Not formatted or fully proofread. See http://bahai-library.com/usnsa_bahai_world_6 ---------- [p1] THE BAHA'I WORLD 91 AND 92 OF THE BAHA'I ERA 19341936 A.D. [p2] [p3] [p4] ABDU'L-BAHA [p5] The First Mashriqu'l-Adhkar (House of Worship) of the 'West, Wilmette, Ill., U.S.A., showing Ornamentation of the Dome, remainder of Ornamentation still to be completed. [p6] [p7] FACSIMILE OF APPRECIATION WRITTEN BY DOWAGER QUEEN MARIE OF RUMANIA. [p8] [p9] THE BAHA'I WORLD A Biennial International Record Prepared under the supervision of the National Spiritual Assembly of the Baha'is of the United States and Canada with the approval of Shoghi Effendi Volume VI 91 AND 92 OF THE BAHA'I ERA APRIL 19341936 A.D. BAHA BAHA'I PUBLISHING TRUST Wilmette, Illinois [p10] Copyright, 1937, by National SpirituJ Assembly of the Baha'is of the United States and Canada. Reprinted 1980 N 0 T F: The spelling of the Oriental words and proper names used in this issue of THE BAHA'I Wonin is according to the system of transliteration established at one of the International Oriental Congresses. Printed in the United States of America [p11] SHOGHI EFFENDI Guardian of the Baha'i Faith this work is dedicated in the hope that it will assist his efforts to promote that spiritual unity underlying and anticipating the "Most Great Peace" BAHA'U'LLAH [p12] [p13] CONTENTS PART ONE PAGE I. Aims and Purposes of the Baha'i Faith 3 H.Survey of Current Baha'i Activities in the East and 'West 13 III. Excerpts from Baha'i Sacred Writings 136 PART TWO 1. The World Order of Baha'u'llah 181 1. Presentday Administration of the Baha'i Faith 18 ~ Introductory Statement 181 Excerpts from the Will and Testament of cAbdu~1~Bah5 204 Excerpts from the Letters of Shoghi Effendi 211 Certificate of Incorporation of the National Spiritual Assembly of the Baha'is of the United States and Canada 253 Declaration of Trust and ByLaws of the National Spiritual Assembly of the Baha'is of the United States and Canada 254267 Declaration of Trust and ByLaws of the National Spiritual Assembly of the Baha'is of mm 269274 Declaration and ByLaws of the National Spiritual Assembly of the Baha'is of Germany and Austria 275 Declaration of Trust and ByLaws of the National Spiritual Assembly of the Baha of India and Burma 284 Certificate of Incorporation of the National Spiritual Assembly of the Baha'is of India and Burma 286 Declaration of Trust and ByLaws of the National Spiritual Assembly of the Baha'is of tlrAq294-300 Text of Authorization Issued for Registration by the Mixed Court in Egypt of the National Spiritual Assembly of the Baha'is of Egypt 302 Declaration of Trust of the National Spiritual Assembly of the Baha'is of Egypt 303304 ByLaws of the Spiritual Assembly of the Baha'is of New York 305 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of New York 3073 11 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Teaneck, New Jersey, U. S. A 314316 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Chicago, Illinois, U. S. A317319 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Washington, D. C., U. S. A .320322 Petition of the Baha'is of Montreal, Canada 323 Certificate of Incorporation of the Baha of Montreal, Canada .324326 ByLaws of the Spiritual Assembly of the Baha'is of Montreal, Canada 328 xiii [p14] xlv CONTENTS PAGE ByLaws of the Spiritual Assembly of the Baha'is of Esslingen, Germany Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Esslingen, Germany 334 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Karachi, India 336 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Calcutta, India 337 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Delhi, India 338 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Rangoon, Burma 339 Certificate of Registration of the Spiritual Assembly of the Baha'is of Daidanaw, Burma 340 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Mandalay, Burma 341 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Auckland, New Zealand 342 Documents Related to the Incorporation of the National Spiritual Assembly of the Baha'is of the United States and Canada, as a Recognized Religious Society in Palestine 343 Certificate of the Palestine Government Incorporating the National Spiritual Assembly of the Baha'is of the United States and Canada, Palestine Branch, as a Recognized Religious Society in Palestine Text of Application to the Palestine Government for Incorporation of the Palestine Branch of the National Spiritual Assembly of the Baha'is of India and Burma 345 Certificate of the Palestine Government Incorporating the National Spiritual Assembly of the Baha of India and Burma, Palestine Branch 346 Trade Mark Certificate obtained from the United States Govern ment covering the word ctBaha 347348 Trade Mark Certificate obtained from the United States Govern-covering covering the symbol of the Greatest Name 349350 Trade Mark Certificate obtained from the Canadian Government covering the name "Baha 351353 Trade Mark Certificate obtained from the Canadian Government covering the symbol of the Greatest Name 354357 Baha'i Marriage Certificate adopted and enforced by the National Spiritual Assembly of the Baha'is of IrAn 359 Baha'i Marriage Certificate adopted and enforced by the National Spiritual Assembly of the Baha'is of Egypt... 360 Baha'i Marriage Certificate adopted and enforced by the National Spiritual Assembly of the Ba1i~'is of tLAq. 361 Baha'i Divorce Certificate adopted and enforced by the National Spiritual Assembly of the Baha'is of Inn 362 Outline of Baha'i Laws regarding matters of Personal Status submitted mitted for recogniton to the Egyptian Government by the National Spiritual Assembly of the Baha'is of Egypt 363379 Text of the Farmin issued by Sul;in ~Abdu'1-tAziz banishing Baha'u'llah to tAkk4, Palestine 380 [p15] CONTENTS xv PAGE Text of the Resolution presented to President Franklin D. Roosevelt by the National Spiritual Assembly of the Baha'is of the United States and Canada 381387 Map showing Travels of the Bib and Baha'u'llah 388 Map showing Section of Route followed by Baha'u'llah on His Journey from Baglid~d to Constantinople 389 Map showing Path of Travel of tAbdn'1-Bahi in the United States of America and Canada, 1912 390 Facsimile of Tablet addressed by 'Abdu'l-Baha to the Chicago "Hoe of Justice" 391 2. The Institution of the Mashriqu'l-Adhkar Foreword 392 The Spiritual Significance of the Mashriqu'l-Adhkar. 393 The Baha'i Temple Ñ Why built near Chicago' 397 The Five Billion Carat Gem Baha Temple at Wilmette, Ill. 403 Temple Echoes from the WorM's Fair 406 The Baha'i Temple Ñ An Appreciation 410 A Temple of Universal Religion 411 Concrete Fulfills a Promise 413 3. Baha'i Calendar and Festivals 418 Foreword 418 Baha'i Feasts, Anniversaries and Days of Fasting 418 Baha'i Holy Days on which Work should be Suspended 419 Additional Material Gleaned from Nabil's Narrative (Volume II) regarding the Baha'i Calendar 419 Historical Data Gleaned from Nabil's Narrative (Volume IL) regarding Baha'u'llah 422 4. Youth Activities Throughout the Baha World 426 Baha'i Youth Ñ An Estimate and Survey of International Events 426 Baha'i Youth in bin 434 5. Plays and Pageants 436 Story of the Pageant aTh Gate of Dawn" 436 The Drama of the Kingdom 442 Pageantry as a Factor in Education 445 II. References to the Baha'i Faith 449 1. Dowager Queen Marie of Rumania 449 2. Prof. E. G. Browne, MA., M.B., Cambridge University 453 3. Dr. J. Estlin Carpenter, D.Litt., Manchester College, Oxford 455 4. Rev. T. K. Cheyne, D.Litt., D.D., Oxford University, Fellow of British Academy 455 5. Prof. Arminius Vamb6ry, Hungarian Academy of Pestli 456 6. Harry Charles Lukach 457 7. Sir Valentine Chirol 457 8. Prof. Jowett, Oxford University 458 9. Alfred W. Martin, Society for Ethical Culture, New York 458 10. Prof. James Darmesteter, tcole des Hautes ttudes, Paris 459 11. Charles Baudouin 459 12. Dr. Henry H. Jessup, D.D 462 13. Right Hon. The Earl Curzon of Kedleston 463 14. Sir Francis Younghusband, K.C.S.I.; K.C.I.E 464 15. The Christian Commonwealth, Anonymous 465 16. Rev. J. Tyssul Davis, B.A 465 [p16] XVI CONTENTS PAGE 17. Herbert Putnam, Congressional Library, Washington, D.C. 466 466 18. Leo Tolstoy 19. Dr. Edmund Privat, University of Geneva 467 20. Dr. Auguste Ford, University of Zurich 467 21. General Renato Piola Caselli 468 22. Rev. Frederick W. Oakes 468 23. Renwick J. C. Millar, Editor of John O'Groat Journal, Wick, Scotland land 468 24. Charles H. Prisk 469 25. Prof. Han Prasad Shastri, D.Litt 469 26. Shri Purohit Swami 470 27. Prof. Herbert A. Miller, Bryn Mawr College 470 28. Right Hon. Sir Herbert Samuel, G.C.B., Mi? 470 29. Rev. K. T. Chung 470 30. Prof. Dimitry Kazarov, University of Sofia 471 31. Rev. Griffith J. Sparham 471 32. Ernest Renan 472 33. The Hon. Lilian Helen Montague, J.P., D H L 473 34. Prof. Norman Bentwich, Hebrew University, Jerusalem 473 35. tmile Schreiber, Publicist 473 36. Dr. Rokuichiro Masujima, Doyen of Jurisprudence of Japan 477 477 37. Miss Helen Keller 38. Sir Flinders Petrie, Archaeologist 478 478 39. President Masaryk of Czechoslovakia. 40. Archduchess Anton of Austria 478 478 41. Dr. Herbert Adams Gibbons. 42. H.R.H. Princess Olga of Jugoslavia 478 478 43. Eugen Relgis 479 44. Arthur Henderson 45. Prof. Dr. V. Lesny 479 46. Princess Marie Antoinette de Brogue Aussenac 480 47. President David Starr Jordan, Leland Stanford University 480 48. Prof. Bogdan Popovitch, University of Belgrade, Jugoslavia 480 49. Bc-Governor William Suizer 480 480 50. Luther Burbank 51. Prof. Yone Noguchi. 480 52. Prof. Raymond Frank Piper 480 481 53. Angela Morgan 54. Arthur Moore 481 55. Prof. Dr. Jan Rypka, Charles University, Praha, Czechoslovakia 481 56. A. L. M. Nicolas 481 57. President Eduard Bene~ 482 III. In Memoriam 483 1. Susan I. Moody 483 486 2. Hooper Harris 3. Harry H. Romer 488 4. Howard Luxmoore Carpenter 491 5. Edward C. Getsinger 493 6. Sarah Blundell 496 7. Khalil Qamar 498 s.Hiji Muhammad Yazdi. 500 501 9. Extracts from c(BahA~i News [p17] CONTENTS PART THREE rAGE I. Baha'i Directory, 19351936 505 1. Baha'i National Spiritual Assemblies 505 2. Baha'i Local Spiritual Assemblies and Groups 507 3. Officers and Committees of the National Spiritual Assembly of the Baha'is of the United States and Canada511 4. Local Baha'i Spiritual Assemblies, Groups and Isolated Believers in the United States and Canada 515 5. Baha'i Administrative Divisions in Iran 521 6. Addresses of Centers of Baha'i Administrative Divisions in Pin 524 7. Alphabetical List of Baha'u'llah's BestKnown Writings 525 8. List of the Bib's BestKnown Works 526 II. Baha'i Bibliography 527 1. Baha'i Publications of America 527 Books About the Baha'i Faith 527 Writings of the BTh 530 Writings of Baha'u'llah 530 Writings of tAbdu'1-Bah& 530 Writings of Shoghi Effendi 532 Prayers 533 Baha'i Literature in Pamphlet Form 534 Compilations 537 Outlines and Guides for Baha'i Study Classes 538 2. Baha'i Publications of England 538 3. Baha'i Literature in French 539 4. Baha'i Literature in Italian 540 5. Baha'i Literature in Dutch 540 6. Baha'i Literature in Danish 540 7. Baha'i Literature in Swedish 540 8. Baha'i Literature in Portuguese 540 9. Baha Literature in Albanian 540 10. IBahi'i Literature in Esperanto 541 11. Baha Literature in Russian 541 12. Baha'i Literature in German 542 13. Baha'i Literature in Bulgarian 545 14. Baha'i Literature in Rumanian 545 15. Baha'i Literature in Czech 545 16. Baha'i Literature in Serbian 545 17. Baha'i Literature in Hungarian 545 18. Baha'i Literature in Greek 545 19. Baha'i Literature in Macwi 545 20. Baha'i Literature in Spanish 547 21. Baha'i Literature in Norwegian 547 22. Baha'i Literature in Croatian 547 23. Baha'i Literature in Oriental Languages 547 Iranian 547 Urdu 548 Arabic 548 Turkish 549 Burmese 549 Chinese 549 [p18] xviii CONTENTS PAGE Hebrew Tartar Gujrati Japanese 549 Armenian 549 Tamil Kurdish 550 Sindhi 550 Bengali 550 550 Hindi 550 Abyssinian 24.Bah6N Literature in Braille (for the Blind) 550 25. Baha Periodicals 550 26.References to the Baha'i Faith in Books and Pamphlets by nonBahA'i Authors 552 27.References to the Baha'i Faith in Magazines by non-Bah6ti Writers 558 28.References to the Baha Faith by Baha'is in non Ñ Baha'i Publications 560 III. Transliteration of Oriental 'Words frequently used in Baha'i Literature with Guide to Transliteration and Pronunciation of the IrAnian Alphabet, and Notes on the Pronunciation of tr4nian Words 561 IV. Definitions of Oriental Terms used in Baha'i Literature 565 PART FOUR I. Articles and Reviews 571 1. Religion and World Order, by Horace Holley571 2. Queen Marie of Rumania, by Martha L. Root580 3. The Epic of Humanity, by Christophul 584 4. President Eduard Bene'~, by Martha L. