They were thus convinced that such is not the case, that this Great Workshop with all its power, its bewildering magnificence and endless perfections, cannot eventually come to [p107] BAHA'I SACRED WRITINGS 107 Widespread publicity has been accorded the Baha'i House of Worship with each successive announcement of construction contracts. naught. That still another life should exist is thus certain, and, just as the vegetable kingdom is unaware of the world of man, so we, too, know not of the Great Life hereafter that followeth the life of man here below. Our non-comprehension of that life, however, is no proof of its nonexistence. The mineral world, for instance, is utterly unaware of the world of man and cannot comprehend it, but the ignorance of a thing is no proof of its nonexistence. Numerous and conclusive proofs exist that go to show that this infinite world cannot end with this human life. Now concerning the essence of Divinity: in truth it is on no account determined by anything apart from its own nature, and can in no wise be comprehended. For whatsoever can be conceived by man is a reality that hath limitations and is not unlimited; it is circumscribed, not all-embracing. It can be comprehended by man, and is controlled by him. Similarly it is certain that all human conceptions are contingent, not absolute; that they have a mental existence, not a material one. Moreover, differentiation of stages in the contingent world is an obstacle to understanding. How then can the contingent conceive the Reality of the absolute? As previously mentioned, differentiation of stages in the contingent plane is an obstacle to understanding. Minerals, plants and animals are bereft of the mental faculties of man that discover the realities of all things, but man himself comprehendeth all the stages beneath him. Every superior stage comprehendeth that which is inferior and discovereth the reality thereof, but the inferior one is unaware of that which is superior and cannot comprehend it. Thus man cannot grasp the Essence of Divinity, but can, by his reasoning power, by observation, by his intuitive faculties and the revealing power of his faith, believe in God, discover the bounties of His Grace. He [p108] 108 THE BAHA'I WORLD Temple Interior: Segment of main floor arch treatment. Nine-pointed star will have The Greatest Name superimposed on metal grille. (Photograph of Model). becometh certain that though the Divine Essence is unseen of the eye, and the existence of the Deity is intangible, yet conclusive (spiritual) proofs assert the existence of that unseen Reality. The Divine Essence as it is in itself is however beyond all description. For instance, the nature of ether is unknown, but that it existeth is certain by the effects it produceth, heat, light and electricity being the waves hereof. By these waves the existence of ether is thus proven. And as we consider the outpourings of Divine Grace we are assured of the existence of God. For instance, we observe that the existence of beings is conditioned upon the coming together of various elements and their nonexistence upon the decomposition of their constituent elements. For decomposition causes the dissociation of the various elements. Thus, as we observe the coming together of elements giveth rise to the existence of beings, and knowing that beings are infinite, they being the effect, how can the Cause be finite? Now, formation is of three kinds and of three kinds only: accidental, necessary, and voluntary. The coming together of the various constituent elements of beings cannot be accidental, for unto every effect there must be a cause. It cannot be compulsory, for then the formation must be an inherent property of the constituent parts and the inherent property of a thing can in no wise be dissociated from it, such as light that is the revealer of things, heat that causeth the expansion of elements and the (solar) rays which are the essential property of the sun. Thus under such circumstances the decomposition of any formation is impossible, for the inherent properties of a thing cannot be separated from it. The third formation remaineth and that is the voluntary one, that is, an unseen force described as the Ancient Power, causeth these elements to come together, every formation giving rise to a distinct being. As to the attributes and perfections such as will, knowledge, power and other ancient attributes that we ascribe to that Divine Reality, these are the signs that reflect the existence of beings in the visible plane and not the absolute perfections of the Divine Essence that cannot be comprehended. For instance, as we consider created things we observe infinite perfections, and the created things being in the utmost regularity and perfection we infer that the Ancient Power on whom dependeth the existence of these beings, cannot be ignorant; thus we say He is All-Knowing. It is certain that it is not impotent, it must be the [p109] BAHA'I SACRED WRITINGS 109 All-Powerful; it is not poor, it must be All-Possessing; it is not nonexistent, it must be Ever-Living. The purpose is to show that these attributes and perfections that we recount for that Universal Reality are only in order to deny imperfections, rather than to as-seft the perfections that the human mind can conceive. Thus we say His attributes are unknowable. In fine, that universal Reality with all its qualities and attributes that we recount is holy and exalted above all minds and understandings. As we, however, reflect with broad minds upon this infinite universe, we observe that motion without a motive force, and an effect without a cause are both impossible; that every being hath come to exist under numerous influences and continually undergoeth reaction. These influences, too, are formed under the action of still other influences. For instance, plants grow and flourish through the outpourings of vernal showers, whilst the cloud itself is formed under various other agencies and these agencies in their turn are reacted upon by still other agencies. For example, plants and animals grow and develop under the influence of what the philosophers of our day designate as hydrogen and oxygen and are reacted upon by the effects of these two elements; and these in turn are formed under still other influences. The same can be said of other beings whether they affect other things or be affected. Such process of causation goes on, and to maintain that this process goes on indefinitely is manifestly absurd. Thus such a chain of causation must of necessity lead eventually to Him who is the Ever-Living, the All-Powerful, who is Self-Dependent and the Ultimate Cause. This Universal Reality cannot be sensed, it cannot be seen. It must be so of necessity, for it is All-Embracing, not circumscribed, and such attributes qualify the effect and not the cause. And as we reflect, we observe that man is like unto a tiny organism contained within a fruit; this fruit hath developed out of the blossom, the blossom hath grown out of the tree, the tree is sustained by the sap1 aM the sap formed out of earth and water. How then can this tiny organism comprehend the nature of the garden, conceive of the gardener and comprehend his being? That is manifestly impossible. Should that organism understand and reflect, it would observe that this garden, this tree, this blossom, this fruit would in nowise have come to exist by themselves in such order and perfection. Similarly the wise and reflecting soul will know of a certainty that this infinite universe with all its grandeur and order could not have come to exist by itself. Similarly in the world of being there exist forces unseen of the eye, such as the force of ether previously mentioned, that cannot be sensed, that cannot be seen. However from the effects it produceth, that is from its waves and vibrations, light, heat, electricity appear and are made evident. In like manner is the power of growth, of feeling, of understanding, of thought, of memory, of imagination and of discernment; all these inner faculties are unseen of the eye and cannot be sensed, yet all are evident by the effects they produce. Now as to the Power that knoweth no limitations; limitation itself proveth the existence of the unlimited, for the limited is known through the unlimited, just as weakness itself proveth the existence of wealth. Without wealth there would be no poverty, without knowledge no ignorance, without light no darkness. Darkness itself is a proof of the existence of light for darkness is the absence of light. Now concerning nature, it is but the essential properties and the necessary relations inherent in the realities of things. And though these infinite realities are diverse in their character yet they are in the utmost harmony and closely connected together. As one's vision is broadened and the matter observed carefully, it will be made certain that every reality is but an essential requisite of other realities. Thus to connect and harmonize these diverse and infinite realities an all-unifying Power is necessary, that every part of existent being may in perfect order discharge its own function. Con [p110] 110 THE BAHA'{ WORLD sider the body of man, and let the part be an indication of the whole. Consider how these diverse parts and members of the human body are closely connected and harmoniously united one with the other. Every part is the essential requisite' of all other parts and has a function by itself. It is the mind that is the all-unifying agency that so uniteth all the component parts one with the other that each dischargeth its specific function in perfect order, and thereby cooperation and reaction are made possible. All parts function under certain laws that are essential to existence. Should that all-unifying agency that directeth all these parts be harmed in any way there is no doubt that the constituent parts and members will cease functioning properly; and though that all-unifying agency in the temple of man be not sensed or seen and the reality thereof be unknown, yet by its effects it manifesteth itself with the greatest power. Thus it bath been proven and made evident that these infinite beings in this wondrous universe will discharge their functions properly only when directed and controlled by the Universal Reality, so that order may be established in the world. For example, interaction and cooperation between the constitutent parts of the human body are evident and indisputable, yet this does not suffice; an all-unifying agency is necessary that shall direct and control the component parts, so that these through interaction and cooperation may discharge in perfect order their necessary and respective functions. You are well aware, praised be the Lord, that both interaction and cooperation are evident and proven amongst all beings, whether large or small. In the case of large bodies interaction is as manifest as the sun, whilst in the case of small bodies, though interaction be unknown, yet the part is an indication of the whole. All these interactions therefore are connected with that all-embracing power which is their pivot, their center, their source and their motive power. For instance, as we have observed, cooperation among the constituent parts of the human body is clearly established, and these parts and members render services unto all the component parts of the body. For instance the hand, the foot, the eye, the ear, the mind, the imagination all help the various parts and members of the human body, but all these interactions are linked by an unseen, all-embracing power, that causeth these interactions to be produced with perfect regularity. This is the inner faculty of man, that is his spirit and his mind, both of which are invisible. In like manner consider machinery and workshops and the interaction existing among the various component parts and sections, and how connected they are one with the other. All these relations and interactions, however, are connected with a central power which is their motive force, their pivot and their source. This central power is either the power of steam or the skill of the mastermind. It hath therefore been made evident and proved that interaction, cooperation and interrelation amongst beings are under the direction and will of a motive Power which is the origin, the motive force and the pivot of all interactions in the universe. Likewise every arrangement and formation that is not perfect in its order we designate as accidental, and that which is orderly, regular, perfect in its relations and every part of which is in its proper place and is the essential requisite of the other constituent parts, this we call a composition formed through will and knowledge. There is no doubt that these infinite beings and the association of these diverse elements arranged in countless forms must have proceeded from a Reality that could in no wise be bereft of will or understanding. This is clear and proven to the mind and no one can deny it. It is not meant, however, that that Universal Reality or the attributes thereof have been comprehended. Neither its Essence nor its true attributes hath any one comprehended. We maintain, however, that these infinite beings, these necessary relations, this perfect arrangement must of necessity have proceeded from a source that is not bereft of will and understanding, [p111] BAHA'I SACRED WRITINGS :1.11 and this infinite composition cast into infinite forms must have been caused by an all-embracing Wisdom. This none can dispute save he that is obstinate and stubborn, and denieth the clear and unmistakable evidence, and becometh the object of the blessed Verse: "They are deaf, they are dumb, they are blind and shall return no more.~~ Now regarding the question whether the faculties of the mind and the human soul are one and the same. These faculties are but the inherent properties of the soul, such as the power of imagination, of thought, of understanding; powers that are the essential requisites of the reality of man, even as the solar ray is the inherent property of the sun. The temple of man is like unto a mirror, his soul is as the sun, and his mental faculties even as the rays that emanate from that source of light. The ray may cease to fall upon the mirror, but it can in no wise be dissociated from the sun. In short, the point is this, that the world of man is supernatural in its relation to the vegetable kingdom, though in reality it is not so. Relatively to the plant, the reality of man, his power of hearing and sight, are all supernatural, and for the plant to comprehend that reality and the nature of the powers of man's mind is impossible. In like manner for man to comprehend the Divine Essence and the nature of the great Hereafter is in no wise possible. The merciful outpourings of that Divine Essence, however, are vouchsafed unto all beings and it is incumbent upon man to ponder in his heart upon the effusions of the Divine Grace, the soul being counted as one, rather than upon the Divine Essence itself. This is the utmost limit for human understanding. As it hath previously been mentioned, these attributes and perfections that we recount of the Divine Essence, these we have derived from the existence and observation of beings, and it is not that we have comprehended the essence and perfection of God. When we say that the Divine Essence under-standeth and is free, we do not mean that we have discovered the Divine Will and Purpose, but rather that we have acquired knowledge of them through the Divine Grace revealed and manifested in the realities of things. Now concerning our social principles, namely the teachings of His Holiness Baha'u'llah spread far and wide fifty years ago, they verily comprehend all other teachings. It is clear and evident that without these teachings progress and advancement for mankind are in no wise possible. Every community in the world findeth in these Divine Teachings the realization of its highest aspirations. These teachings are even as the tree that beareth the best fruits of all trees. Philosophers, for instance, find in these heavenly teachings the most perfect solution of their social problems, and similarly a true and noble exposition of matters that pertain to philosophical questions. In like manner men of faith behold the reality of religion manifestly revealed in these heavenly teachings, and clearly and conclusively prove them to be the real and true remedy for the ills and infirmities of all mankind. Should these sublime teachings be diffused, mankind shall be freed from all perils, from all chronic ills and sicknesses. In like manner are the Baha'i economic principles the embodiment of the highest aspirations of all wage-earning classes and of economists of various schools. In short, all sections and parties have their aspirations realized in the teach~ ings of Baha'u'llah. As these teachings are declared in churches, in mosques and in other places of worship, whether those of the followers of Buddha or of Confucius, in political circles or amongst materialists, all shall bear witness that these teachings bestow a fresh life upon mankind and constitute the immediate remedy for all the ills of social life. None can find fault with any of these teachings, nay rather, once declared they will all be acclaimed, and all will confess their vital necessity, exclaiming, "Verily this is the truth and naught is there beside the truth but manifest error.1~ In conclusion, these few words are written, and unto everyone they will be clear and conclusive evidence of the truth. Ponder them in thine heart. The will of every sovereign prevaileth during his reign, the will of every philos [p112] 112 THE BAHA'I WORLD opher findeth expression generate the human soul in a handful of disciples and revive mankind. Consider during his lifetime, how great is this power! but the Power of the Holy It is an extraordinary Spirit shineth radiantly Power, an all-sufficient in the realities of the proof of the truth of the Messengers of God, and mission of the Prophets strengtheneth their will of God, and a conclusive in such wise as to influenceevidence of the power of a great nation for thousandsa Divine Inspiration. of years and to re [p113] Iv. THE TWENTY-FIFTH ANNIVERSARY OF THE GUARDIANSHIP TWENTY-FIVE YEARS OF THE GUARDIANSHIP By RIIIHfrYIH KIII{NUM TWENTY-FIVE years ago the world was shaken by a great earthquake, 'Abdu'l-Baha, the Center of the Covenant, the greatest Mystery of God, had suddenly passed away, with no premonitory illness to prepare his friends and followers for this tragic shock. Stunned, the Baha'is of East and West tried to rally their faculties. We knew great tasks lay ahead of us; we believed in this new Faith and in its Manifestation and in the World Order that He had come to establish, but we felt terribly alone and the responsibility for the future lay heavily upon our already grief-filled hearts. Where was the shepherd? The familiar voice, that had spoken with an authority vested in it by the Prophet of God Himself, was stilled. We had the teachings; like a wonderful laboratory, equipped for every purpose, they were there Ñ our priceless treasure. But where was the alchemist who transmuted base metals into gold? Where was the listener who answered our questions and guided us in the use of all that great laboratory possessed? Then came the reading of the Master's Will, and with an infinite sense of relief we realized that, though the seas of tribulation and separation had risen about us, 'Abdu'l-Baha had not left us alone. He had given us the mighty Ark of His own Covenant which we could enter into in peace secure. With what grateful hearts we turned to the youthful figure that had suddenly been revealed to us in that Will as our priceless legacy, described by 'Abdu'l-Baha as the fruit of the Twin Lote Trees, the pearl of the Twin Surging Seas, this new creation, vested with a unique function, the hereditary office of Interpreter and Protector of the Faith and life-head of the International House of Justice. In many ways the Will of the Master completes and supplements the Aqdas; in it 'Abdu'l-Baha lays down in considerable detail the manner of election and function of the International House of Justice, its powers and jurisdiction; He also fills in a remarkable gap in that mighty book of laws and one which any intelligent commentator on that document must be immediately struck by. Baha'u'llah established in His Most Holy Book a very unique vat. untary form of tax, a source of revenue, the great importance of which He adequately defines by giving it the exalted title of "The Right of God" (Huququ-'ll4h) but He never states to whom this revenue is payable, and in view of the fact that the revenues of the International House of Justice are clearly stipulated and this Huququ'lThih is not included among them, the question naturally occurs Ñ what person or institution is to receive it? 'Abdu'l-Baha's Will 113 [p114] 114 THE BAHA'I WORLD elucidates this riddle and fills in the conspicuous blank left by Baha'u'llah. It is also interesting to realize that the provisions of the Will and Testament were not only contemplated by 'Abdu'l-Baha long prior to His ascension, but also carried out. The Will is comprised of three separate documents, written at different times and all sealed and signed by the Master. In perhaps the most dangerous and difficult years of His ministry in 'Akka, when Shoghi Effendi was only a young boy, he was already appointed as the Successor of 'Abdu'l-Baha in the first Will. This decision was later reaffirmed in the third Will, or part of the Will, whichever we choose to call it, and in even stronger terms if possible than before. It was also during practically the babyhood of our first Guardian that the Master revealed that highly significant Tablet about a child having been born who would do great things in the future. When asked by his secretary, Dr. Yunis Khan, whether by this was meant a living child or if it was a symbolical expression, the Master explained a real child was meant and that it would raise the Cause of God to great heights. So we see, that when 'Abdu'l-Baha left us a quarter of a century ago we were not unprovided for. His plans for the Guardianship Ñ the fruition of Baha'u'llah's own scheme Ñ had been made at a very early date, but from the depths of His bitter experience over a period of sixty years, He kept His precious secret carefully guarded, even from His intended successor, and it was not until after His ascension that we began to appreciate the perfection of the system God has, in this most great cycle, given to mankind; a system which has the hand of God constantly laid on it from above in the form of a divinely-guarded Guardianship directly descended from and related to the two Founders of the Faith and, at the same time, exalts the role of Man to a new height in that the freely-elected members of the International House of Justice are, when functioning as a body, promised the inspiration and protection of God upon their deliberations and decisions. Let us go back for a moment and recall what we were and what Shoghi Effendi was when he first assumed his function as Guardian. Those who remember the passing of the Master and the terrible blow it was to them, the intense unbearable grief it caused them, can best grasp what his feelings were. At that time he was twenty-four years of age, studying at Oxford University in England in order to better prepare himself to serve 'Abdu'l-Baha as an interpreter, and to translate some of the Baha'i literature into English, when news of the ascension reached him. Brokenhearted, so weak from suffering he had to be practically lifted from the train, he returned to Haifa. Then the second blow, as unexpected and in many ways more cruel than the first, fell upon him. The Will and Testament of His Grandfather was read to him and for the first time in his life he became apprized of the Master's great and well-guarded secret: That he, Shoghi Effendi, the beloved eldest grandson, was His successor and First Guardian of the Cause of God. Saddled with this great weight, crushed by this great blow, he turned his eyes to the Baha'i world. He beheld a widely diversified, loosely organized community, scattered in various parts of the globe, and with members in about twenty countries. These people, loyal, devoted and sincere though they were, were still, to a great extent, living in their parent religion's house, so to speak; there were Christian Baha'is, Jewish Baha'is, Muliammadan Baha'is and so on. They believed in the Baha'i Faith but were intimately connected with their former churches. Like fruit on a tree, they were a new crop but still stuck to the old branch. This was true East and West alike. That was the point to which the Faith had evolved at the time of the Master's ascension. We, on our part, beheld a young man of only twenty-four standing at the helm of the Cause and some of the friends felt impelled to advise him about what it would be wise for him to do next. It was then that we began to know not only the nature of our first Guardian but the nature of the entire Institution of Guardianship, for [p115] THE ANNIVERSARY OF THE GUARDIANSHIP 115 Progress Report: This picture gives a clear idea of the first stages of interior construction. If you will look particularly at the columns at the right, you will see how it has been necessary to cut away part of the concrete in order to apply the cast stone mosaics. More than '75 percent of the isolated round columns were finished by the middle of October. The recirculating ventilation ducts have been installed in the dome, and ducts are being installed on the ceiling below the first gallery. Conduit, wiring, etc., is being installed as the work progresses. we quickly discovered that Shoghi Effendi was "unreachable." Neither relatives, old Baha'is or new Baha'is, well-wishers or ill-wishers could sway his judgment or influence his decisions. We quickly came to realize that he was not only divinely guided but had been endowed by God with just those characteristics needed to build up the Administrative Order, unite the believers in common endeavor, and coordinate their worldwide activities. Shoghi Effendi immediately began to display a genius for organization, for the analysis of problems, for reducing a situation to its component parts and then giving a just and wise solution. He acted vigorously, with unflinching determination and unbounded zeal. Those who were privileged to meet him were immediately captivated by his eager, frank and cordial attitude, by his consideration, his innate modesty, his spontaneous kindness and charm. The wheels of the Cause which had momentarily stood still at the Master's passing, began to revolve again and at a higher tempo than ever before. Our Father, so patient, so constantly forgiving, whom we had tired and perhaps worried far more than we dreamed of, was gone, and in His stead stood our "true brother," young, determined to see we at last got down to accomplishing the tasks set us by Baha'u'llah and the Master, and not willing to lase any time at all. With the reading of the Will and the [p116] 116 THE BAHA'I WORLD establishment of the Guardianship, came quite naturally and organically a new phase in the development of the Faith. This was typified by one of the first acts of the Guardian: Shoghi Effendi never set foot in the Mosque, whereas 'Abdu'l-Baha had attended it until the last Friday of His life. What local people had suspected Ñ that the Baha'i Cause was really something quite different Ñ became blatantly clear; that which it would have been almost impossible for the Master to do, namely, to sever the intimate bonds which had bound him for so long to the Arab community, particularly the Muijammadan community, of Palestine during many years when it was forbidden to even mention the name Baha'i, the Guardian now did overnight and began to encourage the Baha'is to likewise do in different parts of the world. There were two major tasks that the Guardian set himself to accomplish immediately after the Master's passing: One was to steer the believers all over the world into working through properly organized administrative channels, as indicated by Baha'u'llah and defined by 'Abdu'l-Baha, and the other was to see that year by year they became more emancipated from the bonds of the past, whether those bonds were close identification with their former religious doctrines and organizations, or the following of the outworn and corrupt patterns of conduct current in the society of their various nations and alien to the new standards of conduct laid down by the Manifestation of God for the world in this new age. Between 1923 and 1934, the Guard-land, aided by the devoted response of the various Baha'i communities, succeeded in establishing six new National Spiritual Assemblies with all their attendant funds, committees and institutions. Whereas, in the lifetime of 'Abdu'l-Baha, only Persia and America had possessed such bodies and these had, for the most part, functioned more as central Committees, coordinating somewhat the national affairs of the Cause and, in the United States, convening vening the annual Convention and taking preliminary steps for the erection of the Ma~riqu'1-AcThk~ these new National Assemblies, one for the British Isles, one for Germany and 'Tr6q respectively, one for Egypt and the Sudan, and one for Australia and New Zealand, now emerged on a sound footing and began, under the constant and direct tutelage of the Guardian, to vigorously administer the affairs of their ever-growing communities. What the Guardian possesses to an outstanding degree (and no doubt is divinely endowed with) is the vision of the Cause. That which might seem essential to us he would see as a purely secondary issue and what might appear in our eyes as a trivial matter might to him be the pivot of far greater decisions. He is the balance of the Cause; he weighs and classifies the problems, the requirements, the tasks of the hour, and keeps the entire Faith in every part of the world functioning as efficiently and as satisfactorily as our individual frailties and deficiencies will permit. From the very beginning of his Ministry the Guardian began to correspond at length with the American National Spiritual Assembly as regards the handling of the affairs of the Cause of God in that country. These highly instructive letters were later published under the title of "Baha'i Administration" and formed the directive for all bodies administering the work of the Cause, whether in the East or in the West. He, in conjunction with this process of training us in how to function as a group and as individuals in a coordinated Baha'i Society, also educated us in a concept of the Faith which was the logical conclusion to be drawn from not only statements made by the BTh and Baha'u'llah, but from the Tablets of the Divine Plan revealed for the American Baha'is by the Master; namely, that whereas Persia cradled this new world religion in the 19th Century, North America was to cradle the Administrative Order which in turn would be the precursor of the new World Commonw5alth. Patiently, untiringly, year after year, Shoghi Effendi [p117] THE ANNIVERSARY OF THE GUARDIANSHIP 117 has labored on the rearing of the Administrative Order, using the American Baha Community as the arch-pat-tern to be followed by all other Baha'i Communities. While the American be-1iever~ struggled to learn what it really means to function as a member of an Order that has rules to be lived up to and not merely read about; while they tried to really submit their wills and conduct to the guidance of bodies conducting their affairs according to the will of the majority, the Guardian never for a moment lost sight of the purpose of his endless insistence on our following the Administrative Princi-pies of our Faith; namely, to produce an instrument strong enough to enable us to fulfill one of the primary obligations of every believer Ñ to teach the cause of God. For sixteen years Shoghi Effendi never ceased to broaden our horizons and train us in Baha'i Administration, whether local or National. After that, he suddenly opened a new door. He told us, so to speak, that we were now trained enough to use our laboriously erected Administrative System for a great joint effort, an effort to carry into effect the first stages of the Divine Plan. Prior to 1937 he had already been trying our metal to some extent, and disciplining us as good soldiers, through his repeated insistent appeals for the work of constructing our first Baha'i Temple. This great enterprise we had ourselves inaugurated, encouraged by 'Abdu'l-Baha, Who by His own hand, laid its dedication stone in 1912. But in spite of our good intentions, we had by 1921, only succeeded in producing something that resembled a subdued black oil tank, one story high, on the Temple grounds, and which looked so unprepossessing that the town authorities protested against it. Through the repeated appeals, the stimulation and encouragement of the Guardian and the sacrifice of the Baha'is, and after ten years during which we had been soundly berated for its appearance, we at last completed its superstructure and succeeded in silencing our critics. When the first Seven-Year Plan was given us in 1937 by the Guardian, in it was included, as one of our major tasks, the completing of the exterior ornamentation of the building which comprised the main story and steps, the rest having been laboriously carried out from 1931 to 1935. In 1919, at the Annual Baha'i Convention in New York, the Tablets revealed by 'Abdu'l-Baha at a time when He was in great danger during the First World War and which have come to be known as the "Vehicles of the Divine Plan" and the "Spiritual Mandate," conferred by Him on the North American Commuffity of Believers, were unveiled. We American Bah& is are all familiar with their remarkable and stirring contents. We were all immensely proud to receive them. No one, however, except Martha Root and a few other venturesome souls, felt moved to do anything drastic about carrying out the instructions contained in them prior to 193637. It was then that Shoghi Effendi's teaching inspiration and advice began to pour into the minds and hearts of the American Baha'is like an incoming tide. He called us to action. For eighteen years, we had basked happily and complacently in the praises and promises 'Abdu'l-Baha had showered upon us in those Tablets, and in many other writings and statements. The Guardian, however, his fingers on our pulse, knew that we were now able to arise for pioneer work, and, through the instruments of the Administration he had so carefully assisted us in evolving, carry forward the frontiers of our achievements. He was, thank God, not mistaken in the confidence and trust he reposed in us. He called and America responded. People from every walk of life, business men, stenographers, old ladies, young ladies, people with families, people often frail in health but iron in spirit, began to arise, and what may in future well be viewed as one of the greatest spiritual sagas of the American nation, began to take place. They were called pioneers, and into new cities, into the virgin States of the United States and the virgin Provinces of Canada Ñ virgin as yet to Baha'u'llah's light Ñ these people began to move, at the cost of great personal sacrifice and inconvenience, inspired by nothing but faith and devotion and [p118] 118 THE )BAHA'I WORLD love for their fellowmen, they started to lay the foundations for new Baha'i communities by establishing new Spiritual Assemblies as a result of their teaching activities. Perhaps one of the most wonderful aspects of this first Seven-Year Plan was the way the Baha'is responded to the Guardian's hope that centers would be established, 'ere its termination, in every single Latin-American Republic. The Guardian, always walking on before a few steps and then calling us over his shoulder to hurry up and fob low, led us Seven Years down that mighty pioneer trail which wound over North America, into Alaska, down to Panama, all over Central and South America, across the Andes, and into the West Indies. And wherever his voice called, the Baha'is followed. This first Seven-Year Plan is a very wonderful thing to contemplate. It was the first joint activity on a large scale, nationally organized and flowing into an international field, that the followers of Baha'u'llah had ever undertaken anywhere in the world. Truly formidable obstacles were overcome Ñ obstacles of relatively small numbers of believers to draw upon; a community of very restricted financial means to back such activities (more especially so as the expensive work of completing the Tern-pie ornamentation was steadily going on at the same time); a terrible, unprecedented World War, suddenly engulfing humanity with all its dangers, obligations and restrictions after oniy two and a half years of the Seven-Year Plan had run their course. But all these barriers were hurdled or thrown down, for we had a prize dear to our hearts just in view, and we were determined to win it. The prize was to succeed in accomplishing all that the Guardian asked of us by May 23, 1944, at which time we were to celebrate our first Baha Centennial. At the Centenary Convention the Baha'is met, radiant with such victories as these: having completed the contracts for the exterior ornamentation of the Temple eighteen months ahead of time; having established Spiritual Assemblies in every single state and province of North America Ñ thus doubling the number in seven years and bringing it up to 136; having not only brought into being a nucleus of the Faith in every Latin American Republic but of having established already in most of them flourishing Spiritual Assemblies and of having the joy of seeing many delegates from these Central and South American countries present at this first great All-America Convention. Beneath the dome of their great Mother Temple of the West, now complete except for its interior ornamentation, they tasted the sweetness of the good pleasure of God, far priceless gifts were given them on that occasion by the Guardian: a beautifully framed copy of the portrait of the B&b and a lock of His hair. So precious and well guarded is this likeness of Him that even the House in Shir~z, one of the two centers of pilgrimage established by Baha'u'llah, does not possess a copy. Nor should we forget for a moment, in counting our achievements and our blessings, the recent inauguration of the second Seven-Year Plan which has already been enthusiastically embarked upon by the American Baha'is and which, in addition to increasing the number of National Spiritual Assemblies by three Ñ one to be formed in Canada in 1948, and one for Central and one for South America in 1950 Ñ is aimed at carrying the Faith to the European Continent, as part of an organized activity, for the first time. The vision of the future which Shoghi Effendi has revealed to us in his recent communications, is simply stupendous. Beyond each goal stretches another goal, tapering off into an era when we know the Faith will be emancipated and con-re into its own in the eyes of the whole world. Not only do our teaching activities during the next seven years carry us all over Northern, Western and Southern Europe, but we are given the challenging task of completing, at long last, the interior of our Temple, and of thus setting it before the eyes of men as the first and greatest Baha'i House of Worhsip in the West. While the American Baha'is have been absorbed in the twofold task of [p119] THE ANNIVERSARY OF THE GUARDIANSHIP 119 Temple Interior Progress. learning to understand the purpose of the Baha'i administration, the way it functions and the uses to which it could be put, and in embarking on the first stages of the Divine Plan, their coworkers in other parts of the world were not idle. The progress achieved in the United States was outstanding, but not unique. The work of the Cause went ahead at a rapid pace in other countries in which the Baha'is labored, but under far greater handicaps; in Persia, where the government is the traditional enemy of the Faith; in Egypt, where the Sunni religious doe-tars have consistently opposed us, cast us out of their ranks and incited the populace against us; in 'Ir4q where the Baha'i Community was small and the native people fanatical and reactionary; in Germany, where the Nazi regime consistently frowned upon us from the hour of its rise to power until it finally officially banned the Faith in 1937, confiscated its literature and archives and in a number of cases tried or persecuted its followers; in England, where the believers were few and scattered in an intensely conservative Land of strong traditions; in India, where the relatively large Baha community struggled against the multiplicity of prejudices and creeds Ñ in all these lands where National Assemblies, firmly founded and buttressed by active committees and national funds, watched over the interests of the believers and worked under the constant guidance of the Guardian, the affairs of the Cause, far from declining, prospered as never before. This was also true of Australasia, which in its freedom from traditional forms and its tolerance, most closely resembles conditions found in North America. It is hard to know what achievements to cite, so many spring to mind as one casts one's eye over the scene: the emancipation of the Cause from Islam in Egypt, formally and forcibly pronounced a non-Mu~ammadan independent faith by the ecclesiastical authorities there, which in its turn greatly strengthened the Baha'i claim to official [p120] 120 THE BAHA'I WORLD recognition as a new and independent world religion in other lands, including the United States; the tremendous increase of Baha properties the world over, including not only six National Headquarters but innumerable local headquarters, meeting halls, guest houses and even burial grounds, stretching from Persia through India, 'Iraq, the Holy Land, Egypt, across the seas to North and South America, and back across the Pacific to Australia, but also including the purchase, in the land of Baha'u'llah's birth, of most of the sacred and historic sites associated with the rise of the Faith there, as well as an extensive and beautiful property destined to be the site of the future flah&'f Temple in that country; the increase in the number of Baha'i summer schools, well organized and operating in Germany, India, Persia, England, Egypt, Argentina, New Zealand, Australia and four states of North America Ñ namely, Maine, Michigan, Colorado and California; the rise of Baha'i young people the world over to positions of importance in the Cause, as teachers, writers, administrators and pioneers with well organized activities which include the training of chit. dren and adolescents; the truly remarkable output of Baha'i literature with titles published in the United States alone running well over fifty, with a Publishing Trust established in England which gets out many volumes not only for use in the British Isles but also for export to other Baha'i communities; the prewar publishing activities of the German believers who were very active in translating literature from the English, and also in issuing works written by Baha'i authors in their own language; the role which India Ñ mother land of so many hundreds of tongues and dialects Ñ has played in this field and which has obliged her to already print editions in about fourteen native languages; the issuance of Baha'i literature in many other countries such as Switzerland, Argentina, Egypt, and so on; and the important fact that our Baha text book "Baha'u'llah and The New Era" has now been printed in about forty-five languages; the legal incorporation