The Guardian of the Bahá'í Faith
THE SPIRITUAL CONQUEST OF THE GLOBE
In making any attempt to give a coherent picture of what Shoghi Effendi called the first epoch in the evolution of 'Abdu'l-Bahá's Divine Plan — an epoch which he stated began in 1937 and would end in 1963, and comprised "three successive" crusades — one must go back and study his writings chronologically, for in them the clear reflection of his mind and the emergence of the scheduled pattern of his plans can be discerned. Ever since the passing of his beloved Master the whole object of the Guardian's existence was to fulfill His wishes and complete His works. The Divine Plan, conceived by Him, in one of the darkest periods in human history was, Shoghi Effendi stated, "'Abdu'l-Bahá's unique and grand design," embodied in His Tablets to those Bahá'ís of the United States and Canada, with which the destinies of the followers of Bahá'u'lláh in the North American continent would "for generations to come remain inextricably interwoven"; for twenty years it had been held in abeyance while the agencies of a slowly emerging Administrative Order were being created and perfected for "its efficient, systematic prosecution". How much importance the Guardian attached to this fundamental concept, often stressed by him, we are prone to forget, so let us turn to his actual words. During the opening years of the first Seven Year Plan, in 1939, he wrote to the American Community: "Through all the resources at their disposal, they are promoting the Faith and consolidation of that pioneer movement for which the entire machinery of their Administrative Order has been primarily designed and erected." Eighteen years later Shoghi Effendi's view on this subject was the same, for he wrote to one of the European National Assemblies in 1957, shortly before his passing: "Less substantial, however, has been the progress achieved in the all-important teaching field, and far inferior the acceleration in the vital process of individual conversion for which the entire
machinery of the Administrative Order has been primarily and so laboriously erected."
If we view aright what happened in 1937 at the beginning of the first Seven Year Plan, we see that Shoghi Effendi, now in his fortieth year, stepped out as the general leading an army — the North American Bahá'ís — and marched off to the spiritual conquest of the Western Hemisphere. While other generals, famous in the eyes of the world, were leading vast armies to destruction all over the planet, fighting battles of unprecedented horror in Europe, Asia and Africa, this unknown general, unrecognized and unsung, was devising and prosecuting a campaign more vital and far-reaching than anything they could ever do. Their battles were inspired by national hates and ambitions, his by love and self-sacrifice. They fought for the preservation of dying concepts and values, for the past order of things, he fought for the future, with its radiant age of peace and unity, a world society and the Kingdom of God on earth. Their names and battles are slowly being forgotten, but Shoghi Effendi's name and fame is rising steadily, and his victories rise in greatness with him, never to be forgotten. In reviewing the overwhelming volume of material on the subject of the Guardian's Plans we must never forget that although the first organized implementation of 'Abdu'l-Bahá's Spiritual Mandate to the American believers (and let us note that this term does not refer to the Bahá'ís of the United States alone but to the believers of North America) took place with the initiation of the first Seven Year Plan, a body of devoted American followers of the Faith, the majority of whom Shoghi Effendi pointed out were "women pioneers", had already arisen, in immediate response to the Tablets of the Divine Plan presented to the Eleventh Annual Bahá'í Convention in New York in 1919, and had proceeded to Australia, the northernmost capitals of Europe, most of its Central States, the Balkan Peninsula, the fringes of Africa and Latin America, some countries in Asia and the islands of Tahiti in the Pacific Ocean. During thirty-six years Shoghi Effendi never forgot the services of these souls or ceased to name them. He made it clear, however, that such overseas teaching enterprises of the American Bahá'ís had been "tentative" and "intermittent". With the inauguration of the first Seven Year Plan a new epoch had begun.
When the Divine Plan will come to an end we do not know. Its significance has been elaborated by the Guardian in innumerable passages. It was, he wrote, "the weightiest spiritual enterprise
launched in recorded history"; "the most potent agency for the development of the World Administrative System"; "a primary factor in the birth and efflorescence of the World Order itself in both the East and West."
With Shoghi Effendi everything was clear: there was The Plan, and then there were plans and plans! There were, after the inauguration of the first Seven Year Plan, in the course of many years, and in various parts of the world, a Nineteen Month, Two Year, Three Year, Forty-five Month, Four-and-a-Half Year, Five Year, Six Year, and other plans; but whether given by him or spontaneously initiated by the Bahá'ís themselves, he knew where to place them in the scheme of things. There was a God-given Mission, enshrined in a God-given Mandate, entrusted to the American believers; this Mission was their birthright, but they could only fulfill it by obeying the instructions given them in the Master's Tablets of the Divine Plan and winning every crusade they undertook; the other plans, Shoghi Effendi wrote in 1949, "are but supplements to the vast enterprise whose features have been delineated in those same Tablets and are to be regarded, by their very nature, as regional in scope, in contrast with the world-embracing character of the Mission entrusted to the community of the champion builders of the World Order of Bahá'u'lláh, and the torch-bearers of the civilization which that Order must eventually establish."
If Shoghi Effendi was the general, undoubtedly his chief of staff was the American Assembly; it got its orders direct from him and the rapport was intimate and complete. But he never forgot that the glory of an army is its soldiers, the "rank and file", as he forthrightly called them. He never ceased to appeal to them, to inspire them, to love them and to inform them that every North American believer shared a direct responsibility for the success of the Plan. Knowing how prone human nature is to be diverted from any purpose, he constantly reiterated the tasks undertaken, the responsibility assumed, the immediate need. When the different crusades approached their end and the success of various aspects of the work seemed to hang in the balance, his appeals rose in a veritable crescendo and swept the Bahá'ís to victory. The first Seven Year Plan had a "triple task": one, to complete the exterior ornamentation of the first Mashriqu'l-Adhkar in the Western World; two, to establish one local Spiritual Assembly in every state of the United States and every province of Canada; three, to create one centre in each Latin American Republic "for
whose entry into the fellowship of Bahá'u'lláh", Shoghi Effendi wrote, "the Plan was primarily formulated." Every nation in the Western Hemisphere was to be "woven into the fabric of Bahá'u'lláh's triumphant Order" and he pointed out to us that there were twenty independent Latin American Republics "constituting approximately one-third of the entire number of the world's sovereign states" and that the Plan was no less than an "arduous twofold campaign undertaken simultaneously in the homeland and in Latin America."
A little over two years after the initiation of this historic teaching drive Europe went to war; another two years passed and the United States — and practically the whole planet — was at war. Its seven-year activity took place in the face of the greatest suffering and darkest threat the New World had ever experienced. The degree to which Shoghi Effendi watched over, encouraged and guided this first great Plan of the Divine Plan is unbelievable. Messages streamed from him to the National Spiritual Assembly of the Bahá'ís of the United States and Canada. He told them the "deepening gloom" of the Old World invested their labours with a "significance and urgency" that could not be over-estimated. The Latin American campaign was "one of the most glorious chapters in the international history of the Faith." It was the "opening scene of the First Act of that superb Drama whose theme is no less than the spiritual conquest of both the Eastern and Western Hemispheres." After two years of the Plan had run their course, when the exterior ornamentation of the Temple was satisfactorily progressing, and a series of ardent appeals from him had ensured that all the preliminary steps had been taken on the homefront, Shoghi Effendi waved his arm and directed the march of his forces down the coasts and over the islands of Central America, following, as he cabled, in a "methodical advance along line traced pen 'Abdu'l-Bahá". In spite of his own ever-growing burdens and anxieties he informed the friends he wished to keep personally in contact with pioneers in North, Central and South America. What those letters of his meant to the pioneers "holding", as he said, "their lonely posts in widely scattered areas throughout the Americas", only those who received them can truly judge, but I myself wonder if this, or later crusades would ever have been won without this communion he had with the believers. His love, encouragement and understanding kept them anchored to their posts. Not a few are still where they are because of letters signed "Your true brother, Shoghi".
