++ Contents Universal House of Justice Telegram - Sad passing of Hugh E Chance World-wide growth of the Faith in the Four Year Plan - Letter from the Universal House of Justice to all National Spiritual Assemblies, National Spiritual Assembly Stories about Huququ'llah - the Right of God Understanding Conversion - part one " Home-made" pamphlets please The World Centre wants your photographs The important role of time in the rhythm of Baha'i life Committees & Departments National Women's Committee - Beijing Global Platform for Action YOSDesk - Report from a Year of Service Association of Baha'i Women, Women's Weekend in Minehead International Women's Day Association for Baha'i Studies (English-speaking Europe) Irfan Colloquium and Seminar The ABS(ESE) 1998 Annual Conference Articles The importance of prayer, Juliet Grainger The joy of fasting, Roderic Maude ++ UNIVERSAL HOUSE OF JUSTICE + Sad passing of Hugh E Chance former member of the Universal House of Justice HEARTS HEAVY WITH SORROW AT PROFOUND LOSS TO Baha'i WORLD OF HUGH E CHANCE, OUR DEARLY LOVED FORMER COLLEAGUE, STAUNCH, FAR-SIGHTED SUPPORTER CAUSE Baha'u'llAH. CONSTANT OPTIMISM, ADAMANTINE FAITH, INDOMITABLE WILL CHARACTERISED HIS NOTABLE THREE-DECADE-LONG SERVICES AS MEMBER UNIVERSAL HOUSE OF JUSTICE SUBSEQUENT TO HIS MEMBERSHIP NATIONAL SPIRITUAL ASSEMBLY UNITED STATES. HIS MANIFOLD CONTRIBUTIONS ORGANISATION WORLD CENTRE FAITH, HIS UNTIRING EFFORTS PROMOTE INTERESTS CAUSE ESPECIALLY FAR EAST ASIAN AND PACIFIC REGIONS, HIS VIGOROUS ASSISTANCE DEVELOPMENT EXTERNAL AFFAIRS ACTIVITIES Baha'i INTERNATIONAL COMMUNITY HAVE LEFT IMPERISHABLE RECORD ACHIEVEMENTS. SUPPLICATING ARDENTLY HOLY THRESHOLD THAT HIS NOBLE SOUL MAY REAP RICH REWARDS ABHA KINGDOM, THAT HE MAY BE JOYOUSLY REUNITED HIS BELOVED WIFE MARGARET, THAT HEARTS HIS DEAR DAUGHTER AND OTHER MEMBERS FAMILY MAY BE SOLACED. ADVISE HOLD MEMORIAL GATHERINGS IN HIS HONOUR ALL HOUSES WORSHIP AND THROUGHOUT Baha'i COMMUNITY. THE UNIVERSAL HOUSE OF JUSTICE + World-wide growth of the Faith in the Four Year Plan Letter from the Universal House of Justice to all National Spiritual Assemblies, dated 20th February 1998 Dear Baha'i Friends, Since the commencement of the Four Year Plan we have been greatly encouraged by the steady expansion of the Faith in many regions of the world and by the ongoing maturation of Baha'i communities everywhere, and it is with joyful hearts that we announce the establishment next May of three new National Spiritual Assemblies and the re-establishment of another National Assembly: The Spiritual Assembly of the Baha'is of Sabah with its seat in n Kota Kinabalu, whose inaugural National Convention is being organised by the Spiritual Assembly of the Baha'is of Malaysia. The Spiritual Assembly of the Baha'is of Sarawak with its seat in Kuching, whose inaugural National Convention is being organised by the Spiritual Assembly of the Baha'is of Malaysia. The National Spiritual Assembly of the Baha'is of Slovakia with its seat in Bratislava, whose inaugural National Convention is being organised by the Regional Spiritual Assembly of the Baha'is of the Czech and Slovak Republics. The National Spiritual Assembly of the Baha'is of Liberia, which circumstances have prevented from being re-established since 1992, with its seat in Monrovia and its National Convention being organised by the Baha'i Administrative Committee of Liberia. The Regional Spiritual Assembly of the Baha'is of the Czech and Slovak Republics, with its seat in Prague, will become the National Spiritual Assembly of the Baha'is of the Czech Republic. At this critical stage in human history, it is our hope that Baha'is everywhere will be inspired by the continuing development of the Administrative Order in these countries and territories. May the friends in every land recognise the opportunities that lie before them, and may they arise to teach the Cause of God with enthusiasm and love. With loving Baha'i greetings, (signed: The Universal House of Justice) ++ National Spiritual Assembly + Stories about Huququ'llah - the Right of God Flight towards the summits of bliss Some months ago I came across a short letter of Abdu'l-Baha which made this interesting statement at its beginning: "This is such a letter as maketh the heart of him who believes in God's oneness to wing its flight toward the summits of bliss." (Selections from the Writings of Abdu;l-Baha p25) What was there, I asked myself in that letter, that could give such blissful joy to a believer? There were several important counsels, such as holding fast to the Covenant, being content with the will of God, being a trusted friend to everyone. There were promises of God's bounties descending on that believer, and also two injunctions to thank God - the first, for having enabled the believer to enter God's Kingdom of Might; the second, at the end of the short letter, reads as follows: "Thank thou and bless thou the Lord for He hath allowed thee to offer Him the Right of God. This is verily a special favour on his part, for thee; praise him then for this commandment." I immediately closed the book, for I had come to realise that there was the special answer to what I had been searching for for some years; how to come closer to Baha'u'llah; how to be elevated towards Him .. However, the above-mentioned extract brought me a sense of urgency, a spiritual urgency, a fear that this special joy, this closeness, this protection may not be given to me should I depart from the earth before my Huququ'llah payment would be accepted. And would it be accepted? I shared this with my wife, who was not a Baha'i, this great concern, expressing my sentiment that there could be no peace of mind and heart for me before this essential duty, reminiscent of my declaration as a believer some twenty-five years earlier, was accomplished. I do recall with fondness that same night, when having returned from a long trip, I was waiting for my wife to put out the light. She came to me with a list of our main belongings. How surprising! She was practically awakening me to the urgency of my spiritual duty. We then determined what were our belongings, divided them by two, as it has been agreed since our wedding day to share our belongings; and from my half, the 19% calculation was made. Should she become a Baha'i, she would have the opportunity to pay her share. Finally payment was made, with haste, and to my relief I received the glad tidings that it has been accepted. Am I any better? God knows. But I am certainly happier. Moreover, I cannot but experience feelings of thankfulness toward my wife each time I think of her, for having understood what the Right of God meant to me and for having helped me in discharging this duty. And if this deep feeling of appreciation towards one's spouse is not a summit of bliss mentioned in Abdu'l-Baha's letter then what is it? I wish to close the brief narrative by expressing thanks to the Trustees of the Right of God for Assisting us in receiving this very, very special and unique bounty. (Extract from a letter from a believer sent to a Representative of Huququ'llah) General enquiries and payments: The Board of Trustees of Huququ'llah for the United Kingdom and the Republic of Ireland, Woodsmoke , Glen Ave, Sandy Lane, Abbots Leigh, Bristol B58 35D Cheques should be made payable to: NSA of Baha'is - Huququ'llah. + Understanding Conversion - part one "The central aim of the Four Year Plan, a significant advance in the process of entry by troops, is of special significance for Europe. You should have no misgivings - it is a process that can advance in all parts of Europe, in the west as well as in the east." (Message to the Baha'is of Europe from the Universal House of Justice: Ridvan 153 BE) "Trust God and tie up your camel." (Hadith) At present in the United Kingdom, many communities are at a loss to know how to proceed with teaching. Despite numerous teaching activities, there is no sign of that break-through to large-scale conversions that they desire. One of the teachings of the Baha'i Faith is that science and religion should go hand in hand. It is in the spirit of this teaching that the following summary of the results of much social science research in the area of religious conversion is presented. The aim is to see if there are any lessons to be learned from such research which can be applied to our efforts to teach the Baha'i Faith. Research indicates that there are things that help and things that hinder religious conversion. It also suggests that the conditions necessary for mass conversion are not to be found everywhere nor at all times. Those who know the compilation Entry by Troops will find that many of the research findings we summarise have a familiar ring. It did not seem necessary to spell the similarities out. Those who revisit the compilation after experiencing the psychosocial perspective may find that the compilation reveals new and useful implications. The first section of this summary deals with hindrances. This is not written in a spirit of negativity. Rather the hope is to shed light on the reasons for the Faiths slow rate of growth in Europe. A better understanding of the obstacles we face should help us pace and direct our work without undue discouragement. The second section deals with factors that will help our work. A good grasp of these, and of the way they reinforce statements in the Writings and develop their implications, will almost certainly help us be more skilful in our endeavours to spread the Cause. Europe holds 16% of the world's total population while boasting only 2.5% of the world's Baha'i population. To examine the situation in Europe as a whole is beyond the scope of this article. The focus falls only on the United Kingdom. In the United Kingdom we have good reason to expect progress to be slow. Some sociologists, according to a summary by Grace Davie, (1) suggest we are the generation of the couch and mouse potato . (2) We are passive in all our interests, by and large, and religion, sadly, is no exception. Armchair spirituality is the fashion. We believe in believing without belonging, without commitment, without action, without any community beyond the living room. This article will show that there are strong forces at work within official patterns of worship that combine with this armchair tendency to place blocks under the wheels of our endeavours. The Baha'i Faith is a demanding path which does not sit well with those brought up on advertisements and for whom plastic credit is supposed to take all the waiting out of wanting. Even if the prevailing wind did not blow from this apathetic direction, there are other hindrances we must bear in mind. The evidence that Lewis Rambo marshals (3) suggests that the majority of people approached reject new religious options. It is as though they are saying My mind's made up. Don't confuse me with tracts! Personal and social conditions favour the status quo. Though the Latter Day Saints are relatively successful, even they report that only one in one thousand contacts eventually becomes a Mormon. Most scholars of conversion agree that few conversions take place in areas with well-organised, literate religions supported locally by secular powers. They claim few converts are made from any of the world religions. Also, people's belief in most parts of this country may be passive but it is paradoxically strong. For example, the grip the seemingly empty self-description Church of England has on English people is surprisingly fierce. Their Christianity may be nominal, mainly expressed at births, marriages and deaths, but it has a long history and still forms a core part of the identity of millions of our fellow citizens. C of E is written on almost every English form under the heading Religion . This is a habit whose power and extent is not to be despised or underestimated. Daniel Batson, and those who worked with him, (4) looked at the evidence on religion and class and came to some interesting conclusions. They found that subtle social pressures are operating to make sure that people get involved in the form of religion that society deems appropriate for a person of a given social class. They go on to say that the evidence suggests that the middle classes tend to be verbal and intellectual, as well as organised in their approach to life. On the other hand, working-class social roles are more physical, emotional, action- based and spontaneous. As a result, the child of the lower class will find middle-class religion too dry, too dull, too uninvolving. In contrast, the child of the middle class will probably feel too uncomfortable in a lower-class religious service: the service will seem too emotional, too spontaneous, too disorganised. Each has been conditioned to feel pressure from within to stay in those religious settings that feel right. The above description of a middle-class religious experience could fairly be applied to much of what we do as Baha'is in this country. It goes some way to explaining our problems in the Nineteen Day Feast and the Local Assemblies. We should not be surprised if we encounter difficulties when we try to recruit from outside the middle-classes with no change in our style or our approach. If we move among the masses like rule-bound civil servants we should not wonder why they can't wait to find someone else to talk to! If our public meetings consist of dry intellectual talks, we may as well hang a sign outside the door saying "No blacks or working class people here, please!" because that is what we are effectively doing in a more subtle way. These are not so much a hindrance as a reality we find hard to take on board. Lewis Rambo looks at studies that make it clear how centuries rather than decades must elapse for religions to move from small-scale recruitment to mass conversion. In some areas Islam made inroads more rapidly, partly because it moved through a world largely inhabited by people who believed in spirits and partly because it was prepared to use the sword in the face of organised aggression. Even so we are still talking of hundreds of years. For Christianity, progress was faith-testingly slow, working as it did within the established order of a highly developed empire. Though Rome was rotting it took centuries for its hostility and indifference to fail in its resistance to the new religion. (5) Our situation in an increasingly corrupt and materialistic continent is closer to that of the Christians than to that of the Muslims. We are not crucified - just ignored, possibly a far worse fate spiritually. Still, we must not forget that we are only half way through the second century since the birth of our Faith and barely past the end of the first century since the death of our Founder. Our work has hardly begun. Rambo quotes a study done in Africa which describes how two neighbouring tribes behaved. When Tribe One had been converted to Islam, Tribe Two converted to Christianity. There was a keen traditional rivalry between the two tribes. There was no way that Tribe Two could contemplate joining a religion to which their long-standing rivals now subscribed. The most extreme example, but not the only one, in the UK, is on Seamus Heaney's doorstep and moved him to write at the end of his poem about the Tollund Man (6): Out there in Jutland In the old man-killing parishes I will feel lost, Unhappy and at home. We have split this article into two parts for publication. The second part dealing with more encouraging factors that assist us with the process of entry by troops in the United Kingdom will appear in the next issue. We hope you find the ideas helpful. National Spiritual Assembly References 1 Religion in Britain since 1945 , Blackwell, 1994. 2 Mouse potato a recent coinage - slang term for someone who spends too much time in front of a computer. 3 Understanding Religious Conversion , Yale University Press, 1993. 4 Batson, Schoendrade and Ventis: Religion and the Individual , Oxford University Press, 1993. 5 For a more detailed discussion of Christianity in Rome see Anne Glyn-Jones' fascinating book Holding Up a Mirror: how civilizations decline , Century, 1996. 