of over sixty-five national and local Baha'i Assemblies in cairn-tries all over the world; and, first and foremost, the most impressive and significant accomplishment of all, that whereas in the days of 'Abdu'l-Baha the Faith had only spread to about 20 countries, its message has now been taken to over 70, and in the majority of these an administrative foundation of the Cause has already been firmly laid. No appraisal of the wonderful work achieved by the Baha'is the world over during this period would be complete without mention of what the Guardian himself, singlehanded, has done at the world center of the Faith in Palestine. Aside from his constant and very heavy correspondence, with not only national and local Assemblies but with groups and individuals as well, aside from his cables and directives addressed to the Baha'is in different parts of the world, aside from the books he writes and the Baha'i literature he translates so painstakingly and beautifully, he has aided the believers financially in all of their major undertakings, in the East or the West. Whether it was to assist the Baha'i refugees from Russia, or those who had suffered local persecution in Persia, or to help build the various national Administrative Headquarters, or to finance the publication of many editions of the Esslemont book in foreign languages, or to contribute generously to the Temple construction work in America and to the support of pioneers active in the seven-year plans, or whether it was to build the graves of notable servants of the Cause, his hand has usually been the first one outstretched to give valuable aid. In Haifa and 'Akka, he has not only succeeded in having all the Baha'i Shrines, Pilgrim Houses and lands pertaining to them exempted from both government and municipal taxes, but has also vastly increased the area of these endowments which now are valued at more than two and a half million dollars, and include properties in the Jordan Valley. He has added, year by year, to the beautiful gardens surrounding the tomb of the on Mount Carmel, and also succeeded in burying The Greatest Holy Leaf in one of the most exclusive rest. [p121] THE ANNIVERSARY OF THE GUARDIANSHIP 121 dential areas of Haifa, and later in transferring the remains of her mother and brother to the same spot Ñ where 'Abdu'l-Baha's wife is now also entombed Ñ and making of it a unique and exquisite garden surrounding the four white marble temples that mark the resting places of these members of the Master's family. These two gardens, on opposite sides of one of Haifa's main roads, and open to the public, are now mentioned in all up-to-date Palestine guides as sights not to be missed by visitors to the Holy Land. The purchase of Baha'u'llah's mansion at Baha, the defeat of the constant machinations of the Covenant Ñ breakers, the establishment of two archives filled with material of great sacred and historic jim-portance, collected, verified and labelled by him, the building up of the great reservoir of Baha'i literature of well over 5,000 volumes in libraries in Haifa and 'Akka are but the highlights of his accomplishments at this world center of our Faith, to which flow pilgrims and guests from every land. When we consider such facts as these, we begin to appreciate the nature and magnitude of the work which has been accomplished since 'Abdu'l-Baha passed away, under the direct aegis of Shoghi Effendi. To his inspiration and perseverance we owe it that our Faith Ñ once so obscure, so unknown except to a few students of modern Persia Ñ has already boasted a Queen as ardent convert, and moreover a Queen of the ability and fame possessed by Marie of Roumania; that the appreciations, by non-Bahh'is of outstanding position and ability, of the founders of our Faith, their teachings and the work accomplished by their followers, has already run into a small volume; that the Faith has exhibited its persistent vitality during these twenty-five years by producing Saints, Martyrs, great administrators and even Hands of the Cause; that it has become sufficiently strong and well known in the Western world for the government of a great nation like prewar Germany, to ban it, and persecute its followers for their beliefs; that the case the Baha'is had against the Shi'ih clergy of BaghdAd for the possession of The Most Great Plaster Model of section of ornamental panel between main interior columns. House, went before the permanent Mandates Commission of the League of Nations, and was not only decided in favor of the Baha'is but was the subject of much discussion and unfulfilled assurances on the part of King Faisal of 'IrAq and his Ministers. All these things, and many other points far too numerous to be mentioned here, indicate that the Cause, far from sustaining a paralyzing blow through the death of 'Abdu'l-Baha, went ahead in channels prepared for its development by Him in His Will, and [p122] 122 THE BAHA'I WORLD prospered and grew as it never had before. How immature and naive was our conception of the World Order at the time of the Master's passing! With what paternal complacency some of the old and devoted Baha'is informed the Guardian that his next and wisest step would be to establish the International House of Justice! On what? He knew so well the long and thorough measures that must first be taken: Here was this great edifice, this world order, reared in the laws of Baha'u'llah, and its dome, the apogee, the crown, the uniting element, was the International House of Justice. Could it be hung on air? First must come the foundation, and that must be composed of not only the smallest units, the local Assemblies, but these units themselves must be made of educated material; the little cells, the individual Baha'is had first to understand their task and build themselves into a strong cohesive mass, capable of forming, as local Assemblies, the broad national foundation upon which the mighty pillars in turn could be reared, becoming the bones of the structure holding up the dome. A stranger might be tempted to ask: granted these organized activities of the Baha'is had expanded and multiplied, covered new territory, and entered new fields, what had happened to the Cause's inner life? Had outward progress and accomplishment weakened the internal spiritual solidarity of the followers of Baha'u'llah We can, after a quarter of a century's experience, answer that question with a sincere and hearty No! The institution of Guardianship Ñ tied into the fabric of the Faith by 'Abdu'l-Baha through his Will in a knot no amount of perseverance and ingenuity can undo Ñ has, as it was destined to do, effectively prevented any division or schism in the Baha'i ranks. We can now state this, not only with the assurance born of faith, but with experience, for it has been tried and failed. Envy, jealousy, hatred, ambition Ñ all the demoniacal forces which the ego of man can give rise to and which have so unrelentingly been ranged throughout history, against every reformer, every Prophet, and enlightened leader Ñ have raised, in the hearts of more than one person, their ugly heads. Both Shoghi Effendi, as Guardian, and the Faith as such, have been violently attacked. As was to be expected, the very first charge came from the Covenant-break-ers: Mulammad-'A1I, who had tried i~n vain to discredit 'Abdu'l-Baha, disaf-feet the believers, corrupt certain writings of Baha'u'llah, and even had on more than one occasion sought to have the Master's life taken, revived his faded hopes when he beheld such a (as he thought) defenseless youth placed at the helm. His attack was disturbing, if somewhat ludicrous, for he chose to have one of his henchmen seize the sacred shrine of his father, Baha'u'llah, and rob the Baha'i Keeper of the keys. Distressing though the incident was, the case of the successor of 'Abdu'l-Baha was so clear in the eyes of the British authorities, that in a short time he was obliged to return the keys to Shoghi Effendi's representative. This was the first, so to speak, crossing of swords with our appointed Guardian, and both the Baha'is and local observers, friend and foe alike, learned through it that we had an active and skilled Defender of the Faith! In Egypt, a proud Armenian, blinded by vanity and ambition, waved his own little flag of rebellion and succeeded in drawing away from the Baha'i community (at that time in the early stages of its own development) a number of his compatriots and other misguided souls. But the hand that waved the flag soon got tired as it became aware of the futility of trying to coax people out of such a watertight ark as 'Abdu'l-Baha's Covenant has proven itself to be. Gradually, over the years, those who after such a disillusioning and spiritually unhealthy experience, still possessed any vital spark of faith, returned to knock on the door they had left and were, whenever the sincerity of their intentions was proven, web corned back into the now actively working and expanding Egyptian Baha community. An American woman, Mrs. Ruth White, suffering from a truly remarkable form of delusion Ñ namely, that the Will and Testament of the Master is a [p123] THE ANNIVERSARY OF THE GUARDIANSHIP 123 Progress photograph showing construction of interior decoration of the Baha Temple, Wilmette, Illinois, U.S.A. forgery Ñ expended a great deal of time, money and energy on expounding her views. The document in question, its handwriting, text and style, seals and history is so obviously protected from this accusation that her violent agitation had no effect on the body of the Baha'is, with the exception of a few simple souls in Germany. Most of these (who remained devoted to the Faith but confused on this point) have now expressed their deep remorse over these deluded and wasted years they spent outside the Baha'i community, and have reentered it in Germany and are among its most active workers. In Persia Avarih, at one time a very active Baha'i teacher, developed what must seem to any sane person, a sort of spiritual hydrophobia. He not only attacked the Guardian exhaustively and fantastically in about ten volumes, but turned against both Baha'u'llah and the Master as well. His statements, unbal anced, compounded of such a high percentage of lies that even an intelligent and sincere enemy of the Faith would recognize them as such, have poured forth in the cheap press of Persia for practically decades. But the results have been very disheartening from his standpoint, for he neither gathered unto himself a following, nor has he been able to disrupt the affairs of the large, devoted and loyal community of believers in Baha'u'llah's native land. Ahmad Sohrab, a former secretary of 'Abdu'l-Baha. largely thanks to the generous support given him by a deluded woman, has been able to expend all his gifts of perversion on his favorite theme Ñ a prolonged and windy attack on the Administrative Order of the Faith as it exists at present, with Shoghi Effendi at its head, and soundly organized Assemblies cooperating with him throughout the world in spreading Baha'u'llah's message and building [p124] 124 THE BAHA'I WORLD up His divinely ordained institutions. He holds the honor of being undoubtedly the most mischievous of the trouble makers that the Cause has raised up during this quarter of a century. Yes, the Cause of God has raised him up! For what beauty does not produce envy, and what purity does not produce slander, and what goodness does not challenge the evil hidden in an envious heart? This man, who received as charity Ñ as we all do Ñ some drops of God's overflowing bounty, could have done much to assist the Baha'is in carrying out the wishes of 'Abdu'l-Baha, and the plans of Baha'u'llah. But ambition proved too strong. In our Faith we must submit to having our personal desires and plans integrated into the plans for the whole, for unity is our watchword and we are not only propagating a new Faith with its new principles, but are building a divinely laid down system into society, and this requires the discipline of the personal ego to some extent, and the integration of all members of the community into a coherent pattern. To this Ahmacl Sohrab would not submit, for it did not allow him the personal prominence he craved. The hot wind of his slander has blown upon us for some time now, and though it troubled and disaffected a few hearts, to the vast majority of believers it proved an irritating stimulant, which not only made them cherish more dearly the Master's Will and its provisions, but spurred them on to greater endeavor. We Baha'is are neither afraid to, nor ashamed of, mentioning the names of these prominent backsliders. On the contrary, they represent to us what a soldier's ribbons do to him: they are the campaigns we have successfully fought and every one of them is dear to our hearts. The storms they have loosed upon us have not only driven the roots of our Faith in Baha'u'llah's system deeper, but have demonstrated to us that, for the first time in history, a religion has been given to men which cannot be split up into sects, for the two Wills Ñ those of Baha'u'llah and the Master Ñ are so strongly constructed and so authentic beyond a shadow of a doubt, that it is impossible to divorce the body of the teachings from their provisions. The principle of successor-ship, endowed with the right of Divine interpretation, is the very hub of the Cause into which its Doctrines and Laws fit like the spokes of a wheel Ñ tear out the hub and you have to throw away the whole thing. This is why our enemies have, for a hundred years, failed to establish anything outside the Faith which could thrive or prosper. As we look back over these twenty-five years, it is with feelings of profound contentment. We Baha'is have matured greatly. The little tragedies, the hot discussions, the rocking of the boat by various enemies, seem all far behind us now. We have grown up in the Will. We have stood close to that tree which overshadowed all mankind and come to realize how live and great it is, how dense its foliage, how heavy its yield of fruits Ñ the tree of our first Guardian, our Shoghi Effendi. Where first we looked to him with affection and much pity for his youthfulness and the greatness of the task laid upon him, now we look to him eagerly, waiting each fresh counsel of his wise, and so well proven, leadership. With deep love and pride the Baha'is labor under his guidance, thanking God not only for this wonderful Divinely inspired institution of Guardianship, but also for this particular Guardian, who has steered the ship of the Cause through so many shoals and whose sure and patient hand is guiding it on to the great victories promised by Baha'u'llah for his Faith in this Century. Shoghi Effendi's services to the Cause of God are not yet known. How can they be? There is not yet the required perspective. Only gradually have we been grasping just Who and What the B~JJ and Baha'u'llah were; out of the mists of contemporary events they are now rising like giants on the horizon of Their Own Revelation. "God Passes By" has been the greatest single factor in our beginning to truly appreciate Their significance and station. But it is too early, and he is too close, for us to begin to properly evaluate our first Guardian. We can, however, Ñ always remembering as he in his great modesty would wish us to Ñ [p125] THE ANNIVERSARY OF THE GUARDIANSHIP 125 Baha'i Temple, Wilmette, Illinois, U.S.A. Interior cast decoration is applied, to complete this unique building. that he is guided by God, weigh up a little of what he has done. Let us begin with his presents to us, the dearest gifts he could make us, the translations: The tqtin, the Epistle to The Son of The Wolf, The Prayers and Meditations, The Gleanings, The Hidden Words, The Dawn-Breakers, and innumerable gems quoted in his own writings. What would our understanding of and love for the Cause be today without these glorious books? Then let us take his own works: The Baha'i Administration, The wonderful World Order Letters, The Dispensation of Baha'u'llah, The Advent of Divine Justice, The Promised Day Is Come, the ten volumes of The Baha'i World Ñ child of his vision of the Cause and untiring perseverance and most valuable of all, God Passes By, that unique, exhaustive and marvelous review of the highlights of 100 years of Baha'i history. in which every factor receives its due im [p126] 126 THE BAHA'I WORLD portance in relation to every other, a labor no one but the Guardian could ever be qualified to do. To the above must of course be added many important communications addressed to the Persian Baha'is in their own tongue. Not one of our achievements during this quarter of a Century and briefly touched upon here, could have been made were it not for the untiring labor and patience of Shoghi Effendi. He has encouraged us when we were downhearted, spurred us on when we decided to take a little inopportune rest, foreseen our needs and supplied us with the plans, the counsel, the passages from the writings, the answers to the questions, which we needed. How well we realize today what a sad state our Cause would have been in without him! So often we have seen his healing touch laid on dissensions, on hurt feelings or wounded pride, always fertile sources of trouble in any community. So often his explanation and interpretation has made the way clear and once again gathered us in deep unity to serve our beloved Faith. But we can be sure of one thing Ñ all these services rendered us by the first Guardian have not been without cost. A loving and sensitive nature, openhearted and filled with a wonderfUl eagerness in his desire to serve the Master, and carry out his wishes, he has been assailed most viciously, most unjustly, most pitilessly by enemies both within and without. From the world, any righteous man expects little understanding and acclaim during his lifetime, but from those near in ties of friendship or of blood, he hopes for and expects to receive more. We might have thought that the great tidal waves of distress and calumny, the violent attacks, had subsided with the end of the Heroic Age of our Faith. But this evidently has not been the plan of God. Now we see our Guardian strong, wise, mature, stretching about us his iron arms to protect us in the sanctuary of the Divine Cause, but he himself is much scarred by the blows he has received these twenty-five years, more scarred than the Master surely ever dreamed he could be when he wrote "that no dust of despondency may stain his radiant nature," indeed, snowed under sometimes with the problems this ever-expanding world Faith engenders in its forward march, and with the many cares and blows that have been his portion. That which sustains the Guardian, now left so alone amidst his great re-sponsibilites, is the work of the Cause. Good news is like the breath of life to him, and whenever some new goal is achieved, some problem solved, some new enterprise undertaken, his spirit is lightened, his mind freed for some new creative effort, his heart gladdened. So we see that just as we Baha'is the world over are his responsibility, given him by Almighty God, so is he our responsibility, likewise given us by Almighty God. Let us not take it lightly! In gratitude for both this mighty institution of Guardianship in which mankind has found a sure refuge in this new age, and in gratitude for this particular first Guardian, this Shoghi Effendi, let us resolve to rise to a truly higher plane of endeavor, and above all a higher plane of spiritual awareness, during these coming years. We must always remember that the only real limitations we suffer, are those within ourselves. Rained closely about the center of the Cause, loving him and, in him, each other, we can, during the next quarter of a century double our record of achievement. Every truth, every fact, has so many meanings and aspects. It may take a thousand years to correctly appraise the implications of 'Abdu'l-Baha's Will and Testament, but we Ñ the first recipients of it Ñ can, if we will, leave behind us the record of being the generation who made the greatest advances in understanding it and first helped release its wonderful powers upon the world, in history's darkest years. Haifa, Palestine November, 1946 [p127] THE ANNIVERSARY OF THE GUARDIANSHIP 127 THE TWENTY-FIFTH ANNIVERSARY OF THE GUARDIANSHIP JANUARY 6, 1947 Tm~ UNFOLDMENT OF THE GUARDIANSHIP In His Will and Testament the Master wrote: "After the passing of this wronged one, it is incumbent to turn unto Shoghi Effendi Ñ the youthful branch branched from the two hallowed and sacred Lote-trees as he is the sign of God, the chosen branch, the guardian of the Cause of God, he unto whom all must turn. He is the expounder of the words of God. ." And so 'Abdu'l-Baha projected into the future the care and protection which He had always shown to the believers. The loving command had been spoken; the way of unity was plain; the Faith of God was protected and its progress assured. that of a true brother, united with them in our common servitude. "Now that my long hours of rest and meditation are happily at an end, I turn my face with renewed hope and vigor to that vast continent the soil of which is pregnant with those seeds that our beloved Master has so tenderly and so profusely scattered in the past. Prolonged though this period has been, yet I have strongly felt ever since the New Day has dawned upon me that such a needed retirement, despite the temporary dislocations it might entail, would far outweigh in its results any immediate service I could have humbly tendered at the Threshold of Baha'u'llah." * * * * * * 1922 In the early letters from Shoghi Effendi we sense the struggle and sacrifice he faced in assuming the unprecedented responsibilities of the Guardianship. "At this early hour when the morning light is just breaking over the holy Land, whilst the gloom of the dear Master's bereavement is still hanging thick upon our hearts, I feel as if my soul turns in yearning love and full of hope to that great company of His loved ones across the seas, who now share with us all the agonies of His Separation." "May I also express my heartfelt desire that the friends of God in every land regard me in no other light but 1923 "And, now, that this all-important Work may suffer no neglect, but rather function vigorously and continuously, in every part of the Baha'i world; that the unity of the Cause of Baha'u'llah may remain secure and inviolate, it is of the utmost importance that in accordance with the explicit text of the Kitab-i-Aqdas, the Most Holy Book, in every locality, be it city or hamlet, where the number of adult (21 years and above) declared believers exceeds nine, a local 'Spiritual Assembly' be forthwith established. To it ail local matters pertaining to the Cause must be directly and immediately referred for full consultation and decision." * * * [p128] 128 THE BAHA'I WORLD 1924 "Let us also bear in mind that the keynote of the Cause of God is not dictatorial authority but humble fellowship, not arbitrary power, but the spirit of frank and loving consultation. Nothing short of the spirit of a true Baha'i can hope to reconcile the principles of mercy and justice, of freedom and submission, of the sanctity of the right of the individual and of self-surrender, of vigilance, discretion and prudence on the one hand, and fellowship, candor, and courage on the other." "Not by the force of numbers, not by the mere exposition of a set of new and noble principles, not by an organized campaign of teaching Ñ no matter how worldwide and elaborate in its character Ñ not even by the staunchness of our faith or the exaltation of our enthusiasm, can we ultimately hope to vindicate in the eyes of a critical and sceptical age the supreme claim of the AbhA Revelation. One thing and only one thing will unfailingly and alone secure the undoubted triumph of this sacred Cause, namely, the extent to which our inner life and private character mirror forth in their manifold aspects the splendor of those eternal principles proclaimed by Baha'u'llah." * * * 1926 "I feel that in view of the expansion and the growing importance of the administrative sphere of the Cause, the general sentiments and tendencies prevailing among the friends, and the signs of increasing interdependence among the National Spiritual Assemblies throughout the world, the assembled accredited representatives of the American believers should exercise not only the vital and responsible right of electing the National Assembly, but should also fulfill the functions of an enlightened, consultative and cooperative body that will enrich the experience, enhance the prestige, and assist the deliberations of the National Spiritual Assembly." "The administrative machinery of the Cause having now sufficiently evolved, its aim and object fairly well grasped and understood, and its method and working made more familiar to every believer, I feel the time is ripe when it should be fully and consciously utilized to further the purpose for which it has been created. It should be made to serve a twofold purpose. On one hand, it should aim at a steady and gradual expansion of the Movement along lines that are at once broad, sound and universal; and on the other it should insure the internal cons olida-tion of the work already achieved. It should both provide the impulse whereby the dynamic forces latent in the Faith can unfold, crystalize, and shape the lives and conduct of men, and serve as a medium for the interchange of thought and the coordination of activities among the divers elements that constitute the Baha'i community." * * * 1929 "The Declaration of Trust, the provisions of which you have so splendidly conceived, and formulated with such assiduous care, marks yet another milestone on the road of progress along which you are patiently and determinedly advancing. Clear and concise in its wording, sound in principle, and complete in its affirmations of the fundamentals of Baha'i administration, it stands in its final form as a worthy and faithful exposition of the constitutional basis of Baha'i communities in every land, foreshadowing the final emergence of the world Baha Commonwealth of the future." In Shoghi Effendi's first letters to us as Guardian he enclosed translations of prayers, and through these years he has continually widened our spiritual horizons by translations of superlative beauty. A mere listing gives some indication of the loving labor involved: 1925 Ñ Hidden Words of Baha'u'llah. 1931 Ñ Kitdb-i-itqdn 1932 Ñ The Dawn-Breakers 1985 Ñ Gleanings from the Writings of Baha'u'llah [p129] THE ANNIVERSARY OF THE GUARDIANSHIP 129 1938 Ñ Prayers and Meditations of Baha'u'llah 1941 Ñ Epistle to the Son of the Wolf * * * 1931 "For Baha'u'llah... has not only imbued mankind with a new and regenerating Spirit. He has not merely enunciated certain universal principles, or propounded a particular philosophy, however potent, sound and universal these may be. In addition to these He as well as 'Abdu'l-Baha after Him, have, unlike the Dispensations of the past, clearly and specifically laid down a set of Laws, established definite institutions, and provided for the essentials of a Divine Economy. These are destined to be a pattern for future society, a supreme instrument for the establishment of the Most Great Peace, and the one agency for the unification of the world, and the proclamation of the reign of righteousness and justice upon the earth." * * * 1932 "That the Cause associated with the name of Baha'u'llah feeds itself upon those hidden springs of celestial strength which no force of human personality, whatever its glamour, can replace; that its reliance is solely upon that mystic Source with which no worldly advantage, be it wealth, fame, or learning can compare; that it propagates itself by ways mysterious and utterly at variance with the standards accepted by the generality of mankind, will, if not already apparent, become increasingly manifest as it forges ahead towards fresh conquests in its struggle for the spiritual regeneration of mankind." "Let them refrain from associating themselves, whether by word or by deed, with the political pursuits of their respective nations, with the policies of their governments and the schemes and programs of parties and factions." * * * 1934 And then came that tremendous message published under the title The Dispensation of Baha'u'llah. In its four major parts we have a summary of the "fundamental verities," the "root principles" of the Faith. "To obtain a more adequate understanding of the significance of Baha 'Ikib's stupendous Revelation must remain the first obligation and the object of the constant endeavor of each one of its loyal adherents." "The Faith of Baha'u'llah should indeed be regaided, if we wish to be faithful to the tremendous implications of its message, as the culmination of a cycle, the final stage in a series of successive or preliminary and progressive revelations." it emphatically repudiates the claim to be regarded as the final revelation of God's will and purpose for mankind the fundamental principle which constitutes the bedrock of Baha belief, the principle that religious truth is not absolute but relative, that Divine Revelation is orderly, continuous and progressive and not spasmodic or final." the twin pillars that support this mighty Administrative Structure Ñ the institutions of the Guardianship and of the Universal House of Justice should be regarded as divine in origin, essential in their functions and complementary in their aim and purpose. Their common, their fundamental object is to insure the continuity of that divinely-appointed authority which flows from the Source of our Faith, to safeguard the unity of its followers and to maintain the integrity and flexibility of its teachings. Acting in conjunction with each other these two inseparable institutions administer its affairs, coordinate its activities, promote its interests, execute its laws and defend its subsidiary institutions. Severally, each operates within a clearly defined sphere of jurisdiction; each is equipped with its own attendant institutions Ñ institutions designed for the effective discharge of its particular responsibilities and duties. Each exercises, within the [p130] 130 THE BAHA'I WORLD National Spiritual Assembly of the Baha'is of the U.S. and Canada at the 1946 Annual Baha'i Convention, Wilmette, Illinois. limitations imposed upon it, its powers, its authority, its rights and prerogatives. These are neither contradictory, nor detract in the slightest degree from the position which each of these institutions occupies. Far from being incompatible or mutually destructive, they supplement each other's authority and functions, and are permanently and fundamentally united in their aims.~~ "No Guardian of the Faith can ever claim to be the perfect exemplar of the teachings of Baha'u'llah or the stainless mirror that reflects His light. Though overshadowed by the unfailing, the unerring protection of Baha'u'llah and the Bab, and however much he may share with 'Abdu'l-Baha the right and obligation to interpret the Baha'i teachings, he remains essentially human and cannot, it he wishes to remain faithful to his trust, arrogate to himself, under any pretence whatsoever, the privileges and prerogatives which Baha'u'llah has chosen to confer upon His Son." * * * 1936 "Into such a period (of intense turmoil) we are now steadily and irresistibly moving. Amidst the shadows which are increasingly gathering about us we can faintly discern the glimmerings of Baha'u'llah's unearthly sovereignty appearing fitfully on the horizon of history. To us, the 'generation of the half-light,' living at a time which may be designated as the period of the incubation of the World Commonwealth envisaged by Baha'u'llah, has been assigned a task whose high privilege we can never sufficiently appreciate, and the arduousness of which we can as yet but dimly recognize. We stand on the threshold of an age whose convulsions proclaim alike the death-pangs of the old order and the birthpangs of the new." "Ceasing to call itself a movement, a fellowship and the like Ñ designations that did grave injustice to its ever-un-folding systemÑ dissociating itself from [p131] THE ANNIVERSARY OF THE GUARDIANSHIP 131 such appelations as B~bi sect, Asiatic cult, and offshoot of Shfih IslAm, with which the ignorant and the malicious were wont to describe it, refusing to be labeled as a mere philosophy of life, or as an eclectic code of ethical conduct, or even as a new religion, the Faith of Baha'u'llah is now visibly succeeding in demonstrating its claim and title to be regarded as a World Religion "Their Faith, Baha'is firmly believe, is moreover undenominational, non-sec-tarian, and wholly divorced from every ecclesiastical system, whatever its form, origin, or activities. No ecclesiastical organization, with its creeds, its traditions, its limitations, and exclusive outlook, can be said (as is the case with all existing political factions, parties, systems and programs) to conform, in all its aspects, to the cardinal tenets of Baha'i belief. To some of the principles and ideals animating political and ecclesiastical institutions every conscientious follower of the Faith of Baha'u'llah can, no doubt, readily subscribe. With none of these institutions, however, can he identify himself, nor can he unreservedly endorse the creeds, the principles and programs on which they are based." To the Convention in 1936 came the historic cable which started the First Seven Year Plan Ñ "Convey to American believers abiding gratitude efforts unitedly exerted in teaching field. Inaugurated campaign should be vigorously pursued, systematically extended. Appeal to assembled delegates ponder historic appeal voiced by 'Abdu'l-Baha in Tablets of the Divine Plan. Urge earnest deliberation with incoming National Assembly to insure its complete fulfillment. First century of Baha'i era drawing to a close. Humanity entering outer fringes most perilous stage its existence. Opportunities of present hour unimaginably precious. Would to God every State within American Republic and avery Republic in American continent might ere termination of this glorious century embrace the light of the Faith of Baha'u'llah and establish structural basis of His World Order." * * i9~7 When in 1937 the Guardian married Rflijiysiih Kh~num (Mary Maxwell) the National Assembly cabled the joy and loving greetings o~ the believers. Shoghi Effendi's response was expressed in the cable Ñ "Deeply moved your mes= sage. Institution of Guardianship, head cornerstone of the Administrative Order of the Cause of Baha'u'llah, already ennobled through its organic connection with the Persons of Twin Founders of the Baha'i Faith, is now further em forced through direct association with the West and particularly with the American believers, whose spiritual destiny is to usher in the World Order of Baha'u'llah." * ~: * 1939 "The community of the organized promoters of the Faith of Baha'u'llah in the American continent Ñ the spiritual descendants of the dawn-breakers of an heroic Age who by their death proclaimed the birth of that Faith Ñ must, in turn, usher in, not by their death but through living sacrifice that promised World Order "What the American believers have, within the space of almost fifty years, achieved, is almost infinitesimal when compared to the magnitude of the tasks ahead of them. The rumblings of the catastrophic upheaval, which is to pro~ claim, at one and the same time, the death-pangs of the old order and the birth-pangs of the new, indicate both the steady approach_ as well as the awe-inspiring character, of those tasks." "Of these spiritual prerequisites of success the following stand out as preeminent and vital Upon the extent to which these basic require~ rnents are met, and the manner in which the American believers fulfill them in their individual lives, administrative activities, and social reiation~ ships, must depend the measure of the [p132] 132 THE BAHA'I WORLD manifold blessings which the All-Boun-tiful Possessor can vouchsafe to them all. These requirements are none other than a high sense of moral rectitude in their social and administrative activities, absolute chastity in their individual lives, and complete freedom from prejudice in their dealings with peoples of a different race, class, creed, or color." 1941 In the midst of the recent War we received The Promised Day Is Come. "A tempest, unprecedented in its vio-lc-nce, unpredictable in its course, catastrophic in its immediate effects, unimaginably glorious in its ultimate consequences, is at present sweeping the face of the earth "This judgment of God is boLli a retributory calamity and an act of holy and supreme discipline." 1943 The year before the Centenary our hearts were thrilled by the cable Ñ "I desire to announce to the elected representatives of the valiant, blessed, triumphant American Baha'i Community the momentous decision to convene, in May, 1944, an All-American Centennial Convention comprising delegates to be separately elected by each State and Province in the North Amen-can Continent, and to which each IRe-public of Latin America may send one representative. All groups, all isolated believers, as well as all local communities already possessing Assemblies, will henceforth share in the election of Convention delegates. The multiplication of Baha'i centers and the remarkable increase in the number of groups and isolated believers, prompt my decision. I hope to forward, in time for the solemn thanksgiving service to be held in the auditorium of the Temple on the evening of May twenty-second, at the hour of His epoch-mak-ing Declaration, a sacred portrait of the B&b, the only copy ever sent out from the Holy Land. * * * 1944 Then to the Centenary Convention came his greeting: "Hail with glad, grateful heart the historic Assembly of the elected representatives of the followers of the Faith of Baha'u'llah throughout the Western Hemisphere participating in the first All-America Convention I recall with profound emotion on this solemn, auspicious occasion the milestones in the progress of the community whose rise constitutes one of the noblest episodes in the history of the First Baha'i Century I am moved to pay a well deserved tribute to the gallant band of its apostolic founders to its in trepid pioneers to its indefatigable ble administrators to its heroic martyrs to its itinerant teachers • to its munificent supporters last but not least to the mass of its stouthearted, self-denying members whose strenuous, ceaseless, concerted efforts so decisively contributed to the consolidation and broadening of its foundations. In this same year we received Shoghi Effendi's survey of the first hundred years of the Faith Ñ God Passes By. * * 1946 Then, as we met in our first peacetime Convention, we received the call to greater service in further unfoldment of the Divine Plan. "A twofold responsibility urgently calls the vanguard of the dawn-break-ers of the West, champion-builders of Baha'u'llah's Order, torchbearers of world civilization, executors of 'Abdu'l-Baha's mandate, to arise and simultaneously bring to fruition the tasks already undertaken and launch fresh enterprises beyond the borders of the Western Hemisphere." "The first objective of the new Plan is consolidation of victories already won throughout the Americas, involving multiplication of Baha'i centers, bolder proclamation of the Faith to the masses." "The second objective is completion of interior ornamentation of the holiest [p133] THE ANNIVERSARY OF THE GUARDIANSHIP 133 National Spiritual Assembly of the Baha'is of Persia, 194647. House of Worship in the Baha'i world designed to coincide with the Fiftieth Anniversary of the inception of this historic enterprise." "The third objective is the form a-tion of three National Assemblies, pll-lars of the Universal House of Justice, in the Dominion of Canada, Central and South America." "The fourth objective is the initiation of systematic teaching activity in wartorn, spiritually famished European continent "Upon the success of the second Seven Year Plan depends the launching after a respite of three brief years, of a yet more momentous third Seven Year Plan which, when consummated through the establishment of the structure of the administrative order in the remaining Sovereign States and chief dependencies of the entire globe must culminate in and be befittingly commemorated through worldwide celebrations marking the Centennial of the formal Assumption by Baha'u'llah of the Prophetic Office associated by 'Abdu'l-Baha with Daniel's prophecy and the World Triumph of the Baha'i Revelation and signalizing the termination of the initial Epoch in the evolution of the Plan whose mysterious, resistless processes must continue to shed ever-increasing lustre on succeeding generations of both the Formative and Golden Ages of the Faith of Ñ NATIONAL SPIRITUAL ASSEMBLY OF ThE• BAak'f s ow mr UNITED STATES AND CANADA [p134] [p135] PART TWO [p136] [p137] THE WORLD ORDER OF BAHA' U' LLAH 1. PRESENTDAY ADMINISTRATION OF THE BAHA'I FAITH THE FORMATION OF AN ORGANIC RELIGIOUS COMMUNITY By HORACE HOLLEY IN ACCEPTING the message of Baha'u'llah, every Baha'i has opened his mind and heart to the dominion of certain fundamental truths. These truths he recognizes as divine in origin, beyond human capacity to produce. In the realm of spirit he attests that these truths are revealed evidences of a higher reality than man. They are to the soul what natural law is to physical body of animal or plant. Therefore the believer today, as in the Dispensation of Christ or Moses, enters into the condition of faith as a status of relationship to God and not of satisfaction to his own limited human and personal will or awareness. His faith exists as his participation in a heavenly world. It is the essence of his responsibility and not a temporary compromise effected between his conscience or reason and the meaning of truth, society, virtue, or life. The Baha'i accepts a quality of existence, a level of being which has been created above the control of his own active power. Because on that plane the truth exists that mankind is one, part of his acceptance of the message of Baha'u'llah is capacity to see that truth as existing, as a heavenly reality to be confirmed on earth. Because likewise on that higher level the inmost being of Moses, Christ, Muhammad, the B&b, and Baha'u'llah is one being, part of the believer's acceptance of the Baha'i message is capacity to realize the eternal continuance of that oneness, so that thereafter never will he again think of those holy and majestic Prophets according to the separateness of their bodies, their countries and their times. The Baha'i, moreover, recognizes that the realm of truth is inexhaustible, the creator of truth God Himself. Hence the Baha'i can identify truth as the eternal flow of life itself in a channel that deepens and broadens as man's capacity for truth enlarges from age to age. For him, that definition of truth which regards truth as tiny fragments of experience, to be taken up and laid down, as a shopper handling gems on a counter, to buy if one gem happens to please or seems becoming: Ñ such a definition measures man's own knowledge, or interest, or loyalty, but truth is a living unity which no man can condition. It is the sun in the heavens of spiritual re [p138] THE BAHA'I WORLD ably, while self-will denies tts dominion because selSwill is the shadow of a cloud. There are times for the revelation of a larger area of the indivisible truth to in md. The Manifestation of God signalizes tht tines and He is he reve~ latio:a. When He appears on earth He moves and speaks with the power of all truth, known and unknown~ revealed in the past, revealed in Him, or to be revealed in the future. That realm of heavenly reality is brought again in its power and universality to knock at the closed door of human experience, a divine guest whose entrance will bless the household ~terna11y, or a divine punishment when debarred and forbidden and condemned. Baha'u'llah reveals that area of divine truth which underlies all human association. He enlarges man's capacity to receive truth in the realm of experience where all men have condemned themselves to social chaos by ignorance of truth and readiness to substitute the implacable will of races, classes, nations and creeds for the pure spiritual radiance beneficently shining for all. Spiritual reality today has become the principle of human unity, the law for the nations, the devotion to mankind on which the future civilization can alone repose. As long as men cling to truth as definition, past experience, aspects of self-will, so long must this dire period of chaos continue when the separate fragments of humanity employ life not to unite but to struggle and destroy. In the world of time, Baha'u'llah has created capacity for union and world civilization. His Dispensation is historically new and unique. In the spiritual world it is nothing else than the ancient and timeless reality of Moses, Jesus and Muhammad disclosed to the race in a stage of added growth and development so that men can take a larger measure of that which always existed. Like the man of faith in former ages, the Baha'i has been given sacred truths to cherish in his heart as lamps ftr darkness and medicines for heaIin~, convThtions of ~mmortaAt' and avi~ dences of divine lo e. But ~n ddition to these gifts, the Baha'i has that bestowal which only the Promised One of al ages could bring: nearness to a process of creation which opens a door of entrance into a world of purified and regenerated human relations. The final element in his recognition of the ines-sage of Baha'u'llah is that Baha'u'llah came to found a e5rvilization of unity, progress and peace. ~CO Children of Men! Know ye not why We created you all from the same dust? That no one should exalt himself over the other, Ponder at all times how ye were created. Since We have created you all from the sane substance it is incumbent on you to be even as one soul, to walk with the same feet, eat with the same mouth and dwell in the same land, that from your inmost being, by your deeds and actions, the signs of oneness and the essence of detachment may be made manifest. Such is My counsel to you, 0 concourse of light! Heed ye this counsel that ye may obtain the fruit of holiness from the sea of wondrous glory." Thus He describes the law of survival revealed for the world today, mystical only in that He addressed these particular words to our deepest inner understanding. Their import is not con-fisted to any subjective realm. The motive and the realization He invokes has become the whole truth of sociology in this era. Or, as we find its expression in another passage: "All men have been created to carry forward an ever-advancing civilization." And the truth reappears in still another form: "How vast is the tabernacle of the Cause of God! It bath overshadowed all the peoples and kindreds of the earth, and will, erelong, gather together the whole of mankind beneath its shelter." The encompassing reach of the Cause of God in each cycle means the particular aspect of experience for which men are held responsible. Not until our day coukt there be the creation o~ the [p139] THE WORLD ORDER OF BAI{A'U'LLA1-I 139 principle of moral cause and effect in terms of mankind itself, in terms of the unifiable world. The mission of 'Abdu'l-Baha, following Baha'u'llah's ascension in 1892, was to raise up a community of believers through whom collectively He might demonstrate the operation of the law of unity. 