In looking back on those glorious and terrible years of the last war the success of the first Seven Year Plan seems truly miraculous. While humanity was being decimated in Europe and Asia, while the World Centre of the Faith was being threatened with unprecedented danger on four sides, while the United States and Canada were engaged in a world conflict, with its attendant anxieties, restrictions and furor, a handful of people lacking in resources but rich in faith, lacking in prestige but rich in determination, succeeded in not only doubling the number of Bahá'í Assemblies in North America and ensuring the existence of at least one in every state of the Union and every province of Canada, but in completing the extremely costly exterior ornamentation of their Mother Temple sixteen months ahead of the scheduled time, and establishing not only a strong Bahá'í group in each of the twenty Latin Republics, but in addition fifteen Spiritual Assemblies throughout the entire area. In the last months of the Plan Shoghi Effendi fairly stormed the remaining unfinished tasks, with his valiant little army, too excited to feel the exhaustion of seven years' constant struggle, hard at his heels. When the sun of the second Bahá'í Century rose, it rose on triumph. To his cohorts Shoghi Effendi said that he and the entire Bahá'í world owed them a debt of gratitude no one could "measure or describe".
For twenty years, under the guidance of Shoghi Effendi, to a design he provided, the Bahá'ís wove the tapestry of the three great Crusades of his ministry. Amidst the busy, multi-coloured scenes, depicting so much work in so many places, could be discerned three sumptuous golden wheels — the three great Centenaries, historic landmarks into which he drew the threads of his plans and out of which they emerged to form still more beautiful and powerful patterns. The first of these Centenaries took place on May 23, 1944. Providentially the vast majority of Bahá'í communities throughout the world had not been cut off from communication with the Guardian at the World Centre, nor, in spite of the dangers of an encroaching theatre of war, been swallowed up in its battles. Persia, 'Iraq, Egypt, India, Great Britain, Australia, New Zealand and the Western Hemisphere had been miraculously spared. These communities, each to the degree possible under the circumstances prevailing in its own land, proceeded to celebrate the glorious occasion of the one hundredth anniversary of the Declaration of the Bab, which was at once the inception of the Bahá'í cycle as well as the birthday of 'Abdu'l-Bahá.
In spite of the fact that the Persian believers were not free to hold befitting nation-wide celebrations on the occasion of the first Centenary of the Faith which had dawned in their native land, this does not mean that worthy homage was not paid to the memory of the blessed Bab. The Guardian himself, full of tenderness for a community so perpetually afflicted, instructed its national body in detail regarding the manner in which this glorious event was to be commemorated.
For the North American Bahá'í Community a second anniversary occurred at the same time, as it was fifty years since the establishment of the Faith in the Western World. Shoghi Effendi, with his usual foresight and method, made quite clear to the American Bahá'ís in a series of messages during 1943 how he expected them to appropriately commemorate such an occasion and why he wanted them to do it on such a scale: in "its scope and magnificence" it was to "fully compensate for the disabilities which hinder so many communities in Europe and elsewhere, and even in Bahá'u'lláh's native land, from paying a befitting tribute to their beloved Faith at so glorious an hour in its history."
The celebrations the Americans would hold, he said, would not only crown their own labours but those of the entire body of their fellow-workers in both the East and the West. Similar, though less ostentatious gatherings were being held in other countries. The close of these international festivities, Shoghi Effendi said, would mark the end of the first epoch of the Formative Age of the Faith which had lasted from 1921 to 1944. The close of one century and the opening of another is a propitious moment to take stock of the Bahá'í world. Such a torrent of material presents itself to anyone trying to evaluate the labours of the Guardian that it is difficult indeed to know how to deal with his various achievements. He was not only a great creator of facts but an able and interested statistician and there was very little that he could not dramatize. But is not that the very essence of living — to derive interest from what superficially seems perfunctory, obligatory and therefore boring?
In 1944 Shoghi Effendi published, in Haifa, a small pamphlet, twenty-six pages long, which bore the title The Bahá'í Faith, 1844-1944, and under this, modestly, "Information Statistical and Comparative"; in 1950, with much more exhaustive material provided by him, the Bahá'í Publishing Committee in the United States published a similar, larger pamphlet, thirty-five pages long, with a map;
on it they put: "Compiled by Shoghi Effendi Guardian of the Bahá'í Faith". In 1952, again with material provided by him and at his instigation, both the British and American National Assemblies published the same pamphlet, with the same heading only this time twice as long and covering the period 1844-1952. Shoghi Effendi had now added a new sub-title "Ten Year International Teaching and Consolidation Plan".
It is impossible to go into details on a subject as vast as this one. On the other hand to ignore it completely would be unjust to a field of work that absorbed, for over thirteen years, a great deal of Shoghi Effendi's attention and time. One cannot argue with facts; one can disagree with ideas, pooh-pooh claims, belittle historic happenings, but when one is shown in cold print that such and such a thing is worth five-and-a-half-million dollars, or that seven National Bahá'í Assemblies have been incorporated, or that the Bahá'í Marriage Ceremony is entirely legal in fifteen states, or one reads the names of the African tribes who are represented in the Faith, the languages in which its teachings have been translated, one is forced to accept that this Faith exists in a very concrete way. Facts were part of Shoghi Effendi's ammunition with which he could defend the Faith against its enemies and through which he could not only encourage the Bahá'ís but stimulate them to greater effort.
One of his most cherished lists, the first and foremost, was that which reflected the spread of this glorious Cause entrusted to his care by 'Abdu'l-Bahá in 1921. Under "Countries opened to the Faith of Bahá'u'lláh" he had placed for the period of the Bab's Ministry: 2; Bahá'u'lláh's Ministry: 13; 'Abdu'l-Bahá's Ministry: 20. From 1921-1932, 5 were added in 11 years; 1932-1944, 38 were added in 12 years; 1944-1950, 22 were added in 6 years; 1950-1951, 6 were added in one year; 1951-1952, 22 were added in one year; 1952-1953, no increase in number; 1953-1954, 100 were added in one year; 19541957, 26 more were added. When Shoghi Effendi became Guardian there were 35 countries, but when he passed away he had raised this number to 251 219 added by his vision, drive and determination working through and with a dedicated, spiritually inflamed worldwide group of believers.
The Guardian devoted particular attention, in addition to creating the structural basis of the Administrative Order and assuring the rapid spread of the Faith, to ensuring that Bahá'í literature be made available, in different languages, to the people of the world.
In 1944 there were Bahá'í publications available in 41 languages; by 1957 there were 237.
He was not only eager to welcome as many different ethnic groups into the Faith as possible but constantly urged the Bahá'ís to reach people of different races so that within the communities that cardinal principle of unity in diversity might be exemplified. This was reflected in two of his statistics, the second one significantly emphasizing the great importance he attached to this aspect of our teachings; the headings of these statistics speak for themselves: "Races Represented in the Bahá'í World Community", which were listed by name. In 1944 there were 31 races; in 1955 there were about 40 races. "Minority Groups and Races with which contact has been established by Bahá'ís", likewise listed by name: in 1944 there were 9, but in 1952 they had risen to 15 — 12 of which were American Eskimo and Indian tribes. In 1952 a new caption was added, in spite of the insignificance of the figures involved: "African Tribes Represented in the Bahá'í Faith"; the names of 12 tribes were given — proudly. Periodically he continued to announce the increase in these figures: 1955, 90; 1956, 140; 1957, 197 — an addition of 185 in 5 years.
