Bahá'í Library Online
. . . .
>>   Letters from National Spiritual Assemblies Personal letters
TAGS: Adib Taherzadeh; Afterlife; Ethics; Living the life; Obligatory prayer; Prayer; Purpose of life; Reading the Writings; Requisites for spiritual growth; Service; Soul; Spirituality; Spiritualization; Teaching; Teaching; Worlds of God
> add tags
A three-part collection consisting of a letter from the NSA of Ireland, a letter from Taherzadeh to the Bahá'ís of Ireland regarding the spiritualization of the Bahá'í community, and the preamble for a plan of action for teaching.
This document is in 3 parts: (1) a letter of introduction from the National Spiritual Assembly of the Bahá'ís of the Republic of Ireland; (2) a letter from Mr. Taherzadeh to the Bahá'ís of Ireland regarding the spiritualization of the Bahá'í community; (3) a preamble for the teaching plan (the actual plan itself was omitted from the copy that was distributed beyond Ireland—only the preamble to the plan is included below).

Spiritualization of the Bahá'í Community:
A Plan for Teaching

by National Spiritual Assembly of the Bahá'ís of Ireland and Adib Taherzadeh


1. Letter of introduction from the National Spiritual Assembly of the Bahá'ís of the Republic of Ireland

A Plan evolved by the Continental Board of Counsellors and the National Spiritual Assembly comprising
  1. Insights into the Spiritualization of the Community.
  2. A Plan of Action for Teaching.
15th October 1982
Dear Friends,

In their message to the International Conference in Dublin, the Universal House of Justice has called on the Counsellors to consult with the National Spiritual Assemblies and "together, launch such a campaign of spiritualization of the Bahá'í community, allied with intensified personal teaching, as has never been witnessed" in the Continent.

The National Assembly is happy to announce to the friends that it has now had the opportunity of consulting to this and with Counsellor Adib Taherzadeh.

The views expressed by the Counsellor, together with an impressive plan of action presented by our National Teaching Committee, were approved by the National Assembly and shared with the Board members and their assistants.

This plan consists of two parts:
  1. A letter written by Counsellor Taherzadeh explaining the important steps we must take in order to achieve the spiritualization of our lives; and
  2. A plan of action to help the believers intensify their personal teaching activities.
The National Assembly believes that if every believer reads this important statement carefully and then acts upon it, such great victories will be won as to astonish us all.
    With loving Bahá'í greetings,

2. Letter from Mr. Taherzadeh to the Bahá'ís of Ireland regarding the spiritualization of the Bahá'í community

From Counsellor Adib Taherzadeh
To the beloved friends in Ireland

Dearly loved friends,

In their message to the participants of the International Conference in Dublin the Universal House Of Justice called for a campaign of spiritualization of the Bahá'í community. Some friends have been asking the true meaning of spiritualization and want to know how to achieve it. The word spiritual when used in all non-Bahá'í context has connotations which could mislead the individual. To be spiritual is not to hold one's head in the clouds and walk in the air, or become careless of the affairs of this world.

The Bahá'í concept of spirituality is very simple. When the soul draws near to Bahá'u'lláh it becomes spiritual. A true Bahá'í whose heart is closely linked with Bahá'u'lláh will grow in spirituality. He will become so enamoured of Him that he will obey His teachings wholeheartedly and serve His Cause with the utmost devotion.


The study of the Holy Writings will enable us to appreciate this important subject. A human being has a soul and a body. We have acquired a great deal of knowledge about our bodies. But the knowledge of our spiritual side is much more important.

The soul of man does not originate from the world of matter; it is an emanation from the spiritual worlds of God. During the period when the embryo is growing in the womb of the mother, the soul becomes associated with the body. Because the soul is a spiritual and not a material entity, it does not enter the body or leave it. The soul is exalted above entry or exit, ascent or descent. It in independent of any earthly agency. Its association with the body is similar to the association of light with a mirror. The light is not inside the mirror; it is reflected in it and when the mirror is removed, the light remains unaffected.

Since the soul is exalted above all physical creation, our minds are incapable of grasping its nature and powerless to fathom its essence. We can perceive only the attributes and qualities of the soul. In this life we have a limited capacity to understand spiritual verities. Our knowledge of the soul is derived from the Manifestations of God Who, through Their words, have conveyed some of its significance. And, words are inadequate tools for explaining spiritual realities.

God's creation is one entity. It includes both the spiritual and physical worlds. The same laws and principles in nature are to be found in the spiritual realms, but they are applied on a higher level and contain features nonexistent in the lower kingdom.


Because the basic principles and laws of existence run through the whole of creation, many of the physical phenomena we notice on this earth have counterparts in the spiritual realms. Let us therefore examine some aspects of the soul in the light of these common principles. From the study of the Writings of Bahá'u'lláh and 'Abdu'l-Bahá it appears that the counterpart of the soul in this physical world is the embryo growing in the womb. We note many similarities between the two and the knowledge of one will lead to a limited understanding of the other.

We know that man's physical body grows in the womb of the mother and acquires limbs and organs which are only needed after birth. The same principle applies to the spiritual realms. For the soul progresses in the womb of this world by acquiring spiritual qualities which are essential to its existence in the next life. The child in the womb of the mother and the soul in this life are indeed counterparts.


We notice that in the physical world, the embryo in the womb of the mother starts its life with one cell. With the passage of time the cell multiplies, limbs and organs come into existence, eventually the embryonic life comes to an end, and the child is born as a perfect being. Here we see the vast contrast between the first cell at the beginning and its consummation at the time of birth.

The same phenomenon occurs with the soul. At its inception it is without experience, and its qualities and powers lie latent within it. As a result of its association with the body in this womb-world, its individuality develops and it later acquires spirtual qualities and divine attributes which it carries to the next world. But the soul cannot take with it bad qualities, for in fact these are but the lack of good qualities and do not exist, just as poverty is the lack of riches. If a man has lived an ungodly life, his soul is impoverished and can take only a small measure of goodness with it to the next world.

From study of the Writings we gather that similar to this world where there are degrees of existence such as the mineral, the vegetable, the animal and man - and even in each kingdom there are many divisions in the spiritual worlds of God - the souls of man will also progress on different levels depending on what good qualities they take with them to the next world. Those on a lower level will not be able to understand those on a higher one. Here we see an example of how the same principle which operates in the physical world, namely the diversity of God's creation, is also operative in the spiritual realms.


Another example is the principle that higher forms of life revolve around and depend upon the lowest. In this physical world we observe that all living things derive their sustenance from the mineral world.

In one of his Tablets Bahá'u'lláh testifies that all the spiritual worlds revolve around this world. This indicates that the next world is not divorced from life in this world, but rather encompasses it. We see in nature that the child grows in the womb of the mother unable to discover that the world into which he is destined to be born is amazingly close to his. Only a thin barrier separates the two worlds. Again, this principle applies in the spiritual realms. The soul will discover after its separation from the body how close the spiritual world has been to it. But as long as it is in this mortal abode, the next world and its grandeur are hidden from its eyes.

Bahá'u'lláh states in one of His Tablets that should the station destined for a true believer in the world beyond be revealed to the extent of a needle's eye, every soul would expire in ecstasy! Just as the unborn child is incapable of discovering the vastness and beauty of this world, so the soul cannot discern the exalted domain of the spiritual world while on this earth.


What then is the purpose of the creation of man in the light of Bahá'u'lláh's Revelation? "The purpose of God in creating man", Bahá'u'lláh proclaims, "hath been, and will ever be, to enable him to know his Creator and to attain His Presence". And this can be attained through the recognition of His Manifestation. By turning to Him and receiving the outpourings of His glory, the soul becomes illumined with the spirit of faith. It is not unlike the birth of a child. The child cannot come into existence without a father, and the soul cannot acquire the spirit of faith without the assistance of the Manifestation of God. The soul needs to recognize and establish a spiritual link with Him.

In this age the main purpose of the Revelation of Bahá'u'lláh is to illumine the human soul, endow it with the spirit of faith and thereby create a new race of men. By turning to Bahá'u'lláh with devotion, by learning to love Him, by submitting itself to the influences of His Revelation and by establishing spiritual communion with Him, the soul will become fertilized and will give birth to the spirit of faith. This is the ultimate and the most glorious destiny for the soul, the purpose for which it was created.


When a person's heart is touched by the love of Bahá'u'lláh and says "I believe", the spirit of faith is newly born in him. This as the second birth spoken of in the Gospels. Like a new-born baby which has to take food in order to grow, we have to take spiritual food to nourish our souls.

The spiritual food is the word of God revealed by Bahá'u'lláh for this age. By reading His words, the spirit of faith will grow step by step and the believer will become steadfast in his faith, and assured and happy in his life. If he neglects this vital necessity, His faith will diminish in strength and he may even lose it altogether.