'Abdu'l-Baha's mission became fulfilled historic afly in the experience of the Baha'is of North America. In them He developed the administrative order, the organic society, which exemplifies the pattern of justice and order Baha'u'llah had creatively ordained. By His wisdom, His tenderness, His justice and His complete consecration to Baha'u'llah, 'Abdu'l-Baha conveyed to this body of Baha'is a sense of partnership in the process of divine creation: that it is for men to recreate, as civilization, a human and earthly replica of the heavenly order existing in the divine will. The Baha'i administrative order has been described by the Guardian of the Faith as the pattern of the world order to be gradually attained as the Faith spreads throughout all countries. Its authority is Baha'u'llah, its sources the teachings He revealed in writing, with the interpretation and amplification made by 'Abdu'l-Baha. The first conveyance of authority by Baha'u'llah was to His eldest son. By this conveyance the integrity of the teachings was safeguarded, and the power of action implicit in all true faith directed into channels of unity for the development of the Cause in its universal aspects. No prior Dispensation has ever raised up an instrument like 'Abdu'l-Baha through whom the spirit and purpose of the Founder could continue to flow out in its wholeness and purity until His purpose had been achieved. The faith of the Baha thus remains untainted by those elements of self-will which in previous ages have translated revealed truth into creeds, rites and institutions of human origin and limited aim. Those who enter the Baha'i community subdue themselves and their personal interests to its soy-ereign ereign standard, for they are unable to alter the Cause of Baha'u'llah and exploit its teachings or its community for their own advantage. 'Abdu' 1B ah~' s life exemplified the working of the one spirit and the one truth sustaining the body of believers throughout the world, He was the light connecting the sun of truth with the earth, the radiance enabling all Baha'is to realize that truth penetrates human affairs, illumines human proW lems, transcends conventional barriers, changes the climate of life from cold to warm. He infused Himself so completely into the hearts of the Baha'is that they associated the administrative institutions of the Faith with His trusted and cherished methods of service, so that the contact between their society and their religion has remained continuous and unimpaired. The second conveyance of authority made by Baha'u'llah was to the institution He termed "House of Justice": Ñ "The Lord bath ordained that in every city a House of Justice be established wherein shall gather counsellors to the number of Bah6. (i.e. ,nine). It be-hooveth them to be the trusted ones of the Merciful among men and to regard themselves as the guardians appointed of God for all that dwell on earth. It is incumbent upon them to take counsel together and to have regard for ½ z interests of the servants of God, for His sake, even as they regard their own interests, and to choose that which is meet and seemly. Those souls who arise to serve the Cause sincerely to please God will be inspired by the divine, invisible inspirations. It is incumbent upon all (i.e., all believers) to obey. Administrative affairs are all in charge of the House of JVA;tice; but acts of worship must be observed according as they are revealed in the book." The House of Justice is limited in its legislative capacity to matters not crn& ered by the teachings of Baha'u'llah Himself: Ñ "It is incumbent upon the Trustees of the House of Justice to take counsel together regarding such laws [p140] 140 THE BAHA'I WORLD as have not been expressly revealed in the Book." A high aim is defined for this central administrative organ of the Faith : Ñ "The men of the House of Justice must, night and day, gaze toward that which bath been revealed from the horizon of the Supreme Pen for the training of the servants, for the upbuilding of countries, for the preservation of human honor." In creating this institution for His community, Baha'u'llah made it clear that His Dispensation rests upon continuity of divine purpose, and associates human beings directly with the operation of His law. The House of Justice, an elective body, transforms society into an organism reflecting spiritual life. By the just direction of affairs this Faith replaces the institution of the professional clergy developed in all previous Dispensations. By 1921, when 'Abdu'l-Baha laid down His earthly mission, the American Baha'i community had been extended to scores of cities and acquired power to undertake tasks of considerable magnitude, but the administrative order remained incomplete. His Will and Testament inaugurated a new era in the Faith, a further conveyance of authority and a clear exposition of the nature of the elective institutions which the Baha were called upon to form. In Shoghi Effendi, His grandson, 'Abdu'l-Baha established the function of Guardianship with sole power to interpret the teachings and with authority to carry out the provisions of the Will. The Guardianship connects the spiritual and social realms of the Faith in that, in addition to the office of interpreter, he is constituted the presiding officer of the international House of Justice when elected; and the Guardianship is made to descend from generation to generation through the male line. From the Will these excerpts are cited: "After the passing of this wronged one, it is incumbent upon the loved ones of the Abh& Beauty (i.e., Baha'u'llah) to turn unto Shoghi Effendi Ñ the youthful branch branched from the two hallowed Lote-Trees (i.e., descended from both the Bab and Baha'u'llah) as he is the sign of God, the chosen branch, the guardian of the Cause of God. unto whom. His loved ones must turn. He is the expounder of the words of God and after him will succeed the firstborn of his lineal descendants. "The sacred and youthful branch, the guardian of the Cause of God, as well as the Universal House of Justice, to be universally elected and established, are both under the care and protection of the Abh& Beauty.. Whatsoever soever they decide is of God. The mighty stronghold shall remain impregnable and safe through obedience to him who is the guardian of the Cause of God. No doubt every vainglorious one that pur-poseth dissension and discord will not openly declare his evil purposes, nay rather, even as impure gold would he seize upon divers measures and various pretexts that he may separate the gathering of the people of Bah&." "Wherefore, 0 my loving friends I Consort with all the peoples, kindreds and religions of the world with the utmost truthfulness, uprightness, faithfulness, kindliness, goodwill and friendliness; that all the world of being may be filled with the holy ecstasy of the grace of Baha. "0 ye beloved of the Lord! Strive with all your heart to shield the Cause of God from the onslaught of the insincere, for souls such as these cause the straight to become crooked and all benevolent efforts to produce contrary results. To none is given the right to put forth his own opinion or express his particular convictions. All must seek guidance and turn unto the Center of the Cause and the House of Justice." In each country where Baha'is exist, they participate in the world unity of their Faith through the office of the Guardian at this time, and they maintain local and national Baha'i institutions for conducting their own activities. [p141] THE WORLD ORDER OF BAHA'U'LLAH 141 National Spiritual Assembly of the Baha'is of Germany, 194950. In each local civil community, whether city, township or county, the Baha'is annually elect nine members to their local Spiritual Assembly. In America the Baha'is of each State or Canadian Province, (a direction of the Guardian having effect for the first time in connection with the Convention of 1944, the one hundredth year of the Faith) join in the election of delegates by proportionate representation and these delegates, to the full number of one hundred and seventy-one, constitute the Annual Convention which elects the members of the National Spiritual Assembly. These national bodies, in turn, will join in the election of an international Assembly, or House of Justice, when the world Baha'i community is sufficiently developed. The interrelationship of all these administrative bodies provides the world spirit of the Faith with the agencies required for the maintenance of a constitutional society balancing the rights of the individual with the paramount principle of unity preserving the whole structure of the Cause. The Baha'i as an individual accepts guidance for his conduct and doctrinal beliefs, for not otherwise can he contribute his share to the general unity which is God's supreme blessing to the world today. This general unity is the believer's moral environment, his social universe, his psychic health and his goal of effort transcending any personal aim. In the Baha'i order, the individual is the musical note, but the teachings revealed by Baha'u'llah are the symphony in which the note finds its real fulfillment; the person attains value by recognizing that truth transcends his capacity and includes him in a relationship which 'Abdu'l-Baha said endowed the part with the quality of the [p142] 142 THE BAHA'I WORLD whole. To receive, we give. In comparison to this divine creation, the traditional claims of individual conscience, of personal judgment, of private freedom, seem nothing more than empty assertions advanced in opposition to the divine will. It cannot be sufficiently emphasized that the Baha'is relationship to this new spiritual society is an expression of faith, and faith alone raises personality out of the pit of self-will and moral isolation into which so much of the world has fallen. There can be no organic society, in fact, without social truth and social law embracing the individual members and evoking a loyalty both voluntary and complete. The political' and economic groups which the individual enters with reservations are not true societies but temporary combinations of restless personalities, met in a truce which can not endure. Baha'u'llah has for ever solved the artificial dilemma which confuses and betrays the ardent upholder of individual freedom by His categorical statement that human freedom consists in obedience to God's law. The freedom revolving around self-will He declares "must, in the end, lead to sedition, whose flames none can quench. • Know ye that the embodiment of liberty and its symbol is the animal. • True liberty consists in man's submission unto My commandments, little as ye know it." The Guardian, applying the terms of the Will and TestarnenA to an evolving order, has given the present generation of Baha'is a thorough understanding of Baha'i institutions and administrative principles. Rising to its vastly increased responsibility resulting from the loss of the beloved Master, 'Abdu'l-Baha, the Baha'i community itself has intensified its effort until in America alone the number of believers has been more than doubled since 1921. It has been their destiny to perfect the local and national Baha'i institutions as models for the believers in other lands. Within the scope of a single lifetime, the American Baha'i community has developed from a small local group to a national unit of a world society, passing through the successive stages by which a civilization achieves its pristine pattern and severs itself from the anarchy and confusion of the past. In Shoghi Effendi's letters addressed to this Baha'i community, we have the statement of the form of the administrative order, its function and purpose, its scope and activity, as well as its significance, which unites the thoughts and inspires the actions of all believers today. From these letters are selected a number of passages presenting fundamental aspects of the world order initiated by Baha'u'llah. 1. On its nature and scope: Ñ "I cannot refrain from appealing to them who stand identified with the Faith to disregard the prevailing notions and the fleeting fashions of the day, and to realize as never before that the exploded theories and the tottering institutions of presentday civilization must needs appear in sharp contrast with those God-given institutions which are destined to arise upon their ruin. "For Baha'u'llah has not only imbued mankind with a new and re~ generating Spirit. He has not merely enunciated certain universal irinciples, or propounded a particular philosophy, however potent, sound and universal these may be. In addition to these He, as well as 'Abdu'l-Baha after Him, have, unlike the Dispensations of the past, clearly and specifically laid down a set of Laws, established definite in~ stitutions, and provided for the essentials of a Divine Economy. These are destined to be a pattern for future society, a supreme instrument for the establishment of the Most Great Peace, and the one agency for the unification of the world, and the proclamation of the reign of righteousness and justice upon the earth. "Unlike the Dispensation of Christ, unlike the Dispensation of Mubammad, unlike all the Dispensations of the past, the apostles of Baha'u'llah in every land, wherever they labor and toil, have before them in clear, in unequivo [p143] THE WORLD ORDER OF BAHA'U'LLAH I 143 cal and emphatic language, all the laws, the regulations, the principles, the institutions, the guidance, they require for the prosecution of their task. Therein lies the distinguishing fea-ure of the Baha Revelation. Therein lies the strength of the unity of the Faith, of the validity of a Revelation that c1aim~ not to destroy or belittle previous Revelations, but to connect, unify, and fulfil them. "Feeb .e though our Faith may now appear in the eyes of men, who either denounce it as an offshoot of is16~m, or contemptuously ignore it as one more of those obscure sects that abound in the West, this priceless gem of Divine Revelation, now still in its embryonic state, shall evolve within the shell of His law, and shall forge ahead, tin-divided and unimpaired, till it embraces the whole of mankind. Only those who have already recognized the supreme station of Baha'u'llah. only those whose hearts have been touched by His love, and have become familiar with the potency of His spirit, can adequately appreciate the value of this Divine Economy Ñ His inestimable gift to mankind. "This Administrative Order will, as its component parts, its organic institutions, begin to function with efficiency and vigor, assert its claim and demonstrate its capacity to be regarded not only as the nucleus but the very pattern of the New World Order destined to embrace in the fulness of time the whole of mankind.... "Alone of all the Revelations gone before it this Faith has succeeded in raising a structure which the bewildered followers of bankrupt and broken creeds mIght well approach and critically examine, and seek, ere it is too late, the invulnerable security of its world-embracing shelter. "To what else if not to the power and majesty which this Administrative Order Ñ the rudiments of the future all-enfolding Baha'i Commonwealth Ñ is destined to manifest, can these utterances of Baha'u'llah allude: 'The world's equilibrium hath been upset through the vibrating influence of this most great, this new World Order. Mankind's ordered life hal been revolutionized through the agency of this unique, this wondrous System Ñ the Like of which mortal eyes have never wit~ nessed 2. On its local ~tnd national instih tions "A perusal ci some of the words of Baha'u'llah and Abdu'l-Baha on the duties and functions of the Spiritual Assemblies in eve:y land (later to be designated as the local Houses of Justice), emnhatically reveals the sacredness of their nature, the wide scope of their activity, and the grave respons:~-bility which rests upon them. "Addressing the members of the Spiritual Assembly in Chicago, the Master reveals the fdHowing: Ñ 'When~ ever ye enter the councibehamber, recite this prayer with a heart throbbing with the love of God and a tongue purL fled from all but His remembrance, that the All-powerful may graciously aid you to achieve supreme victory: Ñ "0 God, my God! We are servants of Thine that have turned with devotion to Thy Holy Face, that have detached ourselves from all beside Thee in this glorious Day. We have gathered in this spiritual assembly, united in our views and thoughts, with our purposes harmonized to exalt Thy Word amidst mankind. 0 Lord, our God! Make us the signs of Thy Divine Guidance, the Standards of Thy exalted Faith amongst men, servants to Thy mighty Covenant. 0 Thou our Lord Most High! Manifestations of Thy Divine Unity in Thine Abhh Kingdom, and resplendent stars shining upon all regions. Lord! Aid us to become seas surging with the billows of Thy wondrous Grace, streams flowing from Thy all-glorious Heights, goodly fruits upon the Tree of Thy heavenly Cause, trees waving through the breezes of Thy Bounty in Thy celestial Vineyard. 0 God! Make our souls dependent upon the Verses of Thy Divine Unity, our hearts cheered with the outpourings of Thy Grace, that we may unite even as the waves of one [p144] 144 THE BAHA'I WORLD sea and become merged together as the rays of Thine effulgent Light; that our thoughts, our views, our feelings may become as one reality, manifesting the spirit of union throughout the world. Thou art the Gracious, the Bountiful, the Bestower, the Almighty, the Merciful, the Compassionate.' "In the Most Holy Book is revealed: Ñ 'The Lord hath ordained that in every city a House of Justice be established wherein shall gather counsellors to the number of Baha, and should it exceed this number it does not matter. It be-hooveth them to be the trusted ones of the Merciful among men and to regard themselves as the guardians appointed of God for all that dwell on earth. It is incumbent upon them to take counsel together and to have regard for the interests of the servants of God, for His sake, even as they regard their own interests, and to choose that which is meet and seemly. Thus hath the Lord your God commanded you. Beware lest ye put away that which is clearly revealed in His Tablet. Fear God, 0 ye that perceive.' "Furthermore, 'Abdu'l-Baha reveals the following: Ñ 'It is incumbent upon every one not to take any step without consulting the Spiritual Assembly, and they must assuredly obey with heart and soul its bidding and be submissive unto it, that things may be properly ordered and well arranged. Otherwise every person will act independently and after his own judgment, will follow his own desire, and do harm to the Cause.' "'The prime requisites for them that take counsel together are purity of motive, radiance of spirit, detachment from all else save God, attraction to His Divine Fragrances, humility and lowliness amongst His loved ones, patience and longsuffering in difficulties and servitude to His exalted Threshold. Should they be graciously aided to acquire these attributes, victory from the unseen Kingdom of Baha shall be vouchsafed to them. In this day, assemblies of consultation are of the greatest importance and a vital necessity. Obedience unto them is essential and obliga-. tory. The members thereof must take counsel together in such wise that no occasion for ill-feeling or discord may arise. This can be attained when every member expresseth with absolute freedom his own opinion and setteth forth his argument. Should any one oppose, he must on no account feel hurt for not until matters are fully discussed can the right way be revealed. The shining spark of truth cometh forth only after the clash of differing opinions. If after discussion, a decision be carried unanimously, well and good; but if, the Lord forbid, differences of opinion should arise, a majority of voices must prevail.' "Enumerating the obligations incumbent upon the members of consulting councils the Beloved reveals the following : Ñ 'The first condition is absolute love and harmony amongst the members of the assembly. They must be wholly free from estrangement and must manifest in themselves the Unity of God for they are the waves of one sea the drops of one river, the stars of one heaven the rays of one sun, the trees of one orchard the flowers of one garden. Should harmony of thought and absolute unity be nonexistent that gaffiering shall be dispersed and that assembly be brought to naught. The second condition : Ñ They must when coming together turn their faces to the Kingdom on high and ask aid from the Realm of Glory. They must then proceed with the utmost devotion, courtesy, dignity care and moderation to express their views. They must in every matter search out the truth and not insist upon their own opinion, for stubbornness and persistence in one~ s views will lead uP timately to discord and wrangling and the truth will remain hidden. The honored members must with all freedom express their own thoughts and it is in no wise permissible for one to belittle the thought of another, nay, he must with moderation set forth the truth, and should differences of opinion arise a majority of voices must prevail, and all must obey and submit to the majority. It is again not permitted that any one of the honored members object to or censure whether in or out of the meet [p145] THE WORLD ORDER OF BAHA'U'LLAH 145 ing any decision arrived at previously, though that decision be not right, for such criticism would prevent any decision from being enforced. 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. Discussions must all be confined to spiritual matters that pertain to the training of souls the instruction of chil-riren, the relief of the poor, the help of the feeble throughout all classes in the world, kindness to all peoples, the diffusion of the fragrances of God and the exaltation of His Holy Word. Should they endeavor to fulfill these conditions the Grace of the Holy Spirit shall be vouchsafed unto them and that assembly shall become the center of the Divine bJ.essings, the hosts of Divine confirmation shall come to their aid, and they shall day by day receive a new effusion of Spirit.' "So great is the importance and so supreme is the authority of these assemblies that once 'Abdu'l-Baha after having Himself and in His own handwriting corrected the translation made into Arabic of the Ishr4citit the Effulgences) by Sheikh Faraj a Kurdish friend from Cairo, directed him in a Tablet to submit the above-named translation to the Spiritual Assembly of Cairo, that he may seek from them before publication their approval and consent. These are His very words in that Tablet : Ñ 'His honor, Sheikh Fara-ju'llah has here rendered into Arabic with greatest care the Ishrhq&t and yet I have told him that he must submit his version to the Spiritual Assembly of Egypt and I have conditioned its publication upon the approval of the above-named Assembly. This is so that things may be arranged in an orderly manner, for should it not be so any one may translate a certain Tablet and print and circulate it on his own account. Even a nonbeliever might undertake such work and thus cause confusion and disorder. If it be conditioned, however upon the approval of the Spiritual Assembly, a translation prepared, printed and circulated by a nonbeliever will have no recognition whatever.' "This is indeed a clear indication of the Master's express desire that nothing whatever should be given to the public by any individual among the friends, unless fully considered and approved by the Spiritual Assembly in his locality; and if this (as is undoubtedly the case) is a matter that pertains to the general interest of the Cause in that land, then it is incumbent upon the Spiritual Assembly to submit it to the consideration and approval of the national body representing all the various local assemblies. Not only with regard to publication but all matters without any exception whatsoever, regarding the interests of the Cause in that locaL ity, individually or collectively, should be referred exclusively to the Spiritual Assembly in that locality, which shall decide upon it, unless it be a matter of national interest, in which case it shall be referred to the national body. With this national body also will rest the decision whether a given question is of local or national interest. (By national affairs is not meant matters that are political in their character, for the friends 6f God the world over are strictly forbidden to meddle with political affairs in any way whatever but rather things that affect the spiritual activities of the body of the friends in that land.) "Full harmony, however as well as cooperation among the various local assemblies and the members themselves and particularly between each assembly and the national body is of the utmost importance for upon it depends the unity of the Cause of God, the solidarity of the friends, the full, speedy and efficient working of the spiritual activities of His loved ones. "Large issues in such spiritual activities that affect the Cause in general in that land, such as the management of the Star of the West and any periodical which the National Body may decide to be a Baha'i organ, the matter of publication, of reprinting Baha'i literature and its distribution among the various assemblies, the means [p146] i46 THE BAEA'f WOT LD National Spiritual Assembly of the Baha'is of the British Isles, 194950. whereby the teaching campaign may be stimulated and maintained, the work of the Mashriqu'l-Adhkar the racial question in relation to the Cause, the matter of receiving Orientals and association with them, the care and maintenance of the precious film exhibiting a phase of the Master's sojourn in the United States of America as well as the original matrix and the records of His voice and various other national spiritual activities, far from being under the exclusive jurisdiction of any local assembly or group of friends must each be minutely and fully directed by a special board, elected by the National Body, constituted as a committee thereof, responsible to it and upon which the National Body shall exercise constant and general supervision. "Regarding the establishment of 'National Assemblies,' it is of vital importance that in every country, where the conditions are favorable and the number of the friends has grown and reached a considerable size, such as America, Great Britain and Germany, that a 'National Spiritual Assembly9 be immediately established, representative of the friends throughout that country. "Its immediate purpose is to stimulate, unify and coordinate by flequent personal consultations, the manifold activities of the friends as well as the local Assemblies; and by keeping in close and constant touch with the Holy Land initiate measures, and direct in general the affairs of the Cause in that country. "It serves also another purpose, no less essential than the first, as in the course of time it shall evolve into the National House of Justice (referred to in 'Abdu'l-Baha's Will as the 'secondary House of Justice'), which according to the explicit text of the Testament will have, in conjunction with the other National Assemblies throughout the Baha world, to elect directly the members of the International House of Justice, that Supreme Council that will guide, organize and unify the af [p147] THE WORLD ORDER OF BAHA'U'LLAH 147 fairs of the Movement throughout the world. "It is expressly recorded in 'Abdu'L.-]3ah&'s Writings that these National Assemblies must be indirectly elected by the friends; that is, the friends in every country must elect a certain number of delegates, who in their turn will elect from among all the friends in that country the members of the National Spiritual Assembly. In such countries therefore, as America, Great Britain and Germany, a fixed number of secondary electors must first be decided upon. The friends then in every locality where the number of a nit declared believers exceeds nine must directly elect its quota of secondary electors assigned to it in direct proportion to its numerical strength. These secondary electors xviii then, either through correspondence, or preferably by gathering together, and first deliberating upon the affairs of the Cause throughout their country (as the delegates to the Convention), elect from among all the friends in that country nine who will be the members of the National Spiritual Assembly. "This National Spiritual Assembly which, pendffig the establishment of the Universal House of Justice, will have to be reelected once a year obviously assumes grave responsibilities, for it has to exercise full authority over aH the local Assemblies in its province, and will have to direct the activities of the friends, guard vigilantly the Cause of God, and control and supervise the affairs of the Movement in general. "Vital issues affecting the interests of the Cause in that country such as the matter of translation and publication, the Mashriqu'l-Adhkar the teaching work, and other similar matters that stand distinct from strictly local affairs must be under the full jurisdiction of the National Assembly. "It will have to refer each of these questions, even as the local Assemblies, to a special Committee, to be elected by the members of the National Spiritual Assembly from among all the friends in that country, which will bear to it the same relation as the local committees bear to their respective local Assemblies. "With it too, rests the decision whether a certain point at issue is strictly local in its nature, and should be reserved for the consideration and decision of the local Assembly, or whether it should fall under i½ own province and be regarded as a matter which ought to receive its special atten Ñ tion. The National Spifrtual Assembly will also decide upon such matters which in its opinion should be referred to the Holy Land for consultation and decision. "With these Assemblies, local as well as national, harmoniously, vigorously, and efficiently functioning throughout the Baha'i world the only means mr the establishment of the Supreme House of Justice will have been secured. And when this Supreme Body will have been properly established, it will have to consider afresh the whole situation, and lay down the principle Which shall direct, so long as it deems advisable, the affairs of the Cause. "The need for the centralization of authority in the National Spiritual Assembly, and the concentration of power in the various local Assemblies is made manifest when we' reflect that the Cause of Baha'u'llah is still in its age of tender growth and in a stage of tran~ sition; when we remember that the full implications and the exact significance of the Master's worldwide instructions, as laid down in His Will, are as yet not fully grasped, and the whole Movement has not sufficienti-crystallized in the eyes of the world. "It is our primary task to keep the most vigilant eye on The manner and character of its growth, to combat effectively the forces of separation ad of sectarian tenden&es, lest the Sp½it of the Cause be obscured its unity be threatened, its Teachings suffer corruption; lest extreme orthodoxy on one hand and irresponsible freedom on the other, cause it to deviate fran-i that Straight Path which alone can lead it to success. "Hitherto the National Convention has been primarily called together for the consideration of the various circumstances attending the election of the National Spiritual Assembly. I feel, however, that in view of the expansion [p148] 148 THE BAHA'I WORLD and the growing importance of the administrative sphere of the Cause, the general sentiments and tendencies prevailing among the friends, and the signs of increasing interdependence among the National Spiritual Assemblies throughout the world, the assembled accredited representatives of the American believers should exercise not only the vital and responsible right of electing the National Assembly, but should also fulfill the functions of an enlightened, consultative and cooperative body that will enrich the experience, enhance the prestige, support the authority, and assist the deliberations of the National Spiritual Assembly. It is my firm conviction that it is the bounden duty, in the interest of the Cause we all love and serve, of the members of the incoming National Assembly, once elected by the delegates at Convention time, to seek and have the utmost regard, individually as well as collectively, for the advice, the considered opinion and the true sentiments of the assembled delegates. Banishing every vestige of secrecy, of undue reticence, of dictatorial aloofness, from their midst, they shou].d radiantly and abundantly unfold to the eyes of the delegates, by whom they are elected, their plans, their hopes, and their cares. They should familiarize the delegates with the various matters that will have to be considered in the cur~ rent year, and calmly and conscientiously study and weigh the opinions and judgments of the delegates. The newly elected National Assembly, during the few days when the Convention is in sesson and after the dispersal of the delegates, should seek ways and means to cultivate understanding facilitate and maintain the exchange of views, deepen confidence and vindicate by every tangible evidence their one desire to serve and advance the common weal. Not infrequently, nay oftentimes, the most lowly, untutored and inexperienced among the friends will, by the sheer inspiring force of selfless and ardent devotion, contribute a distinct and memorable share to a highly involved discussion in any given Assembly. treat must be the regard paid by those whom the delegates call upon to serve in high position to this all-important though inconspicuous manifestation of the revealing power of sincere and earnest devotion. "The National Spiritual Assembly, however, in view of the unavoidable limitations imposed upon the convening of frequent and longstanding sessions of the Convention, will have to retain in its hands the final decision on all matters that affect the interests of the Cause in America, such as the right to decide whether any local Assembly is functioning in accordance with the principles laid down for the conduct and advancement of the Cause. It is my earnest prayer that they will utilize their highly responsible position, not only for the wise and efficient conduct of the affairs of the Cause but also for the extension and deepening of the spirit of cordiality and wholehearted and mutual support in their cooperation with the body of their coworkers throughout the land. The seating of delegates to the Convention i.e., the right to decide upon the validity of the credentials of the delegates at a given Convention, is vested in the outgoing National Assembly, and the right to decide who has the voting privilege is also ultimately placed in the hands of the National Spiritual Assembly, either when a local Spiritual Assembly is being for the first time formed in a given locality, or when differences arise between a new applicant and an already established local Assembly. While the Convention is in session and the accredited delegates have already elected from among the believers throughout the country the members of the National Spiritual Assembly for the current year, it is of infinite value and a supreme necessity that as far as possible all matters requiring immediate decision should be fully and publicly considered, and an endeavor be made to obtaIn after mature deliberation, unanimity in vital decisions. Indeed, it has ever been the cherished desire of our Master, 'Abdu'l-Baha, that the friends in their councils, local as well as national, should by their candor, their honesty of purpose, their singleness of mind, and the thoroughness of their discussions, achieve unanimity in [p149] THE WORLD ORDER OF BAHA'U'LLAH 149 all things. Should this in certain cases prove impracticable the verdict of the majority should prevail, to which decision the minority must under all circumstances, gladly, spontaneously and continually, submit. "Nothing short of the all-encompass-ing, all-pervading power of His Guidance and Love can enable this newly-enfolded order to gather strength and flourish amid the storm and stress of a turbulent age, and in the fulness of time vindicate its high claim to be universally recognized as the one Haven of abiding felicity and peace." 3. On its international institutions "It should be stated, at the very outset, in clear and unambiguous language, that these twin institutions of the Administrative Order of Baha'u'llah should be regarded as divine in origin, essential in their functions and complementary in their aim and purpose. Their conimon, their fundamental object is to insure the continuity of that divinely-appointed authority which flows from the Source of our Faith, to safeguard the unity of its followers and to maintain the integrity and flexibility of its teachings. Acting in conjunction with each other these two inseparable institutions administer its affairs, coordinate its activities, promote its interests, execute its laws and defend its subsidiary institutions. Severally, each operates within a clearly defined sphere of jurisdiction; each is equipped with its own attendant institutions Ñ instruments designed for the effective discharge of its particular responsibilities and duties. Each exercises, with the limitations imposed upon it, its powers, its authority, its rights and prerogatives. These are neither contradictory, nor detract in the slightest degree from the position which each of these institutions occupies. Far from being incompatible or mutually destructive, they supplement each other's authority and functions, and are permanently and fundamentally united in their aims. "Divorced from the institution of the Guardianship the World Order of Baha'u'llah would be mutilated and permanently deprived of that hereditary principle which, as 'Abdu'l-Baha has written, has been invariably upheld by the Law of God. 'In all the Divine Dispensations,' He states, in a Tablet addressed to a follower of the Faith in Persia, 'the eldest son bath been given extraordinary distinctions. Even the station of prophethood hath been his birthright.' Without such an institution the integrity of the Faith would be imperiled, and the stability of the entire fabric would be gravely endangered. Its prestige would suffer, the means required to enable it to take a long, an uninterrupted view over a series of generations would be completely lacking, and the necessary guidance to define the sphere of the legislative action of its elected representatives would be totally withdrawn. "Severed from the no less essential institution of the Universal House of Justice this same System of the Will of 'Abdu'l-Baha would be paralyzed in its action and would be powerless to fill in those gaps which the Author of the Kitab-i-Aqdas has deliberately left in the body of His legislative and administrative ordinances. 'He is the Interpreter of the Word of God,' 'Abdu'l-Baha, referring to the functions of the Guardian of the Faith, asserts, using in His Will the very term which he Himself had chosen when refuting the argument of the Covenant-breakers who had challenged His right to interpret the utterances of Baha'u'llah. 'After him,' He adds, 'will succeed the firstborn of his lineal de-scenclants.' 'The mighty stronghold,' He further explains, 'shall remain impregnable and safe through obedience to him who is the Guardian of the Cause of God.' 'It is incumbent upon the members of the House of Justice, upon all the AghsAn, the Afnhn, the Hands of the Cause of God, to show their obedience, submissiveness and subordination unto the Guardian of the Cause of God.' "'It is incumbent upon the members of the House of Justice,' Baha'u'llah, on the other hand, declares in the Eighth Leaf of the Exalted Paradise, 'to take counsel together regarding those things which hdve not outwardly been revealed in the Book, and to enforce that which is agreeable to them. [p150] 150 THE BAHA'I WORLD God will verily inspire them with whatsoever He willeth, and He verily is the Provider, the Omniscient.' 