The growth of the institutions and endowments of the Faith, a strong wall to protect its maturing Administrative Order, was another of the things to which Shoghi Effendi devoted particular attention. It is not a dream Bahá'u'lláh has come to the world to help us dream, but a reality He has given us the design to build. Incorporated bodies can hold property legally. It was and is essential that a growing Faith should own its own Temples, national and local headquarters, institutions, lands, schools, and so on. The figures in this regard speak eloquently of the progress made throughout the Guardian's ministry: in 1944 there were 5 incorporated National Assemblies and 63 locally incorporated ones in various countries; by 1957 there were over 200 incorporations of local Bahá'í Assemblies — 137 being added in 13 years. Whereas in 1944, at the beginning of the second Bahá'í Century, the legal right to perform a Bahá'í marriage existed in a very few places, by 1957 this right was enjoyed by Bahá'ís in over 30 places and Bahá'í Holy Days were acknowledged as grounds for the suspension of work or school attendance in 45 places, the definition of a place being either a country, a state, or a district. In 1952, the Bahá'ís owned only 8 national headquarters, but in 1957 they owned 48. National endowments had likewise multiplied to an unprecedented degree and that same
year there were 50 of them in various capital cities of the world.
With each release of statistical data the tally of National Spiritual Assemblies grew. To bring these "Pillars" of the future Universal House of Justice into existence was a task Shoghi Effendi conceived as one of his primary duties. The oldest National Assembly in the Bahá'í world, that of the United States and Canada, had existed at the time of 'Abdu'l-Bahá's passing under the name "Bahá'í Temple Unity". When the Guardian took the helm in 1921 he immediately set out to create uniformity in fundamental principles and from then on these future "Secondary Houses of Justice" were styled "National Spiritual Assemblies". By 1923 National Assemblies for the British, the German, the Indian and Burmese believers were already functioning and those of the Bahá'ís of Egypt and the Sudan, Persia, 'Iraq and Australia and New Zealand soon followed. Much as the Guardian longed to see new "Pillars" erected he had to be sure a sufficiently strong community — and especially a sufficiently strong base of local Assemblies — existed before he could permit a national body to be elected. In 1948 he launched Canada on her independent administrative destiny, followed in 1951 by two other National Assemblies, one for Central and one for South America. There was in Shoghi Effendi's mind a very clear reason for this grouping of two or more countries under a single National Assembly, which he explained to an Indian Bahá'í pilgrim in 1929, who wrote down his words at the time: "He is against separation of Burma and India for he says we have very few workers and separation will dissipate our forces and energy while what we most need at the present time is consolidation of all our resources and forces ..."
With the formation of these two giant Central and South American bodies, whose title was National Assembly but whose composition and function was regional in nature, a new phase in the administrative development of the Faith began. Shoghi Effendi was never intimidated by the magnitude or difficulty of a task, nor was he any respecter of current views or methods. For nine years he was to constitute nothing but these vast National "Regional" Assemblies — except in the case of the National Assembly of the Bahá'ís of Italy and Switzerland, elected in 1953 — which were truly immense in scope. The two Latin American ones comprised 20 countries and the four African ones, formed in 1956, represented 57 territories. This meant that nine people, often residing in countries over a thousand miles apart, had to consult and adminis-
ter the affairs of scattered, mostly young and inexperienced Assemblies and communities, spread over hundreds of thousands of square miles.
There was now a choice corps of experienced Bahá'í pioneers, administrators, and teachers, in Latin America and in Africa, but they were not sufficient in number for the work of 20 independent administrative bodies in Central and South America and far, far from sufficient to provide experienced Bahá'ís for 57 territories in Africa. The answer was these interim National Assemblies which were to be broken down into ever smaller units pending the day when each nation had a sufficiently strong network of local Assemblies, of more mature believers, deepened in the teachings they had so recently embraced, who could assume responsibility for the administration and advancement of the Cause in their own territories. The remarkable feats achieved by these Regional Assemblies, constantly urged on and encouraged by Shoghi Effendi in the discharge of their historic tasks, fully justified his method.
In his selection of the countries he associated under one national body the Guardian amply demonstrated the fact that the Bahá'ís are far more than international, they are supra-national — above nation — in their beliefs and policy. No consideration of national prejudices, political animosities, or religious differences influenced his choice of those who were to work together under one Assembly. For him such worldly considerations were not allowed to weigh, albeit he was a keen student of current affairs and never blind to facts. It was those Divine forces within the Faith that he utilized — a Faith which, as he so beautifully expressed it, "feeds itself upon ... hidden springs of celestial strength" and "propagates itself by ways mysterious and utterly at variance with the standards accepted by the generality of mankind."
It was not until 1957 that he resumed the formation of purely National Assemblies; in April of that year Alaska, Pakistan and New Zealand elected their own permanent Bahá'í bodies. It was an historic occasion in the evolution of the Administrative Order for no less than eleven new National Assemblies came into existence that year at one time, the others being Regional Assemblies for North East Asia, South East Asia, the Benelux Countries, Arabia, the Iberian Peninsula, Scandinavia and Finland, the Antilles, and the northern countries of South America which formed a new body. What had hitherto been one National Assembly for South America and one for Central America now became two smaller Regional
ones in South America while Central America was partially pared away and its island republics joined in electing an Assembly of their own. Ere Shoghi Effendi's last great Crusade drew to a close every republic of Latin America had its own independent national body, as he himself had planned when, in his statistical pamphlet published on the eve of the Centenary of 1953, he had included within the "Ten Year International Bahá'í Teaching and Consolidation Plan" as one of its most thrilling and challenging provisions the task of more than quadrupling the existing National Assemblies through raising their number to over fifty.
The example set through the achievements of the first Seven Year Plan inspired other communities to dare greatly. The increasing awareness of the glorious possibilities of service opening before the Bahá'í world in the second century of its own era was constantly fanned into flame by the Guardian's messages to various National Assemblies. He frequently quoted Bahá'u'lláh's admonition: "Vie ye with each other in the service of God and of His Cause", and openly encouraged a competitive spirit in its noblest form. His use of statistics was one example of the way he did this, his own words another: "Spiritual competition", he cabled America in 1941, "galvanizing organized followers Bahá'u'lláh East West waxes keener as first Bahá'í Century speeds to its close."
The news of the victories being won during the first Seven Year Plan, passed on by the Guardian in a steady flow of inspiring messages to the believers of Persia, was, Shoghi Effendi cabled in 1943, "thrilling Eastern communities Bahá'í world with delight admiration and wonder ... Ninety-five Persian families emulating example American trail-blazers Faith" had left their homes and were on their way to hoist its banner in Afganistan, Baluchistan, Sulaymaniyyih, Hijaz and Bahrayn. India and Egypt were stirring, and the 'Iraqi Bahá'ís were hastening their own plans to crown the end of the first century with local victories. The Bahá'ís of both the East and the West were writing the last glorious pages in their own chapters of the first century of their Faith.
Three months after the May 1944 celebrations were ended, the Guardian informed the North American Community: "A memorable chapter in the history of the Faith of Bahá'u'lláh in the West has been closed. A new chapter is now opening, a chapter which, ere its termination, must eclipse the most shining victories won so heroically by those who have so fearlessly launched the first stage of the Great Plan conceived by 'Abdu'l-Bahá for the American believers."
When a "war-ravaged, disillusioned and bankrupt society" paused in its bloody battles after six years and began, with the cessation of European hostilities in the summer of 1945, to lick its wounds, Shoghi Effendi told the American Bahá'ís that the prosecutors of the Divine Plan must "gird up their loins, muster their resources" and prepare themselves for the next step in their destiny. The appeals he made, during the months that preceded the launching of the second Seven Year Plan, to the minds and the feelings of the American believers were profound. He told these "ambassadors of the Faith of Bahá'u'lláh" that the "sorrow-stricken, war-lacerated, sorely bewildered nations and peoples" of Europe w-re waiting in their tum for the healing influence of the Faith to be extended to them as it had been extended to the peoples throughout the Americas. News he received of the plight of the believers in Germany and Burma — two old and tried communities — greatly touched him and was so distressing that he hastened to appeal to "their fellow workers in lands which have providentially been spared the horrors of invasion and all the evils and miseries attendant upon it" to take immediate and collective action to mitigate their plight. He appealed particularly to the American community, which "of all its sister communities in East and West, enjoyed the greatest immunity" during the war and had in addition been privileged to successfully prosecute so great a Plan, to do all in its power to help financially and by any other means at its disposal.
The official inception of the second Seven Year Plan, the "second collective enterprise undertaken in American Bahá'í history," took place at the 1946 Convention. It would seem as if all the work so successfully undertaken since 1921 had been designed to create in the Western Hemisphere a vast homefront from which the New World could launch a well-organized attack on the Old World — on Europe, its parent continent. The child of one hemisphere, now a fully-grown young giant, was ready to return, vital and fresh, destined, as Shoghi Effendi wrote "through successive decades to achieve the spiritual conquest of the continent unconquered by Islam, rightly regarded as the mother of Christendom, the fountain head of American culture, the mainspring of Western civilization..." Again we see the design in Shoghi Effendi's great tapestry drawn into another blazing wheel of glory — this time the second great
Centenary of the Faith in 1953 which would, he informed us, commemorate the Year Nine marking the mystic birth of Bahá'u'lláh's
prophetic mission as He lay in the Siyah-Chal of Tihran.
The objectives of this new Plan, of which Europe was the "preeminent" goal, and which came to be known as the European Campaign, were as follows: consolidation of work throughout the Americas; completion of the interior ornamentation of the Mother Temple of the West in time for the celebration of its fiftieth anniversary in 1953; erection of three pillars of the future Universal House of Justice through the election of the Canadian, the Central and the South American National Assemblies; a systematic teaching campaign in Europe aimed at the establishment of Spiritual Assemblies in the Iberian Peninsula (Spain and Portugal), the Low Countries (Holland and Belgium), the Scandinavian states (Norway, Sweden and Denmark), and Italy. He ended his message by saying that he himself was pledging ten thousand dollars as his initial contribution for the "manifold purposes glorious Crusade surpassing every enterprise undertaken by followers Faith Bahá'u'lláh course first Bahá'í Century." Six weeks later a cable from Shoghi Effendi informed the American National Assembly that "nine competent pioneers" should be promptly dispatched to Europe to as many countries as feasible, that the Duchy of Luxembourg should be added to the Low Countries and Switzerland also included. With these two, and the previous eight, the "Ten Goal Countries" came into existence in our Bahá'í vocabulary. Some time later, in view of the marked progress being made in the north of Europe, Finland was also added to the scope of the Plan. Although, in addition to Britain and Germany there were still Bahá'ís living in France, Switzerland, Norway, Sweden, Denmark, Yugoslavia, Czechoslovakia, Bulgaria and perhaps other places, they were for the most part too isolated or too suppressed to undertake large-scale teaching activities. The opening of this systematic well-organized Plan in "war-torn, spiritually famished" Europe meant that the American Community now found itself "launched in both hemispheres on a second, incomparably more glorious stage, of the systematic Crusade designed to culminate, in the fullness of time, in the spiritual conquest of the entire planet." It meant that the American Community was to be engaged in strenuous work in thirty countries, in addition to ensuring that proper foundations were laid for the election in 1948, of the National Spiritual Assembly of Canada, whose essential local Assemblies in various provinces were in most cases new and weak.
The continent of Europe was "turbulent, politically convulsed,
economically disrupted and spiritually depleted." But it was the arena where the American Community must now carry out the "first stage of its transatlantic missionary enterprises", "amidst a people 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..."
When these "trail blazers" of the second Seven Year Plan began their mission there were only two European Bahá'í communities worthy of the name, those of the British Isles and Germany, both long-standing and both of which had had active National Assemblies before the war; the first had never ceased to function; the second, dissolved by the Nazi authorities in 1937 when all Bahá'í activity was officially suspended, was now reconstituted and heroically gathering its war-torn flock about it. With these the European Teaching Committee of the American National Assembly and the ever swelling group of pioneers in the Ten Goal Countries closely cooperated. This great European undertaking truly fired the imagination of the Bahá'ís all over the world, including the new communities of Latin America — who were even able to send some of their own pioneers to assist in this new Crusade.
During these difficult years the numerically much smaller Canadian Community co-partner with the American Community in the execution of the Divine Plan — was so preoccupied with the Five Year Plan the Guardian had instructed it to initiate when the independent stage of its development was reached in 1948, that it was in no position to offer much assistance to the main body of believers in the United States, and the formation in 1951 of two more National Assemblies, one in Central and one in South America, made further demands on their tenacity, resources and courage. Yet with all their burdens their triumphs during the last years of the second Seven Year Plan continued to multiply.
The winning of so many victories by the Bahá'ís of the United States as well as Canada — to which had been added in the closing years of this Crusade services in the African continent never contemplated in the original Plan — far exceeding in substance the misty prizes which had loomed, beckoning but vague, in the fog surrounding the world at the end of the war, now encouraged the Guardian to add another offering on the altar of Bahá'u'lláh, one he termed the "fairest fruit" of the mighty European project. In 1952 he cabled that "ere termination American Community's sec-
ond Seven Year Plan" the National Spiritual Assembly of the Bahá'ís of Italy and Switzerland should be formed, and added: "Advise European Teaching Committee upon consummation glorious enterprise issue formal invitation their spiritual offspring newly emerged National Spiritual Assembly participate together with sister National Assemblies United States, British Isles, Germany Intercontinental Conference August same year capital city Sweden". He explained he was planning to entrust this youngest Assembly of the Bahá'í world with a specific plan of its own as part of the Global Crusade to be embarked upon between the second and third Century celebrations. It had become an established procedure of the Guardian for these new National Bahá'í babies to be born with a plan in their mouths!
It may well be imagined how excited, how heartened, all the followers of Bahá'u'lláh were by news so thrilling as this. They saw what seemed to them little short of miracles taking place, and their loving "true brother", in his humility, his praises and kindness, led them to believe such miracles were all theirs. That Italy should have, from a vacuum, succeeded in one decade in building up a foundation of local Assemblies strong enough, with its Swiss companion, to bear the weight of an independent National Assembly was a feat far beyond anyone's fairest dreams.
In order to grasp, in however dim a way, why the third Seven Year Plan — which the Guardian had repeatedly referred to since the end of the first Bahá'í Century — became a Ten Year Plan instead, we must understand a fundamental teaching of our Faith. A just and loving God does not require of any soul what He will not give it the strength to accomplish. Privileges involve responsibilities, for peoples, nations, individuals. To the degree to which they arise to meet their responsibilities they are blessed and sustained; to the degree they fail they are automatically deprived and punished. Shoghi Effendi had written at the beginning of the first Seven Year Plan that "failure to exploit these golden opportunities would ... signify the loss of the rarest privilege conferred by Providence upon the American Bahá'í Community." "The Kingdom of God", 'Abdu'l-Bahá had said, "is possessed of limitless potency. Audacious must be the army of life if the confirming aid of that Kingdom is to be repeatedly vouchsafed to it..." It was in pursuance of the operation of this great law that the followers of Bahá'u'lláh who had been entrusted with the Divine Plan, rising to meet their challenge, pulling down from on high through their services an
ever-greater measure of celestial aid, discharging their sacred responsibility in so noble a fashion, found destiny hastening to meet them, a step in advance. A victorious army, having swept all barriers before it, is often so exhilarated by its exploits it needs no respite. It is ready to march on, fired by its victories. This was the mood of the Bahá'í world as 1953 approached and it was about to enter the Holy Year. Their Commander-in-Chief was a general who needed very little encouragement to induce him to go on and who never rested. So it was inevitable that given the hour, the mood and the man the Bahá'ís should find themselves with no "three year respite" but rather twelve completely evolved plans — one for each National Assembly — ready to be put into operation the moment the trumpet sounded the reveille in Ridvan 1953.