Like a mother who offers food to her child several times a day, Bahá'u'lláh has enjoined on His followers to read His words twice a day, in the morning and the evening, and states that those who do not read them are not faithful to the Covenant of God.

The reading of the words is not be confused with saying of prayers which is a different matter altogether. The words of Bahá'u'lláh are contained in His Tablets and books. Their reading exerts the same influence upon the soul as food does on the body.

In the Kitab-i-Aqdas, Bahá'u'lláh states that there is no merit in reading His words when tired. He says to read a few lines with a spirit of joy and fragrance is better than to read a whole book when depressed and weary. This commandment is very much in tune with the laws of nature when a person eats his food only when he is hungry. Another similarity is that in nature one must eat food regularly ever day. To eat once in a lifetime is not sufficient. It is the same with reading the words of God, which is the food for the spirit. To read the Holy Writings once in a while is not enough. As ordained by Bahá'u'lláh the individual must, if he is to grow spiritually, read His words which are recorded in His Tablets, twice every day.


These words with all their vivifying forces must then be allowed to penetrate into the heart, and to strengthen one's faith. This penetration will take place when we are conscious that they are words which are charged with tremendous potency. Having read in the morning with this spirit, we can then commune with Bahá'u'lláh during the day at our work or wherever we may be, and meditate on His words, so that like food which is absorbed in the body, these words may be absorbed in our hearts and souls. It is then that we will hunger for more reading of the words in the evening. If we do not, it is a sign that we have not allowed the words to penetrate into our hearts.


Allied with reading the Writings, and comparable with it in the influence it can exert upon the soul, is Bahá'u'lláh's commandment of daily obligatory prayers. The obligatory prayer is different from other prayers in that it constitutes one of the major ordinances of Bahá'u'lláh and there are certain rites associated with it including the turning toward the Qiblih when reciting it in the privacy of one's own chamber. There are three obligatory prayers and the Individual may choose any of the three.

Bahá'u'lláh has attached utmost importance to this particular commandment; 'Abdu'l-Bahá in one of His Tablets describes the obligatory prayer as "the very foundation of the Cause of God" and the "Cause of life" for the individual. In another Tablet He states that the observance of the ordinance of obligatory prayer is binding on all and no excuse is acceptable, except when a person is mentally deranged or is confronted by extraordinary circumstances.

It is impossible to draw nigh to Bahá'u'lláh without the daily observance of this important commandment.

Apart from obligatory prayers, which are enjoined on all believers, there are many prayers revealed by the Bab, Bahá'u'lláh, and 'Abdu'l-Bahá which are of a different nature and the recital of which do not constitute a religious rite. Their recital is voluntary and can be done whenever the individual is moved to do so, either in private or public.


Prayer to become empty of self is a vital necessity for spiritual growth. Man's natural link with God is through prayer. A prayer which is without desire can exert a potent influence upon the soul.

Through it the channels of God's grace will be opened and the outpouring of His bounties will refresh and invigorate the soul. Like a tree which, if alive, stretches its branches and leaves towards the sun to absorb its life-giving rays, the soul of man, if illumined with the light of faith, yearns for God in prayer, loves to extol Him, and longs to commune with Him. If not, prayer may become an act of lip-service, devoid of joy and sincerity, and man's heart will then be unable to receive the outpouring of God's favours released in this day. A tree insensitive to the life-giving rays of the sun is dead, though the sun pours out its energies without ceasing. In the same way, the vivifying energies of God's infinite love are diffused throughout the whole of creation; yet not until man turns his heart towards God in adoration can he become the recipient of these energies.

The power which can be generated in the heart of the believer, when he is freed from all desire and turns to God with songs of praise and glorification, is beyond the comprehension of man. Suffice it to say that many heroes of our Faith have derived their courage and steadfastness from this source. They used the power of prayer to teach and, as a result, became worthy instruments to bring thousands under the shadow of the Faith of Bahá'u'lláh.


Reading the words of Bahá'u'lláh, vital as it is, cannot be conducive to spiritual progress unless it is combined with service to the Cause. Should a person take food regularly and in abundance, but fail to move about and use his muscles every day, he would soon become an invalid. In the same way, the reading of the Writings must be accompanied by action. The greatest service to the Cause in this day is to teach the Faith as a daily obligation and to engage in the building and consolidation of Local Spiritual Assemblies everywhere.