'Unto the Most Holy Book' (the Kitab-i-Aqdas), 'Abdu'l-Baha states in His Will, 'every one must turn, and all that ~s not expressly recorded therein must be referred to the Universal Hou~e of Jus-flee. .~hat which this body, whether unanimously or by a m&ority doth carry, that is verily the truth and the purpose of God Himself. Whoso doth deviate therefrom is verily of them that love discord, bath shown forth malice, and turned away from the Lord of the Covenant.' "Not only does cAbdu~hBah~ confirm in His Will Baha'u'llah's above-quoted statement, but invests this body with the additional right and power to abrogate, according to the exigencies of time, its own enactments, as well as these of a preceding House of Justice,' 'Inasmuch as the House of Justice', is His explicit statement in His Will, 'bath power to enact laws that are not expressly recorded in the Book and bear upon daily transactions, so also it hath power to repeal the same This it can do because these laws form no part of the divine explicit text.' "Referring to both the Guardian and the Universal House of Justice we read these emphatic words: 'The sacred and youthful Branch, the Guardian of the Cause of God, as well as the Universal House of Justice to be universally elected and established, are both under the care and protection of the Abh& Beauty, under the shelter and unerring guidance of the Exalted One (the ETh) (may my life be offered up for them both). Whatsoever they decide i of God.' "From these statements it is made indubitably clear and evident that the Guardian of the Faith has been made the Xnterpreter of the Word and that the Universal House of Justice has been invested with the function of legislating on matters not expressly revealed in the teachings. The interpretation of the Guardian, functioning within his own sphere, is as authoritative and binding as the enactments of the International House of Justice, whose ex elusive right and prerogative is to pronounce upon and deliver the final judgment on such laws and ordi~ ances as Baha'u'llah has not expressly revealed. Neither can, nor will ever, infringe upon the sacred and prescribed domain of the other. Neither will seek to curtail the specific and undoubted authority with which both have been divinely invested, "Let no ~ne while this System is still in its infancy, misconceive its character, elitt .e it Si nificance or misrepresent its purpose. The bedrock on which this Administrative Order is founded is God's immutable Purpose for mankind in this day. The Source from which it derives its inspiration is no less than Baha'u'llah Himself. Its shield and defender are the embattled hosts of the Abh4 Kingdom. Its seed is the blood of no less than twenty thousand martyrs who have offered up their lives that it may be born and flourish. The axis round which its institutions revolve are the authentic provisions of the Will and Testament of 'Abdu'l-Baha. its guiding principles are the truths which He Who is the unerring Interpreter of the teachings of our Faith has so clearly enunciated in His public addresses throughout the West. The laws that govern its operation and limit its functions are those which have been expressly ordained in the Kitdb-t~ Aqdas. The seat round which its spiritual, its humanitarian and administrative activities will cluster are the Mashriqu'l-Adhkar and its Dependencies. The pillars that sustain its authority and buttress its structure are the twin institutions of the Guardianship and of the U iiversal House of Justice. The central, the underlying aim which animates it is the establishment of the New World Order as adumbrated by Baha'u'llah. The methods it employs, the standard it inculcates, in~ dine it to neTher East nor West neither Jew nor Gentile, neither rich nor poor, neither white nor colored. Its watchword is the unification of the hu~ man race; its standard the cMost Great Peace5; 51s consummation the advent of that golden millennium Ñ the Day when the kingdoms of this world shall [p151] THE WORLD ORDER OF BAHA'U'LLAH 151 National Spiritual Assembly of the Baha'is of 'IrAq, 194748. have become the Kingdom of God Himself, the Kingdom of Baha'u'llah." Fifty years have passed since the Cause of Baha'u'llah was first brought to North America. Three generations of believers have worked and sacrificed and prayed in order to produce a body of Baha'is large enough to demonstrate the principles here summarized in a few pages for the presentday student of these teachings. What 'Abdu'l-Baha employed as unifying element for the American community during a period before more than rudimentary local administrative bodies could be established was the construction of the I-louse of Worship, the Mashriqu'l-Adhkar, in Wilniette. He in fact referred to the House of Worship as the "inception of the Kingdom." Around its construction devotedly gathered the American friends. cAbdu~1~BahA approved their action in setting up a re Ñ ligious corporation to hold title to the property and provide a basis for cal-lective lective action. In surveying those days from 1904 to 1921, one realizes how, in every stage of progress, the believers rushed forward in devotion before they could perceive the full results of action or comprehend the full unfoldment of their beloved Master's intention. In their hearts they knew that unity is the keynote of their Faith, and they were assured that the new power of unity would augment until it encompassed the whole of mankind. But as to the nature of world order, the foundation of universal peace, the principles of the future economy, while the clear picture eluded them, they went forward with enthusiasm to the Light. In a continent consecrated to the pioneer, the early American Baha'is pioneered in the world of spirit, striving to participate in a work of supreme importance whose final result was the laying of a foundation on which human society might raise a house of justice and a znansicn. of peace. [p152] 152 THE BAHA'I WORLD A PROCEDURE FOR THE CONDUCT A LOCAL SPIRITUAL ASSEMBLY Adopted by the National Spiritual Assembly of the Baha'is of the United States and Canada INTRODUCTION A PERUSAL of some of the words of Baha'u'llah and 'Abdu'l-Baha on the duties and functions of the Spiritual Assemblies in every land (later to be designated as the local Houses of Justice), emphatically reveals the sacredness of their nature, the wide scope of their activity, and the grave responsibility which rests upon them." Ñ SHown EFFENDI, March 5, 1922. "The Lord hath ordained that in every city a House of Justice be established wherein shall gather counselors to the number of Bah4. .It behooveth them to be the trusted ones of the Merciful among men and to regard themselves as the guardians appointed of God for all that dwell on earth. It is incumbent upon them to take counsel together and to have regard for the interests of the servants of God, for His sake, even as they regard their own interests, and to choose that which is meet and seemly. Thus hath the Lord your God commanded you. Beware lest ye put away that which is clearly revealed in His Tablet. Fear God, 0 ye that perceive." Ñ BAHA'U'LLAH "It is incumbent upon every one not to take any step without consulting the Spiritual Assembly, and they must assuredly obey with heart and soul its bidding and be submissive unto it, that things may be properly ordered and well arranged. Otherwise every person will act independently and after his own judgment, will follow his own desire, and do harm to the Cause. "The prime requi&tes for them that take counsel together are purity of motive, radiance of spirit, detachment from all else save God, attraction to His Divine Fragrance, humility and lowliness amongst His loved ones, patience and longsuffering in difficulties and servitude to His exalted Threshold. Should they be graciously aided to acquire these attributes, victory from the unseen Kingdom of Bah& shall be vouchsafed to them. In this day, Assemblies of consultation are of the greatest importance and a vital necessity. Obedience unto them is essential and obligatory. The members thereof must take counsel together in such wise that no occasion for ill-feeling or discard may arise. This can be attained when every member expresseth with absolute freedom his own opinion and setteth forth his argument. Should any one oppose, he must on no account feel hurt for not until matters are fully discussed can the right way be revealed. The shining spark of truth cometh forth only after the clash of differing opinions. If, after discussion, a decision be carried unanimously, well and good; but if, the Lord forbid, differences of opinion should arise a majority of voices must prevail. "The first condition is absolute love and harmony amongst the members of the Assembly. They must be wholly free from estrangement and must manifest in themselves the unity of God, for they are the waves of one sea, the drops of one river, the stars of one heaven, the rays of one sun, the trees of one orchard, the flowers of one garden. Should harmony of thought and absolute unity be nonexistent, that gathering shall be dispersed and that Assembly be brought b naught. The second condition: They must when coming together turn their faces to the Kingdom on High and ask aid from the Realm of Glory. They must then proceed with the utmost de~ votion, courtesy, dignity, care and i-nod-eration to express their views. They must in every matter search out the truth and not insist upon their own opinion, for stubbornness and persistence in one's views will lead ultimately [p153] THE WORLD ORDER OF BAHA'U'LLAH 153 to discord and wrangling and the truth will remain hidden. The honored members must with all freedom express their own thoughts, and it is in no wise permissible for one to belittle the thought of another, nay, he must with moderation set forth the truth, and should differences of opinion arise a majority of voices must prevail, and all must obey and submit to the majority. It is again not permitted that any one of the honored members object to or censure, whether in or out of the meeting, any decision arrived at previously, though th~t decision be not right, for such criticism would prevent any decision from being enforced. 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. Discussions must all be confined to spiritual matters that pertain to the training of souls, the instruction of cifil-dren, the relief of the poor, the help of the feeble throughout all classes in the world, kindness to all peoples, the diffusion of the fragrances of God and the exaltation of His Holy Word. Should they endeavor to fulfill these conditions the grace of the Holy Spirit shall be vouchsafed unto them, and that Assem-My shall become the center 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-BAHA "The importance, nay the absolute necessity, of these local Assemblies is manifest when we realize that in the days to come they will evolve into the local House of Justice, and at present provide the firm foundation on which the structure of the Master's Will is to be reared in the future. "In order to avoid division and disruption, that the Cause may not fall a prey to conflicting interpretations, and lose thereby its purity and pristine vigor, that its affairs may be conducted with efficiency and promptness, it is necessary that every one (that is, every member of the Baha'i community) should conscientiously take an active part in the election of these Assemblies, abide by their decision, enforce their decree, and cooperate with them whole-heartedily in their task of stimulating the growth of the Movement throughout all regions. The members of these Assemblies, on their part, must disregard utterly their own likes and dislikes, their personal interests and inclinations, and concentrate their minds upon those measures that will conduce to the welfare and happiness of the Baha'i community and promote the common weal."• Ñ SHocm EFFENDI, March 12, 1928. "Let us recall His explicit and often-repeated assurance that every Assembly elected in that rarefied atmosphere of selflessness and detachment is, in truth, appointed of God, that its verdict is truly inspired, that one and all should submit to its decision unreservedly and with cheerfulness.' ' Ñ Si-wont EFFENDI, February 23, 1924. I. FUNCTIONS OF THE LocM~ SPIRITUAL ASSEMBLY The various functions of the local Spiritual Assembly, and its nature as a constitutional body, are duly set forth in Article VII of the ByLaws of the National Spiritual Assembly, and are more definitely defined in the ByLaws of a local Spiritual Assembly approved by the National Spiritual Assembly and recommended by the Guardian. Each local Spiritual Assembly, and all members of the local Baha'i community, shall be guided and controlled by the provisions of those ByLaws. II MEETINGS or ThE Loc~s~ SPIRnUAL ASSEMBLY In addition to its observance of the general functions vested in the institution of a Spiritual Assembly, each Spir [p154] 154 THE BAHA'I WORLD ~tua1 Assembly has need of a procedure frr the conduct of its meetings. The folowing items represent the outline of the parliamentary rules of procedure which the National Spiritual Assembly has adopted and recommends to each and every local Spiritual Assembly throughout the United States and Cafr ada~ Calling of Meetings A meeting of the Spirituai Assembly £s valid only when it has been duly cahed, that is, when each and every member has been informed of the time and place. The general practice is for the Assembly to decide upon some reg~ ular time and place for its meetings throughout the Baha year, and this ~1ecision when recorded in the minutes i~ sufficient notice to the members. When the regular schedule cannot be followed, or the need arises for a special meeting, the secretary, on request by the chairman or any three members of the Spiritual Assembly, should send due notice to all the members. Order of Business Roll call by the Secretary (or Recording Secretary). Prayer. Reading and approval of minutes of previous meetings. Report of Secretary (or Corresponding Secretary), including presentation of letters received by the Assembly since its last meeting, and of any and all recommendations duly adopted by the community at the last Nineteen Day Feast. Report of Treasurer. Report of Committees. Unfinished business. New business, including conferences with members of the community and with applicants for enrollment as members of the community. Closing Prayer. Conduct of Business A Spiritual Assembly, in maintaining its threefold function of a body given (within the limits of its jurisdiction) an executive, a legislative and a judicial capacity, is charged with responsibility for initiating action and making decisions. Its meetings, there~ ore~ revolve around various definite matters whic require deiiberaton a ~ collecKvs decisio~, ad it is incumbent upon the members, one and all, to a& dress th~rnse~ves to he suVect und discussion an~ not ~ngage ~n genes t~ speeches of an ~rre1evant character. Every ~UT~ ~e t a problem before a~ Ass enib y t~ t ost efl A ntly handled when ti M owing pro es ~s obser red: ~1rst, ascertainment and agreement upon the facts second, agreement upon h sp~ fual or administrative Teachin~s whi h th.~ question involves; thirds til and frank. discussion of the matter, leading up to the offering of a resolution; and fourth, voting upon the resolution. A resolution, or motion, is not subject to discussion or vote until duly made and seconded. It is preferable to have each resolution clear and complete in itself, but when an amendment is duly made and seconded, the chairman shall call for a vote on the amendment first and then on the original motion. An amendment must be relevant to, and not contravene, the subject matter of the motion. The chairman, or other presiding off i-cer, has the same power and responsibility for discussion and voting upon motions as other members of the Assembly. Discussion of any matter before the Assembly may be terminated by a motion duly made, seconded and voted calling upon the chairman to put the matter to a vote or to proceed to the next matter on the agenda. The purpose of this procedure is to prevent any member or members from prolonging the discussion beyond the point at which full opportunity has been given all members to express their views. When the Assembly has taken action upon any matter, the action is binding upon all members, whether present or absent from the meeting at which the action was taken. Individual views and [p155] THE WORLD ORDER OF BAHA'U'LLAH 155 opinions must be subordinated to the will of the Assembly when a decision has been made. A Spiritual Assembly is an administrative unit, as it is a spiritual unit ,and therefore no distinction between "majority" and "minor-ity" groups or factions can be recognized. Each member must give undivided loyalty to the institution to which he or she has been elected. Any action taken by the Assembly can be reconsidered at a later meeting, on motion duly made, seconded and carried. This reconsideration, according to the result of the consultation, may Thad to a revision or the annulment of the prior action. If a majority is unwilling to reconsider the prior action, further discussion of the matter by any member is improper. The Assembly has a responsibility in filling a vacancy caused by the inability of any member to attend the meetings. "It is only too obvious that unless a member can attend regularly the meetings of his local Assembly, it would be impossible for him to discharge the duties incumbent upon him, and to fulfill his responsibilities as a representative of the community. Membership in a local Spiritual Assembly carries with it, indeed, the obligation and capacity to remain in close touch with local Baha'i activities, and ability to attend regularly the sessions of the Assembly." Ñ SHOGm EFFENDI, JANUARY 27, 1985. The Spiritual Assembly, as a permanent body, is responsible for maintaining all its records, including minutes of meetings, correspondence and financial records, throughout its existence as a Baha'i institution. Each officer, therefore, on completing his or her term of office, shall turn over to the Assembly all records pertaining to the business of the Assembly. Ill. CONSULTATION Wrrn nn~ COMMUNrrY A. The institution of the Nineteen Day Feast provides the recognized and regular occasion for general consultation on the part of the community, and for consultation between the Spiritual Assembly and the members of the corn-munity. munity. The conduct of the period a! consultation at Nineteen Day Feasts is a vital function of each Spiritual Assembly. From Words of 'Abdu'l-Baha, "The Nineteen Day Feast was inaugurated by the B~b and ratified by J3ahh'u'11&h, in His Holy Book, the Aqdas so that people may gather together and outwardly show fellowship and love, that the Divine mysteries may be disclosed. The object is concord, that through this fellowship hearts may become perfectly united, and reciprocity and mutual helpfulness be established. Because the members of the world of humanity are unable to exist without being banded together, cooperation and helpfulness is the basis of human society. Without the realization of these two great principles no great move~ inent is pressed forwartL" London, England, December 29, 1912. (Quoted in Baha'i News Na. 33.) The Nineteen Day Feast has been de~ scribed by the Guardian as the :founda~ tion of the World Order of Baha'u'llah. It is to be conducted according to the following program: the first part, en~ tirely spiritual in character, is devoted to readings from Baha'i Sacred Writ~ ings; the second part consists of general consultation on the affairs of the Cause. The third part is the material feast an& social meeting of all the believers, and should maintain the spiritual nature of the Feast. Baha'is should regard this Feast as the very heart of their spiritual activity, their participation in the mystery of the Holy Utterance, their steadfast unity one with another in a universality raised high above the limitations of race, class, nationality, sect, and personality, and their privilege of con= tributing to the power of the Cause in the realm of collective action. Calendar March 21 April 9 April 28 May 17 June 5 June 24 of the Nineteen Day Feast July 13 November 23 August 1 December 12 August 20 December 31 September 8 January 19 September 27 February 7 October 16 March 2 November 4 [p156] 156 THE BAHA'I WORLD The Spiritual Assembly is responsible for the holding of the Nineteen Day Feast. If the Baha calendar for some adequate reason cannot be observed, the Assembly may arrange to hold a Feast at the nearest possible date. Only members of the Baha'i community, and visiting Baha'is from other communities, may attend these meetings, but young people of less than twenty-one years of age, who have studied the Teachings and declared their intention of joining the community on reaching the age of twenty-one, may also attend. Regular attendance at the Nineteen Day Feast is incumbent upon every Baha'i, illness or absence from the city being the only justification for absence. Believers are expected to arrange their personal affairs so as to enable them to observe the Baha'i calendar. Order of Business for the Consultation Period The chairman or other appointed representative of the Spiritual Assembly presides during the period of consultation. The Spiritual Assembly reports to the community whatever communications have been received from the Guardian and the National Spiritual Assembly, and provides opportunity for general discussion. The Assembly likewise reports its own activities and plans, including committee appointments that may have been made since the last Feast, the financial report, arrangements made for public meetings, and in general share with the community all matters that concern the Faith. These reports are to be followed by general consultation. A matter of vital importance at this meeting is consideration of national and international Baha affairs, to strengthen the capacity of the community to cooperate in promotion of the larger Baha'i interests and to deepen the understanding of all believers concerning the relation of the 1oca~ community to the Baha'i World Community. Individual Baha are to find in the Nineteen Day Feast the channel through which to make suggestions and recommendations to the National Spiritual Assembly. These recommendations are offered first to the local community, and when adopted by the community come before the local Assembly, which then may in its discretion forward the recommendation to the National Spiritual Assembly accompanied by its own considered view. Provision is to be made for reports from committees, with discussion of each report. Finally, the meeting is to be open for suggestions and recommendations from individual believers on any matter affecting the Cause. The local Baha'i community may adopt by majority vote any resolution which it wishes collectively to record as its advice and recommendation to the Spiritual Assembly. Upon each member of the community lies the obligation to make his or her utmost contribution to the consultation, the ideal being a gathering of Baha is inspired with one spirit and concentrating upon the one aim to further the interests of the Faith. The Secretary of the Assembly records each resolution adopted by the community, as well as the various suggestions advanced during the meeting, in order to report these to the Spiritual Assembly for its consideration. Whatever action the Assembly takes is to be reported at a later Nineteen Day Feast. Matters of a personal nature should be brought before the Spiritual Assem-Ny and not to the community at the Nineteen Day Feast. Concerning the attitude with which believers should come to these Feasts, the Master has said, "You must free yourselves from everything that is in your hearts, before you enter." (Baha'i News Letters of the National Spiritual Assembly of Germany and Austria, December, 1934.) 13. The Annual Meeting on April 21, called for the election of the Spiritual Assembly, provides the occasion for the presentation of annual reports by the Assembly and by all its committees. [p157] THE WORLD ORDER OF BAHA'U'LLAH 157 National Spiritual Assembly of the Baha'is of India, Pakistan and Burma, 194748. The chairman of the outgoing Asseni-bly presides at this meeting. The order of business includes: Reading of the call of the meeting, reading of appropriate Baha'i passages bearing upon the subject of the election, appointment of tellers, distribution of ballots, prayers for the spiritual guidance of the voters, the election, presentation of annual reports, tellers' report of the election, approval of the tellers' report. C. In addition to these occasions for general consultation, the Spiritual Assembly is to give consultation to individual believers whenever requested. During such consultation with individual believers, the Assembly should observe the following principles; the impartiality of each of its members with respect to all matters under discussion; the freedom of the individual Baha'i to express his views, feelings and recommendations on any matter affecting the interests of the Cause, the confidential character of this consultation, and the principle that the Spiritual Assembly does not adopt any resolution or make any final decision, until the party or parties have withdrawn from the meeting. Appeals from decisions of a local Spiritual Assembly are provided for in the ByLaws and the procedure fully described in a statement published in Baha'i News, February, 1933. When confronted with evidences of unhappiness, whether directed against the Assembly or against members of the community, the Spiritual Assembly should realize that its relationship to the believers is not merely that of a formal constitutional body but also that of a spiritual institution called upon to manifest the attributes of courtesy, patience and loving insight. Many conditions are not to be remedied by the exercise of power and authority but rather by a sympathetic understand [p158] 158 THE BAHA'I WORLD ing of the sources of the difficulty in the hearts of the friends. As 'Abdu'l-Baha has explained, some of the peo-~p1e are children and must be trained, some are ignorant and must be educated, some are sick and must be healed. Where, however, the problem is not of this order but represents flagrant disobedience and disloyalty to the Cause itself, in that case the Assembly should consult with the National Spiritual Assembly concerning the necessity for disciplinary action. Members of the Baha'i community, for their part, should do their utmost by prayer and meditation to remain always in a positive and joyous spiritual condition, bearing in mind the Tablets which call upon Baha'is to serve the world of humanity and not waste their precious energies in negative complaints. IV. B~ni'f ANNIVERSArnES, FESnvALS AND DAYS OE FASTING The Spiritual Assembly, among its various duties and responsibilities, will provide for the general observance by the local community of the following Holy Days: Feast of Ri~v~n (Declaration of Baha'u'llah) April 21-May 2, 1863. Declaration of the BATh, May 23, 1844. Ascension of Baha'u'llah, May 29, 1892. Martyrdom of the Bib, July 9, 1850. Birth of the Mb, October 20, 1819. Birth of Baha'u'llah, November 12, 1817. Day of the Covenant, November 26. Ascension of 'Abdu'l-Baha, November 28, 1921. Period of the Fast, nineteen days beginning March 2. Feast of Nawruz (Baha'i New Year), March 21. THE ANNUAL BAHA'I CONVENTION A Statement by the National Spiritual Assembly (Approved by the Guardian) DESPITE the repeated explanations given by the Guardian an this subject, there seems to exist each year, prior to and also during the Convention period, some misunderstanding as to the nature of the Annual Meeting. In order to establish a definite standard of Convention procedure, the following statement has been approved and adopted, and in accordance with the vote taken by the National Assembly, a copy of 'the statement is placed in the hands of the presiding officer of the Convention to control the Convention procedure, after being read to the delegates by the officer of the National Spiritual Assembly by whom the Convention is convened. "The delegates present at this Annual Baha'i Convention are called upon to render a unique, a vital service to the Faith of BahWu¶&h. Their co11ec~ tive functions and responsibilities are not a matter of arbitrary opinion, but have been clearly described by the Guardian of the Cause. If civil governments have found it necessary to adopt the doctrine that 'ignorance of the law is no excuse,' how much more essential it is for Baha'is, individually and cob imis reference to "being read to the delegates" was in connection with the 1934 Convention only. The statement is here published for the general information of the believers. [p159] THE WORLD ORDER OF BAHA'U'LLAH 159 lectively, to base their responsible actions upon thorough comprehension of the fundamental prfficiples which underlie that Administrative Order which in its maturity is destined to become the World Order of Baha'u'llah. "Considerable confusion would have been avoided at Conventions held during the past three years had the delegates, and all members of the National Spiritual Assembly itself, given sufficient consideration to the fact that Baha'i News of February, 1930, contained an explanation of the Annual Convention which had been prepared by the National Spiritual Assembly, submitted to Shoghi Effendi, and definitely approved by him. It is because this statement of four years ago has gone unnoticed that successive Conventions, acting upon some matters as a law unto themselves, have inadvertently contravened the Guardian's clear instructions. "The National Spiritual Assembly now calls attention to two specific portions of the 1930 statement approved by the Guardian which have been neglected in subsequent Conventions: first, the ruling that non-delegates do not possess the right to participate in Convention proceedings; and, second, that the time of the election of members of the National Spiritual Assembly shall be fixed in the Agenda at such a time as to allow the outgoing Assembly ftffl time to report to the delegates, and allow the incoming Assembly to have full consultation with the assembled delegates. It is surely evident that a procedure or principle of action once authorized by the Guardian is not subject to alteration by any Baha body or individual believer to whom the p5-cedure directly applies. "In order to remove other sources of misunderstanding, the National Spiritual Assembly now feels it advisable to point out that the Guardian's letters on the subject of the Convention, received and published in Baha'i News this year,2 do not, as some believers seem to feel, organically change the character and function of the A;inual Meeting, but reaffirm and strengthen 2tebruary, 1964 instructions and expknations previous~ ly given. In the light of all the Guardian's references to this subject, compiled and published by the National Spiritual Assembly in Baha'i News of November, 1933 and February, 1934, the following brief summary has been prepared and is now issued with the sole purpose of contributing to the spiritual unity of the chosen delegates here present: Ñ "1. The Annual Baha'i Conventioif has two unique functions to fulfill, discussion of current Baha'i matters and the election of the National Spiritual Assembly. The discussion should be free and untrammeled, the election carried on in that spirit of prayer and meditation in which alone every delegate can render obedience to the Guardian's expressed wish. After the Convention is convened by the Chairman of the National Spiritual Assembly, and after the roll call is read by the Secretary of the Assembly, the Convention proceeds to the election of its chairman and secre-Lary by secret ballot and without advance nomination, according to the standard set for all Baha'i elections. "2. Non-delegates may not participate in Convention discussion. All members of the National Spiritual Assembly may participate in the discussion, but only those members who have been elected delegates may vote on any matter brought up for vote during the proceedings. "3. The outgoing National Spiritual Assembly is responsible for rendering reports of its own activities and of those carried on by its committees during the past year. The annual election is to be held at a point midway during the Convention sessions, so that the incoming Assembly may consult with the delegates. "4 The Convention is free to discuss any Baha'i matter, in addition to those treated in the annual reports. The Convention is responsible for making its own rules of procedure controlling discussion; for example, concerning any limitations the delegates may find it necessary to impose upon the time allotted to or claimed by any one delegate. The National Assembly will maintain the rights of the delegates to [p160] 160 TIlE BAHA'! WORLD First National Spiritual Assembly of the Baha'is of Canada, 1948. confer freely and fully, free from any restricted pressure, in the exercise of their function. "5. The Convention as an organic body is limited to the actual Convention period. It has no function to dlis-charge after the close of the sessions except that of electing a member or members to fill any vacancy that might arise in the membership of the National Spiritual Assembly during the year. "6. The Convention while in session has no independent legislative, executive or judicial function. Aside from its action in electing the National Spiritual Assembly, its discussions do not represent actions but recommendations which shall, according to the GuardIan's instructions, be given conscientious consideration by the National Assembly. "7. The National Spiritual Assembly is the supreme Baha'i administrative body within the American Baha'i corn-raunity, raunity, and its jurisdiction continues without interruption during the Convention period as during the remainder of the year, and independently of the individuals composing its membership. Any matter requiring action of legislative, executive or judicial nature, whether arising during the Convention period or at any other time, is to be referred to the National Spiritual Assembly. The National Assembly is responsible for upholding the administrative principles applying to the holding of the Annual Convention as it is for upholding all other administrative principles. If, therefore, a Convention departs from the principles laid down for Conventions by the Guardian, and exceeds the limitations of function conferred upon it, in that case, and in that case done, the N tonal Spiritual Assembly can and must intervene. It is the National Spiritual Assembly, and not the Convention, which is an-thorized to decide when and why such intervention is recjuired. [p161] THE WORLD ORDER OF BAHA'U'LLAH 161 "8. The National Spiritual Assembly feels that it owes a real duty to the delegates, and to the entire body of believers, in presenting any and all facts that may be required in order to clarify matters discussed at the Convention. There can be no true Baha consultation at this important meeting if any incomplete or erroneous view should prevail. "9. The National Assembly in adopting and issuing this statement does so in the sincere effort to assure the constitutional freedom of the Convention to fulfill its high mission. The path of true freedom lies in knowing and obeying the general principles given to all Baha'is for the proper conduct of their collective affairs. While the entire world plunges forward to destruction it is the responsibility of the National Spiritual Assembly to uphold that Order on which peace and security solely depends." THE NONPOLITICAL CHARACTER OF THE BAllASt FAITH A Statement Prepared by the National Spiritual Assembiy in Response to the Request for Clarification of the Subject Voiced by the 1933 Annual Convention J T IS the view of the National Spiritual Assembly that the Guardian's references to the nonpolitical character of the Baha'i Faith, when studied as a whole, are so clear that they can be fully grasped by all believers and rightly applied by all Local Spiritual Assemblies to any problems they may encounter. Should special circumstances arise, however, the National Assembly will make every effort to assist any Local Assembly to arrive at fuller understanding of This important subject. The first reference to consider is taken from the letter written by Shoghi Effendi on March 21, 1932, published under the title of "The Golden Age of the Cause of Baha'u'llah." "I feel it, therefore, incumbent upon me to stress, now that the time is ripe, the importance of an instfuction which, at the present stage of the evolution of our Faith, should be increasingly ein~ phasized, irrespective of its application to the East or to the West. And this principle is no other than that which involves the nonparticipation by the adherents of the Faith of Baha'u'llah, whether in their individual capacities or collectively as local or national Assemblies, in any form of activity that might be interpreted, either directly or indirectly, as an interference in the political affairs of any particular government. "Let them refrain from associating themselves, whether by word or by deed, with the political pursuits of their respective nations, with the policies of their governments and the schemes and programs of parties and factions. In such controversies they should assign no blame, take no side, further no design, and identify themselves with no system prejudicial to the best interests of that worldwide Fellowship which it is their aim to guard and foster. Let them beware lest they allow themselves to become the tools of unscrupulous politicians, or to be entrapped by the treacherous devices of the plotters and the perfidious among their countrymen. Let them so shape their lives and regulate their conduct that no charge of secrecy, of frauc1~ of bribery or of inti Tidatien may however ill-founded, be brought against [p162] 162 THE BAHA'I WORLD Canadians gather at Franklin Camp, Georgian Bay, Ontario f~r the first Baha conference held here, August 744, 1948. them It is their duty to strive to distinguish, as clearly as they possibly can, and if needed with the aid of their elected representatives, such posts and functions as are either diplomatic or political, from those that are purely administrative in character, and which under no circumstances are affected by the changes and chances that political activities and party government, in every land, must necessarily involve. Let them affirm their unyielding determination to stand, firmly and unreservedly, for the way of Baha'u'llah, to avoid the entanglements and bickerings inseparable from the pursuits of the politician, and to become worthy agencies of that Divine Polity which incarnates God's immutable Purpose for all men. "Let them proclaim that in whatever country they reside, and however advanced their institutions, or profound their desire to enforce the laws and apply the principles enunciated by Baha'u'llah, they will, unhesitatingly, subordinate the operation of such laws and the application of such principles to the requirements and legal enactments of their respective governments. Theirs is not the purpose, while endeavoring to conduct and perfect the administrative affairs of their Faith, to violate, under any circumstances, the provisions of their country's constitu-lion, much less to allow the machinery of their administration to supersede the government of their respective countries" This instruction raised the cuestion whether believers should vote in any public election. A Tablet revealed by 'Abdu'l-Baha to Mr. Thornton Chase was sent to the Guardian, and the fob lowing reply was received, dated January 26, 1933: "The Guardian fully recognizes the authenticity and controlling influence of this instruction from 'Abdu'l-Baha upon the question. He, however, feels under the responsibility of stating that the attitude taken by the Master (that is, that American citizens are in duty bound to vote in public elections) implies certain reservations. He, therefore, lays it upon the individual conscience to see that in following the Master's instructions no Baha'i vote for an officer nor Baha'i participation in the affairs of the Republic shall involve acceptance by that individual of a program or policy that contravenes any vital principle, spiritual or social, of the Faith." The Guardian added to this letter the following postscript: "I feel it incumbent upon me to clarify the above statement, written in my behalf, by stating that nG vote cast, or office undertaken, by a Baha should necessarily constitute acceptance, by the voter or office holder, of the entire program of any political party. No Baha'i can be regarded as either a Republican or Democrat, as such. He is, above all else, the supporter of the [p163] THE WORLD ORDER OF BAHA'U'LLAH 163 principles enunciated by Baha'u'llah, x it which, I am firmly convinced, the program of no political party is completely harmonious." n a letter dated lVarch 16, 1933, the Guardian sent these further details: C~AS regards the nonpolitical character of the Baha'i Faith, Shoghi Effendi feels that there is no contradiction whatsoever between the Tablet (to Thornton Chase, referred to above) and the reservations to which he has referred. The Master surely never desired the friends to use their influence towards the realization and pro-n-totion of policies contrary to any of the principles of the Faith. The friends may vote, if they can do it, without identifying themselves with one party or another. To enter the arena of party politics is surely detrimental to the best interests of th& Faith and. will harm the Cause. It remains for the individuals to so use their fight to vote as to keep aloof from party politics, and always bear in mind that they are voting on the merits of the individual, rather than because he belongs to one party or another. The matter must be made perfectly clear to the individuals, who will be left free to exercise their discretion and judg-rnent. But if a certain person does enter into party politics and labors for the ascendancy of one party over another, and continues to Jo it against the expressed appeals, and warningJ of the Assembly, then the Assembly has the right to refuse him the right to vote in Baha'i eiections~" CONCERNING MEMBERSHIP IN NON-BAHA'1 RELIGIOUS ORGANIZATIONS THE instruction written by Shoghi Effendi concerning membership in nonBahA'i religious organizations, pub-fished in the July, 1935, number of Baha'i News, has brought forth some interesting and important communications from local Spiritual Assemblies and also from individual believers, to all of which the National Spiritual Assembly has given careful and sympathetic attention. The National Assembly itself, on receiving tat instruction, made it the subject of extensive consultation, feeling exceedingly responsible for its own understanding of the Guardian's words and anxious to contribute to the understanding of the friends. In October, 1935, the Assembly sent in reply to some of these communications a general letter embodying its thoughts on the subject, and a copy of that letter was forwarded to Shoghi Effendi for his approval and comment. His references to its contents, made in letters addressed to the National Spiritual ual Assembly on November 29 and December 11, 1935, are appended to this statement. Now that Shoghi Effendi's approval has been received, the National Assembly feels it desirable to publish, for the information of all the American believers, the substance of the October letter. While so fundamental an instruction is bound to raise different questions corresponding to the different coMb tions existing throughout the Baha'i community, the most important consideration is our collective need to grasp the essential principle underlying the new instruction, and our capacity to perceive that the position which the Guardian wishes us to take in regard to church membership is a necessary and inevitable result of the steady development of the World Order of Baha'u'llah. This essential principle is made clear when we turn to Shoghi Effendi's further reference to the subject as published in Baha'{ News for October, [p164] 164 THE BAHA'I WORLD 1935 Ñ words written by the Guardian~ s own hand. In the light of these words, it seems fully evident that the way to approach this instruction is in realizing the Faith of Baha'u'llah as an ever-growing organism destined to become something new and greater than any of the revealed religions of the past. Whereas former Faiths inspired hearts and ii-lumined souls, they eventuated in formal religions with an eccieciastical organization, creeds, rituals and churches, while the Faith of Baha'u'llah, likewise renewing man's spiritual life, will gradually produce the institutions of an ordered society, fulfilling not merely the function of the churches of the past but also the function of the civil state. By this manifestation of the Divine Will in a higher degree than in former ages, humanity will emerge from that immature civilization in which church and state are separate and competitive institutions, and partake of a true civilization in which spiritual and social principles are at last reconciled as two aspects of one and the same Truth. No Baha'i can read the successive World Order letters sent us by Shoghi Effendi without perceiving that the Guardian, for many years, has been preparing us to understand and appreciate this fundamental purpose and mission of the Revelation of Baha'u'llah. Even when the Master ascended, we were for the most part still considering the Baha'i Faith as though it were only the "return of Christ" and failing to perceive the entirely new and larger elements latent in the Teachings of Baha'u'llah. Thus, in the very first of the World Order letters, written February 27th, 1929, Shoghi Effendi said: "Who, I may ask, when viewing the international character of the Cause, its far-flung ramifications, the increasing complexity of its affairs, the diversity of its adherents, and the state of confusion that assails on every side the infant Faith of God, can for a moment question the necessity of some sort of administrative machinery that will insure, amid the storm and stress of a struggling civilization, the unity of the Faith, the preservation of its identity, and the protection of its interests?" Although for five years the Guardian had been setting forth the principles of Baha'i Administration in frequent letters, in 1927 he apparently felt it necessary to overcome some doubts here and there as to the validity of the institutions the Master bequeathed to the Baha'is in His Will and Testament. The series of Woi4d Order letters, however, goes far beyond the point of defending and explaining their validity as an essential element in the Faith of Baha'u'llah Ñ the Guardian vastly extended the horizon of our understanding by making it clear that the Administrative Order, in its full development, is to be the social structure of the future civilization. Thus, in that same letter quoted above, he wrote: "Not offly will the presentday Spiritual Assemblies be styled differently in future, but will be enabled also to add to their present functions those powers, duties, and prerogatives necessitated by the recognition of the Faith of Baha'u'llah, not merely as one of the recognized religious systems of the world, but as the State Religion of an independent and Sovereign Power. And as the Baha'i Faith permeates the masses of the peo-pies of East and West, and its truth is embraced by the majority of the peoples of a number of the Sovereign States of the world, will the Universal House of Justice attain the plenitude of its power, and exercise, as the supreme organ of the Baha Commonwealth, all the rights, the duties, and responsibilities incumbent upon the world's future super-state." This passage stands as the keystone in the noble structure which Shoghi Effendi has raised in his ftrnc-tion as interpreter of the Teachings of Baha'u'llah. The Master developed the Cause to the point where this social Teaching, always existent in the Tablets of Baha'u'llah, could be explained to the believers and given its due significance as the fulfillment of Baha'i evolution. As the Guardian expressed it: "That Divine Civilization, the establishment of which is the primary mis [p165] THE WORLD ORDER OF BAHA'U'LLAH 165 National Spiritual Assembly of the Baha'is of Australia and New Zealand, 194950. sion of the Baha'i Faith.'