Wonderful as had been the celebration of the hundredth anniversary of the Bahá'í Faith, in 1944, by Bahá'í communities living in the shadow of the worst war the world had ever known, it was dwarfed by the events associated with the hundredth anniversary of the revelation Bahá'u'lláh received in the Siyah-Chal of Tihran. Poignantly, in the months preceding the commemoration of that event, the Guardian recalled to the Bahá'í world the tidal wave of persecution and martyrdom which had swept so many disciples of the Bab, so many heroes, so many innocent women and even children, from the scene a century before and had culminated in casting the Supreme Manifestation of God into a loathsome subterranean dungeon immediately following the abortive attempt on the life of Nasiri'd-Din Shah on August 15, 1852. The Guardian chose as the commencement of the Holy Year — the celebration of the Anniversary of the 'Year Nine" — the middle of October 1952. A veritable fever of anticipation swept over the believers East and West, now free in every part of the globe to give their hearts to unreserved rejoicing. Perhaps for the first time in their history the Bahá'ís had a throbbing sense of their true oneness as a world community. What had always been a matter of doctrine, taught and firmly believed in, was now sensed by every individual as a great and glorious reality. The plans for the future, set in motion by a series of dynamic messages from Shoghi Effendi, served to inflame this new awareness.
At the end of November 1951, in a cable addressing all National Assemblies of the Bahá'í world, Shoghi Effendi informed us that the long anticipated intercontinental stage was now at hand. We had, he pointed out, passed through the phases of local, regional, national and international activity and were emerging, at such an
auspicious moment, into a new kind of Bahá'í world, one in which we began to think in terms of the entire planet with its continents in relation to our teaching strategy. Shoghi Effendi took the Centenary — this great golden wheel in his tapestry — and fashioned it in such a way that two entirely different things were made to react on each other and at the same time blend into each other in one great creative centre of force. One was the past, the commemoration of such soul-shaking events as the martyrdoms, the imprisonment of Bahá'u'lláh, His mystic experience of His own station in the Siyah-Chal, His exile and all that these events signified for the progress of man in his journey towards his Creator; the other was the marshalling, this time of all the organized Bahá'í communities of the planet, in a vast Plan, the next step in the unfoldment of 'Abdu'l-Bahá's Divine Plan.
It was beginning to take shape in his mind long before its detailed provisions were released through the publication in 1952 of his pamphlet, The Bahá'í Faith 1844-1952, with its supplement "Ten Year International Teaching and Consolidation Plan", which was made public at the inception of the Holy Year. Previously he had requested different National Assemblies to provide him with the names of the territories and major islands of the five continents where Bahá'í activity was in progress, thus supplementing his own exhaustive list, which included the countries mentioned by 'Abdu'l-Bahá Himself in the Tablets of the Divine Plan, and which he had carefully compiled with the aid of atlases and works of reference.
The highlights of the Holy Year were four great Intercontinental Teaching Conferences which were announced in that same November 1951 cable and were to be held in four continents: the first in Africa, in Kampala, Uganda in the spring of 1953; the second in Chicago, in the United States during Ridvan; the third in Stockholm, Sweden during the summer and the fourth in New Delhi, India in autumn. The pattern of these great Conferences — which were announced a year before the new Plan itself was disclosed — became clear as the hour approached for them to take place. All Hands of the Cause were invited to attend as manv of them as possible; to each one the Guardian would send as his own special representative one of the Hands "honoured direct association newly-initiated enterprises World Centre". In chronological order, these were Leroy Ioas, Amatu'l-Baha Ruhiyyih Khanum, Ugo Giachery and Mason Remey; these emis-
saries would fulfil a four-fold mission: they would bear a reproduction of a miniature portrait of the Bab to show to the friends gathered on such an historic occasion; they would deliver the Guardian's own message to the assembled attendants; they would elucidate the character and purposes of the Spiritual World Crusade; they would rally the participants to an energetic, sustained, enthusiastic prosecution of the colossal tasks that lay ahead.
Before going into more detail it would be well to recall that although, in his November 1951 message announcing these Conferences to be held during the Holy Year, Shoghi Effendi had given a faint hint of things to come when he stated they would initiate a new stage of intercontinental activity and would reflect a degree of Bahá'í solidarity of unprecedented scope and intensity, still, as far as the Bahá'í world knew, they were designed as great jubilee gatherings to commemorate the Year Nine, to celebrate the end of the victorious second Seven Year Plan, and many regional ones as well. Indeed, only a week before the cable announcing those Conferences reached the Bahá'í world the Guardian had, in another message, still been referring to a "third Seven Year Plan" so that there was in 1951 no association in the minds of the Bahá'ís of the commencement of a new crusade with these festival gatherings. The extraordinary success the Bahá'ís were meeting with all over the world, the enthusiasm of National Assemblies such as America and Britain, who had been winning remarkable victories in Europe and in Africa respectively, swung the compass on a new course, a course that in reality started three years before the inauguration of the Ten Year Plan. So vast is the range covered by the provisions of this Plan, so numerous the communications from Shoghi Effendi on this subject — his lists, his announcements and his statistics, beginning in 1952 and carried on until his death in November 1957 — that to give more than a brief outline of them here is impossible. On the other hand this Crusade crowned his ministry and his life's work, was a source of deep happiness to him, and its unfolding victories a comfort to his often sad and over-burdened heart. Therefore it must be dealt with, however inadequately.
No words can better sum up the very essence of this supreme Plan conceived of and organized by him than his own definition of it: "Let there be no mistake. The avowed, the primary aim of this Spiritual Crusade is none other than the conquest of the citadels of men's hearts. The theatre of its operations is the entire planet. Its duration a whole decade. Its commencement synchronizes with the
Centenary of the birth of Bahá'u'lláh's Mission. Its culmination will coincide with the Centenary of the Declaration of that same mission."
Although all believers were welcome to be present at the four great Conferences of the Holy Year, a special category was singled out and invited to attend by Shoghi Effendi, namely, representatives of those National Assemblies and communities who were intimately concerned with the work which was to go forward in each of the four continents. If we begin with the first Conference held in February, in Africa, and analyse what the most crucial phase of the entire Crusade involved there — the opening of new territories and the consolidation of the work in those already opened — we will get an idea of the shattering impact these historic gatherings had on Bahá'í history: 57 territories were to be the subject of concentrated teaching activities for which six national bodies would be responsible, namely, the National Spiritual Assemblies of the British, the American, the Persian, the Egyptian and Sudanese, the 'Iraqi and the Indian, Pakistani and Burmese believers, who were to open 33 new territories and consolidate the work already begun in 24. The tasks allotted the whole Western Hemisphere community, through its four National Assemblies, those of the United States, Canada, Central America and South America, were equally staggering: 56 territories, 27 to be opened and 29 to be consolidated, involving such widely separated and difficult goals as the Yukon and Keewatin in the north and the Falkland Islands in the south. The Asian goals were even more formidable: 84 territories in all, 41 to be opened and 43 to be consolidated, ranging from countries in the Himalayas to dots in the Pacific Ocean; these were divided between the nine National Assemblies of Persia; India, Pakistan and Burma; 'Iraq; Australia and New Zealand; the United States; Canada; Central America; South America and the British Isles. At the European Conference five National Assemblies received 52 territories as their share of the Plan, 30 to be opened and 22 to be consolidated. Seated amongst its elders, the National Assemblies of the United States, Canada, the British Isles, Germany and Austria, was the baby national body of the Bahá'í world — that of Italy and Switzerland, scarcely three months old — which was given by the Guardian territories all its own, 7 in number.