Teaching, which is the act of conveying the message of God to a soul, has been given a pre-eminent position in this Dispensation. Not only has Bahá'u'lláh enjoined upon every believer the duty of teaching His Cause, but He has regarded it as "the most meritorious of all deeds". And 'Abdu'l-Bahá has stated, "Of all the gifts of God the greatest is the gift of teaching. It draweth unto us the grace of God, and is our first obligation". And again "Teaching the Cause is of utmost importance for it is the head cornerstone of the foundation itself.


The spiritual growth of the believer is also dependent upon pure and goodly deeds, and obedience to the laws and teachings of Bahá'u'lláh. To live the life in accordance with the teachings of God is the goal of every Bahá'í. It is also a prerequisite of successful and effective teaching. Bahá'u'lláh in one of His Tablets states "God hath prescribed unto every one the duty of teaching His Cause. Whoever ariseth to discharge this duty, must needs, ere he proclaimeth His message, adorn himself with the ornament of an upright and praiseworthy character so that his words may attract the hearts of such as are receptive to his call. Without it, he can never hope to influence his hearers".

This statement leaves no room for doubt, for Bahá'u'lláh says: "Without it he can never hope to influence his hearers". The word never is very emphatic and rules out any other method. In numerous other Tablets Bahá'u'lláh has revealed similar statements.


We observe in nature that when a child is born, a most vital task then begins, and that is the rearing of the child and its protection which calls for loving care and vigilance on the part of parents. It is the same with the spirit of faith. Once a person says "I am a Bahá'í", he must protect this most precious gift of faith, and enable it to grow steadily.

The reading of the Holy Writings and other steps mentioned in these pages will put us on the highway toward spiritual progress, and bring us closer to Bahá'u'lláh.


As we tread this path of spiritual progress we need to be vigilant lest we are robbed of our faith by the forces of negation and ungodliness.
  1. The first of these robbers to attachment to this world. The Bahá'í understanding of detachment is not to renounce the world and its affairs. Anything which becomes a barrier between the believer and Bahá'u'lláh is attachment to this world. Love of one's self is the most formidable barrier. The greatest enemy that man has is the passion of his own self and ego.

  2. The second robber of one's faith is bad company. Friendship with the ungodly may endanger or destroy one's faith. This is Bahá'u'lláh's ominous warning: "O Son of Dust! Beware! Walk not with the ungodly and seek not fellowship with him, for such companionship turneth the radiance of the heart into infernal fire." The word "ungodly" should not be misunderstood. An ungodly person may profess belief in God, while many who regard themselves as agnostics or atheists may not be ungodly in reality. In contrast to this, we receive spiritual upliftment when we come in contact with someone who is on fire with the love of Bahá'u'lláh. The very company of such a person increases one's faith in God. Bahá'u'lláh states in the Hidden Words: "... He that seeketh to commune with God, let him betake himself to the companionship of His loved ones; and he that desireth to hearken unto the word of God, let him give ear to the words of His chosen ones.

  3. The-third enemy is gossip and backbiting. To find fault in others and speak of it will undermine the very foundation of our faith in Bahá'u'lláh. He counsels us in these words: "0 Emigrants! The tongue I have designed for the mention of Me, defile it not with detraction. If the fire of self overcome you, remember your own faults and not the faults of my creatures, inasmuch as every one of you knoweth his own self better than he knoweth others."

In conclusion let us summarize some of the points already mentioned. The four steps which are vital in our lives are:
  1. The regular reading of the Writings twice a day. This is an act of devotion to God. To miss reading either In the morning of evening is like missing one's food. There are many Writings of Bahá'u'lláh available in English. The Gleanings, The Tablets of Bahá'u'lláh and the Hidden Words are a few examples. The latter is a "marvellous collection of gem-like utterances" by Him. Let us remember that if one misses reading words of Bahá'u'lláh in the morning due to lack of time and haste, it is easy to take a book to one's work, and if circumstances permit, read a few passages there so as not to miss one's spiritual food. Reading the words every morning and evening is an act of devotion to God. The study of the writings, however, is somewhat different from this act of devotion. We must study the writings and the history in order to deepen our understanding of the Faith. This can be done anytime during the day or night. There are now some marvellous collections available, prepared by the Universal house of Justice. The following are particularly recommended for study:
        The Power of Divine Assistance
        Excellence in All Things
        Family Life
        The Gift of Teaching
  2. The recital of one of the three daily obligatory prayers.