~ (World Order of Baha'u'llah, pp. 84.) For us these words mean that a Baha'i is not merely a member of a revealed Religion, he is also a citizen in a World Order even though that Order today is still in its infancy and still obscured by the shadows thrown by the institutions, habits and attitudes derived from the past. But since the aim and end has been made known, our devotion and loyalty must surely express itself, not in clinging to views and thoughts emanating from the past, but in pressing forward in response to the needs of the new creation. That true devotion, which consists in conscious knowledge of the "primary mission," and unified action to assist in bringing about its complete triumph, recognizes that a Baha'i today must have singleness of mind as of aim without the division arising when we stand with one foot in the Cause and one foot in the world, attempting to reconcile diverse elements which the Manifestation of God Himself has declared to be irreconcilable. The principle underlying the Guardian's instruction about membership in non-BahVi religious bodies has already been emphasized by Shoghi Eftendi in another connection Ñ the instruction about the nonpolitical character of the Faith which he incorporated in his letter entitled "The Golden Age of the Cause of Baha'u'llah." For example: "I feel it, therefore, incumbent upon me to stress, now that the time is ripe, the importance of an instruction which, at the present stage of the evolution of our Faith, should be increasingly emphasized, irrespective of its application to the East or to the West. And this principle is no other than that which involves the nonparticipation by the adherents of the Faith of Baha'u'llah, whether in their individual capacities or collectively as local or national Assemblies, in any form of activity that might be interpreted, either directly or indirectly, as an interference in the [p166] 166 THE BAHA'I WORLD political affairs of any particular gov-eminent." Again, when the question was raised as to membership in certain nonBahA'i organizations not directly religious or political in character, the Guardian replied: "Regarding association with the World Fellowship of Faiths and kindred Societies, Shoghi Effendi wishes to reaffirm and elucidate the general princi-pie that Baha'i elected representatives as well as individuals should refrain from any act or word that would imply a departure from the principles, whether spiritual, social or administrative, established by Baha'u'llah. Formal affiliation with and acceptance of membership in organizations whose programs or policies are not wholly reconcilable with the Teachings is of course out of the question." (Baha'i News, August, 1933.) Thus, not once but repeatedly the Guardian has upheld the vital principle underlying every type of relationship between Baha'is and other organiza~ ions, namely, that the Cause of Baha'u'llah is an ever-growing organism, and as we begin to realize its universality our responsibility is definitely established to cherish and defend that universality from all compromise, Al admixture with worldly elements, whether emanating from our own habits rooted in the past or from the deliberate attacks imposed by enemies from without. It will be noted that in the instruction published in July, 1935, Baha'i News, the Guardian made it clear that the principle involved is not new and unexpected, but rather an application of an established principle to a new condition. "Concerning membership in non-Bah4'f religious associations, the Guardian wishes to reemphasize the general principle already laid down in his communications to your Assembly and also to the individual believers that no Baha'i who wishes to be a wholehearted and sincere upholder of the distinguishing principles of the Cause can accept full membership in any non-Bah&'i ecclesiastical organization. •For it is only too obvious that in most of its fundamental assumptions the Cause of Baha'u'llah is completely at variance with outworn creeds, ceremonies and institutions. During the days of the Master the Cause was still in a stage that made such an open and sharp dissociation between it and other religious organizations, and particularly the Muslim Faith, not only inadvisable but practically impossible to establish. But since His passing events throughout the Baha'i world, and particularly in Egypt where the Muslim religious courts have formally testified to the independent character of the Faith, have developed to a point that has made such an assertion of the independence of the Cause not only highly desirable but absolutely essential." To turn now to the Guardian's words published in October Baha'i News: "The separation that has set in between the institutions of the Baha'i Faith and the Isl6nriic ecclesiastical organizations that oppose it imposes upon every loyal upholder of the Cause the obligation of refraining from any word or action which might prejudice the position which our enemies have. of their own accord proclaimed and established. This historic development, the beginnings of which could neither be recog~ nized nor even anticipated in the years immediately preceding 'Abdu'l-Baha's passing, may be said to have signalized the Formative Period of our Faith and to have paved the way ~or the consolidation of its administrative order, Though our Cause unreservedly recognizes the Divine origin of all the religions that preceded it and upholds the spiritual truths which lie at their very core and are common to them all, its institutions, whether administrative, religious or humanitarian, must, if their distinctive character is to be maintained and recognized, be increasingly divorced from the outworn creeds, the meaningless ceremonials and manmade institutions with which these religions are at present identified. Our adversaries in the East have initiated the struggle. Our future opponents in the West will, in their turn, arise and carry it a stage further. Ours is the duty, in anticipation of this inevitable contest, to uphold unequivocally and with undivided loyalty the integrity of our Faith and demonstrate the distin [p167] THE WORLD ORDER OF BAHA'U'LLAH 167 guishing feaft ~es o: ts divinely ap-painted institutions? Nothing could be clearer or more emphatic. These words, asserting again di~ essential univ~rsa1i; of The Cause, likewise repeat and senew the warning Lat the orga i1ze2~ religions, even in An erica, will ?eecozne WcteriT hostile to the Faifi a Baha'u'llah, denounce and oppose it, and seek its destruction ~n vain eIT~ rt F r &ntain their own 'outworn reed&' and i ate ia~ ~ower. nmrmed o~ LU inevitable deve1op~ nient can ~ Baha % any nnger desire ~ :etain a connection whleL, however liberal and pleasing it now seeing, is a connection with a potential foe of The Cause of God? The Guardian's instruction signifies that the time has come when all. American believers must become fully conscious of the implications of such connections, and carry out their loyalty to its logical conclusion. Shoghi Effendi's latest words are not merely an approval of the foregoing statement, but a most helpful elucidation of some of the problems which arise when the friends turn to their local Assemblies for specific advice under various special circumstances. "The explanatory statement in connection with membership in non-Bah&'i religious organizations is admirably conceived, convincing and in full conformity with the principles underlying and implied in the unfolding world order of Baha'u'llah." (November 29, 1933.) "The Guardian has carefully read the copy of the statement you had recently prepared concerning non-membership in non-B ah6'i religious organizations, and is pleased to realize that your comments and explanations are in fufl conformity with his views on the subject. He hopes that your letter will serve to clarify this issue in the minds of all the believers, and to further convince them of its vital character and importance in the present stage of the evolution of the Cause. En this case,1 as also in that of 1A special ease involving an aged believer, at-filoted with illness, for whom severance of church relations might have been too great a shock. suffering believers, the Assemblies, whether local o nationa, should act tactfully, patiently and in a friendly and kindly splAt. Knowing how pain~ liii and dangerous it k for such be!iev-ers to repudiate their former allegi~ ances and friendships, they should try to graduai2y persuade tl'iem of the wis~ dom and necessit o: sich an acdo 2 and instea o thrusfng upon than a new principle, to :znake them accept it inwardly, and o t of pure onviction and desire, Tho severe and immediate action in such eases is not on -frfrt- less but actually harmful. Ft alienates people instead of winning them to the Cause. "The othe' ~ oint concerns the advi~ ability ow ~ontrJ uting to a church. I ~ this case also the friends must realize that contributions to a church, especially when noL ~eguiar, do not necessarily entail affiliation, The believers can make such offerings, occasionally, and provided they are certain that while doing so they are not connected as members of any church. There should be no confusion between the terms affiliation and association. While affiliation with ecclesiastical organizations is not permissible, association with them should not only be tolerated but even encouraged. There is no better way to demonstrate the universality of the Cause than this. Baha'u'llah, indeed, urges His followers to consort with all religions and nations with utmost friendliness and love. This constitutes the very spirit of His message to mankind." (December 11, 1935.) The National Spiritual Assembly trusts that the subject will receive the attention of local Assemblies and communities, and that in the light of the foregoing explanations the friends will find unity and agreement in applying the instruction to whatever situations may arise. In teaching new believers let us lay a proper foundation so that their obedience will be voluntary and assured from the beginning of their enrollment as Baha. In our attitude toward the older believers who are affected by the instruction let us act with the patience and kindliness the Guardian has urged. [p168] 168 THE BAHA'I WORLD BAHA'IS AND WAR A Statement by the National Spiritual Assembly1 ONE of the chief responsibilities of Baha'is in this transitional era is to grasp the principle upon which rests their loyalty to the Faith of Baha'u'llah in relation to their duty toward their civil government. This problem arises in its most difficult form in connection with our individual and collective attitude toward war. Nothing could be more powerful than the Baha'i teachings on the subject of peace. Not only does Baha'u'llah confirm the teachings of all former Manifestations which uphold amity and fellowship between individual human beings, and the supremacy of love as the end and aim of mutual intercourse and association, but He likewise extends the divine law of peace to governments and rulers, declaring to them that they are called upon to establish peace and justice upon earth, and uproot forever the dire calamity of international war. Despite His Revelation, a most agonizing and excruciating conflict raged in Europe for four years, and since that war many other wars and revolutions have dyed the earth, while at present the heaven of human hope is black with the approach of a final world-shaking catastrophe. What wonder that faithful Baha'is abhorring and detesting war as insane repudiation of divine law, as destroyer of life and ruin of civilization, should now, in these fateful days, ponder how they may save their loved ones from the calamity of the battlefield, and how they may contribute their utmost to any and every effort aimed at the attainment of universal peace? Conscious of these heart-stirrings, and mindful of its responsibility toward all American believers, and particularly that radiant youth which would first of all be sacrificed in the event of a declaration of war by the government, the National Spiritual Assembly wishes to express its view upon the matter, in the hope that the result of its study of the Teachings and of the Guardian's explanations will assist in bringing a unity of opinion and a clarification of thought among the friends. Concerning the duty of Baha'is to their government, we have these words, written by Shoghi Effendi on January 1, 1929 (see Baha'i A ci ministration, page 152): "To all these (that is, restrictive measures of the Soviet r6gime) the followers of the Faith of Baha'u'llah have with feelings of burning agony and heroic fortitude unanimously and unreservedly submitted, ever mindful of the guiding principle of Baha'i conduct that in connection with their administrative activities, no matter how grievously interference with them might affect the course of the extension of the Movement, and the suspension of which does not constitute in itself a departure from the principle of loyalty to their Faith, the considered judgment and authoritative decrees issued by their responsible rulers must, if they be faithful to Baha'u'llah's and 'Abdu'l-Baha's express injunctions, be Thoroughly respected and loyally obeyed. In matters, however, that vitally affect the integrity and honor of the Faith of Baha'u'llah, and are tantamount to a recantation of their faith and repudiation of their innermost be-lid, they are convinced, and are unhesitatingly prepared to vindicate by their lifeblood the sincerity of their conviction, that no power on earth, neither the arts of the most insidious adversary nor the bloody weapons of the most tyrannical oppressor, can l"The Guardian has carefully read the N. S. A/s statement on the Baha'i attitude toward war, and approves of its circulation among the believers." Ñ Shoghi Effendi, through his secretary, Tfaifa, January 10, 1936. [p169] THE WORLD ORDER OF BAHA'U'LLAH 169 ever succeed in extorting from them a word or deed that might tend to stifle the voice of their conscience or tarnish the purity of their faith." In view of the fact that early Christians were persecuted because they refused to render military service, the question might be raised whether the above statement means that the Guardian includes refusal to bear arms as one of those matters which "vitally affect the integrity and honor of the Faith and are tantamount to a recantation of their faith and repudiation of their innermost belief" Ñ a question the more important in that the early Christians preferred persecution to military service. The answer to this question is that the Guardian instructs us that the obligation to render military duty placed by governments upon their citizens is a form of loyalty to one's government which the Baha'i must accept, but that the believers can, through their National Assembly, seek exemption from active army duty provided their government recognizes the right of members of religious bodies making peace a matter of conscience to serve in some noncombatant service rather than as part of the armed force. The National Spiritual Assembly has investigated carefully this aspect of the situation, and has found that, whereas the government of the United States did, in the last war, provide exemption from military duty on religious grounds, nevertheless this exemption was part of the Statutes bearing directly upon that war, and with the cessation of hostilities the exemption lapsed. In other words, there is today* no basis on which any Baha'i may be exempted from military duty in a possible future conflict. The National Assembly, consequently, cannot at present make any petition for exemption of Baha'is from war service, for such petitions must be filed with reference to some specific Act or Statute under which exemption can be granted. The Assembly understands that, in the event of war, there will be some kind of provision for exemption enacted, but *1936 as far as Baha'is are concerned, no steps can be taken until this government declares itself in a state of war. This explanation, it is hoped, will sat. isfy those who for some years have been urging that protection be secured for American Baha'i youth. On the other hand it must be pointed out that it is no part of our teaching program to attract young people to the Cause merely in order to take advantage of any exemption that may later on be officially obtained for duly enrolled Baha'is. The only justifiable reason for joining this Faith is becaues one realizes that it is a divine Cause and is ready and willing to accept whatever may befall a believer on the path of devotion. The persecutions which have been inflicted upon Baha'is so frequently make it clear that the path of devotion is one of sacrifice and not of ease or special privilege. Another question encountered here and there among believers is what can Baha'is do to work for peace? Outside the Cause we see many organizations with peace programs, and believers occasionally feel that it is their duty to join such movements and thereby work for a vital Baha'i principle. It is the view of the National Spiritual Assembly that activity in and for the Cause itself is the supreme service to world peace. The Baha community of the world is the true example of peace. The Baha'i principles are the only ones upon which peace can be established. Therefore, by striving to enlarge the number of declared believers, and broadcasting the Teachings of Baha'u'llah, we are doing the utmost to rid humanity of the scourge of war. Of what use to spend time and money upon incomplete human programs when we have the universal program of the Manifestation of God? The firm union of the Baha'is in active devotion to the advancement of their own Faith Ñ this is our service to peace, as it is our service to all other human needs Ñ economic justice, race amity, religious unity, etc. Let nonbelievers agitate for disarmament and circulate petitions for this and that pacifist aim Ñ a Baha'i truly alive in his Faith will surely prefer to base his activities upon the foun [p170] 170 THE BAHA'I WORLD dation laid by Baha'u'llah, walk the path which the Master trod all His days, and heed the appeals which the Guardian has given us to initiate a new era in the public teaching of the Message. THE BAHA'I POSITION ON MILITARY ENLISTMENT AND Since many young believers will be affected by the new Selective Service law providing for compulsory military training, the National Spiritual Assembly wishes to state the Baha'i position and request all believers without exception to uphold it. 1. Baha are obedient to their civil government. Their faith offligates them to be good citizens. 2. The Baha'i teachings do not sanction pacifism, which is refusal to accept any military duty on grounds of personal conscience. The Guardian has said that pacifism is a form of anarchism, and is antisocial in nature. 3. On the other hand, the Baha'i teachings have been revealed for the establishment of world order and peace. The Baha'i is directed by the Guardian to apply for exemption from combatant duty because of his religious faith, if the statutes provide for such exemption. In that case the Baha'i serves in some other capacity, for example in the Medical Corps, which is noncombatant. 4. When called for military service, the Baha'i should apply for a non-com-batant status under Section 6 (j) of the SE R V ]~ CE Selective Service Act of 1948. If Baha'i credentials are needed, he can obtain them from his local Assembly, or if he does not live in a Baha'i community, from the National Spiritual Assembly. While training by itself is not combatant service, it is important for the Baha to know what future military duty or obligation is involved. It is the first registration which counts. 5. The latest instructions of Shoghi Effendi on the obligation of Baha 'is in connection with military duty are con-tahed in a statement published on pages 9 and 10 of Baha'i News for October, 1946, and that statement should be read by all believers who are in the armed forces, or who may be called for training under the new draft law. What the Guardian wrote at that time was: "As there is neither an International Police Force nor any prospect of one coming into being, the Baha'is should continue to apply, under all circumstances, for exemption from any military duties that necessitate the taking of life. There is no justification for any change of attitude on our part at the present time." Ñ NATIoNIXL Spmnimi~ ASSEJXPIBLY OF THE BAHA'IS OF TUE UNITED STATES INTERPRETATION OF THE WILL AND TESTAMENT OF 'ABDU'L-BAHA WELL is it with him who rendereth thanks unto fixeth his gaze upon the his Lord! For He assuredly Order of Baha'u'llah will be made manifest. and [p171] THE WORLD ORDER OF BAHA'U'LLAH 171 God hath indeed ordained it in the Bay4n~ Ñ TaE BAr. (The Dispensation of Baha'u'llah, pages 5455.) The world's equilibrium hath been upset through the vibrating influence of this most great, this new World Order. Mankind's ordered life hath been revolutionized through the agency of this unique, this wondrous System Ñ the like of which mortal eyes have never wik nessed. Ñ BAHA'U'LLAH, (The Dispensa-t'&on of Baha'u'llah, page 54.) It is incumbent upon the Aghs&n, the AfnAn and My kindred to turn, one and all, their faces towards the Most Mighty Branch, Consider that which We have revealed in Our Most Holy Book: "When the ocean of My presence hath ebbed and the Book of My Revelation is ended, turn your faces toward Dim, Whom God hath purposed Who hath branched from this Ancient Root." The object of this sacred verse is none except the Most Mighty Branch ('Abdu'l-Baha). Thus have We graciously revealed unto you Our potent Will, and I am verily the Gracious, the A11-Powerful. Ñ BAHA'U'LLAH (The Dispensation of Baha'u'llah, page 42.) There hath branched from the Sad-ratu'1-Muntah~ this sacred and glor-ions Being, this Branch of Holiness; well is it with him that hath sought His shelter and abideth beneath His shadow. Verily the Limb of the Law of God hath sprung forth from this Root which God hath firmly implanted in the Ground of I-us Will, and Whose Branch hath been so uplifted as to encompass the whole of creatiom Ñ BAHA'U'LLAH. (The Dispensation of Baha'u'llah, page 43.) In accordan ~e vith the explici te of the Kitab-i-Aqdas, Baha'u'llah hath made the Center of the Covenant the Interpreter of His Ward Ñ a Covenant so firm and nil ~t; that from the beginning of time until the present day no religious Dispensation hath produced its bke. Ñ ~'Annn'n-BAiA. (The Dis~ pensation of Baha'u'llah, page 44.) 'Abdu'l-Baha, Who incarnates an institution for which we can find no parallel whatsoever in any of the world's recognized religious systems, may be said to have closed the Age to which He Himself belonged and opened the one in which we are now laboring. His Will and Testament should thus be regarded as the perpetual, the indissoluble link which the mind of Him Who is the Mystery of God has conceived in order to insure the continul y o the three ages that constitute the component parts of the Baha Dispensation. The creative energies released by the Law of Baha'u'llah, permeating and evolving within the mind of 'Abdu'h HaM, have by their very impact and close interaction, given birth to an In~ strurnent which may be viewed as the Charter of the New World Order which is at once the glory and the promLe of this most great Dispensation. The Will may thus be acclaimed as the inevitable offspring remi ing from that mystic intercourse between Him Who communicated the generating influence of His divine Purpose and the One Who was its veWcle and chosen recipient. Being the Child of the Covenant- Ñ the Heir a ho h the Originator and the Interpreter of the Law of God Ñ the Will and Testament of 'Abdu'b Bah& can no more be divorced from Him Who supplied the original and motivating impulse than from the One Who ultimately conceived it. Baha'u'llah's inscrutable purpose, we must ever bear in mind, has been so thoroughly infused into the conduct of 'Abdu'l-Baha, and their motives have been so closely welded together, that the mere attempt to dissociate the teachings of the former from any system which the ideal Exemplar of those same teachings has established WOuld amount to a repudiaf on of one of the most sacred and basic truths of the Faith. The Administrative Order, which ever since 'Abdu'l-Baha's ascension has evolved and is taking shape under our very eyes in no :~ewer than forty coun~ tries of the world, may be considered as the franiewor o the ill teE, e inviolable stronghold wherein this new~ born child is being nurtured and developed. This Administrative Order, as it expands and consolidates itself, will no doubt manifest the potentialities and reveal the full implications of this mo [p172] 172 TIlE BAHA'I WORLD meritous Document Ñ this most remarkable expression of the Will of One of the most remarkable Figures of the Dispensation of Baha'u'llah. It will, as its component parts, its organic institutions, begin to function with efficiency and vigor, assert its claim and demonstrate its capacity to be regarded not only as the nucleus but the very pattern of the New World Order destined to embrace in the fullness of time the whole of mankind. Ñ Snoan EFFENDI. (The Dis-pens ation of Baha'u'llah, pages 5152.) The Document establishing that Order, the Charter of a future world civilization, which may be regarded in some of its features as supplementary to no less weighty a Book than the Kitab-i-Aqdas; signed and sealed by 'Abdu'l-Baha; entirely written with His own hand; its first section composed during one of the darkest periods of His incarceration in the prison-fortress of 'Akka, proclaims, categorically and unequivocally, the fundamental beliefs of the followers of the Faith of Baha'u'llah; reveals, in unmistakable language, the twofold character of the Mission of the Bab; discloses the full station of the Author of the Baha Revelation; asserts that "all others are servants unto Him and do His bidding"; stresses the importance of the Kitab-i-Aqdas; establishes the institution of the Guardianship as a hereditary office and outlines its essential functions; provides the measures for the election of the International House of Justice, defines its scope and sets forth its relationship to that Institution; prescribes the obligations, and emphasizes the responsi bilities, of the Hands of the Cause of God; and extolls the virtues of the indestructible Covenant established by Baha'u'llah. That Document, furthermore, lauds the courage and constancy of the supporters of Baha'u'llah's Covenant; expatiates on the sufferings endured by its appointed Center; recalls the infamous conduct of Mirza Yal~y& and his failure to heed the warnings of the Bab; exposes, in a series of indictments, the perfidy and rebellion of Mirza Mt4iammad-'AH, and the complicity of his son Shu'A"u'fl.ih and of his brother Mirza Baha'u'llah; reaffirms their excommunication, and predicts the frustration of all their hopes; summons the Afn&n (the Bab's kindred), the Hands of the Cause and the entire company of the followers of Baha'u'llah to arise unitedly to propagate His Faith, to disperse far and wide, to labor tirelessly and to follow the heroic example of the Apostles of Jesus Christ; warns them against the dangers of association with the Covenant-breakers, and bids them shield the Cause from the assaults of the insincere and the hypocrite; and counsels them to demonstrate by their conduct the universality of the Faith they have espoused, and vindicate its high principles. In that same Document its Author reveals the significance and purpose of the ~uqaqu'11Ah (Right of God), already instituted in the Kitab-i-Aqdas; enjoins submission and fidelity towards all monarchs who are just; expresses His longing for martyrdom, and voices His prayer for the repentance as well as the forgiveness of His enemies. (God Passes By) BAHA'I RELATIONS WITH CIVIL AUTHORITY IN view of recent inquirieslie our relations with on the subject, the Nationaldifferent departments Spiritual Assembly feels of the civil government. it most desirable at In dealing with this this time for members matter, the Assembly of the American Baha'i has no intention of adding community to maintain to procedure or laying a common understanding down its own regulations of the principles which but rather of examining under-the the teachings [p173] THE WORLD ORDER OF BAHA'U'LLAH 173 themselves and bringing forth the principles expressed in the writings of 'Abdu'l-Baha and the advices and directions of the Guardian. We find that from the very beginnings of the American Baha'i community the wise and loving Master counseled the believers to entertain no discussion of political matters in their gatherings "During the conference no hint must be entertained regarding political affairs. All conferences (i.e., all consultation and discussion) must be regarding the matters of benefit, both as a whole and individually, such as the guarding of all in all cases, their protection and preservation, the improvement of character, the training of children, etc. "If any person wishes to speak of government affairs, or to interfere with the order of government, the others must not combine with him because the Cause of God is withdrawn entirely from political affairs; the political realm pertains only to the Rulers of those matters; it has nothing to do with the souls who are exerting their utmost energy to harmonizing affairs, helping character and inciting (the people) to strive for perfections. Therefore no soul is allowed to interfere with (political) matters, but only in that which is commanded." (BWF, p. 407) "Let them not introduce any topic in the meeting except the mentioning of the True One, neither must they confuse that merciful assembly with perplexed outside questions. Make ye an effort that the Lord's Supper may become realized and the heavenly food descend. This heavenly food is knowledge, understanding, faith, assurance, love, affinity, kindness, purity of purpose, attraction of hearts and the union of souls." (BWF, pp. 407408) The penetrating power of these words continues through the years. They guide and inspire Baha'i gatherings today as they did when revealed thirtyfive or forty years ago. What the Master tells us is a twofold truth: first the positive definition of the purpose of Baha'i meetings and consultation which confines it to spiritual matters; and second, the inherent limitation implied in the accomplishments of the political realm. The aim of the Faith is to produce the reality of virtue and quality in souls and evolve institutions capable of dealing with social matters just1y, in the light of the revealed truths. This is entirely distinct from the province filled by civil institutions. Many years later, in 1932, Shoghi Effendi gave us the message now entitled "The Golden Age of the Cause of Baha'u'llah," at a time when our ranks were being swelled with new believers who had'not been trained by the Master's Tablets, when the local and National Assemblies were developing power, and the conditions of the Baha'i community had become less simple and primitive, less hidden from the prevailing influences of civilization. In that message he reminded us of an instruction deemed very important. "And this principle is no other than that which involves the nonparticipation by the adherents of the Faith of Baha'u'llah, whether in their individual capacities or collectively as local or national Assemb1ies~ in any form of activity that might be interpreted, either directly or indirectly, as an interference in the political affairs of any particular government. Whether it be in the publications which they initiate and supervise; or in their official and pub-lie deliberations; or in the posts they occupy and the services they render; or in the communications they address to their fellow-disciples or in their dealings with men of eminence and authority; or in their affiliations with kindred societies and organizations, it is, I am firmly convinced, their first and sacred obligation to abstain from any word or deed that might be construed as a via-lation of this sacred principle. Theirs is the duty to demonstrate, on one hand, their unqualified loyalty and obedience to whatever is the considered judgment of their respective governments. [p174] 174 THE BAHA'I WORLD EXCERPTS FROM OF SHOGHI L HAVE been acquainted by the perusal of your latest communications with the nature of the doubts that have been publicly expressed, by one who is wholly misinformed as to the true precepts of the Cause, regarding the validity of institutions that stand hex-tricably interwoven with the Faith of Baha'u'llah. Not that I for a moment view such faint misgivings in the light of an open challenge to the structure that embodies the Faith, nor is it because I question in the least the tin-yielding tenacity of the faith of the American believers, if I venture to dwell upon what seems to me appro~ priate observations at the present stage of the evolution of our beloved Cause. I am indeed inclined to welcome these expressed apprehensions inasmuch as they afford me an opportunity to familiarize the elected representatives of the believers with the origin and character of the institutions which stand at the very basis of the wofld order ushered in by Baha'i. We should feel truly thankful fo such futile attempts to undermine our beloved Faith Ñ attempts that protrude their ugly face from time to time, seem for a while able to create a breach in the ranks of the faithful, recede finally into the obscurity of oblivion, and are thought of no more. Such incidents we should regard as the interpositions of Providence, designed to fortify our faith, to clarify our vision, and to deepen our understanding of the essentials of His Divine Revelation. It would, however, be helpful and instructive to bear in mind certain basic principles with reference to the Will and Testament of 'Abdu'l-Baha, which together with the Kitab Ñ i-Aqdas, constitutes the chief depository wherein are enshrined those priceless elements of that Divine Civilization, the establish-inent of which is the primary mission of the Baha'i Faith. A study of the pro-THE THE WRITINGS F F FEND I visions of these sacred documents will reveal the close relationship that exists between them, as well as the identity of purpose and method which they in~ culcate. Far from regarding their spe~ cific provisions as incompatible and contradictory in spirit, every fair-mind~ ed inquirer will readily admit that they are not only complementary, but that they mutually confirm one another~ and are inseparable parts of one complete unit. A comparison of their contents with the rest of Baha'i Sacred Writings will similarly establish the conformity of whatever they contain with the spirit as well as the letter of the authenticated writings and sayings of Baha'u'llah and 'Abdu'l-Baha i Ln :fact he who reads the Aqdas witn care and diligence will not find it hard to dis= cover that the Most Holy Book [Aqdas] itself anticipates in a number of pas~ sages the institutions which ~Abdu'1~ BaU ordains n His Will. By 1e ~ng certain matters unspecified and unreg~ ulated in His Book of Laws [Aqdas], Baha'u'llah seems to have deliberately left a gap in the general scheme of Baha'i Dispensation, which the unequl-vocal provisions of the Master's WiU has filled. To attempt to divorce the one from the other, to insinuate that the Teachings of Baha'u'llah have not been upheld, in their entirety and with absolute integrity, by what 'Abdu'1= Baha has revealed in his Will, is an vnr pardonable affront to the unswerving fidelity that has characterized the life and labors of our beloved Master. I will not attempt in the least to assert or demonstrate the authenticity of the Will and Testament of 'Abdu'l-Baha, for that in itself would betray an apprehension on my part as to the unarib mous confidence of the believers in the genuineness of the last written wishes of our departed Master. I will only confine my observations to those issues which may assist them to appreciate [p175] THE WORLD ORDER OF BAHA'U'LLAH 175 National Spiritual Assembly of the Baha'is of Egypt and Sudan, 194950. the essential unity that underlies the spiritual, the humanitarian, and the ad-nainistrative principles enunciated by the Author and the Interpreter of the Baha'i Faith. I am at a loss to explain that strange mentality that inclines to uphold as the sole criterion on the truth of the Baha'i Teachings what is admittedly only an obscure and imauthenticated translation of an oral statement made by 'Abdu'l-Baha, in defiance and total disregard of the available text of all of His universally recognized writings. I truly deplore the unfortunate distortions that have resulted in days past from the incapacity of the interpreter to grasp the meaning of 'Abdu'l-Baha, and from his incompetence to render adequately such truths as have been revealed to him by the Master's statements. Much of the confusion that has obscured the understanding of the believers should be attributed to this double error involved in the inexact rendering of an only partially understood statement. Not infrequently has the interpreter even failed to convey the ex act purport of the inquirer's specific questions and, by his deficiency of understanding and expression in conveying the answer of 'Abdu'l-Baha, has been responsible for reports wholly at variance with the true spirit and purpose of the Cause. It was chiefly in view of this misleading nature of the reports of the informal conversations of 'Abdu'l-Baha with visiting pilgrims, that I have insistently urged the be~ lievers of the West to regard such statements as merely personal impressions of the sayings of their Master, and to quote and consider as authentic only such translations as are based upon the authenticated text of His recorded utterances in the original tongue. It should be remembered by every follower of the Cause that the system of Baha'i administration is not an innovation imposed arbitrarily upon the Baha'is of the world since the Master's passing, but derives its authority from the Will and Testament of 'Abdu'l-Baha, is specifically prescribed in unnumbered Tablets, and rests in some of its [p176] 176 THE BAHA'I WORLD essential features upon the explicit provisions of the Kitab-i-Aqdas. It thus unifies and correlates the principles separately laid down by Baha'u'llah and 'Abdu'l-Baha, and is indissolubly bound with the essential verities of the Faith. To dissociate the administrative principles of the Cause from the purely spiritual and humanitarian teachings would be tantamount to a mutilation of the body of the Cause, a separation that can only result