At these historic gatherings, more than 3,400 believers were present, representing, Shoghi Effendi announced, not only all the principal races of mankind, but more than 80 countries. Each of the
Conferences had some special distinction of its own: the first, the African one, attended by no less than ten Hands of the Cause, friends from 19 countries and representatives of over 30 tribes and races, being particularly blessed by having over 100 of the new African believers present as the personal guests of the Guardian himself, a mark of consideration on his part that clearly showed his deep attachment to the new African Bahá'ís. Indeed, in his highly significant message to the first Conference of the Holy Year he was at pains to quote the words of Bahá'u'lláh Who had compared the coloured people to the "black pupil of the eye" through which "the light of the spirit shineth forth." Shoghi Effendi not only praised the African race, he praised the African continent, a continent that had "remained uncontaminated by the evils of a gross, a rampant and cancerous materialism undermining the fabric of human society alike in the East and the West, eating into the vitals of the conflicting peoples and races inhabiting the American, the European, and the Asiatic continents, and, alas, threatening to engulf in one common catastrophic convulsion the generality of mankind." Should such a warning, given at such an historic juncture in the fortunes of Africa, not be remembered more insistently by the band of Bahá'u'lláh's followers labouring there to establish a spiritually based World Order?
The second, "without doubt," Shoghi Effendi wrote, "the most distinguished of the four Intercontinental Teaching Conferences commemorating the Centenary of the inception of the Mission of Bahá'u'lláh" and marking the launching of that "epochal, global, spiritual decade-long Crusade", took place in the middle of the Holy Year and constituted the central feature of that year's celebrations and the highest point of its festivities. This great all-America Conference was held in the heart of North America, in Chicago, the very city where sixty years before Bahá'u'lláh's name had first been publicly mentioned in the Western World during a session of the World Parliament of Religions held in connection with the World's Columbian Exposition which opened on May 1, 1893. Its sessions were preceded by the consummation of a fifty-year-old enterprise — the dedication to public worship, on May 2nd, of the Mother Temple of the West, which was, Shoghi Effendi assured us, not only "the holiest House of Worship ever to be reared to the glory of the Most Great Name" but that no House of Worship would "ever possess the immeasurable potentialities with which it has been endowed"
and that the "role it is destined to play in hastening the emergence of the World Order of Bahá'u'lláh" could not as yet be fathomed.
The unveiling of the model of the future Bahá'í Temple to be erected on Mt. Carmel at the World Centre of the Faith was another event which Shoghi Effendi himself had planned to take place in conjunction with that Conference — a Conference which he said will "go down in history as the most momentous gathering held since the close of the Heroic Age of the Faith, and will be regarded as the most potent agency in paving the way for the launching of one of the most brilliant phases of the grandest crusade ever undertaken by the followers of Bahá'u'lláh since the inception of His Faith..." The lion's share of this new Crusade in prosecution of 'Abdu'l-Bahá's Divine Plan had been given by Shoghi Effendi to those he so lovingly said were not only "ever ready to bear the brunt of responsibility" but were, indeed, that Plan's "appointed" and "chief trustees". They had performed in the past "unflagging and herculean labours", now, through their two national bodies, that of the United States and of Canada, in competition with ten other National Assemblies, each of which had received a goodly portion of goals, this Community would indeed have to struggle hard to maintain its lead and win the new victories expected of it. There were 131 virgin territories throughout the world to be opened to the Faith of Bahá'u'lláh in ten years and 118 territories already opened but still requiring a great deal of consolidation. Of these 249 places, most of them large, independent nations, the United States and Canada received 69, or 28 percent of the total; 48 new National Assemblies were to be formed before 1963, 36 of them by the United States alone. The first dependency ever to be erected in the vicinity of a Bahá'í Temple was likewise to be undertaken by this Community; in addition, it was to purchase two sites for future Houses of Worship, one in Toronto, Canada, and one in Panama City, Panama; translate and publish Bahá'í literature in 10 Western Hemisphere Indian languages, and achieve many other goals besides.
In the presence of the twelve Hands of the Cause attending this Conference — to which Bahá'ís from over 33 countries had come — well over 100 believers arose and offered themselves as pioneers to set in motion the accomplishment of the great tasks the Guardian had just made so dazzlingly clear in his message.
The opening of the doors of the Mother Temple to public worship, the public meetings addressed by prominent Bahá'ís and non-
Bahá'ís alike during the jubilee celebrations attracted thousands of people and received enthusiastic nation-wide publicity in the press, on television and over the radio. During the Holy Year the light of the Faith truly shone most brightly in the Great Republic of the West, the chosen cradle of its Administrative Order.
The third Intercontinental Bahá'í Teaching Conference, which convened in Stockholm during July, was honoured by having the largest attendance of Hands of the Cause of any of the others, fourteen being present, the five Persian Hands and one African Hand having just come from extensive travels in the Western Hemisphere, undertaken at the instruction of the Guardian, immediately following the launching of the Crusade in Chicago. It would not be inaccurate to characterize this third gathering as the "executive conference". Though numerically much smaller than the American one, circumstances permitted a hard core of the most dedicated and active National Assembly members, teachers, administrators and pioneers to be present from all over Europe, including 110 believers from the Ten Goal Countries. The attendants, from thirty countries, devoted themselves during six days not only to the solemn yet joyous recapitulation of those events which had transpired a century before and which the Holy Year commemorated, but to a studious analysis of the work their beloved Guardian had entrusted to the three European National Assemblies and that of the United States, the only other national body involved in the European work being that of Canada, which had been given Iceland as a consolidation goal.
In his message on this historic occasion Shoghi Effendi recalled not only the history of the Bahá'í Faith in relation to Europe — "a continent which, in the course of the last two thousand years, has exercised on the destiny of the human race a pervasive influence unequalled by that of any other continent of the globe" — but the effect both Christianity and Islam had had upon the unfoldment of its fortunes. In recapitulating the advances made and victories won since the end of the last World War the Guardian pointed out that these had been largely due to "the dynamic impact of a series of national Plans preparatory to the launching of a World Spiritual Crusade". Those Plans had been the second Seven Year Plan, conducted by the North American believers, a Six Year Plan and a Two Year Plan launched by the British Bahá'ís, and a Five Year Plan prosecuted by the German and Austrian Bahá'í Communities. The result of these well-organized labours had been the establishment
of local Assemblies in Eire, Northern Ireland, Scotland and Wales and in each of the capitals of the Ten Goal Countries, a large increase in the number of Assemblies, centres and believers throughout Europe, the election of yet another independent national body, and the acquisition of a national Bahá'í headquarters in Frankfurt. The hour was now ripe, Shoghi Effendi wrote, for them "to initiate befittingly and prosecute energetically the European campaign of a Global Crusade" which would not only broaden the foundations of the Faith in Europe but would "diffuse its light over the neighbouring islands" and would "God willing, carry its radiance to the Eastern territories of that continent, and beyond them as far as the heart of Asia".
Words such as these fired the attendants to take immediate action and there were not only 63 offers from among those present to pioneer to European goals, but, what was much more unusual, various national bodies and committees, whose members were present in numbers, immediately took up these offers and before the Conference ended pioneers had been allocated to every goal given the European believers with the exception of those territories within the Soviet orbit. The thrilling objective of the erection of one of the two Bahá'í Temples called for in the original outline of the "Ten Year Teaching and Consolidation Plan" — the Mother Temple of Europe to be built in Germany — received substantial financial pledges, as did three other European projects involving large sums of money, namely, the purchase of the National Haziratu'l-Quds of the British Bahá'ís and the sites for two future Bahá'í Temples, one in Stockholm and one in Rome. The convocation of such a Conference met with wide and favourable publicity and the public meeting held in conjunction with it attracted one of the largest audiences gathered under Bahá'í auspices that had yet been seen on the continent. Twelve months after the beginning of the Holy Year, ushered in during mid-October 1952, the great Asian Intercontinental Teaching Conference took place in New Delhi, India. Though the logical place for such a gathering would have been Persia, or failing this, 'Iraq, the temperature of the fanatical populations of these countries and the constant and unchanging animosity of the Muslim clergy made the choice of either place impossible. It was therefore highly befitting that the great sister country to the east — opened in the earliest days of Bahá'u'lláh's Ministry — should receive this honour. To it flocked hundreds of His followers from all over the
world from places as far apart as Europe, Africa, Australia, New Zealand, Japan, many countries in the Western Hemisphere, and particularly Persia, as well as all five Asiatic Hands, who had already attended, at the request of the Guardian, the African, American and European Conferences. There were also present six other Hands of the Cause from the Holy Land, Europe, America, Africa and Australia. In his message to this last of the great Teaching Conferences Shoghi Effendi, after greeting its attendants "with high hopes and a joyful heart", pointed out the unique circumstances and significance of the work in Asia: in this "world girdling crusade" the "triple Campaign, embracing the Asiatic mainland, the Australian Continent and the islands of the Pacific Ocean" might "well be regarded as the most extensive, the most arduous and the most momentous of all the Campaigns". Its scope was "unparalleled in the history of the Faith in the Eastern Hemisphere"; it was to take place in a continent on whose soil "more than a century ago, so much sacred blood was shed", a continent enjoying an unrivalled position in the Bahá'í world, a continent where the overwhelming majority of Bahá'u'lláh's followers resided, a continent that was "the cradle of the principal religions of mankind; the home of so many of the oldest and mightiest civilizations which have flourished on this planet; the crossways of so many kindreds and races; the battleground of so many peoples and nations;" above whose horizon in modern times the suns of two independent Revelations had successively risen; and within whose boundaries such holy places as the Qiblih of our Faith (Bahji), the "Mother of the World" (Tihran) and the "Cynosure of an adoring world" (Bagdad) are embosomed. The Guardian ended his message with an expression of assurance as well as a sad foreboding of what might lie ahead: "May this Crusade, launched simultaneously on the Asiatic mainland, its neighbouring islands and the Antipodes ... provide, as it unfolds, an effective antidote to the baneful forces of atheism, nationalism, secularism and materialism that are tearing at the vitals of this turbulent continent, and may it reenact those scenes of spiritual heroism which more than any of the secular revolutions which have agitated its face, have left their everlasting imprint on the fortunes of the peoples and nations dwelling within its borders."
No less enthusiasm for the tasks ahead — the most staggering of which was work in 84 territories, half of them virgin areas — filled the hearts of the Bahá'ís gathered in New Delhi than had charac-
terized the reaction of their brothers and sisters attending the three previous Conferences. This enthusiasm was further heightened when a cable was received from the Guardian giving the glad-tidings that his own personal hope — expressed before the festivities of the Holy Year began — had been attained through the completion of the superstructure of the Bab's Holy Sepulchre. The Bahá'ís rallied strongly to meet their given goals: offers to pioneer were received from over 70 people, 25 of whom proceeded to their posts shortly after the Conference ended; funds were lavishly contributed towards the purchase of the three sites for future Bahá'í Temples — Bagdad, Sydney and Delhi, 9 acres of land for the latter being acquired before the Conference rose; substantial donations were received for that most precious and longed-for Temple to be erected in Bahá'u'lláh's native city, the capital of Persia, which was one of the two Temples originally scheduled to be built during the World Crusade; public meetings and a reception for over a thousand guests were held at which many important figures were present; India's President, Dr. Rajendra Prasad, as well as her famous Prime Minister, Jawaharlal Nehru, received delegations from the Conference and the publicity was wide and friendly. At the end of the Conference Shoghi Effendi instructed the Hands attending it to disperse on trips lasting some months, himself providing both assistance and directions as to their itineraries.
In addition to what might be called his routine work, already consuming daily an alarming amount of his time, for over two years Shoghi Effendi not only worked on and fully elaborated the details of this global Crusade but made the exhaustive plans necessary for these great jubilee celebrations and constantly directed the Hands of the Cause and the National Assemblies who were to implement their programmes. One might have thought that a lull in his creative output would ensue, but such was not the case. Cables and letters streamed from him at the end of each of the Conferences like missiles towards targets. For four years he never let the white hot heat he had engendered wane. A typical example of this is the tone in which, immediately after the American Conference ended, when the bemused Bahá'í world had scarcely begun to recover from the first glorious revelation of the new Plan, he cabled the Persian National Assembly: "Announce friends no less 128 believers offered pioneer services during celebrations Wilmette including offer pioneer leper colony. Appeal friends not allow themselves surpassed western brethren. Hundreds must arise. Enumerated goals
at home abroad must promptly be fulfilled. Upon response progress protection victory entire community depends. Eagerly awaiting evidence action." Such oft-repeated appeals had such an effect on a community which had lived its entire existence in a wretched cage of prejudice and persecution that the Persian believers, seeing, unbelievably, a door open before them, began to pour forth to the four corners of the world in ever-swelling numbers; without their assistance, their strong financial support and their constant readiness to sacrifice, the Crusade could never have been won on the scale that marked its triumphal conclusion in 1963.
But let us return to the newly inaugurated "fate-laden, soul-stirring, decade-long, world-embracing Spiritual Crusade..." with its four objectives: Development of the institutions at the World Centre of the Faith; consolidation of the home-fronts of the twelve territories serving as the administrative bases of the twelve Plans which were component parts of The Plan; consolidation of all the territories already opened to the Faith; opening of the remaining chief virgin territories of the planet. Although the administration of the Crusade had been entrusted to the twelve National Assemblies, nevertheless every single believer, irrespective of his race, nation, class, colour, age or sex, was to lend his particular assistance to the accomplishment of this "gigantic enterprise". In a colourful passage of scintillating prose Shoghi Effendi lifted the curtain on the arena of the new Plan: Where? Why, everywhere — in the Arctic Circle, in the deserts, the jungles, the isles of the cold North Sea and the torrid climes of the Indian and Pacific Oceans. To whom? Why, to all peoples — to the tribes of Africa, the Eskimos of Canada and Greenland, the Lapps of the far north, the Polynesians, the Australian Aborigines, the red Indians of the Americas. Under what circumstances? Not only in the wilderness, but in the cities, "immersed in crass materialism", where people breathed the fetid air of "aggressive racialism" bound by the chains of "haughty intellectualism", surrounded by "blind and militant nationalism", immersed in "narrow and intolerant ecclesiasticism". What strongholds must Bahá'u'lláh's soldiers storm? The strongholds of Hinduism, the monasteries of Buddhism, the jungles of the Amazon, the mountains of Tibet, the steppes of Russia, the wastes of Siberia, the interior of China, Mongolia, Japan, with their teeming multitudes — nor should they forget to sit with the leper and consort with the outcast in their colonies. "I direct my impassioned appeal," he wrote, "to obey, as befits His warriors, the
summons of the Lord of Hosts and prepare for that Day of Days, when His victorious battalions will, to the accompaniment of hosannas from the invisible angels in the Abha Kingdom, celebrate the hour of final victory."
It is clear that the Guardian envisaged this Ten Year undertaking as no more and no less than a battle, the battle of the "worldwide, loyal, unbreachable army" of "Bahá'u'lláh's warriors", His "army of light", against the entrenched battalions of darkness holding the globe. Its "Supreme Commander" was 'Abdu'l-Bahá; behind Him stood His Father, the "King of Kings", His aid pledged "to every crusader battling for His Cause". "Invisible battalions" were mustered "rank upon rank, ready to pour forth reinforcements from on high". And so the little band of God's heroes assembled, ready to go forth and "emblazon on their shields the emblems of new victories", ready to implant the "earthly symbols of Bahá'u'lláh's unearthly sovereignty" in every country of the world, ready to lay the unassailable administrative foundation of His Christ-promised Kingdom of God upon earth.