6 New Selected Poems 1966-1987 , Faber and Faber, 1990. + "Home-made" pamphlets please The Subcommittee for Teaching Materials of the German National Teaching Committee is trying to gain an overview of all introductory literature about the Faith in the form of pamphlets or booklets currently available. In addition to whatever is obtainable from the different Baha'i Publishing Trusts, they would also like to review materials developed by local communities or individual friends, like "home-made" pamphlets etc. Please forward such material in German, English, French, Spanish, Italian, Russian or Hungarian, if possible with a brief report on your experience using the specific pamphlet etc, (especially in relation to individual target groups) to: National Teaching Committee East, Subcommittee for Teaching Material, Livia Fuezi, Lutherstrasse 127, D-07743 Jena, Germany. + The World Centre wants your photographs The World Centre has written to National Spiritual Assemblies asking for photographs of Baha'i activities for the Audio-Visual Department. These may be used in a variety of ways. A wide range is given of the sort of photographs that are wanted - perhaps yours would be of interest or use? To obtain a copy of the letter and guidance notes setting out what sort of photographs should be sent and how they should be treated, please write to the National Spiritual Assembly at 27 Rutland Gate, London, SW7 1PD, quoting reference SR-11606. A stamped addressed envelope would be appreciated. + The important role of time in the rhythm of Baha'i life Even if the period of fasting teaches us nothing else, it teaches the importance of time in the Baha'i Faith. Sunrise and sunset come to the forefront of our minds during that special month. The Short and Medium Obligatory Prayers refine our sense of time still further every single day of every single year: By "morning", "noon" and "evening", mentioned in connection with the Obligatory Prayers, is meant respectively the intervals between sunrise and noon, between noon and sunset, and from sunset till two hours after sunset . (1) Since last Ridvan the Universal House of Justice has called on the Baha'i community throughout the world to form its Local Spiritual Assemblies on the first day of Ridvan, i.e. between sunset on the 20th and sunset on the 21st of April. The timing of the Nineteen Day Feast is usually anchored between the sunsets of each month's first day. This central role of time in the ordering of our affairs is further expressed in an important component of the rhythm of our year - the Holy Day. Those Holy Days that commemorate or celebrate a particular event are governed most strongly by the time of day or night at which the events they honour originally occurred. Occasionally we would be wrong to follow our clocks too blindly. For example, in a letter written on behalf of the Universal House of Justice on 26th June 1995, the Secretariat explained "As the Guardian indicated, the commemoration of The Ascension of Baha'u'llah should be held, if feasible at 3 am on 29th May, and that of the Ascension of Abdu l-Baha at 1am on 28th November. These times should be measured according to standard time in each area. If daylight saving time is being used in the country, the commemorations should continue to be observed according to standard time. For example, as the United Kingdom is now on daylight saving time, the commemoration of the Ascension of Baha'u'llah on 29th May should take place at 4 am, which corresponds to 3 am standard time." References 1 Baha'u'llah, The Kitab-i-Aqdas, p 146. 2 From a letter written on behalf of the Guardian to the National Spiritual Assembly of India, June 22nd, 1943, Dawn of a New Day p105. Lights of Guidance, page 470. 3 Prayers and Meditations, page 143. ++ COMMITTEES & DEPARTMENTS + National Women's Committee Beijing Global Platform for Action The United Nations Commission on the Status of Women is the international advocate for equality between men and women and aims to support the equality goals of the UN Charter. The Commission is charged with monitoring implementation of the Beijing Global Platform for Action (GPA), and its forty-second session, held in New York in March, dealt, among other issues, with four of the areas of critical concern outlined in the Global Platform for Action, agreed by all governments in Beijing in September 1995. The other eight had been covered at the 40th and 41st sessions held in 1996 and 1997. The four areas discussed were the human rights of women, the girl child, women and armed conflict and violence against women. Progress on these issues in all countries was discussed, problems outlined and conclusions agreed. Conditions in all countries are diverse, the progress made varies considerable and this was reflected in the discussions. Another major issue under discussion at this session was an Optional Protocol on the Convention on the Elimination of Discrimination Against Women (CEDAW) and deliberations on this took place simultaneously with those on the Beijing GPA, in the two largest conference rooms at the UN. Each of these conference rooms has desks with seats for the delegations of every country, with a balcony for observers. There were several major presentations, including those of Kofi Annan, UN Secretary General and Mary Robinson, Commissioner for Human Rights; Joan Ruddock, UK Minister for Women, also took the floor. A very large number of Non-Governmental Organisations (NGO s) were represented, each of them lobbying with their governments on issues of special concern to them. National governmental delegations with representatives from many NGOs such as the UK, Canada and the USA, held daily briefings when the government officials informed observers of progress made the previous day, and gave NGO representatives an opportunity to express their views. This is a fairly new facet of collaboration, one which has developed only in recent years. Many organisations, such as the Baha'i International Community (BIC), the International Council of Women, UNIFEM (United Nations International Fund for Women), the European Women's Lobby and many others, held seminars during the lunch period and in the evening. Several of the national delegations held evening receptions - for the UK that took place in the main dining room of the UN and was hosted by the UK Ambassador to the UN, with Joan Ruddock as guest of honour. For me, the highlight of the conference was a session in one of the main conference rooms one lunchtime, when Bani Dugal, Director of the BIC Office for the Advancement of Women, introduced fifteen girls (three of whom were Baha'is) from Brazil, Singapore, Chile, Nepal, The Gambia, Armenia, UK and USA, who had been brought to New York to speak for the girl child, sponsored by UNICEF, the BIC, the Guide Movement and others. Some of the girls spoke on areas of special concern to girls in their countries and answered questions. That evening a reception was given at the Baha'i Offices in the UN Plaza. Lois Hainsworth ++ Report from a Year of Service Agricultural Apprenticeship, North Carolina, USA Lucy Greensmith spent five months last year, from April to September, in the mountains of North Carolina, serving as an apprentice on a biodynamic farm. It was an experience which shaped her ideas about the kind of education needed for us to move forward into the 21st century successfully. The apprenticeship was organised by Eco-Ag (Ecological Agriculture Service). This service was initiated by John Bradley (USA) in 1993 as a project working in co-operation with the Association of Baha'i Studies Agriculture Seminar. The project initially offered apprenticeships in the Carolinas but has since expanded to other parts of America and is slowly building up contacts and opportunities all over the world. The programme is primarily aimed at Baha'i youth although it is not exclusive to Baha'is. During my stay I was expected to work full-time, which included some weekend work. I took part in all aspects of the production of healthy food. Much of our time was spent making sure the soil was healthy as it became apparent that this was of primary importance. It seemed to me that my labouring on a farm provided me with skills and experience which clarified many things I had learned at school years ago. The more I thought about it, the more I realised how integral it was for all of us to have first hand experience of growing food. We put food into our bodies and we know that food has the potential to heal us and make the difference between strength and ill health, but how many of us know where our food comes from, how it is produced and perhaps most importantly, what the effects of this process are upon the earth? Most people have a family doctor, many may have a family lawyer but very few people have a family farmer! Something I read by Professor David Orr from Oberlin College, USA, emphasised the importance of the need to provide an education that will prepare young people for the 21st century, which is synonymous with a divine civilisation. Students in the next century will need to know how to create a civilisation that runs on sunlight, conserves energy, preserves biodiversity, protects soils and forests, develops sustainable local economies and restores the damage inflicted on the earth. In order to achieve such ecological education we need to transform our schools and universities. (Resurgence, Sept/Oct 1993, p16). By working directly with the Earth and providing food for the local community, an education is created which goes way beyond reading and writing. It is an opportunity to learn lessons that can not be learned in the classroom: how to work hard in a physical way, determination, constancy, attunement of the rhythms and cycles of nature, co-operation with fellow workers, service to the community and responsibility. This is just the beginning of what can be drawn out from an agricultural apprenticeship. Many see an apprenticeship being a form of "slave labour". However, this does not take into consideration the exchange between the one who is learning and the one who is teaching. In return for working the apprentice receives an invaluable experience in living the life of a farmer and all that this entails. Having finished my apprenticeship I feel capable of growing my own food at the very least, and would certainly not think it impossible to grow food for many others too. Even if I never actually work as a sustainable farmer, the experience I have gained has completely changed the way I see food. My appreciation for it's value, knowing all the hard work that goes into creating it has increased enormously. I feel that an agricultural apprenticeship on a farm that supports sustainable practices would be a very valuable contribution in providing an education for a divine civilisation. It was not always easy during my apprenticeship and there were definitely times when I didn't want to be out in the fields. However it was the Baha'i Writings that gave me the strength to continue and just knowing that I was doing work that God wants us to do was an inspiration and a very powerful reason to keep going. It is very physical work, I was convinced I'd return home with arms like Popeye! Working with plants and the earth is also very therapeutic; you have to be so sensitive to notice the changes that are taking place in the garden or on the farm so you automatically become more in tune to the gentle rhythms of the natural world. I noticed this most of all when I returned home and was met by my sister and close friend at the airport. Usually I would be right in the thick of it laughing and joking and generally being as quick witted as they are! But this time I just couldn't keep up with it all, I felt kind of dazed and I think it was more than just jet lag. Even they noticed and made a comment about how they would have to slow down because I d been growing vegetables and being all peaceful for too long! As Baha'is we consider ourselves a community and so we must make agriculture our basis. Until we are able to do this in all localities throughout the world, particularly here in the West, we will suffer. We must not be content with just studying the science of agriculture from books, we need to engage in the daily activities which constitute sustainable agriculture and continue to use the Holy Writings as a source of inspiration for our labour. Anyone interested in finding out more about agricultural apprenticeships please send a stamped addressed envelope to: Nancy McIntyre, PO Box 67, Marshall, N. Carolina 28753. e-mail: nancym@madison.main.nc.us To find out more about offering a year (or more, or less) of service contact a member of the YOSDesk Team listed on the Year of Service Committee page. They have an up-to-date list of the opportunities available and can put you in-touch with experienced servers . YOSDesk Team also run regular preparation workshopss. ++ Association of Baha'i Women + Women's Weekend in Minehead A big thank you is due to Pat Fields, the only Baha'i in Minehead, for organising a truly wonderful women's weekend in January. It was attended by around a dozen Baha'i women, mainly from the South West of England. A beautiful atmosphere was created in the local Youth Hostel, with copious candles, flowers, log fires, excellent catering, and of course the love of fellow Baha'is. The major theme of the weekend was "encouragement". Some of the sessions concerned "Discovering our true selves", and "Deepening in the power of Divine Assistance". Opportunities were provided for sharing our teaching experiences. All those who attended left suitably encouraged enough so that we vowed to encourage our menfolk to hold a similar weekend! Bahiyyeh West + International Women's Day On 7th March (6 Ala) Baha'is in Denbighshire, Flintshire, Conwy and Gwynedd came together to participate in events celebrating International Women's Day in Rhyl Town Hall. International Women's Day was first publicly celebrated in 1911 although the history of the day has an earlier beginning. Women in the United States demonstrated on 8th March 1857 against low wages and poor working conditions. Today it is an opportunity to celebrate and inform and unite women. When the doors of the Town Hall opened people were able to visit around twenty information stalls, including the "Association of Baha'i Women". About 300 people attended the event and many came to find out about the Faith. One local woman had grown up just north of Tehran and had had numerous Baha'i friends whilst living in Iran. She was surprised to meet so many Baha'is on her doorstep in one day. In addition to the stalls, there was a variety of workshops including: happiness, aromatherapy, samba drumming, willow weaving, and sexual harassment. A Tranquillity Zone, now emerging as a wonderful gift and teaching tool in the Baha'i community, concluded the day. As a result of the event myself and Chris Wagg were invited to speak with a group of about twelve dynamic women, most of whom aged sixties plus. The women meet regularly creating a learning environment by sharing their talents and interests, inviting speakers and visiting places. One woman is a member of the Soil Association and has talked about organic growing, another knits fabulous jumpers and another has shared her knowledge about complementary medicine. Also, the Baha'is have been invited to contribute to another event being held at the Town Hall in the summer. Ruth Jones ++ Association for Baha'i Studies (English-speaking Europe) + Irfan Colloquium and Seminar Irfan Colloquium and Seminar will be held at Middlesex University, Trent Park Campus, London, on 21st-24th August. The main theme of the Colloquium is "The World religions and the Baha'i Faith". The Seminar will be devoted to the second part of the study of the revelation of Baha'u'llah (Istanbul- Adrianople period). Accommodation at the university dormitory at Trent Park campus will be available at œ12.50 per night. A cafeteria will serve breakfast, lunch and dinner. Bed and breakfast facilities are also available in the vicinity of the campus. Please publicise and promote this conference as widely as possible. Trent Park Campus is directly opposite Oakwood tube station on the Piccadily Line. Registration fee is œ30. Those staying at the university should pre-register and pay a package fee of œ60 for registration and accommodation (excluding food). All logistics and registration will be managed by the Conference Coordination Task Force. Conference Registrar: Mr David Rezvani, 15 Saint Philips, London E8 3BP. e-mail: drezvani@iname.com Fax/tel: 0171-249 7938 or 0171 241-2970, or 0171 249-7938. Those interested in presenting papers should send a short abstract of their paper not later than June to: Dr Momen: momen@northill.demon.co.uk Tel/fax: 01767 627626, http://www.northill.demon.co.uk/ + The Moral Maze Advance Notice and call for papers The ABS(ESE) 1998 Annual Conference 31st October and 1st November 1998, Oxford The 1998 annual conference of the Association for Baha'i Studies (English- Speaking Europe) has the theme of "The Moral Maze". The Executive Committee invites submissions for presentations on subjects under this theme, for example: Values education; Arguments for/against the secular society; Human rights; The role of morality in politics, media, the arts etc; Analyses of specific current moral dilemmas; and/or any submissions of relevance to our Special Interest Groups: Religious Studies; International Law and Politics; Science; Education; Gender. Submissions should be in the form of an abstract (less than one page). Full papers are desirable but not mandatory; it is intended that the conference proceedings (abstracts and/or full papers) will be made available on the World Wide Web. Abstracts for presentations should be sent by 31st July to the Conference Registrar, Roger Kingdon: 45 The Warren, Abingdon, Oxfordshire OX14 3XB e- mail: roger.kingdon@aeat.co.uk Conference Registration: Attendance will be by advance registration. Please send your name and address to the Registrar, who will send you a booking form nearer the date of the conference. ++ ARTICLES + The importance of prayer These days the friends of God must pray for each other and the world, so that peace and security might be established in the hearts of men. (1) Coming from a background of Christianity where prayer was paramount I have a great interest in this subject. There were prayer-triplets for people to come together and pray for each other as well as prayer ministry to pray for anyone in need. There were also telephone prayer chains. It is interesting to observe that the Christian churches which are attracting the greatest numbers of newcomers are the ones which are the most active, robust and unashamed about prayer. In our church people were always ready to pray for one another which created a strong spiritual bond. We the Baha'is have a special responsibility and privilege, as the prayers revealed by the Manifestations of this age and by Abdu'l-Baha are profoundly powerful and the mass effect of prayer can be very potent. J E Esslemont writes in "Baha'u'llah and the New Era", "It may not be possible for everyone in the state of the world to attain perfect health, but it is possible for everyone to become a "willing channel" for the health-giving power of the Holy Spirit and thus to exert a healing, helpful influence both on his own body and all with whom he comes in contact." (2) When teaching we are told to call upon the "Concourse on High" and that we will be given divine assistance. At our firesides we have found that when we pray beforehand, and start the evening with a prayer, the meetings have flowed better. Praying during the time between firesides has opened doors and brought new people to attend. The joy of praying and meditating is that it refreshes us rather than drains us. Although physically we may be unable to do much, we can all pray even when we are elderly. Mother Teresa had special co-workers who were disabled, elderly or ill. They were able to pray daily as their service in supporting her work with the poor, and she was very glad to have such valuable help. I knew a wonderful young man, terminally ill with cancer, who although often in great pain would pray for others from his bed. Each day started with these prayers. He would even pray for his visitors in hospital. I personally have witnessed miracles happening after prayer. Our Godson Christopher, as a newborn, was desperately ill. He was not expected to live through the night and the consultant had said that if he did survive he would be seriously brain damaged. Hearing this terrible news we immediately rang round our Christian friends through a prayer chain. Christopher not only survived the night, but he is now a healthy strong and intelligent four- year-old who has never looked back. I also prayed with another young man who was dying in hospital and in great fear. Gradually with support he began to pray himself. All his fear left him and he made his peace with his family and friends from who he had become estranged. He died beautifully; smiling, pain free and at peace. He saw his brother, who had died before, waiting for him, and what he called a beautiful white lady waiting to welcome him with outstretched arms and great love. He could not wait to go, and I could not help thinking that it must have been a Maid of Heaven receiving him to the next world. Prayer can cross the world. It has no boundaries or barriers. It is the means by which faith is increased. We can pray wherever we are; walking in the street, in our beds, swimming. There are so many lines of beautiful writings and prayers that we can meditate upon as we go about our daily business. We can even pray for a friend over the telephone. We can pray silently or aloud, depending on the suitability of the occasion. It may be a hesitant start, but it is my experience that when we feel the touch of the Holy Spirit things begin to change and our soul starts to hunger for more communication with God. It also seems that our creative selves expand, and we become filled with new ideas and ways of serving the Faith. About twenty years ago I had the privilege of knowing Lisbeth Greeves from Northern Ireland, and Louise Junod from Switzerland. The lives of both these wonderful Baha'i ladies were permeated by prayer. I particularly remember how Lisbeth, then in her eighties, would have a rest on her bed and used this time daily to send healing prayers to all sorts of people. Certainly both of these friends had a profound spiritual affect on my life. They taught me how wondrous the spiritual world could be and how we can connect with it in our daily living. Lisbeth also taught me how we can lift the hearts of people we pass in the streets with smiles of love as we feel the gift of Baha'u'llah in our lives. Abdu'l-Baha instructs us that when we pray over , and with our children, even in the womb, they will, "hrough the care of The Holy Gardener drink in the crystal waters of the spirit and of knowledge like a young tree." (3) So often as parents and teachers we cannot be sure of the effect, good or bad, that we are having on our children, but when we pray with them they see it as part of their lives. We can know that their soul, as well as their mind and body, is being spiritually nourished. Abdu'l-Baha encourages us to heal with healing prayers. We must, of course, always consult a good physician as well. he says " He who is filled with the love of Baha and forgets all things, the Holy Spirit will be heard from his lips and the spirit of life will fill his heart... Words will issue from his mouth in strands of pearls and all sickness and disease will be healed by the laying on of hands." (4) He also says Supplication and prayer on behalf of others will surely be effective. When I personally despair of moving forward I find comfort in Baha'u'llah's words: "Deliver your souls, O people, from the bondage of self, and purify them from all attachment to anything but Me. Remembrance of Me cleanseth all things from defilement could you but perceive it." (5) When, in prayer, we are freed from all outward things and turn to God, then it is as if in our hearts we hear the voice of God. Without words we speak, we communicate, we converse with God and hear the answer ... All of us, when we attain a truly spiritual condition, can hear the Voice of God. (6) Juliet Grainger 1) Star of the West vol 8, p48 2) Baha'u'llah and The New Era, J E Esslemont, 5th ed 1980, p114 3) The Brilliant Stars, H D T Rost p99 4) Baha'u'llah and The New Era, J E Esslemont, p112-113 5) ibid, p90 6) ibid, p88 + The joy of fasting Ever been given a present by a person you really love, only to find out it's something you don't like at all? That's how the Fast feels for me. Many people eulogize the last month of our year. Yes, I know I should be grateful like they are, joyful and spiritual. But I have to tell you, my body doesn't feel purified, my mind definitely isn't focused, and as for spiritual development - I've got a headache and I m fresh out of patience so just don't ask about it! OK? Am I the only person who goes through the Fast looking forward to Naw Ruz, because it's as far away from the beginning of the next Fast as it's possible to get? So, let's run through a typical day. To start with, I sleep badly, because of an irrational fear that the alarm clock isn't going to go off. When it finally beeps at five something in the morning, I m hardly jumping out of bed and raring to go. Breakfast is an ordeal. Eat, urges my brain, before it's too late. Are you mad? cries my stomach. It's the middle of the night! I know the Fast's supposed to help with detoxification, but I've got this caffeine habit, so I do need a few mugs before dawn - to get me through. Through fear of hunger, I force myself to munch some food as well. It looks like toast. How come it tastes like cardboard? My sleep fuddled brain refuses to cooperate and I finally stumble out of the kitchen having wedged the cereal packet into the fridge and placed the milk carton in the oven. Then to pray. But feeling bloated and half asleep, it's hard to concentrate. I get to the end of a page and realise I don't know what I've just read. Reading it a second time doesn't help. Never mind. The sun's up. The sky is blue. There's not a cloud to spoil the view... Then there are the little upsetting things in life. A letter from the bank manager. A broken vase. That's when I realise how much I depend on food and drink for emotional support. One thing that doesn't bother me too much is hunger. I get it now and again, but not for long. What I do get is the dreaded triple F - the four o clock Floaty Feeling. The world slows down - or rather, I go into slow motion and everyone else remains at their normal speed. The shopping takes an eternity. I can't decide what brand of baked beans to take off the supermarket shelf. There's Heinz, the own brand, low salt and sugar, cheap and cheerful. People are pushing me in the aisle. At last I make my decision. But how many tins do I want? I m walking to the checkout. No, I m floating to the checkout - a few inches off the ground at least. Home at last. Bliss. Kick off the shoes. Turn on the kettle. Grab a mug and drop in a tea bag. Then slowly but repeatedly hit my head against the kitchen work surface. Only eighteen days to go. What is it with the children? Are they sensitive to the special capacity of the Fast? They re certainly energized in some mysterious way -racing around the house, bumping into me, asking questions. Can't they see I m cooking their dinner? "Not now, dear, I m busy. No. I can't come and see it. Well, tell her to stop it then! Put the vase back. Put it back! Put it,.. What did I just tell you to do!! Send for the US Cavalry... Come to Mummy. Mind those broken bits - they're sharp. Yes. I know Daddy shouted. He's just feeling a little cross right now. Yes dear. Give me strength!" Sunset! Joy! A cup of tea. I'm not going to over-eat, it ll make me feel lousy. Just a sandwich to start with. Wow! That tasted good. I ll have another. Two won't hurt me... Why did I do it? I should've stopped at six. I really should've stopped at seven sandwiches. I felt better before sunset. Going to bed early would be wise. But they schedule all the good TV on late - and after the trials of the day I feel I owe it to myself to have a little recreation. In truth, I m too tired to enjoy the late film. But I watch it to the end anyway. It's a short night. The electronic beep of the alarm clock reaches into the confusion of my dreams. No. I'm not getting up. Nothing could persuade me to do this. Nothing in the world. And perhaps, even for a person like me, this is where the Fast works it's magic. Because there's only one thing that can get me out of bed - the love of Baha'u'llah. And every morning of the Fast, my first words on waking are the same. Always whispered. And always, on some profound level, grateful. "This is for You." Roderic Maude } ++ End of document