in the disintegration of its component parts, and the extinction of the Faith itself. LOCAL AND NATIONAL HOUSES OF JUSTICE It should be carefully borne in mind that the local as well as the International Houses of Justice have been expressly enjoined by the Kitab-i-Aqdas; that the institution of the National Spiritual Assembly, as an intermediary body, and referred to in the Master's Will as the "Secondary House of justice," has the express sanction of 'Abdu'l-Baha: and that the method to be pursued for the election of the International and National Houses of Justice has been set forth by Him in His Will, as well as in a number of His Tablets. Moreover, the institutions of the local and national Funds, that are now the necessary adjuncts to all Local and National Spiritual Assemblies, have not only been established by 'Abdu'l-Baha in the Tablets He revealed to the Baha'is of the Orient, but their importance and necessity have been repeatedly emphasized by Him in His utterances and writings. The concentration of authority in the hands of the elected representatives of the believers; the necessity of the submission of every adherent of the Faith to the considered judgment of Baha'i Assemblies; His preference for unanimity in decision; the decisive character of the majority vote; and even the desirability for the exercise of close supervision over a]i Baha'i publications, have been sedulously instilled by 'Abdu'l-Baha, as evidenced by His authenticated and wide-ly-scattered Tablets. To accept His broad and humanitarian Teachings on one hand, and to reject and dismiss with neglectful indifference His mare challenging and distinguishing precepts, would be an act of manifest disloyalty to that which He has cherished most in His life. That the Spiritual Assemblies of today will be replaced in time by the Houses of Justice, and are to all intents and purposes identical and not separate bodies, is abundantly confirmed by 'Abdu'l-Baha Himself. He has in fact in a Tablet addressed to the members of the first Chicago Spiritual Assembly, the first elected Baha body instituted in the United States, referred to them as the members of the "House of Justice" for that city, and has thus with His own pen established beyond any doubt the identity of the present Baha'i Spiritual Assemblies with the Houses of Justice referred to by Baha'u'llah. For reasons which are not difficult to discover, it has been found advisable to bestow upon the elected representatives of Baha'i communities throughout the world the temporary appellation of Spiritual Assemblies, a term which, as the position and aims of the Baha'i Faith are better understood and more fully recognized, will gradually be superseded by the permanent and more appropriate designation of House of Justice. Not only will the pres-ent-day Spiritual Assemblies be styled differently in the future, but will be enabled also to add to their present functions those powers, duties, and prerogatives necessitated by the recognition of the Faith of Baha'u'llah, not merely as one of the recognized religious systems of the world, but as the State Religion of an independent and Sovereign Power. And as the Baha'i Faith permeates the masses of the peoples of East and West, and its truth is embraced by the majority of the peoples of a number of the Sovereign States of the world, will the Universal House of Justice attain the plenitude of its power, and exercise, as the supreme organ of the Baha'i Commonwealth, all the rights, the duties, and responsibilities incumbent upon the world's future superstate. It must be pointed out, however, in this connection that, contrary to what has been confidently asserted, the establishment of the Supreme House of Justice is in no way dependent upon the [p177] THE WORLD ORDER OF BAHA'U'LLAH 177 adoption of the Baha Faith by the mass of the peoples of the world, nor does it presuppose its acceptance by the majority of the inhabitants of any one country. In fact, 'Abdu'l-Baha Himself, in one of His earliest Tablets, contemplated the possibility of the formation of the Universal House of Justice in His own lifetime, and but for the unfavorable circumstances prevailing under the Turkish r4ginie, would have, in all probability, taken the preliminary steps for its establishment. It will be evident, therefore, that given favorable circumstances, under which the Baha'is of Persia and of the adjoining countries under Soviet Rule may be enabled to elect their national representatives, in accordance with the guiding principles laid down in 'Abdu'1 Ñ Baha'is writings, the only remaining obstacle in the way of the definite formation of the International House of Justice will have been removed. For upon the National Houses of Justice of the East and West devolves the task, in conformity with the explicit provisions of the Will, of electing directly the menThers of the International House of Justice. Not until they are themselves fully representative of the rank and file of the believers in their respective countries, not until they have acquired the weight and the experience that will en able them to function vigorously in the organic life of the Cause, can they approach their sacred task, and provide the spiritual basis for the constitution of so august a body in the Baha'i world. THE INSTITUTION OF GTJARDTANSHLP It must be also clearly understood by every believer that the institution of Guardianship does not under any circumstances abrogate, or even in the slightest degree detract from, the powers granted to the Universal House of Justice by Baha'u'llah and the Kitab-i-Aqdas, and repeatedly and solemnly confirmed by 'Abdu'l-Baha in His Will. It does not constitute in any manner a contradiction to the WIll and Writings of Baha'u'llah, nor does it nullify any of His revealed instructions. It enhances the prestige of that exalted assembly, stabilizes its supreme position, safeguards its unity, assures the continuity of its labors, without presuming in the slightest to infringe upon the inviolability of its clearly defined sphere of jurisdiction. We stand indeed too close to so monumental a document to claim for ourselves a complete understanding of all its implications, or to presume to have grasped the manifold mysteries it undoubtedly contains. Only future generations can comprehend the value and the significance attached to this Divine Masterpiece, which the hand of the Master-builder of the world has designed for the unification and the triumph of the worldwide Faith of Baha'u'llah. Only those who come after us will be in a position to realize the value of the surprisingly strong emphasis that has been placed on the institution of the House of Justice and of the Guardianship. rThey only will appreciate the significance of the vigorous language employed by 'Abdu'l-Baha with reference to the band of Covenant-breakers that has opposed Him in His days. To them alone will be revealed the suitability of the institutions initiated by 'Abdu'bBaUa to the character of the future society which is to emerge out of the chaos and confusion of the present age. Tim ANTMATINCT Pim~osz OF BAHA'I INSTITUTIONS And now it behooves us to reflect on the animating purpose and the primary functions of these divinely-established institutions, the sacred character and the universal efficacy of which can be demonstrated only by the spirit they diffuse and the work they actually achieve. I need not dwell upon what I have already reiterated and emphasized that the administration of the Cause is to be conceived as an instrument and not a substitute for the Faith of Baha'u'llah, that it should be regarded as a channel through which His promised blessings may flow, that it should guard against such rigidity as would clog and fetter the liberating forces released by His Revelation. Who, I may ask, when viewing the in [p178] 178 THE BAHA'I WORLD National Baha'i Convention, TihrAn Persia, 1947. Delegates at the Twenty-Sixth Annual Convention of the Baha of Egypt, 1949. [p179] THE WORLD ORDER OF BAHA'U'LLAH 179 ternational character of the Cause, its far-flung ramifications, the increasing complexity of its affairs, the diversity of its adherents, and the state of confusion that assails on every side the infant Faith of God, can for a moment question the necessity of some sort of administrative machinery that will insure, amid the storm and stress of a struggling civilization, the unity of the Faith, the preservation of its identity, and the protection of its interests? To repudiate the validity of the assemblies of the elected ministers of the Faith of Baha'u'llah would be to reject these countless Tablets of Baha'u'llah and 'Abdu'l-Baha wherein they have extolled their privileges and duties, emphasized the glory of their mission, revealed the immensity of their task, and warned them of the attacks they must needs expect from the unwisdoni of friends, as well as from the malice of their enemies. It is surely for those to whose hands so priceless a heritage has been committed to prayerfully watch lest the tool shoul supersede the Faith itself, lest undue concern for the minute details arising from the administration of the Cause obscure the vision of its promoters, lest partiality, ambition, and worldliness tend in the course of time to becloud the radiance, stain the purity, and impair the effectiveness of the Faith of Baha'u'llah. February 27, 1929. With the passing of 'Abdu'l-Baha the first century of the Baha'i era, whose inception had synchronized with His birth, had run more than three quarters of its course. Seventy-seven years previously the light of the Faith proclaimed by the flAb had arisen above the horizon of Shir4z and flashed across the firma-inent of Persia, dispelling the agelong gloom which had enveloped its people. A blood bath of unusual ferocity, in which government, clergy and people, heedless of the significance of that light and blind to its splendor, had jointly participated, had all but extinguished the radiance of its glory in the land of its birth. Baha'u'llah had at the darkest hour in the fortunes of that Faith been summoned, while Himself a prisoner in Tihr&n, to reinvigorate its life, and been commissioned to fulfill its ultimate purpose. In Bag~d&d, upon the termination of the ten-year delay interposed between the first intimation of that Mission and its Declaration, He had revealed the Mystery enshrined in the Rtb's embryonic Faith, and disclosed the fruit which it had yielded. In Adrianople Baha'u'llah's Message, the promise of the Bab as well as of all previous Dispensations, had been proclaimed to mankind, and its chaflenge voiced to the rulers of the earth in both the East and the West. Behind the walls of the prison-fortress of 'Akka the Bearer of God's newborn Revelation had ordained the laws and formulated the principles that were to constitute the warp and woof of His World Order. He had, moreover, prior to His ascension, instituted the Covenant that was to guide and assist in the laying of the foundations and to safeguard the unity of its builders. Armed with tat peerless and potent Instrument CABJuT Baha, His eldest Son and Center of His Covenant, had erected the standard of His Father's Faith in the North American continent and established an :m-pregnable basis for its institutions in Western Europe, in the Far East and in Australia. He had, in His works, TaW lets and addresses, elucidated its prim ciples, interpreted its laws, amplified its doctrine, and erected the rudimentary institutions of its future Adminis~ trative Order. In Russia He had raised its first House of Worship, whilst on the slopes of ML Carmel He had reared a befitting mausoleum for its Herald, and deposited His remains therein with His Own hands. Through His visits to several cities in Europe and the North American continent He had broadcast Baha'u'llah's Message to the peoples of the West, and heightened the prestige of the Cause of God to a degree it had never previously experienced. And 1ast~ ly, in the evening of His life, He had through the revelation of the Tablets of the Divine Plan issued His mandate to the community which He Himself had raised ap, trained and nurtured, a Plan that must in the years to come enable its members to diffuse the light, and [p180] 180 THE BAHA'I WORLD erect the administrative fabric, of the Faith throughout the five continents of the globe. The moment had now arrived for that undying, that world-vitalizing Spfrit that was born in Shir&z that had been rekindled in Tihr6n, that had been fanned into flame in BaghdAd and Adrianople, that had been carried to the West, and was now illuminating the fringes of five continents, to incarnate itself in institutions designed to canalize its outspreading energies and stimulate its gTowth. The Administrative Order which this historic Document has established, it should be noted, is, by virtue of its origin and character, unique in the annals of the world's religious systems. No Prophet before Baha'u'llah, it can be confidently asserted, not even Mu1~am-mad Whose Book clearly lays down the laws and ordinances of the Islamic Dispensation, has established, authoritatively and in writing, anything comparable to the Administrative Order which the authorized Interpreter of Baha'u'llah's teachings has instituted, an Order which, by virtue of the administrative principles which its Author has formuhted, the institutions He has established, and the right of interpretation with which He has invested its Guardian, must and will, in a manner unparalleled in any previous religion, safeguard torn schism the Faith from which it has sprung. Nor is the principle governing its operation similar to that which underlies any system, whether theocratic or otherwise, which the minds of men have devised for the government of human institutions. Neither in theory nor in practice can the Administrative Order of the Faith of Baha'u'llah be said to conform to any type of democratic government, to any system of autocracy, to any purely aristocratic order, or to any of the various theocracies, whether Jewish, Christian or Islamic which mankind has witnessed in the past. It incorporates within its structure certain elements which are to be found in each of the three recognized forms of secular government, is devoid of the defects which each of them inherently pas sesses, and blends the salutary truths which each undoubtedly contains without vitiating in any way the integrity of the Divine verities on which it is essentially founded. The hereditary authority which the Guardian of the Administrative Order is called upon to exercise, and the right of the interpretation of the Holy Writ solely conferred upon him; the powers and prerogatives of the Universal House of Justice, possessing the exclusive right to legislate on matters not explicitly revealed in the Most Holy Book; the ordinance exempting its members from any responsibility to those whom they represent, and from the obligation to conform to their views, convictions or sentiments; the specific provisions requiring the free and democratic election by the mass of the faithful of the Body that constitutes the sole legislative organ in the worldwide Baha 'I community Ñ these are among the features which combine to set apart the Order identified with the Revelation of Baha'u'llah from any of the existing systems of human government. Nor have the enemies who, at the hour of the inception of this Administrative Order, and in the course of its twenty-three year existence, both in the East and in the West, from within and from without, misrepresented its character, or derided and vilified it, or striven to arrest its march, or contrived to create a breach in the ranks of its supporters, succeeded in achieving their malevolent purpose. The strenuous exertions of an ambitious Armenian, who, in the course of the first years of its establishment in Egypt, endeavored to supplant it by the "Sci-entific Society" which in his shortsightedness he had conceived and was sponsoring, failed utterly in its purpose. The agitation provoked by a deluded woman who strove diligently both in the United States and in England to demonstrate the unauthenticity of the Charter responsible for its creation, and even to induce the civil authorities of Palestine to take legal action in the matter Ñ a request which to her great chagrin was curtly refused Ñ as well as the defection of one of the earliest pioneers and founders of the [p181] THE WORLD ORDER OF BAHA'U'LLAH 181 Faith in Germany, whom that same woman had so tragically misled, produced no effect whatsoever. The volumes which a shameless apostate composed and disseminated, during that same period in Persia, in his brazen efforts not only to disrupt that Order but to undermine the very Faith which had conceived it, proved similarly abortive. The schemes devised by the remnants of the Covenant-breakers, who immediately the aims and purposes of 'Abdu'l-Baha's Will became known arose, headed by Mirza Baha'u'llah, to wrest the custodianship of the holiest shrine in the Baha'i world from its appointed Guardian, likewise came to naught and brought further discredit upon them. The subsequent attacks launched by certain exponents of Christian orthodoxy, in both Christian and non-Christian lands, with the object of subverting the foundations, and distorting the features, of this same Order were powerless to sap the loyalty of its upholders or to deflect them from their high purposes. Not even the infamous and insidious machinations of a former secretary of 'Abdu'l-Baha, who, untaught by the retribution that befell Baha'u'llah's amanuensis, as well as by the fate that overtook several other secretaries and interpreters of His Master, in both the East and the West, has arisen, and is still exerting himself, to pervert the purpose and nullify the essential provisions of the immortal Document from which that Order derives its authority, have been able to stay even momentarily the march of its institutions along the course set for it by its Author, or to create anything that might, however, remotely, resemble a breach in the ranks of its assured, its wide-awake and stalwart supporters. MESSAGES FROM SHOGHI EFFENDI TO THE AMERICAN BELIEVERS 19461950 Hail with joyous heart the delegates of the American Baha'i Community assembled beneath the dome of the Mother Temple of the West in momentous Convention of the first year of peace. The souls are uplifted in thanksgiving for the protection vouchsafed by Providence to the preeminent community of the Baha world enabling its members to consummate, despite the tribulations of a world-convulsing conflict, the first stage of 'Abdu'l-Baha's Plan. The Campaign culminating the Centenary of the inauguration of the Baha'i Era completed sixteen months ere appointed time the exterior ornamentation of the Mashriqu'1-Ad~kir, laid the basis of the administrative order in every virgin state and province of the North American Continent, almost doubled the Assemblies established since the inception of the Faith, established Assemblies in fourteen re publics of Latin America, constituted active groups in remaining republics. swelled to sixty the sovereign states within the pale of the Faith. The two-year respite, well-earned after the expenditure of such a colossal effort, covering such a tremendous range, during so dark a period, is now ended. The prosecutors of the Plan who in the course of six ~var-ridden years achieved such prodigies of service in the Western Hemisphere from Alaska to Magallanes are now collectively summoned to assume in the course of the peaceful years ahead still weightier responsibilities for the opening decade of the Second Century. The time is ripe, events are pressing, Hosts on high are sounding the signal for inauguration of second Seven Year Plan designed to culminate first Centennial of the year Nine marking the mystic birth of Baha'u'llah's prophetic mission in [p182] 182 THE BAHA'I WORLD Siy~h-Cli41 at Tihr4n. A twofold responsibility urgently calls the vanguard of the dawn-breakers of Baha'u'llah's Order, torchbearers of world civilization, executors of Abdu'l-Baha's mandate to arise and simultaneously bring to fruition the tasks already undertaken and launch fresh enterprises beyond the borders of the Western Hemisphere. The first objective of the new Plan is consolidation of victories already won throughout the Americas, involving multiplication of Baha'i centers, bolder proclamation of the Faith to the masses. The second objective is completion of the interior ornamentation of the holiest House of Worship in the Baha'i world designed to coincide with the fiftieth anniversary of the inception of this historic enterprise. The third objective is the formation of three national Assemblies, pillars of the Universal House of Justice, in the Dominion of Canada, Central and South America. The fourth objective is the initiation of systematic teaching activity in wartorn, spiritually famished European continent, cradle of world-famed civilizations, twice-blessed by cAbdu~1~ Baha'is visits, whose rulers Baha'u'llah specifically and collectively addressed, aiming at establishment of Assemblies in the Iberian Peninsula, the Low Countries, the Scandinavian states, and Italy. No effort is too great for community belonging to the continent whose rulers Baha'u'llah addressed in the Most Holy Book, whose members were invested with spiritual primacy by 'Abdu'l-Baha and named by Him apostles of His Father, whose country was the first western nation to respond to the Divine Message and deemed worthy to be first to build the Tabernacle of the Most Great Peace, whose administrators evolved the pattern of the embryonic world order, consummated the first stage of the Divine Plan, and whose elevation to the throne of everlasting dominion the Center of the Convenant confidently anticipated. As the resistless impulse propelling the Plan accelerates, the American Community must rise to new levels of potency in response to the divine mandate, date, scale loftier heights pf heroism, insure fuller participation of the rank and file of members, and closer cob laboration with the agencies designed to insure attainment of the fourfold ob~ jectives, and evince greater audacity in tearing down the barriers in its path. Upon the success of the second Seven Year Plan depends the launching, after a respite of tree brief years, of yet more momentous thfrd Seven Year Plan which, when consummated through the establishment of the structure of the administrative order in the remaining sovereign states and chief dependencies of the entire globe, must culminate in and be befittingly commemorated Through worldwide celebrations marking the Centennial of the formal assumption by Baha'u'llah of the Prophetic Office associated with Daniel's prophecy and the world triumph of the Baha'i revelation and signalizing the termination of the initial epoch in the evolution of the Plan whose mysterious, res¶stiess processes must continue to shed ever-increasing lustre on successive generations of both the Formative and Golden Ages of the Faith of Baha'u'llah. Pledging ten thousand dollars as my initial contribution for the furtherance of the manifold purposes & a glorious crusade surpassing every enterprise undertaken by the followers of the Faith of Baha'u'llah in the course at the first Baha century. April 25, 1946 Opening phase of spiritual conquest of the old world under divinely conceived Plan must be speedily and befittingly inaugurated. Feel necessity prompt dispatch a! nine competent pioneers to as many countries as feasible charged to initiate systematic teaching work, commence settlement and promote dissemination of literature. Urge establishment of auxiliary office in Geneva as adjunct to International Bureau equipped with facilities to foster development of assemblies in countries falling within the scope of Plan. Recommend European Teaching Committee undertake without delay measures aiming at close collaboration of British Publishing Trust and Pub [p183] THE WORLD ORDER OF BAHA'U'LLAH 182 lishing Committee of German National Assembly. Advise in ude Duchy of Luxembourg in Low Countries and enlarge range of Plan through addition of Switzerland. Owing to considerable sum already accumulated in Tihr~n, I prefer to divert sum for International Relief not yet forwarded to Persia, as well as Assembly's annual contribution to World Center, to funds earmarked for all-important far-flung European teaching and publication activities. The challenge offered by virgin fields of Europe outweighs momentous character of task already confronting American Baha Community in the Americas. Vast distances sundering the old and new world are visibly, providentially contracting, enabling the ambassadors of Baha'u'llah's new World Order swiftly to discharge their apostolic mission through the continent destined to be steppingstone to still vaster enterprises associated with future stages of divinely impelled, ever unfolding, world-encircling Plan. June 5, 1946 The new Plan on which the Ameri• can Baha community has embarked, in the course of the opening years of the second Baha'i century, is of such vastness and complexity as to require the utmost vigor, vigilance and consecration on the part of both the general body of its prosecutors and those who are called upon, as their national elected representatives, to conduct its operation, define its processes, watch over its execution, and ensure its ultimate success. The obstacles confronting both its participants and organizers, particularly in the European field, are formidable, and call for the utmost courage, perseverance, fortitude and self-sacrifice. The precarious international situation in both Hemispheres, the distress and preoccupation of the masses, in most of the countries to which pioneers will soon be proceeding, with the cares of every day life, the severe restrictions which are still imposed on visit~ ors and travelers in foreign lands, the religious conservatism and spiritual lethargy which characterize the popu~ lation in most of the lands where the new pioneers are to labor, add to the challenge of the task, and render all the more glorious the labors of the na~ tional community that has arisen ta achieve what posterity will regard a~ the greatest collective enterprise9 not only in the history of the community itself, but in the annals o FAth with which it stands identified. The initial success of the enter~~ prise which has been so auspiciously launched, the enthusiasm which it has already engendered throughout Latin America, the hopes it has aroused amid the suffering and scattered believers in wartorn Europe, the feelings of admiration and envy it has excited throughout several communities in the Baha'i world in both the East and the West, augur well for the future course of its operation, and foreshadow the splendors of the victories which its con~ summation must witness. The forces that have been released through the birth of the Plan must be directed into the most effective channels, the spirit that has been kindled must be continually nourished, the fa&lities at the disposal of its organizers must be fully utilized, each and every barrier that may obstruct its expansion must be de-terminedily removed, every assistance which Baha'i communities in various lands may wish, or be able, to offer, should be wholeheartedly welcomed, every measure that will serve to reinforce the bonds uniting the newly fledged communities in the Latin world, and to stimulate the movement, and raise the spirits, of itinerant teachers and settlers laboring in the continent of Europe must be speedily undertaken, if the colossal task, which in the course of seven brief years must be carried out, is to be befittingly cansum-mated. The sterner the task, the graver the responsibilities, the wider the field of exertion, the more persistently must the privileged members of this enviable community strive, and the loftier must be the height to which they should aspire, in the course of their God-given mission, and throughout every stage in the Yr :.sistible and divinely guided eva-lution of their community life. [p184] 184 THE BAHA'I WORLD 4 t ~ Site of Laurentian Baha'i Summer School near Montreal, Canada. First Annual Convention of Baha'is of Canada, 1948. [p185] THE WORLD ORDER OF BAHA'U'LLAH 185 Setbacks may well surprise them; trials and disappointments may tax their patience and resourcefulness; the forces of darkness, either from within or from without, may seek to dampen their ardor, to disrupt their unity and break their spirit; pitfalls may surround the little band that must act as a vanguard to the host which must, in the years to come, spiritually raise up the sorely ravaged continent of Europe. None of these, however fierce, sinister or unyielding they may appear, must be allowed to deflect the protagonists of a God-impelled Plan, from the course which 'Abdu'l-Baha has chosen for them, and which the agencies of a firmly established, laboriously erected, Administrative Order, are now enabling them to effectively pursue. That they may press forward with undiminished fervor, with undimmed vision, with unfaltering steps, with indivisible unity, with unflinching determination until the shining goal is attained is my constant prayer, my ardent hope, and the dearest wish of my heart. July 20, 1946. I recall with profound emotion, on the morrow of the Twenty-Fifth Anniversary of 'Abdu'l-Baha's passing, the dramatic circumstances marking simultaneously the termination of the Heroic Age, and the commencement of the Formative Period, of the Faith of Baha'u'llah. I acclaim with thankfulness, joy and pride the American Baha'i community's manifold, incomparable services rendered the Faith at home and across the seas in the course of this quarter century. I hail with particular satisfaction the consummation of the twin major tasks spontaneously undertaken and brilliantly discharged by the same community in both the administrative and missionary fields, constituting the greatest contribution ever made to the progress of the Faith by any corporate body at any time, in any continent since the inception of the administrative order. Nursed during its infancy by 'Abdu'l-Baha's special care and unfailing solicitude; tude; invested at a later stage with spiritual primacy through the symbolic acts associated with His historic visit to the North American continent; summoned subsequently to the challenge through the revelation of the epochmaking Tablets of the Divine Plan; launched on its career according to the directives of and through the propelling force generated by these same Tablets; utilizing with skill, resourcefulness and tenacity, for the purpose of executing its mission, the manifold agencies evolving within the administrative order, in the erection of whose fabric it has assumed so preponderating a share; emerging triumphantly from the arduous twofold campaign undertaken simultaneously in the homeland and in Latin America; this community now finds itself launched in both hemispheres on a second, incomparably more glorious stage, of the systematic crusade designed to culminate, in the course of successive epochs, in the spiritual conquest of the entire planet. The task of this stern hour is challenging, its scale of operation continually widening, the races and nations to be contacted highly diversified, the forces of resistance more firmly entrenched, yet the prizes destined for the valiant conquerors are inestimably precious and the outstanding Grace of the Lord of Hosts promised to the executors of His mandate is indescribably potent. The present European project heralding the spiritual regeneration of the entire continent is the pivot on which hinges the success of the second Seven Year Plan. I appeal to the national representatives of the community, in conjunction with the European Teaching Committee, to focus attention upon its immediate requirements. The dispatch of nine additional pioneers to facilitate the immediate formation of stable groups in the goal towns of the ten selected countries is imperative. The selection of suitable literature, its prompt translation into the languages required, its publication and wide dissemination, is essential. The visit of an ever-swelling number of itinerant teachers designed to foster the development of the groups is urgently required. [p186] 186 THE BAHA'I WORLD A more liberal allocation of funds for the furtherance of the most vital objective is indispensable. I entreat the entire community to arise, while time remains, contribute generously, volunteer its services and accelerate its momentum, to assure the total success of the first, most momentous collective enterprise launched by the American Baha community beyond the barriers of the Western Hemisphere. December 3, 1946 My heart is filled with delight, wonder, pride and gratitude in conten-ipla-tion of the peacetime exp1oits~ in both hemispheres, of the world community of the followers of the Faith of Baha'u'llah, triumphantly emerging from the crucible of global war and moving irresistibly into the second epoch of the Formative Age of the Baha'i Dispensation. The opening years of the second century of the Baha'i Era, synchronizing with concluding stage of the memorable quarter-century elapsed since the termination of the Heroic Age of the Faith, have been distinguished by a compelling demonstration by the entire body of believers, headed by the valorous American Baha'i community, of solidarity, resolve and self-sacrifice as well as by a magnificent record of systematic, worldwide achievements. The three years since the edebration of he Centenaru hnv~ been haracter~ ized by a simultaneous process & ternal consolidation and steady en1arg~ nient of the orbit & a fasPevolvkg a& ministrative order, These years witnessed, first, the a&w~ tounding ~surgencs of v;ar~evasta ~cT Bah~'5 connntu 24y of Cenkrai E ~ro the rehabilitation of the com~n nW Southeast AsL, the Pacific Islands an the Far East; second, the ~naugm ration of a new Seven ~ear Plan b r the ~rnert can B hA'i community des Lined to cuP inmate •th the Centenary of the ~ft of Baha'u'llah's Prophetic Mission, airn~ ing at the iformation of three National Assemblies in Latin America and the Dominion of Canada, at completion of the holiest House of Worship in the Baha'i world, and at the erection of the structure of the administrative order in ten sovereign States of the European continent; and third, the formulation by the British, the Indian and the Persian National Assemblies of Six Year, Four and OneHalf Year, and Forty-Five Month Plans respectively, culminating with the Centenary of the B&b's Martyrdom and pledged to establish Baha'is attending the National Convention in Germany, among them, the newly elected National Spiritual Assembly and the American Baha'i service men. [p187] THE WORLD ORDER OF BAHA'U'LLAH 187 nineteen Spiritual Assemblies in the British Isles, double the number of Assemblies in the Indian subcontinent, establish ninety-five new centers of the Faith in Persia, convert the groups in Bahrein, Mecca and Kabul into Assemblies and plant the banner of the Faith in the Arabian territories of Yemen, Oman, Absa and Kuwait. Moreover, the number of countries opened to the onsweeping Faith, and the number of languages in which its literature has been translated and printed, is now raised to eighty-three and forty-seven, respectively. Four additional countries are in process of enrollment. Translations into Itfteen other languages are being undertaken. No less than seventeen thousand pounds have accumulated for the international relief of war-afflicted Baha'i cominuni-ties of East and West. The Baha'i endowments on the North American continent have now passed the two million dollar mark. The value of the endowments recently acquired at the World Center of the Faith, dedicated to the Shrines, are estimated at thirtyfive thousand pounds. Baha'i literature has been disseminated as far north as TJper-nivik, Greenland, above the Arctic circle. The Baha'i message has been broadcast by radio as far South as Ma-gellanes. The area of land dedicated to the Masbriqu'i Adhk4r of Persia has increased by almost a quarter-million square metres. The number of localities in the Antipodes where Baha'is reside has been raised to tkirty~five spread over Australia, New Zealand and Tasmania. Twenty-seven Assemblies are functioning in Latin America. In over a hundred localities Baha'is are resident in Central and South America, almost double the localities at opening of the first Seven Year Plan. Historic Latin American conferences have been held in Buenos Aires and Panama. Summer Schools are established in Argentina and Chile. Land has been offered in Chile for site of the first Mashriqu'l-Adhkar of Latin America. Additional Assemblies have been incorporated in Paraguay and Colombia. Seven others are in process of incorporation. A notable impetus has been lent this world-redeeming Message through the concerted certed measures devised by the American National Assembly designed to proclaim the Faith to the masses through public conferences, press and radio. Such remarkable multiplications ot dynamic institutions, such thrilling deployment of world regenerating forces, North, South, East and West, endow the preeminent goal of second Seven Year Plan in Europe with extraordinary urgency and peculiar significance. I am impelled to appeal to all American believers possessing independent means to arise and supplement the course of the second year of the second Seven Year Plan through personal partic4pation or appointment of deputies, the superb exertions of the heroic vanguard of the hosts destined, through successive decades, to achieve the spiritual conquest of the continent unconquered by Isl6in, rightly regarded as the mother of Christendom, the fountainhead of American culture, the mainspring of western civilization, and the recipient of the unique honor of two successive visits to its shores by the Center of Baha'u'llah's Covenant. April 28., 1947. The steadily deepening crisis which mankind is traversing, on the morrow of the severest ordeal it has yet suffered, and the attendant tribulations and commotions which a travailing age must necessarily experience, as a pr& hide to the birth of the new World Order, destined to rise upon the ruins of a tottering civilization, must, as they intensify, increasingly influence the course, and, in some cases, retard the progress, of the collective enterprises successively launched in the opening years of the second Baha'i century, and in almost every continent of the globe, by the worldwide community of the organized followers of the Faith of Baha'u'llah. In the land of its birth longstanding political rivalries, combined with a steady decline in the authority and influence exercised by the central government, are contributing to the reemergence of reactionary forces, represented by an as yet 1n fluential and fanatical priesthood, to a recrudescence of the persecution, and a multiplication of the disabilities, to [p188] 188 THE BAHA'I WORLD which a still unemancipated Faith has been so cruelly subjected for more than a century. In the heart of the continent of Europe, still fiercer political rivalries, as well as the clash of conflicting ideologies, have prevented the unification, indefinitely retarded the national revival, multiplied the vicissitudes and rendered more desperate the plight, of a nation comprising within its frontiers the largest community of the adherents of the Faith on that continent Ñ a community destined, as prophesied by 'Abdu'l-Baha, to play a major role in the spiritual awakening and the ultimate conversion of the European peo-pies and races to His Father's Faith. In the subcontinent of India recent political developments of a momentous character have plunged its divers castes, races and denominations into grave turmoil, brought in their wake riots, bloodshed, misery and confusion, fanned into flame religious animosities and well-nigh disrupted its economic life. In the Nile Valley the outbreak of a widespread and virulent epidemic, following closely upon the political unrest and the severe economic crisis already afflicting its inhabitants, threatens to disorganize the life of the nation and to bring in its wake afflictions of an even more serious character. Tn the Holy Land itself, the heart and nerve-center of the far-flung and firmly knit community of the followers of Baha'u'llah, and the repository of its holiest shrines, already gravely disturbed by the chronic instability of its political life, the religious dissensions of its inhabitants, and the ten-year-long strain and danger to which its people have been subjected and exposed, fresh perils are looming on its horizon, menacing it, on the one hand with the ravages of an epidemic that has already taken so heavy a toll of the lives of the people beyond its southern frontier, and threatening it, on the other, with a civil war of extreme severity and unpredictable in its consequences. Subject to the same fundamental causes which have deranged the equilibrium of presentday society and corroded its life are to be regarded the privations, the restrictions and crisis which, to a lesser degree, are oppressing the peoples of Cen tral and SouthEastern Europe. of the British Isles and of certain Republics of Central and South America. In all these territories, whether in the Eastern or Western Hemisphere, the nascent institutions of a struggling Faith, though subjected in varying degrees to the stress and strain associated with the decline and dissolution of time-honored institutions, with fratricidal strife, economic upheavals, financial crises, outbreaks of epidemics and political revolutions, have thus far, through the interpositions of a merciful Providence, been graciously enabled to follow their chartered course, undefiect-ed by the crosscurrents and the tempestuous winds which must of necessity increasingly agitate human society ere the hour of its ultimate redemption approaches. In contrast to these sorely tried countries on the European, the Asiatic and the African continents, unlike her sister Republics in either Central or South America, the Great Republic of the West Ñ the homeland of that mother community which, fostered through the tender care of an ever-solicitous Master, has already proved itself capable of rearing in its turn such splendid progeny among the divers communities of Latin America, which bids fair to multiply its daughter communities in a continent of mightier potentialities Ñ such a Republic has been, to a peculiar degree and over a long and uninterrupted period, relatively free from the chronic disorders, the political disturbances, the economic convulsions, the communal riots, the epidemics, the religious persecutions, the privations and loss of life which, during successive generations, have in one way or another afflicted so many peoples in almost every part of the globe. Singled out by the Almighty for such a unique measure of favor, suffered to evolve, untrammelled and unperturbed, within the shell of its God-given Administrative Order, distinguished from its sister communities through the revelation of a Plan enianating directly from the mind and pen of its Founder, enriched already by so many trophies, each an eloquent testimony to its mis [p189] THE WORLD ORDER OF BAHA'U'LLAH 189 sionary zeal and valor in distant fields and amidst divers peoples, the Community of the Most Great Name in the North American continent, must, sensible of the abounding grace vouchsafed to it by Baha'u'llah, resolve, as it has never resolved before, to carry out, however much it may be buffeted by future circumstances and the unforeseen ordeals which a heedless and chaotic world may still further experience, the mission confidently entrusted to its hands