  3. Teaching the Cause of God, by giving the message of Bahá'u'lláh to people, by making friends and inviting them to regular firesides, by travel-teaching and by praying to be led to receptive souls. Indeed, the best way to attract people to the Cause of God, and infinitely more effective than any campaign of publicity, is to pray earnestly to be led to receptive souls. Should there be sincerity and perseverance on the part of the Bahá'í teacher, there is no doubt that, as promised by the Founders of our Faith, his prayers will be answered and many pure souls will be led to the Fountain of Truth.

  4. And last, but not least, living the life as a true Bahá'í. If the individual who has recognized the station of Bahá'u'lláh perseveres in reading the Word of God in the morning and evening every day, if he opens his heart to the influences of the Revelation of Bahá'u'lláh, if he recites the obligatory prayer in the manner ordained by Him, if he associates with devoted Bahá'ís who are on fire with the Faith, and eschews fellowship with the ungodly, and if he arises to serve the Cause, then his love for Bahá'u'lláh will increase day by day and he will be assisted from on high to grow in spirituality and faith.
    With loving Bahá'í greetings,
    Adib Taherzadeh

3. Preamble for the teaching plan


The campaign which is being launched revolves around the individual believer who, in obedience to Bahá'u'lláh's injunction, arises to teach the Cause. The role of the Local and National Assemblies is to guide and assist the believers to fulfil their responsibilities. The campaign has two basic parts:
  1. The spiritualization of our lives; and
  2. Personal teaching.
These two parts are inseparable and one without the other will not be successful.


It is a primary duty of every Bahá'í to teach the Cause. The initiative for teaching comes from the individual, and so constitutes the motivating force.

Its success depends entirely on the extent to which a Bahá'í can follow the points which are stated in the preceding article on the spiritualization of his life. The efforts of the individual Bahá'í in the field of teaching will be crowned with success when he turns to Bahá'u'lláh, enkindles the fire of His love in his heart, dedicates his life to personal teaching, makes it the "dominating passion of his life" and, in the words of the Beloved Guardian written on his behalf, "never É let a day pass without teaching some soul, trusting to Bahá'u'lláh that the seed will grow". The onus is on the individual to teach.

  1. Teach at all possible venues, at work, in public places, in the streets, in one's neighbourhood and especially among one's friends and relatives. A word of caution: no one should feel obliged to go out in the street to teach. Some people are good at this type of teaching, others are not. In other words, every Bahá'í must find his own ways to teach.

  2. It is helpful therefore sometimes, for example, if two or three people join together to teach. Find out which one of your friends you can work best with. In this way, you may work as a team: one person being good at making contacts, another at explaining the teachings, and so on.

  3. Experience has shown that teaching without a regular weekly fireside meeting will not bear much fruit. Therefore, try and arrange one in your own home or in a friend's. If you cannot, then seek the help of your Local Spiritual Assembly or the National Teaching Committee.

  4. An essential part of a fireside is to have a knowledgeable Bahá'í to speak. If there is no one available then again seek the help of your LSA or the NTC.

  5. Another important feature of a fireside is to have a reasonable display of Bahá'í books so that the newcomers to the fireside may become aware of the magnitude of the Revelation of Bahá'u'lláh and be inspired to read some Bahá'í books. Again, if you do not possess enough books yourself, seek the help of the Local Spiritual Assembly or the National Teaching Committee.

  6. Consult the Auxiliary board members or their assistants in your area for advice and help with your plans.

  7. In all these activities, let us remember that our efforts will not bear fruit unless we know how to draw on the power of Bahá'u'lláh. We must pray to be led to receptive souls, and then prayer for them as we teach them.
  1. It is one of the foremost duties of the local Assembly to assist the friends in their teaching activities. To facilitate every believer in his teaching work, by helping to arrange regular firesides, by providing speakers, by offering funds if necessary and by encouraging the rank and file to arise and teach the Cause on a personal level. If a local Assembly is unable to fulfil these requirements it should turn to the National Teaching Committee for help.

  2. Whereas personal teaching is the duty of the individual, proclamation activities, such as public meetings. exhibitions etc., are basically the responsibility of the local and national Assemblies. Proclamation and personal teaching are not the same things, but they are complementary.

(Details of plan omitted from this reprint; only the preamble [above] has been retained)
Back to:   Letters from National Spiritual Assemblies Personal letters
Home Site Map Links Copyright About Contact
. .