Nine months after the opening of the Crusade the Guardian could announce that almost ninety territories had been opened, three-quarters of the total number, exclusive of those within the Soviet orbit, and in his Ridvan Message of 1954 he was able to give the glad-tidings that they had reached 100. Having seized these 100 new prizes the army of Bahá'u'lláh was now engaged in depth. Shoghi Effendi, his mind more or less at rest about the progress of the front lines, immediately set about digging in. The second phase of the Plan, now opening, was primarily concerned with consolidation. In that same Message the Guardian listed 13 points which were to be concentrated upon during the coming two years: prosecution of the all-important teaching work; preservation of all prizes won; maintenance of all local assemblies; multiplication of groups and centres — all to hasten the emergence of the 48 National Assemblies scheduled to be formed during the Crusade; purchase of Temple sites; initiation of special funds for purchase of the specified National Haziratu'l-Quds; speedy fulfilment of various language tasks; acquisition of historic Bahá'í sites in Persia; measures for the erection of the Tihran and Frankfurt Temples; establishment of the Wilmette Temple dependency; inauguration of national endowments; incorporation of local Assemblies; establishment of the new Publishing Trusts. He directed his "fervent plea" to accomplish such monumental labours as these to the
108 people constituting the 12 National Assemblies of the Bahá'í world, out of the teeming millions of human beings on the planet!
The miracle was that such an appeal, to what in the eyes of the sophisticated could not but appear to be pitifully weak instruments, should have had such an effect. All over the Bahá'í world the leaders and the rank and file redoubled their efforts and sweeping victories were won. In 1955 Shoghi Effendi informed the believers in his annual Ridvan Message, which was his main instrument for conveying news of the progress of the Faith, that the Plan was "forging ahead, gaining momentum with every passing day, tearing down barriers in all climes and amidst divers peoples and races, widening irresistibly the scope of its beneficent operations, and revealing ever more compelling signs of its inherent strength as it marches towards the spiritual conquest of the entire planet."
It was during this second phase of the World Crusade that the Bahá'ís accomplished such feats as purchasing 10 of the 11 Temple sites enumerated as goals of their Ten Year Plan, at a cost of over $100,000, of acquiring 30 out of the 51 national endowments at an estimated $100,000, and of buying 43 of the 49 national Bahá'í headquarters, for over half-a-million dollars in various continents of the globe — the latter being a feat which Shoghi Effendi cryptically and significantly stated was "amply compensating for the seizure and occupation of the National Administrative Headquarters of the Faith and the demolition of its dome by the military authorities in the Persian capital."
There were many brilliant victories during these early years of the Crusade: the Siyah-Chal, scene of the first intimation of Bahá'u'lláh's Prophetic Mission, was purchased; His banner was planted in Islam's very heart through the establishment of a Spiritual Assembly in Mecca; the particularly welcome news reached the Guardian that there were Bahá'ís — remnants of the former communities in the Caucasus and Turkistan — in some of the Soviet states listed at the inception of the Crusade as unopened, but which might now be regarded as open, however faint and feeble the solitary candles burning there; 98 islands throughout the world now had Bahá'ís; work on the erection of the International Archives Building at the World Centre was begun.
It was in a period of victories such as these that Shoghi Effendi took the momentous decision to erect not two but three Houses of Worship during the Ten Year Plan. The significance given in the Writings of Bahá'u'lláh and 'Abdu'l-Bahá to these Mashriqu'l-
Adhkars (dawning places of the mention of God) is very great: they are erected, Shoghi Effendi said, for "the worship of the one true God, and to the glory of His Manifestation for this Day." They are strongly linked to both the spiritual life of the individual and the communal life of the believers.
At the inception of the Crusade the Guardian turned his attention to the problem of erecting the first Bahá'í Temple in Bahá'u'lláh's native land. He decided on a conservative concept, worked out with his personal approval in Haifa, and which he said, "incorporates a dome reminiscent of that of the Bab's Holy Sepulchre". Already the enthusiastic Persian believers had started a five year plan to raise twelve million tumans for its construction and the Guardian himself had had its design unveiled at the meeting in Bahjl on the first day of Ridvan, 1953. It was a project to which Shoghi Effendi attached the greatest importance and the outlawing of all Bahá'í activity in Persia in 1955 came as a severe blow to him for he realized that the situation there, far from having improved in the quarter of a century of his ministry, had again deteriorated to such a point that there was little hope of such a building being erected before the end of the Ten Year Plan. In spite of the fact that the first Mashriqu'l-Adhkar of Europe — the second Temple of the Plan — could still be built, he immediately struck back at the enemies of the Faith through a cable sent in November 1955: "Historic decision arrived at raise Mother Temple Africa in City Kampala situated its heart and constituting supreme consolation masses oppressed valiant brethren cradle Faith. Every continent globe except Australasia will thereby pride itself on derive direct spiritual benefit its own Mashriqu'l-Adhkar. Befitting recognition will moreover have been accorded marvelous expansion Faith amazing multiplication its administrative institutions throughout continent..." Thus the African believers received what he characterized as "the stupendous, the momentous and unique project of the construction of Africa's Mother Temple. "
Whereas Tihran was to have the third great Temple of the Bahá'í world and Germany the fourth, in reality the European one became third in priority and Africa the fourth. The design for the African Temple was made under Shoghi Effendi's supervision in Haifa and met with his full approval. The situation as regards the German one was different: he himself had chosen a design and sent it to the National Assembly of the Bahá'ís of Germany and Austria, but there was already so much strong church-aroused opposition to
the erection of a Bahá'í House of Worship that the National Assembly had informed him they felt the conservative nature of the design he had chosen would, in a land favouring at the moment extremely modern-style buildings, complicate its erection, as a building permit might be refused on this pretext. Shoghi Effendi therefore permitted them to hold a competition and of the designs sent him he favoured the one which was later built. Frankfurt was in the heart of Germany, Germany was in the heart of Europe. It was the logical place for the European Temple.
Still thoroughly aroused by the persecution of the main body of the faithful who resided in Bahá'u'lláh's native land, Shoghi Effendi quietly set a new plan in motion. He had chosen a third Temple design and instructed the National Assembly of the Bahá'ís of Australia and New Zealand to make enquiries, confidentially, as to how much such a building would cost if erected in Sydney. When he received an estimate which he felt would not add too heavily to the financial burden the Crusade was already carrying, he made his thrilling announcement, in his Ridvan Message of 1957, of the launching of an "ambitious three-fold enterprise, designed to compensate for the disabilities suffered by the sorely-tried Community of the followers of His Faith in the land of His birth, aiming at the erection in localities as far apart as Frankfurt, Sydney and Kampala, of the Mother Temples of the European, the Australian and the African continents, at a cost of approximately one million dollars, complementing the Temples already constructed in the Asiatic and American continents." This announcement meant that the loss to the Persian believers of their first Mashriqu'l-Adhkar would be compensated for by the erection in the Pacific of what the Guardian called "The Mother Temple of the Antipodes, and indeed of the whole Pacific area" and the construction in the heart of the African continent of another House of Worship which he said was "destined to enormously influence the onward march of the Cause of God the world over, to consolidate to a marked degree the rising institutions of a divinely appointed Order and noise abroad its fame in every continent of the globe." The Guardian also announced in this Ridvan Message that the designs for all three of these "monumental edifices, each designed to serve as a house for the indwelling Spirit of God and a tabernacle for the glorification of His appointed Messenger in this day" would be shown to "the assembled delegates at the thirteen historic Bahá'í National Conventions being held for the first time during this year's Ridvan Festival."
It was during this second phase of the World Crusade that the American National Assembly purchased the land for its first Temple dependency. The Guardian had advised that Assembly that he did not consider a library — the first proposal — sufficiently demonstrative of the purpose and significance of the institution of the Mashriqu'l-Adhkar in Bahá'í society and it was therefore decided to build a Home for the Aged. One of his last letters was to urge that Assembly to commence work on the Home, as it would impress on the public that one of the chief functions of our Faith is to serve humanity, regardless of creed, race or denomination, and be sure to attract attention and publicity.