by an all-wise and loving Master. Already in the newly opened European field, where the first stage of its transatlantic missionary enterprise ib now unfolding, the success which the vanguard of its army of pioneers has already achieved in several leading capitals of that continent is truly heartwarming and evokes intense admiration. The broad outlines of the primary institutions heralding the erection of the administrative framework of the Faith of Baha'u'llah in no less than ten sovereign states of Europe can already be discerned Ñ a powerful and signal reinforcement of the organized and progressive efforts exerted by the British and German communities on the north western limits of that continent and in its very heart. In the Latin American field, where the structural basis of a rising Administrative Order has already been established, through the formation of firmly grounded Assemblies in each of the Republics of Central and South America, the stage is being set for the erection of those institutions which are to be regarded as the harbingers of the secondary Houses of Justice which, in each of these Republics must act as p11-lam, and assist in sustaining the weight, of the final unit designed to consummate the institutions of that order. On the northern portion of that same hemisphere the stage is already set for the impending emergence of an institution which, however circumscribed its basis, must ultimately, directly participate in the measures preliminary to the constitution of the Universal House of Justice. A community now in the process of marshalling and directing, in such vast territories, in such outlying regions, amidst such a diversity of peoples, at so precarious a stage in the fortunes of mankind, forces of such incalculable potency, to serve purposes so meritorious and lofty, cannot afford to falter for a moment or retrace its steps on the path it now travels. Its commitments, so vast, so challenging, so rich in their potentialities, in the North American continent, must, whatever betide it, be carried out, in their entirety and without the slightest reservation or hesitation. The pledge to multiply the local Administrative institutions, throughout the length and breadth of this continent must be honored, and the placing of the contract for the interior ornamentation of the Holiest House of Worship ever to be erected to the glory of Baha'u'llah expedited. Above all a prodigious effort, nationwide, sustained and wholly unprecedented in the annals of a richly endowed and spiritually blessed community, aiming at the immediate increase of the financial resources required for the effective prosecution of its manifold and pressing tasks, is required. The triple campaign, conducted in two hemispheres, comprising within the scope of its operation the entire territory of the North American Republic, the Dominion of Canada, twenty Republics of Latin America, and no less than ten sovereign States of the European continent, is indeed of critical importance. Every phase of this threefold crusade, undertaken at the dawn of the second Baha'i century by the executors of 'Abdu'l-Baha's Will and the custodians of His Plan, must be accorded its due measure of consideration and its needs simultaneously and vigorously fulfilled. The allurements of the glorious adventure in the Latin American field, the glittering prizes already won and the new ones within reach, must, at no time obscure the issues, or retard the task confronting the prosecutors of the Plan in their homeland, or a]low the interests of its Assemblies, for the most part new and struggling, to be either neglected or forgotten. Nor must the glamor of the still more recent and glorious adventure embarked upon across the Atlantic, within a turbulent, [p190] 190 THE BAHA'I WORLD politically convulsed, economically disrupted and spiritually depleted continent, dim, in however small a measure, the radiance, or detract from the urgency, of the magnificent enterprises, whose first fruits in Latin America are only beginning to mature, in direct consequence of the initial operation of the Plan bequeathed by 'Abdu'l-Baha to the American believers. To the vital requirements of this Plan, at so critical a juncture, both in the fortunes of mankind in general, and of the Plan itself, to which detailed reference has been made in a previous communication, I need not again refer. All I desire to emphasize is my fervent plea, addressed to both the administrators who, as the elected representatives of the community must devise the plans, coordinate the activities, and direct the agencies of a continually expanding community, and to those whose privilege it is to labor, at home and abroad, to insure the effective prosecution of these sacred tasks, to realize the propitiousness of the present hour, recognize its urgency, meet its challenge and appreciate its unique potentialities. As the international situation worsens, as the fortunes of mankind sink to a still lower ebb, the momentum of the Plan must be further accelerated, and the concerted exertions of the community responsible for its execution, rise to still higher levels of consecration and heroism. As the fabric of presentday society heaves and cracks under the strain and stress of portentous events and calamities, as the fissures, accentuating the cleavage separating nation frbm nation, class from class, race from race, and creed from creed, multiply, the prosecutors of the Plan must evince a still greater cohesion in their spiritual lives and administrative activities, and demonstrate a higher standard of concerted effort, of mutual assistance, and of harmonious development in their collective enterprises. Then, and only then, will the reaction to the stupendous forces, released through the operation of a divinely conceived, divinely impelled Plan, be made apparent, and the fairest fruit of the weightiest spiritual enterprise launched in recorded history under the aegis of the Center of the Covenant of Baha'u'llah be garnered. October 25, 1947. Highly gratified at unceasing, corn-pelling evidences of exalted spirit of Baha'i stewardship animating Amen-can Baha'i Community, as attested by the alacrity of its national representatives in executing the first Temple contract, their promptitude in extending effective assistance to their Persian brethren, their vigilance in safeguarding integrity of the Faith in the City of the Covenant, and their vigor in prosecuting the national campaign of publicity. In recognition of preeminent services continually enriching the record of achievements associated with preeminent community of the Baha'i world, I am arranging transfer of extensive, valuable property acquired in precincts of Shrines on Mount Cannel to name of Palestine Branch of American Assembly. Happy announce completion of plans and specifications for erection of arcade surrounding the Nib's Sepulchre, constituting first step in process destined to culminate in construction of the Dome anticipated by 'Abdu'l-Baha and marking consummation of enterprise initiated by HIm fifty years ago according to instructions given Him by Baha'u'llah. December 15, 1947. Plans and specifications have been prepared, and preliminary measures taken, to place contracts for the arcade of the B~h's Sepulchre. Historic International Baha'i congresses held in South and Central America and an in-ter-European Teaching Conference projected for Geneva paving the way for future World Baha'i Congress. Recognition extended to the Faith by United Nations as international nongovernmental body, enabling appointment of accredited representatives to United Nations conferences, is heralding world recognition for a universal proclamation of the Faith of Baha'u'llah, April 16, 1948. [p191] THE WORLD ORDER OF BAHA'U'LLAH 193. Joyfully acclaim brilliant achievements transcending fondest hopes and setting the seal of complete victory on the stupendous labors undertaken by the American Baha'i Community in the second year of the second Seven Year Plan. The constitution of the National Spiritual Assembly of Canada, the heroic feat of raising to almost two hundred the number of Spiritual Assemblies in the North American continent, the marvelous expansion of the daughter communities in Latin America, the successful conclusion of the preliminary phase of the interior ornamentation of the Mashriqu'l-Adhkar and the crowning exploit of the formation of no less than seven Assemblies in the newly opened transcontinental field, endow with everlasting fame the second epoch of the Formative Age, immeasurably enrich the annals of the opening decade of the second Baha Century, and constitute a landmark in the unfoldment of the second stage of the execution of 'Abdu'l-Baha's Plan. The primacy of the American Baha'i community is reasserted, fully vindicated and completely safeguarded. Recent successive victories proclaim the undiminished strength and exemplary valor of the rank and file of the community whether administrators, teachers or pioneers in three continents regarded as the latest links in the chain of uninterrupted achievements performed by its members in the council and teaching field for over a quarter of a century. I recall on this joyous occasion With pride, emotion, thankfulness, the resplendent record of stewardship of this dearly-loved, richly-endowed unflinchingly resolute community whose administrators have assumed the preponderating share in perfecting the machinery of the administrative order, whose elected representatives have raised the edifice and completed the exterior ornamentation of the Mother Temple of the West, whose trailblazers opened an overwhelming majority of the ninety-one countries now included within the pale of the Faith, whose pioneers established flourishing communities in twenty republics of Latin America, whose benefactors extended in am-pie measure assistance in various ways to their sorely pressed brethren in dis~ tant fields, whose members scattered themselves to thirteen hundred centers in every state of the American Union, every Province of the Dominion of Can~ ada, whose firmest champion succeeded in winning Royalty's allegiance to the Message of Baha'u'llah, whose heroes and martyrs laid down their lives in its service in fields as remote as Honolulu, Buenos Aires, Sydney, hf4hhn, whose vanguard pushed its outposts to the antipodes on the farthest verge of the South American continent, to the vicin~ ity of the Arctic Circle, to the northern, southern, and western fringes of the European continent, whose ambassadors are now convening, on the soil of one of the newly won territories, its his~ toric first Conference designed to consolidate the newly won prizes, whose spokesmen are securing recognition of the institutions of Baha'u'llah's rising world order in the United Nations. Appeal to members of the community so privileged, so loved, so valorous, endowed with such potentialities to unitedly press forward however afflictive the trials their countrymen may yet experience, however grievous the tribulations the land of their heart's desire may yet suffer, however oppressive an anxiety the temporary severance of external communications with the World Center of their Faith may engender, however onerous the tasks still to be accomplished until every single obligation under the present Plan is honorably fulfilled, enabling then-i to launch in its appointed time the third crusade destined to bring glorious consummation to the first epoch in the evolution of their divinely appointed World Mission, fulfill the prophecy uttered by Daniel over twenty centuries ago, contribute the inaj or share of the world triumph of the Faith of Baha'u'llah envisaged by the Center of His Covenant, and has~ ten the opening of the Golden Age of the Baha Dispensation. April 26, 1948. The response of the American Baha'i Community to the urgent call to arise and remedy a critical situation has been such as to excite my highest admira [p192] 192 THE BAHA'I WORLD National Convention of Baha'is of Australia and New Zealand. National Baha'i Convention of India, Pakistan, and Burma, Panchgani, India, J1947. [p193] THE WORLD ORDER OF BAHA'U'LLAH 193 tion and exceed the hopes of all those who had waited with anxious hearts for this dangerous corner to be turned at such an important stage in the prosecution of the Second Seven Year Plan. The rapidity with which the challenge has been met, the strenuous efforts which have been systematically exerk ed, the zeal and devotion which have been so abundantly demonstrated, the resolution and self-sacrifice which have been so strikingly displayed by the members of a community, burdened with such mighty responsibilities and intent on maintaining its lead among its sister communities in East and West, confer great lustre on this latest episode in the history of the prosecution of the Divine Plan. I am moved to offer its high-minded and valiant members my heartfelt congratulations on so conspicuous a victory, and on the preservation of an unblemished record of achievements in the service of the Faith of Baha'u'llah. The formation of the Canadian National Assembly, the conclusion of the preliminary steps for the completion of the interior ornamentation of the Mashriqu'l-Adhkar, the rapid multiplication and consolidation of the institutions of the Faith throughout Latin America, the steady expansion of the activities aiming at the proclamation of the Faith to the masses, the recognition secured, on behalf of the national institutions of a world community, from the United Nations Organization, above all the phenomenal success achieved through the constitution of no less than eight spiritual Assemblies in seven of the goal countries selected as targets for the transatlantic operation of the Plan, now crowned by the holding of the first teaching conference on the Continent of Europe Ñ all these have served to immortalize the second year of the Second Seven Year Plan and round out the mighty feat accomplished throughout the states and provinces of the North American Continent Ñ the base from which the operation of a divinely impelled and constantly expanding Plan are being conducted. Frnboldened by the enduring and no-men oi succs~ ~s won, on a man: tronts, in such distant fields, among such a diversity of peoples, and in the face of such formidable obstacles, by a community now launched, in bath Hemispheres, on its world-encircling mission, I direct my appeal to the en~~ tire membership of this God-chosen community, to its associates and daughter communities in the Dominion of Canada, in Central and South America, and in the Continent of Europe, to proclaim, in the course of this current year, to their sister communities in East and West and by deeds no less resplendent than those of the past, their inflexible resolve to prosecute unremittingly the Plan entrusted to their care, and em~ blazon on their shields the emblems of new victories in its service. The placing, with care and promptitude, the successive contracts, designed to ensure the uninterrupted progress of the interior ornamentation of the Temple, at a time when the international situation is fraught with so many complications and perils; the acceleration of the twofold process designed to preserve the status of the present Assemblies throughout the States of the Union and multiply their number; the constant broadening of the bases on which the projected Latin American National Assemblies are to be securely founded; the steady expansion of the work initiated to give wider publicity to the Faith in the North American Continent and in circles associated with the United Nations; and, last but not least, the constitution of firmly established Assemblies in each of the remaining goal countries in Europe and the simultaneous initiation, in the countries al. ready provided with such Assemblies, of measures aiming at the formation of several nuclei calculated to reinforce the structural basis of an infant administrative Order Ñ these stand out as the primary and inescapable duties which the members of your Assembly Ñ the mainspring of the multitudinous activities carried on in your homeland, in the Latin American field, and on the European frontÑ must in this third year of the Second Le r~n Y r P. an, Lilt-ting~ dLC ar~ [p194] 194 THE BAHA'I WORLD That the launching of one of these fundamental activities to be conducted by your Assembly during the present year Ñ the commencement of the interior ornamentation of the Mother Tern-pie of the West Ñ should have so closely synchronized with the placing of the first two contracts for the completion of the Sepulchre of the Bab, as contern-Nated by 'Abdu'l-Baha, is indeed a phenomenon of singular significance. This conjunction of two events of historic importance, linking, in a peculiar degree, the most sacred House of Warship in the American continent with the most hallowed Shrine on the slopes at Mount Carmel, brings vividly to mind the no less remarkable coincidence marking the simultaneous holding, on a Naw-Rflz Day, of the first convention of the American Dah&'i Community and the entombment by the Center of Dah&'u'llhh's Covenant of the remains of the B~b in the newly constructed vault of His Shrine.4 The simultaneous arrival of those remains in the fortress city cit 'Akka and of the first pilgrims from the continent of America;2 the subsequent association of the founder of the American Baha'i community with 'Abdu'l-Baha in the laying of the cornerstone of the B6&'s Mausoleum on Mount Carmel; the holding of the Centenary of His Declaration beneath the dome of the recently constructed Mashriqu'l-Adhkar at Wilmette, on which solemn occasion His blessed portrait was urn 1See God Passes By, p. 276 2See God Passes By, p. 2578 Friends who attended the Baha'i Summer Conference at Banff, Alberta, Canada, August, 1946. [p195] THE WORLD ORDER OF BAHA'U'LLAH 195 veiled, on western soil, to the eyes of His followers; and the unique distinction now conferred on a member3 of the North American Baha'i community of designing the dome, envisaged by 'Abdu'l-Baha, as the final and essential embellishment of the ]3&b's Sepulchre Ñ all these have served to associate the Herald of our Faith and His resting-place with the fortunes of a community which has so nobly responded to His summons addressed to the "peoples of the West" in His Qayyiamu'1-AsniM. "This Sublime Shrine has remained unbuilt .," 'Abdu'l-Baha, looking at the Shrine from the steps of His House on an August day in 1915, remarked to some of His companions, at a time when the Bab's remains had already been placed by Him in the Vault of one of the six chambers He had already constructed for that purpose. "God willing, it will be accomplished. We have carried its construction to this stage." The initiation in these days of extreme peril in the Holy Land of so great and holy an enterprise, founded by Baha'u'llah Himself whilst still a Prisoner in 'Akka and commenced by 'Abdu'l-Baha during the darkest and most perilous days of His Ministry, recalls to our minds furthermore, the construction of the superstructure of the Temple in Wilmette during one of the severest financial crises that has afflicted the United States of America, and the completion of its exterior ornamentation during the dark days of the last World War. Indeed, the tragic and moving story of the transfer of the B&b's mutilated body from place to place ever since His Martyrdom in Tabriz, its fif-ty-year concealment in Persia; its pert-bus and secret journey by way of Tili-ran, IsfMThn, KirnThnshAh, Ba&hcThd, Damascus, Beirut and 'Akka to the Mountain of God, its ultimate resting-place; its concealment for a further period of ten years in the Holy Land itself; the vexatious and long-drawn out negotiations for the purchase of the 3Williarn Sutherland Maxwell of Montreal. A colored rendering of the design is reproduced as a frontispiece in The Baha'i World Vol. IX. site chosen by Baha'u'llah Himself far its entombment; the threats of 'Abdu'1-Hamid, the Turkish tyrant, the accusations levelled against its Trustee, the plots devised, and the inspection made, by the scheming members of the notorious Turkish Commission of Inquiry; the perils to which the bloodthirsty Jam~I P6shA exposed it; the machinations of the Arch-Breaker of Baha'u'llah's Covenant, of His brother and of His son, respectively, aiming at the' frustration of 'Abdu'l-Baha's design, at the prevention of the sale of land within the precincts of the Shrine itself, and the multiplication of the measures taken for the preservation and consolidation of the properties purchased in its vicinity and dedicated to it, Ñ all these are to be regarded as successive stages in the history of the almost hundred year long process destined to culminate in the consummation of Baha'u'llah's irresistible Purpose of erecting a lasting and befitting memorial to His Divine Herald and CoFounder of His Faith.4 As the Mission entrusted by 'Abdu'l-Baha to the followers of His Faith in the North American Continent gathers momentum, unfolds its potentialities, and raises to new heights of heroism and renown its valiant prosecutors, events of still greater significance, will, no doubt, transpire, which will serve to enhance the value of the work which the prosecutors of the Plan are carrying out, to widen their vision, to reinforce their exertions, to sustain their spirit, to ennoble their heritage, to noise abroad their fame, to facilitate their assumption of the unique functions distinguishing their stewardship to the Faith, and to hasten the advent of the day, which shall witness, in the Golden Age that is still unborn, their "elevation to the throne of an everlasting dominion," the day whereon "the whole earth", will "resound with the praises" of their "majesty and greatness." May iS, 1948. 4FJor the story of the removal of the body of the B~b from Tihr&n to Mount Carmel, see God Passes By, Chapt. XWIII. "Entomb-ment of the DAb's Remains on Mt. Carmel." [p196] 196 THE RAHA'f WORLD In one giant tomb are laid to rest, in the Baha Cemetery of Cairo, Egypt, two great teachers Ñ Lua Getsinger, the American, Mirza 'Abu'1-Fajil, the Persian. A Baha'i grave desecrated by fanatical Moslems in the Baha'i Cemetery, Ismailia, Egypt. [p197] TIlE WORLD ORDER OF BAHA'U'LLAH 197 The deepening crisis ominously threatening further to derange the equilibrium of a politically convulsed, economically disrupted, socially subverted, morally decadent and spiritually moribund society is testing the tenacity, taxing the resources and challenging the spirit throughout three continents of the chosen trustees and valiant executors of 'Abdu'l-Baha's Divine Plan. This present hour, however critical, fraught with uncertainty, cannot and must not retard the unfoldment of the manifold tasks so brilliantly inaugurated, so diligently prosecuted, so dazzling in their prospects. The record of the Baha'i community since inception of the Formative Age conclusively demonstrates that accomplishment of signal acts accompanied, or followed upon, periods of acute distress in European and American contemporary history. The machinery of the Administrative Order was established, and preliminary stage of construction of the House of Worship was undertaken, by a grief-stricken community in the anxious years following the sudden removal of its loving, watchful Founder. The superstructure of the Temple was erected amid the strain and stress of an economic depression of an unprecedented severity gripping the North American continent. The first Seven Year Plan, opening stage in the execution of the historic mission entrusted to the American Baha'i community was launched in the face of a gathering storm culminating in the direst conflict yet experienced by mankind. The Tablets of the Divine Plan were revealed amidst the turmoil of the first World War involving great danger to the life of their Author. The remains of 'Abdu'l-Baha's Mother and Brother were transferred to site of monuments constituting focus of institutions of future World Administrative Center and erected on the morrow of the outbreak of hostilities while the Holy Land was increasingly exposed to the perils precipitated by the second conflict. The daughter communities of Latin Arner-ica were called into being and exterior ornamentation of the Temple was consummated while the American mother community was in the throes of the last, mast harassing stage of the devastating struggle. The worldwide Centenary celebrations crowning these enterprises were undertaken in such perilous circumstances and carried out despite the formidable obstacles engendered through prolongation of hostilities. National administrative headquarters were established in Tihr~n, Cairo, Bag~-dad, Delhi and Sydney, national and international endowments were enriched and Assemblies incorporated in countries confronted by growing threat of invasion and encirclement. The second Seven Year Plan inaugurating the transatlantic mission embracing Scandinavia, the Low Countries, Switzerland, the Iberian and Italian Peninsulas, was launched on the morrow of the catastrophic upheaval despite the exhaustion, confusion, distress and restrictions afflicting a war-shattered continent. T~e first fruits of this newly-launched Plan were garnered through convocation of first European Teaching Conference and erection of the ninth pillar of the Universal House of Justice in the Dominion of Canada despite premonitory rumblings of a third ordeal threatening to engulf the Eastern and Western Hemispheres. The central structure of the Bab's Sepulchre was built while the precious life of its Builder was hanging perilously in the balance. Plans were drawn, contracts placed and founda~ tions laid for its arcade while the Holy Places were ravaged by flames of the civil strife burning fiercely in the Holy Land. Precious years are inexorably s1ip~ ping by. The world outlook is steadily darkening. The American community's most arduous feats still lie ahead, Dis~ asters overtaking Europe and America, more afflictive than any tribulations yet suffered in either continent may yet ak tend still more majestic revelations in the unfoldment of concluding stage of the second Seven Year Plan destined to witness successively the raising of the tenth and eleventh pillars of the Universal House of Justice, and the celebration of the Golden Jubilee of the Mother Temple of the West. The champion builders of Baha'u'llah's [p198] 198 THE BAHA'I WORLD First Spiritual Assembly of the Baha'is of Khartoum, S~d~n, 1946. Baha'i Summer School, Sukkur, Pakistan. [p199] THE WORLD ORDER OF BAHA'U'LLAH 199 rising world order must scale nobler heights of heroism as humanity plunges into greater depths of despair, degradation, dissension and distress. Let them forge ahead into the future serenely confident that the hour of their mightiest exertions and the supreme opportunity for their greatest exploits must coincide with the apocalyptic upheaval marking the lowest ebb in mankind's fast-declin-ing fortunes. November 3, 1948. As the threat of still more violent convulsions assailing a travailing age increases, and the wings of yet another conflict, destined to contribute a distinct, and perhaps a decisive, share of the birth of the new Order which must signalize the advent of the Lesser Peace, darken the international horizon, the eyes of the divers communities, comprising the body of the organized followers of Baha'u'llah throughout the Eastern Hemisphere, are being increasingly fixed upon the progressive unfoldment of the tasks which the executors oP 'Abdu'l-Baha's mandate have been summoned to undertake in the course of the second stage of their world-gird-ing mission. Past experience, ranging over a period of many years, has taught them that no matter how formidable the external obstacles that have confronted them during the turbulent and eventful decades since the Master's passing, and despite the strain and stress which internal crises, precipitated by enemies from within and by adverse economic circumstances afflicting their country, have imposed, the stalwart occupants of the citadel of the Faith of Baha'u'llah, have with extraordinary steadfastness, enviable fidelity and magnificent courage, not only shielded the interests, preserved the integrity and demonstrated the worthiness, of the Cause they have embraced, but have sallied forth, with dynamic and irrepressible energy to implant its banner and establish its outposts in countries and continents far beyond the original scene of their operations. Neither the irreparable loss sustained by the termination of the earthly life of a vigilant Master, nor the acute distress caused by the financial collapse which suddenly swept their country, nor the unprecedented tragedy of a world crisis that swept their land and its people into its vortex, nor the perils and uncertainties, the exhaustion and the disillusionment associated with its aftermath nor even the soul-shaking tests which periodically assailed them, through the defection and the attacks of Covenant-breakers, occupying, by virtue of their Kinship to or their long association with the Founder of their community, exalted positions at the world center of their Faith, or in the land from which it sprang, or in their own country, Ñ none of these have succeeded in vitiating the hidden spring of their spiritual life, in deflecting them from their chosen course, or in even retarding the forward march and fruition of their enterprises. In the toilsome task of fixing the pattern, of hying the foundations, of erecting the machinery, and of setting in operation the Administrative Order of their Faith, in the execution of the successive stages in the erection and exterior ornamentation of their Tem-pie, in the launching of the initial enterprise under 'Abdu'l-Baha's Divine Plan, which enabled them to establish the structural basis of the Order recently laid in their homeland in every Republic of Central and South America; in the sustained, the systematic and prodigious effort exerted for the en. largement of the administrative foundations of the institutions of their Faith Jr every State and Province of the United States and the Dominion of Canada; in the parallel endeavors aimed at the widespread dissemination of its literature, and the proclamation of its verities and tenets to the masses; in the launching of the Second Seven Year Plan, which has extended the ramifications of the Divine Plan across the Atlantic to ten sovereign States of the European continent, which has already yielded a rich return through the formation of the first Canadian Baha'i National Assembly and the convocation of the first European Teaching Conference; in the repeated, the timely, the spontaneous and generous contributions [p200] 200 THE BAHA'I WORLD they have made, on numerous occasions, for the relief of the persecuted among their brethren, for the defense of their institutions, for the vindication of their rights, for the consolidation of their activities and the progress of their enterprises in all these the champions of the Faith of Baha'u'llah have, with ever increasing emphasis borne witness to the sublimity of the faith which burns within their breasts, to the radiance of the vision that shines, clearly and steadily, before their eyes, the sureness and rapidity that marks their gigantic strides, and the vastness and glory of the unique mission entrusted to their hands. Milestones of historic significance have been successively reached and rapidly left behind. A still stonier stretch of road now lies before them. Rumblings of catastrophes yet mare dreadful agitate with increasing frequency a sorely-stressed and chaotic world, presenting a challenge to grap-pie with the unfinished tasks, a challenge graver and still more pressing than any hitherto experienced. The present and remaining contracts, designed to consummate the magnificent enterprise, initiated almost fifty years ago, in the heart of the North American continent, and complete an Edifice consecrated for all time by the loving hands of the Center of Baha'u'llah's Covenant, constituting the foremost symbol of the Faith, and incarnating the soul of the American Baha'i community in the Western Hemisphere, must be speedily and systematically carried out, however onerous the task may become, in consequence of the inevitable fluctuations to which the present economic conditions are subjected, in preparation for the jubilee that must mark the completion of that holy Edifice. The recent broadening of the administrative basis of the Faith in a land that has served, and will long remain, the base of the spiritual operations now being conducted in both hemispheres, in response to the ringing call of 'Abdu'l-Baha, sounded three decades ago in His historic Tablets, must, no matter how arduous and insistent the tasks to be performed in Latin America and Europe, be fully maintained, and the process continually enlarged and steadily consolidated. The various agencies designed to carry the Message to the masses, and to present to them befittingly the teachings of its Author, must, likewise, be vigilantly preserved, supported and encouraged. The essential preliminaries, calculated to widen the basis of the forthcoming Latin America's National Baha'i Assemblies, to familiarize the Latin Amer-can believers with the administrative duties and functions they will be called upon to discharge, to enrich and deepen their knowledge of the essentials of their faith, its ideals, its history, its requirements and its problems, must be carried out with ever-increasing energy as the hour of emergence of these Latin American communities into independent existence steadily and inexorably approaches. The necessary guidance, which can alone be properly insured through the maintenance of an uninterrupted extension of administrative assistance, through the settlement of pioneers and the visits of itinerant teachers to the daughter communities, must under no circumstances be completely withdrawn, after their independence has been achieved. Above all, the momentous enterprise initiated in the transatlantic field of service, so vast in conception, so timely, so arduous, so far-reaching in its potentialities, so infinitely meritorious, must, in the face of obstacles, however insurmountable they may seem, be continually reinvigorated through undiminished financial support, through an ever-expanding supply of literature in each of the required languages, through frequent, and whenever possible prolonged, visits of itinerant teachers, through the continued settlement of pioneers, through the consolidation of the Assemblies already established, through the early constitution of properly functioning Assemblies in the few remaining goal countries as yet deprived of this inestimable blessing, and last but not least through the exertion of sustained and concentrated effort designed to supplement these foci of Baha'i national administrative activity with subsidiary centers whose formation will herald the inauguration of [p201] THE WORLD ORDER OF BAHA'U'LLAH 201 Baha'i Summer School held at Panchgani, India by the National Youth Committee of India, Pakistan and Burma. teaching enterprises throughout the provinces of each of these ten countries. As the dynamic forces, sweeping forward the First Seven Year Plan, on the last stages of its execution, rose rapidly to a crescendo, culminating in the na-tion-wide celebrations marking the centenary of the Faith of Baha'u'llah, synchronized with a further and still more precipitous decline in the fortunes of a wartorn, bleeding society, so must every aggravation in the state of a world still harassed by the ravages of a devastating conflict, and now hovering on the brink of a yet more crucial struggle, be accompanied by a still more ennobling manifestation of the spirit of this second crusade, whose consummation might well coincide with a period of distress far more acute than the one through which humanity is now passing. Not ours to speculate, or dwell upon the immediate workings of an inscrutable Providence presiding alike over the falling fortunes of a dying Order and the rising glory of a Plan holding within in it the seeds of the world's spiritual revival and ultimate redemption. Nor can we attempt as yet, whilst the second stage in the operation of such a Plan has not yielded its destined fruit, visualize the nature of the tasks, or discern the character of the circumstances that will mark the progressive unfoldment of a third successive crusade, the successful termination of which must signalize the closing of the first historic epoch in the evolution of the Divine Plan. All we can be sure of, and confidently assert, is that upon the outcome of the assiduous efforts now being collectively exerted in three continents, by the North American, the Latin and European believers, acting under the Mandate of 'Abdu'l-Baha, associated with the one and only Plan conceived by Himself, aided by the agencies deriving their inspiration from His Will and Testament, and assured of the support promised by the Pen of I-us Father, in His Most Holy Book, must solely depend the timing as well as the nature ot the tasks which must be successfully [p202] 202 THE BAHA'I WORLD carried out ere the closing of an epoch of such transcendent brightness and glory in the evolution of the mightiest Plan ever generated through the creative power of the Most Great Name, as manifested by the Will of the Center of His Covenant and the interpreter of His teaching. There can be no doubt whatever that with every turn of the wheel, as a result of the operation of 'Abdu'l-Baha's Plan, and with every extension in the range of its evolution, a responsibility of still greater gravity and of wider import will have to be shouldered by its divinely chosen executors wherever its ratnifi-cations may extend and however oppressive the state of the countries and continents in which they may have to labor. They must strive, ceaselessly strive, ready for any emergency, steeled to meet any degree of opposition, unsatisfied with any measure of progress as yet achieved, prepared to make sacrifices far exceeding any they have already wll1ingly made, and confident that such striving, such readiness, such resolution, such high-minded-ness, such sacrifice will earn them the palm of a victory still more soul-sails-fying and resounding in its magnificence than any as yet won since the inception of their mlssion. May He Who called them into being and raised them up, Who fostered them in their infancy, Who extended to them the blessing of His personal support in their fears of childhood, Who bequeathed to them the distinguishing heritage of His Plan, Whose Will and Testament initiated them, during the period of their adolescence, in the processes of a divinely appointed Administrative Order, Who enabled them to obtain maturity through the inauguration of His Plan, Who conferred upon them the privilege of spiritual parenthood at the close of the initial Phase in the operation of that same Plan, continue through the further unfoldment of the second stage in its evolution to guide their steps along the path leading to the assumption of functions proclaiming the attainment of full spiritual xnan~ hood, and enable them eventually, through the long and slow processes of evolution and in conformity with the future requirements of a continually evolving Plan, to manifest before the eyes of the members of their sister communities, their countrymen and the whole world, and in all their plentitude, the potentialities inherent within them, and which in the fulness of time, must reflect, in its perfected form, the glories of the mission constituting their birthright. November 8, 1948. Desire share with attendants at Forty-first American Baha'i Convention feelings of joyous gratitude evoked by the steady acceleration of the dual process of expansion and consolidation of the Baha'i World Community as well as the perspicuous evidences of divine protection vouchsafed the World Center of the Faith during the course of the third year of the second Seven Year Plan. The number of countries included within the pale of the Faith is ninety-four. Languages into which Baha'i literature is translated, and Assemblies, local and national, incorporated, now total fifty-six and one hundred five, respectively. Baha'i literature now being translated into fourteen additional languages. The number of centers in Latin America is one hundred and nine. The fourth objective of the present Plan has been achieved four years ahead of schedule through the forma-Ion of a Spiritual Assembly in each of the ten goal countries on the European continent. Centers established in these countries total thirty-one, newly enrolled native believers, one hundred fifty-four. Nearly a million dollar drive to complete the Mother Temple of the West has been auspiciously launched and construction of interior sections of the ornamentation initiated. Number of settlements in Greenland provided with Baha'i scriptures raised to forty-eight, including Thule, beyond the Arctic Circle and Baha near eightieth latitude. Number of American States, Territories and Federal Districts recognizing Baha'i marriage raised to eighteen. Restoration of the newly acquired German national Haziratu'1-Quds at Frankfurt has been commenced. For [p203] THE WORLD ORDER OF BAHA'U'LLAH 203 mulation of five year plans for German and Egyptian National Assemblies, culminating at the Centenary of the Birth of Baha'u'llah's prophetic Mission, completes the number of National Assemblies pledged to achieve within appointed time specified goals in five Continents. The European Teaching Conference convened at Geneva inaugurating series of annual gatherings designed to consolidate the tremendously significant transatlantic project. Baha'i observers accredited by United Nations participated in Conference on Human Rights, Geneva; United Nations General Assembly, Paris. Baha representative attended Luxembourg general conference world movement for world federation. First all-red Indian Assem-lily consolidated at Macy, Nebraska. Building operations on Arcade of ETh's Sepulchre commenced forty years after official interment of His remains by 'Abdu'l-Baha. Prolonged hostilities ravaging Holy Land providentially terminated. Baha'i Holy Places, unlike those belonging to other faiths, miraculously safeguarded. Perils no less grave than those which threatened the World Center of the Faith under 'AbcIu'1-Hanild and Jamftl P4sh4 and through Hitler's intended capture of the Near East, averted. Independent sovereign State within confines of Holy Land established and recognized, marking termination of twenty century-long provincial status. Formal assurance of the protection of Baha'i holy sites and continuation of Baha pilgrimage given by Prime Minister of newly emerged State. Official invitation extended by its government on the historic occasion of the opening of the State's first parliament. Official record of Baha'i marriage endorsed, Baha'i endowments exempted by responsible authorities of the same State. Best wishes for the future web fare of the Faith of Baha'u'llah conveyed in writing by the newly-elected Head of the State in reply to congratulatory message addressed him upon assumption of his office. Appeal entire community, through assembled delegates, in thankful recognition of the manifold blessings vouchsafed the Faith and in response to the alert sounded for the present emergency, to arise and demonstrate more conspicuously than ever before, through greater austerity at home and increasing audacity in foreign fields, both in Latin America and Europe, their grim determination at whatever cost, no matter how crucial the test, however long the period, however herculean the labor, to carry forward unremittingly their task to its triumphant conclusion. April 25, 1949. The efforts exerted, and the results achieved, by the members of the American Baha'i community during the opening months of the two-year emergency period are such as to merit the highest commendation and praise. They will, if the effort be sustained, evoke the admiration of the entire Baha world, which is now watching, with feelings of wonder and expectancy, the outcome of the tremendous labor of this community now confronted with one of the most challenging, arduous and far-reaching tasks ever undertaken in its history. The great forward stride that has already been undertaken, during so short a period, augurs well for the ultimate victory, now within sight Ñ a victory which will pave the way for the successful execution of a seven-year enterprise, destined, in its turn, to enable its executors to launch, at the appointed time, the third and most glorious stage in the initial unfoldment of 'Abdu'l-Baha's unique and grand design for that privileged and conspicuously blessed community. No less striking has been the achievement of the representatives of this community in the vast and most recent field of their historic and highly meritorious endeavors, exerted beyond the confines of their homeland, where over so vast a territory, on a continent, so agitated, and amidst peoples so disillusioned, so varied in race, language and outlook, so impoverished spiritually so paralyzed with fear, so confused in thought, so abased in their moral standards, so rent by internal schisms, victories so rich in promise, so startling in their rapidity, so magnificent in their [p204] 204 THE BAHA'I WORLD range, have been won, and enobled, to such a marked degree, the deathless record of American Baha 'i service to the Faith of Baha'u'llah. Now that so prodigious and successful an effort has been exerted on behalf of the Historic and sacred Temple, whose completion constitutes so vital an objective of the Second Seven Year Plan, and so conspicuous a triumph won in the transatlantic sphere of its operation, its needs and other vital objectives, both at home and in the Latin American field, must receive, in the months immediately ahead, the particular ab tention of both the national elected rep~ resentatives of the community who supervise the working of the Plan and the mass of believers who participate in its execution. While the financial requirements of the Mother Temple of the West are being met with unabated heroism by rich and poor alike in the critical months that lie ahead, and the measures to ensure the undiminished support, and the uninterrupted consolidation of the European enterprise are being assiduously carried out, a paral-lcd effort, no less strenuous and sustained should be simultaneously exerted in the North American continent and in Central and South America, for the purpose of preserving the prizes already won over the length and breadth of the western Hemisphere, where the initial impulse of this mighty and Divine Plan has been felt and its initial victories in foreign fields registered. The Assemblies of the North American continent, constituting the base for the gigantic operations destined to warm and illuminate, under American Baha auspices, the five continents of the globe, must, at no time and under no circumstances, be allowed to diminish in number or decline in strength and in influence. The movement of pioneers whether settlers or itinerant teachers, which in fields so distant from this Base, has exhibited so marvelous a vitality, must, within the limits of the homeland itself, be neither interrupted nor suffer a decline. The groups and isolated centers so painstakingly formed and established, must, conjointly jointly with this highly commendable and essential duty, be maintained, fostered and if possible multiplied. No less attention, while this emergency period taxes, to an unprecedent= ed degree, the combined resources of the envied Trustees of 'Abdu'l-Baha's Divine Plan, should be directed to the vast network of Baha'i enterprises initiated throughout Latin America, where the work so nobly conceived, so dlligenb ly prosecuted, so conspicuously blessed, is rapidly nearing the first stage of it~ fruition. The flow of pioneers, so vital in all its aspects, and which as yielded such inestimable benefits at the early stages of this widely ramified enterprise, must, however urgent the other tasks already shouldered by an overburdened yet unfailli gly protected community, be neither arrested nor s1acke~ Th outpost of the newly born com~ inunities, established in the Straits of Magellaries in the South, must be held with undiminished vigor and determination. The major task of ensuring the breadth and solidity of the foundations laid for the establishment of two National Baha'i Assemblies, through the preservation of the present Assemblies, groups and isolated centers and the restoration of any of these vital centers, now dissolved, to their former status, must be scrupulously watched and constantly encouraged. The process of the dissemination of Baha'i literature, of Baha'i publication and translation, must continue unabated, however much the sacrifice involved. The newly-fledged institutions of Teaching and Regional committees, of summer-schools and of Congresses, must be continually encouraged and increasingly supported by teachers as well as administrators, by pioneers from abroad, as well as by the native believers themselves. The highly salutary and spiritually beneficent experiment of encouraging a more active participation by these newly won supporters of the Faith in Latin America, and a greater assumption of administrative responsibility on their part, in the ever expanding activities to be entrusted wholly to their care in the years to come, should be, in particular, develop [p205] THE WORLD ORDER OF BAHA'U'LLAH 205 ed, systematized and placed on a sure and unassailable foundation. Above all, the paramount duty of deepening the spiritual life of these newly-fledged, these precious and highly esteemed coworkers, and of enlightening their minds regarding the essential verities enshrined in their Faith, its fundamental institutions, its history and genesis Ñ the twin Covenants of Baha'u'llah and of 'Abdu'l-Baha, the present Administrative Order, the Future World Order, the Laws of the Most Hoiy Book, the inseparable institutions of the Guardianship and of the Universal House of Justice, the salient events of the Heroic and Formative Ages of the Faith, and its relationship with the Dispensations that have preceded it, its attitude toward the social and political organizations by which it is surrounded Ñ must continue to constitute the most vital aspect of the great spiritual ual Crusade launched by the Champions of the Faith from among the peoples of their sister Republics in the South. The magnitude of the tasks these heroes and champions of the Faith are summoned, at this hour, crowded with destiny, to discharge from the borders of Greenland to the southern extremity of Chile in the western hemisphere. and from Scandinavia in the North, to the Iberian peninsula in the south of the European continent, is, indeed, breathtaking in its implications and backbreaking in the strain it imposes. The sacrifices they are called upon to voluntarily make for the successful performance of such herculean, such holy, such epochmaking tasks, are comparable to none but those which their spiritual forbears have willingly accepted at the hour of the birth of their Faith more than a hundred years Baha Winter School, Kohiapur, India, January 2031, 1947. [p206] 206 THE BAHA'I WORLD ago. Theirs is the privilege, no less meritorius and perhaps as epoch-mak-ing to preside, in their own homeland and its neighboring continents over and direct the forces generated by, the birth of an order that posterity will acclaim as both the offspring of that Faith, and the Precursor of the Golden Age in which that same Faith must, in the fulness of time, find its fullest expression and most glorious consummation, How great the opportunity which the present hour, so dark in the fortunes of mankind and yet so bright in the ever-unfolding history of their Faith, offers them. How unspeakably precious the reward which they who serve it will reap! How pitiful and urgent the need of the waiting multitudes of these continents, summoned to sustain the initial impact of the operation of a divinely impelled Plan which no force can resist and no power can rival! For what this superbly equipped community, this irresistably advancing army of the chosen warriors of Baha'u'llah, battling under His banner, operating in conformity with the explicit mandate voiced by His beloved Son, has already achieved over so extensive a field, in such a brief time, at such great sacrifice, for so precious a Cause, and in the course of such turbulent years, I cannot but feel the deepest sense of gratitude the like of which no achievement, single or collective, rendered in any other part of the globe, by any community associated with the Cause of the Most Great Name has evoked. For what it will and must achieve in the future I entertain feelings of warm expectation and serene confidence. For it, I will continue, from the depths of a loving and grateful heart to supplicate blessings immeasurably richer than any it has yet expert-enced. August 18, 1949. Baha'i Summer School, Karachi, India, 1946. [p207] [p208] PART TWO (Continued) [p209] THE SPIRIT AND FORM OF THE BAHA'I ADMINISTRATIVE ORDER 'And now as I Zook into the fitture, I hope to see the friends at all times, in every land, and of every shade of thought and character, voluntarily and joyously y rallying rOund thetT local and iii. particular their nationaL cen.tevs of activity, , uplwlding and promotiri~g their interests with complete unanimity and con~ tentment, with perfect uncleTstandrng, genuine enthusiasm, and sustained vigor. This indeed is the one ioy and yearning of my life, for it is the J~ountain-head from which all future blessings will flow, the broad Jaundation upon~ which the security of the Divine Edifice must ultimately rest." Ñ SHOCm EF1~NDr. FOREWORD rI ~~1 HE 192627 National Spiritual Assembly of the Baha'is of the United States and Canada completed a task which, while pertaining to the outer and more material aspects of the Cause, nevertheless has a special significance for its spirit and inward sacred purpose. This task consisted in creating a legal form which gives proper substance and substantial character to the administrative processes embodied in the Baha'i Teachings. The form adopted was that known as a Voluntary Trust, a species of corporation recognized under the common law and possessing a long and interesting history. The famous Covenant adopted by the Pilgrim Fathers on the Mayflower, the first legal document in American history, is of the same nature as the Dee-laration of Trust voted by the National Spiritual Assembly. This Declaration of Trust, with its attendant fly-Laws, is published for the information of the Baha'is of the world. Careful examination of the Declaration and its ByLaws will reveal the fact that this document contains no arbitrary elements nor features new to the BaUt'i Cause. On the Contrary, it represents a most conscientious effort to reflect those very administrative principles and elements already set forth in the letters of the Guardian, Shoghi Effendi, and already determining the methods and relationships ps of Baha'i collective association. The provision both in the Declaration and in the ByLaws for amendments in the future will permit the National Spir.-itual Assembly to adapt this document to such new administrative elements or principles as the Guardian may at any time give forth. The Declaration, in fact, is nothing more or less than a legal parallel of those moral and spiritual laws of unity inherent in the fullness of the Baha Revelation and making it the fulfillment of the ideal of Religion in the social as well as spiritual realm. Be~ cause, in the Baha'i Faith this perfect correspondence exists between spiritual and social laws, the J3ahA'is believe that administrative success is identical with moral success; and that nothing less than the true Baha'i spirit of devotion and sacrifice can inspire with effective power the worldwide body of unity, revealed by Baha'u'llah. Therefore h has seemed fitting and proper to ac~ company the Declaration of Trust with excerpts from the letters of Shoghi Effendi which furnished the source whence the provisions of the Declaration were drawn, and which furthermore give due emphasis to that essential spirit without which any and every social or re~ ligious form is but a dead arid soulless body. HORACE HOLLEY 209 [p210] 210 THE BAHA'I WORLD 7c~w p2 7 ¾ Certificate of Declaration of Trust of the National Spiritual Assembly of the Baha'is of the United States and Canada. [p211] THE WORLD ORDER OF BAHA'U'LLAH 211 DECLARATION OF TRUST B~ THE NATIONAL SPIRITUAL ASSEMBLY OF THE BAHA'IS OF THE UNITED STATES We, Allen B. McDaniel of Washington, D. C., Horace Holley of New York City, N. Y., Carl Scheffler of Evanston, Ill., Roy C. Wilhelm of West Englewood, N. J., Florence Morton of Worcester, Mass., Amelia Collins of Princeton, Mass., Ali-Kuli Khan of New York City, N. Y., Mountfort Mills of New York City, N. Y., and Siegfried Schopflocher of Montreal, Quebec, Canada, duly chosen by the representatives of the Baha'is of the United States and Canada at the Annual Meeting held at San Francisco, Cahlif., on April 29, April 30, May 1, and May 2, 1926, to be the National Spiritual Assembly of the Baha'is of the United States and Canada, with full power to establish a Trust as hereinafter set forth, hereby declare that from this date the powers, responsibilities, rights, privileges and obligations reposed in said National Spiritual Assembly of the Baha'i of the United States and Canada by Baha'u'llah, Founder of the Baha'i Faith, by 'Abdu'l-Baha its Interpreter and Exemplar, and by Shoghi Effendi, its Guardian, shall be exercised, administered and carried on by the above-named National Spiritual Assembly and their duly qualified successors under this Declaration of Trust. The National Spiritual Assembly in adopting this form of association, union and fellowship, and in selecting for itself the designation of Trustees of the Baha of the United States and Canada, does so as the administrative body of a religious community which has had continuous existence and responsibility for over eighteen years. In consequence of these activities the National Spiritual Assembly is called upon to administer such ever-increasing diversity and volume of affairs and properties for the Baha'is of the United States and Canada, that we, its members, now feel it both desirable and necessary to give our cal-lective functions more definite legal form. This action is taken in complete unanimity and with full recognition of the sacred relationship thereby created. We acknowledge in behalf of ourselves and our successors in this Trust the exalted religious standard established by Baha'u'llah for Baha'i administrative bodies in the utterance: "Be ye Trustees of the Merciful One among men"; and seek the help of God and His guidance in order to fulfill that exhortation. April 4, 1927 RESOLUTION BY THE NATIONAL SPIRITUAL ASSEMBLY WHEREAS the first Annual Convention of the Baha'is of Canada, on April 24, 1948 duly elected the National Spiritual Assembly of the Baha'is of Canada; and WHEREAS the fortieth Annual Convention of the Baha'is of the United States on April 30, 1948 duly elected the National Spiritual Assembly of the Baha'is of the United States; and WHEREAS said Conventions were duly authorized by the Guardian of the Baha'i Faith and empowered by the Baha'i administrative principles to elect their respective National Spiritual Assemblies; and WHEREAS in consequence of the foregoing it is now necessary to amend the Declaration of Trust and ByLaws hereinafter described: THEREFORE BE IT RESOLVED by the National Spiritual Assembly of the Baha'is of the United States that from the date of its election, April 30, 1948, said Assembly shall henceforth exercise within the United States, its territories and dependencies, all the functions and powers formerly vested in the National Spiritual Assembly of the Baha'is of the United States and Canada, as successor body thereto, and hold title to and possession of all funds, [p212] 212 THE BAHA'I WORLD properties and trusts of national Baha'i character existing within the United States, its territories and dependencies on and after April 30, 1948; and BE IT FURTHER RESOLVED that the Declaration of Trust by the National Spiritual Assembly of the Baha'is of the United States and Canada as adopted at New York, N. Y., on April 4, 1927, other than the Preamble thereto, and its ByLaws as from time to time amended be and the same hereby are amended by substituting the name "National Spiritual Assembly of the Baha'is of the United States" for the name "National Spiritual Assembly of the Baha'is of the United States and Canada" wherever the same appears therein, and by delet-lug the words "and Canada" wherever such words now appear in said Declaration of Trust and ByLaws; that said ByLaws be further amended by deleting the word "Provinces" and the word "Province" wherever the same appear and by substituting for the word "Pro-vince" in Section 2 of Article VIII the words "Territory or Federal District"• so that said Declaration of Trust and ByLaws shall henceforth be the Dee-laration of Trust and ByLaws of the National Spiritual Assembly of the Baha'is of the United States. DOROTHY K. Biucni, Chairman PAUL E. HANEY, Vice-Chairman HORACE HOLLEr, Secretary EDNA M. TRUE, Recording Secretary Pnnm G. SPRAGUE, Treasurer ELSIE: AUsUN Wivi, KENNETH CHRISTIAN A £ELIA E. COLLINS LEROY TOAS ARTICLE I The name of said Trust shall be the National Spiritual Assembly of the Baha'is of the United States. ARnCLE II Sharing the ideals and assisting the efforts of our fellow Baha'is to establish, uphold and promote the spiritual, educational and humanitarian teachings of human brotherhood, radiant faith, exalted character and selfless love revealed in the lives and utterances of all the Prophets and Messen gers of God, Founders of the world's revealed religions Ñ and given renewed creative energy and universal application to the conditions of this age in the life and utterances of Baha'u'llah Ñ we declare the purposes and objects of this Trust to be to administer the affairs of the Cause & Baha'u'llah for the benefit of the Baha'is of the United States according to the principles of Baha'i affiliation and administration created and established by Baha'u'llah, defined and explained by 'Abdu'l-Baha, and ampli-fled and applied by Shoghi Effendi and his duly constituted successor and successors under the provisions of the Will and Testament of 'Abdu'l-Baha. These purposes are to be realized by means of devotional meetings; by public meetings and conferences of an educational, humanitarian and spiritual character; by the publication of books, magazines and newspapers; by the construction of temples of universal worship and of other institutions and edifices for humanitarian service; by supervising, unifying, promoting and generally administering the activities of the Baha'is of the United States in the fulfillment of their religious offices, duties and ideals; and by any other means appropriate to these ends, or any of them. Other purposes and objects of this Trust are: a. The right to enter into, make, perform and carry out contracts of every sort and kind for the furtherance of the objects of this Trust with any person, firm, association, corporation, private, public or municipal or body politic, or any state, territory or colony thereof, or any foreign government: and in this connection, and in all transactions under the terms of this trust, to do any and all things which a copartnership or natural person could do or exercise, and which now or hereafter may be authorized by law. b. Ta hold and be named as beneficiary under any trust established by law or otherwise or under any will or other testamentary instru [p213] THE WORLD ORDER OF BAHA'U'LLAH 213 First European Session, International Baha'i School, Temerity Ranch, Colorado Springs, Colorado, 1947. First Session Baha'i Summer School, Loncoche, Chile Ñ ~ Party for Mothers and Children, 1947. [p214] 214 THE BAHA'I WORLD ment in connection with any gift, devise, or bequest in which a trust or trusts is or are established in any part of the world as well as in the United States; to receive gifts, devises or bequests of money or other property. c. All and whatsoever the several purposes and objects set forth in the written utterances of Baha'u'llah, 'Abdu'l-Baha and Shoghi Effendi, under which certain jurisdiction, powers and rights are granted to National Spiritual Assemblies. d. Generally to do all things and acts which in the judgment of said Trustees, i.e., the National Spiritual Assembly of the Baha'is ot the United States, are necessary, pro Ñ per and advantageous to promote the complete and successful administration of this Trust. ARTICLE III SECnoN 1. All persons, firms, corporations and associations extending credit to, contracting with or having any claim against the Trustees, i.e., the National Spiritual Assembly, and the members thereof, of any character whatsoever, whether legal or equitable and whether arising out of contract or tort, shall look solely to the funds of the Trust and to the property of the Trust estate for payment or indemnity, or for the payment of any debt, damage, judgment or decree or any money that may otherwise become due or payable from the Trustees, so that neither the Trustees nor any of them, nor any of their officers or agents appointed by them hereunder, nor any beneficiary or beneficiaries herein named shall be personally liable therefor. SECnoN 2. Every note, bond, proposal, obligation or contract in writing or other agreement or instrument made or given under this Trust shall be explicitly executed by the National Spiritual Assembly, as Trustees by their duly authorized officers or agents. ARTICLE IV The Trustees, i.e., the National Spiritual Assembly, shall adopt for the conduct of the affairs entrusted to them under this Declaration of Trust, such bylaws, rules of procedure or regulations as are required to define and carry on its own administrative functions and those of the several local and other elements composing the body of the Baha'is of the United States, not inconsistent with the terms of this instrument and all in accordance with the explicit instructions given us to date by Shoghi Effendi, Guardian of the Cause of Baha'u'llah, which instructions are already known to the Baha'is of the United States and accepted by them in the government and practice of their religious affairs. ARTICLE V The central office of this Trust shall be located in the Village of Wilmette, State of Illinois, United States of America, the site of the Baha'i House of Worship. ARTICLE VT The seal of this Trust shall be circular in form, bearing the following description: National Spiritual Assembly of the Baha'is of the United States. Declaration of Trust, 1927. ARTICLE VII This Declaration of Trust may be amended by majority vote of the National Spiritual Assembly of the Baha of the United States at any special meeting duly called for that purpose, provided that at least thirty (30) days prior to the date fixed for said meeting a copy of the proposed amendment or amendments is mailed to each member of the Assembly by the Secretary. [p215] THE WORLD ORDER OF BAHA'U'LLAH 215 BYLAWS OF THE NATIONAL SPIRITUAL ASSEMBLY ARncr&i I The National Spiritual Assembly, in the fulfillment of its sacred duties under this Trust, shall have exclusive jurisdiction and authority over all the activities and affairs of the Baha'i Cause throughout the United States, including paramount authority in the administration of this Trust. It shall endeavor to stimulate, unify and coordinate the manifold activities of the local Spiritual Assemblies (hereinafter defined) and of individual Baha'is in the United States and by all possible means assist them to promote the oneness of mankind. It shall be charged with the recog-nitiori of such local Assemblies, the scrutiny of all membership rolls, the calling of the Annual Meeting or special meetings and the seating of delegates to the Annual Meeting and their apportionment among the various electoral districts. It shall appoint all national Baha'i committees and shall supervise the publication and distribution of Baha'i literature, the reviewing of all writings pertaining to the Baha'i Cause, the construction and administration of the Mashriqu'l-Adhkar and its accessory activities, and the collection and disbursement of all funds for the carrying on of this Trust. It shall decide whether any matter lies within its own jurisdiction or within the jurisdiction of any local Spiritual Assembly. It shall, in such cases as it considers suitable and necessary, entertain appeals from the decisions of local Spiritual Assemblies and shall have the right of final decision in all cases where the qualification of an individual or group for continued voting rights and membership in the Baha'i body is in question. It shall furthermore represent the Baha'is of the United States in all their cooperative and spiritual activities with the Baha'is of other lands, and shall constitute the sole electoral body of the United States in the formation of the Universal House of Justice provided for in the Sacred Writings of the Baha'i Cause. Above all, the National Spiritual Assembly shall ever seek to attain that station of unity in devotion to the Revelation of Baha'u'llah which will attract the confirmations of the Holy Spirit and enable the Assembly to serve the founding of the Most Great Peace. In all its deliberation and action the National Assembly shall have constantly before it as Divine guide and standard the utterance of Baha'u'llah: Ñ "It behooveth them (i.e., Spiritual Assemblies) to be the trusted ones of the Merciful among men and to consider themselves as the guardians appointed of God for all that dwell on earth. It is incumbent upon them to take counsel together and to have regard for the interests of the servants of God, for His sake, even as they regard their own interests, and to choose that which is meet and seemly." ARTICLE II The Baha'is of the United States, for whose benefit this Trust is maintained, shall consist of afl persons resident in the several States, Territories or Federal Districts of the United States who are accepted by the National Spiritual Assembly as fulfilling the requirements of membership in the Baha'i Community under the following qualifications set forth by the Guardian of the Faith: a. Full recognition of the station of the Bab as Forerunner of Baha'u'llah as Author and of 'Abdu'l-Baha as True Exemplar of the Baha'i religion; unreserved acceptance of, and submission to whatsoever has been revealed by [p216] 216 THE BAHA'I WORLD their Pen; loyal and steadfast adherence to every clause of 'Abdu'l-Baha's sacred Will; and close association with the spirit as well as the form of Bah~ 'i Administration throughout the world. b. Attainment of the age of 21 years. c. Dedaration of faith to, and enrollment by, the local Spir~tua1 Assembly if resident in the area of jurisdiction of any local Assembly recognized by the National Spiritual Assembly. d. Declaration of faith to the National Spiritual Assembly on the membership form provided for those residing outside any such area of local Baha'i jurisdiction. ARTICLE III The National Assembly shall consist of nine members chosen from among the Baha'is of the United States, who shall be elected by the said Baha'is in manner hereinafter provided, and who shall continue in office for the period of one year, or until their successors shall be elected. ARTICLE IV The officers of the National Spiritual Assembly shall consist of a Chairman, Vice-Chairman, Secretary and Treasurer, and such other officers as may be found necessary for the proper conduct of its affairs. The officers shall be elected by a majority vote of the Assembly taken by secret ballot. ARTICLE V The first meeting of a newly-elected National Assembly shall be called by the member elected to membership by the highest number of votes or, in case two or more members have received the same said highest number of votes, then by the member selected by lot from among those members; and this member shall preside until the permanent Chairman Thall be chosen. All subsequent meetings shall be called by the Secretary of the Assembly at the request of the Chairman or, in his absence or incapacity, of the Vice-Chairman, or of any three members of the Assembly; provided, however, that the Annual Meeting of the Assembly shall be h&d at time and place to be fixed by a majority vote of the Assembly, as hereinafter provided. ARTICLE VI Five members of the National Assembly present at a meeting shall constitute a quorum, and a majority vote of those present and constituting a quorum shall be sufficient for the conduct of business, except as otherwise provided in these ByLaws, and with due regard to the principle of unity and cordial fellowship involved in the institution of a Spiritual Assembly. The transactions and decisions of the National Assembly shall be recorded at each meeting by the Secretary, who shall supply copies of the minutes to the Assembly members after each meeting, and preserve the minutes in the official records of the Assembly. ARTICLE VII Whenever in any locality of the United States, be it municipality, township or county, the number of Baha'is resident therein recognized by the National Spiritual Assembly exceeds nine, these may on April 21st of any year convene and elect by plurality vote a local administrative body of nine members, to be known as the Spiritual Assembly of the Baha'is of that community. Every such Spiritual Assembly shall be elected annually thereafter upon each successive 21st day of April. The members shall hold office for the term of one year and until their successors are elected and qualified. When, however, the number of Baha'is in any authorized civil area is exactly nine, these may on April 21st of any year, or in successive years, constitute themselves the local Spiritual Assembly by joint declaration. Upon the recording of such declaration by the Secretary of the National Spiritual Assembly, said body of nine shall be [p217] THE WORLD ORDER OF BAHA'U'LLAH 217 come established with the rights, privileges and duties of a local Spiritual Assembly as set forth in this instrument. SF~C'rION 1. Each newly-elected local Spiritual Assembly shall at once proceed in the manner indicated in Articles IV and V of these ByLaws to the election of its officers, who shall consist of a Chairman, Vice-Chairman, Secretary and Treasurer, and such other officers as the Assembly finds necessary for the conduct of its business and the fulfillment of its spiritual duties. Immediately thereafter the Secretary chosen shall transmit to the Secretary of the National Assembly the names of the members of the newly-elected Assembly and a list of its officers. SEonoN 2. The general powers and duties of a local Spiritual Assembly shall be as set forth in the writings of Baha'u'llah, 'Abdu'l-Baha and Shoghi Effendi. SECTION 3. Among its more specific duties, a local Spiritual Assembly shall have full jurisdiction of all Baha'i activities and affairs within the local community, subject, however, to the exclusive and paramount authority of the National Spiritual Assembly as defined herein. SEcTIoN 4. Vacancies in the membership of a local Spiritual Assembly shall be filled by election at a special meeting of the local Baha'i community duly called for that purpose by the Assem-My. In the event that the number of Vacancies exceeds four, making a quorum of the local Assembly impossible, the election shall be held under the supervision of the National Spiritual Assembly. SEcnoN 5. The business of the local Assembly shaH be conducted in like manner as provided for the deliberations of the National Assembly in Article VT above. SECTION 6. The local Assembly shall pass upon and approve the qualifications of each member of the Baha'i community before such members shall be admitted to voting membership; but where an individual is dissatisfied with the ruling of the local Spiritual Assem bly upon his Baha'i qualifications, such individual may appeal from the ruling to the National Assembly, which shall thereupon take jurisdiction of and finally decide the case. SEcTION '7. On or before the 1st day of November of each year the Secretary of each local Assembly shall send to the Secretary of the National Assembly a duly certified list of the voting members of the local Baha'i community for the information and approval of the National Assembly. SECTION 8. All matters arising within a local Baha'i community which are of purely local interest and do not affect the national interests of the Cause shall be under the primary jurisdiction of the Spiritual Assembly of that locality; but decision whether a particular matter involves the interest and welfare of the national Baha'i body shall rest with the National Spiritual Assembly. SECTION 9. Any member of a local Baha'i community may appeal from a decision of his Spiritual Assembly to the National Assembly, which shall determine whether it shall take jurisdiction of the matter or leave it to the local Spiritual Assembly for reconsideration. Tn the event that the National Assembly assumes jurisdiction of the matter, its finding shall be final. SECTION 10. Where any dissension exists within a local Baha'i community of such character that it cannot be remedied by the efforts of the local Spiritual Assembly, this condition shall be referred by the Spiritual Assembly for consideration to the National Spiritual Assembly, whose action in the rnat~ ter shall be final. SFCTION ii. All questions arising between two or more local Spiritual As~ semblies, or between members of different Baha'i communities, shall be submitted in the first instance to the National Assembly, which shall have original and final jurisdiction in all such matters. SECnoN 12. The sphere of jurisdiction of a local Spiritual Assembly, with respect to residential qualification of membership, and voting rights of a believer in any Baha community, [p218] 218 THE BAHA'I WORLD Students and teachers at the South American Baha'i Summer School in Santiago, Chile, are shown in the garden of the school. Delegates and visitors from eight South American countries assisted at the second annual BaM 'i Congress of that continent and attended the summer school sessions afterward. Artemus Lamb is shown seated at right of first row. shall be the locality included within the civil limits of the municipality, township or county. All differences of opinion concerning the sphere of jurisdiction of any local Spiritual Assembly or concerning the affiliation of any Baha'i or group of Baha'is in the United States shall be referred to the National Spiritual Assembly, whose decision in the matter shall be final. ARTICLE VIII The members of the National Spiritual Assembly shall be elected at an annual meeting to be known as the National Convention of the Baha'is of the United States. This Convention shall be held at a time and place to be fixed by the National Assembly. The National Convention shall be composed jointly of representatives chosen by the Baha'is of each State, Territory or Federal District under the principle of proportionate representation, and the members of the National Spiritual Assembly. Notice of the annual meeting shall be given by the National Assembly sixty days in advance in the Convention Call which sets forth the number of delegates assigned to the various electoral units in proportion to the number of Baha'is resident in each such unit, to a total number of one hundred seventy-one delegates for the Baha'is of the United States. SECIION 1. All delegates to the Convention shall be elected by plurality vote. Baha'is who for illness or other unavoidable reasons are unable to be present at the election in person shall have the right to transmit their ballots to the meeting by mail. The meeting held in each State, Territory or Federal District for the election of delegates shall be called by the National Spiritua] Assembly and conducted by the Baha 'is present under whatever procedure may be uniformly laid down by said body. Immediately after the meeting a certi fled report of the election containing the name and address of each delegate shall be transmitted to the National Spiritual Assembly. [p219] THE WORLD ORDER OF BAHA'U'LLAH 219 Wide lawns and beautiful gardens are a feature of the first Latin American Baha'i Summer School opened at Ezeiza, near Buenos Aires, Argentina. The gardens have been lovingly planted and tended by Sr. Salvador Tormo and his wife, who have donated them to the Cause. The picture shows some of the delegates to the Buenos Aires Conference meeting at Ezeiza. The first formal summer school sessions were held there in January, 1947. SEcroN 2. All delegates to be seated at the Convention must be recognized Baha'is and residents of the State, Territory or Federal District represented by them. SECTION 3. The rights and privileges of a delegate may not be assigned nor may they be exercised by proxy. SECTION 4. The recognition and seating of delegates to the National Convention shall be vested in the National Spiritual Assembly. SEcTIoN 5. Delegates unable to be present in persoh at the Convention shall have the right to transmit their ballots for election of the members of the National Assembly under whatever procedure is adopted by the National body. SEcTION 6. If in any year the National Spiritual Assembly shall consider that it is impracticable or unwise to assemble together the delegates to the National Convention, the said Assembly shall provide ways and means by which the annual election and the other essential business of the Convention may be conducted by mail. SEcnoN '7. The presiding officer of the National Spiritual Assembly present at the Convention shall call together the delegates, who after roll call shall proceed to the permanent organization of the meeting, electing by ballot a chairman, a secretary and such other officers as are necessary for the proper conduct of the business of the Convention. SmertoN 8. The principal business of the annual meeting shall be consultation on Baha'i activities, plans and policies, and the election of the nine members of the National Spiritual Assembly. Members of the National Assembly, whether or not elected delegates, may take a full part in the consultation and discussion but only delegates may participate in the election of Convention officers or in the annual election of the members of the national [p220] 220 THE BAHA'I WORLD body. All action by the delegates, other than the organization of the Convention, the transmission of messages to the Guardian and the election of the National Assembly, shall constitute advice and recommendation for consideration by the said Assembly, final decision on all matters concerning the affairs of the Baha'i Faith in the United States being vested solely in that body. SECTIoN 9. The general order of business to be taken up at the Annual Convention shall be prepared by the National Spiritual Assembly in the form of an agenda, but any matter pertaining to the Baha'i Faith introduced by any of the delegates may upon motion and vote be taken up as part of the Convention deliberations. SECnoN 10. The election of the members of the National Spiritual Assembly shall be by plurality vote of the delegates recognized by the outgoing National Spiritual Assembly, i.e., the members elected shall be the nine persons receiving the greatest number of votes on the first ballot cast by delegates present at the Convention and delegates whose ballot has been trans-rnittecl to the Secretary of the National Spiritual Assembly by mail. In case, by reason of a tie vote or votes, the full membership is not determined on the first ballot, then one or more additional ballots shall be taken on the persons tied until all nine members are elected. SECUoN 11. All official business transacted at the National Convention shall be recorded and preserved in the records of the National Assembly. SECTrON 12. Vacancies in the membership of the National Spiritual Assembly shall be filled by a plurality vote of the delegates composing the Convention which elected the Assembly, the ballot to be taken by correspondence or in any other manner de~ cided upon by the National Spiritual Assembly. ARTICLE IX Where the National Spiritual Assembly has been given in these ByLaws exclusive and final jurisdiction, and paramount executive authority, in all matters pertaining to the activities and affairs of the Baha'i Cause in the United States, it is understood that any decision made or action taken upon such matters shall be subject in every instance to ultimate review and approval by the Guardian of the Cause or the Universal House of Justice. ARTICLE X Whatever functions and powers are not specifically attributed to local Spiritual Assemblies in these ByLaws shall be considered vested in the National Spiritual Assembly, which body is authorized to delegate such discretionary functions and powers as it deems necessary and advisable to the local Spiritual Assemblies within its jurisdiction. ARTICLE XI In order to preserve the spiritual character and purpose of Baha elections, the practice of nominations or any other electoral method detrimental to a silent and prayerful election shall not prevail, so that each elector may vote for none but those whom prayer and reflection have inspired him to uphold. Among the most outstanding and sacred duties incumbent upon those who have been called upon to initiate. direct and coordinate the affairs of the Cause as members of local or national Spiritual Assemblies are: Ñ To win by every means in their power the confidence and affection of those whom it is their privilege to serve; to investigate and acquaint themselves with the considered views, the prevailing sentiments and the personal convictions of those whose welfare it is their solemn obligation to promote; to purge their deliberations and the general conduct of their affairs of selfcontained aloofness, the suspicion of secrecy, the stifling atmosphere of dictatorial assertiveness and of every word and deed that may savor of partiality, seif-centeredness and prejudice; and while retaining the sacred right of final decision in their hands, to invite discussion, ventilate grievances, wel [p221] 221. THE WORLD ORDER OF BAHA'U'LLAH come advice, and foster the sense of interdependence and copartnership, of understanding and mutual confidence between themselves and all other Baha'is. ART1CL~ XII These ByLaws may be amended by majority vote of the National Spiritual Assembly at any of its regu1a~r or spe cial meetings, provided that at least fourteen days prior to the date fixed for the said meeting a copy of the proposed amendment or amendments is mailed to each member of the Assembly by the Secretary. Note: The above ByLaws include all amendments adopted by the National Spiritual Assembly to July 16, 194g. [p222] 222 THE BAHA'I WORLD I L~ L.~ ~ ~ L~Z'% Lr'rit~, d~Lk;~ ~ ii 1'(J~A ~4J,k;i/ / ~ SZt -J2f~ 2f~ ~.~'~L&/fr, Q"'i<4?~3 L'g~j" :M~; ;'~,4,' ~~J4 Ñ ~ • -. d~I,'.74~~i~ ,~7 -.,~•Q' ~ ~'~) •.~~'/:. ('Jt~I,)y)&,~J,~I,, j V.YA~ • I'. ~ f , ~/ Declaration of Trust and ByLaws of the National Spiritual AssemNy of the Baha'is of Persia. [p223] THE WORLD ORDER OF BAHA'U'LLAH 223 /ui~~%~ ~ ~ ~ ~ I),~. I),~. / Ñ Ñ - J J • ~ ~ [p224] 224 THE BAHA'I WORLD S C'~/ Ñ Ñ -w-ta-ir#,,vy,AAIJQ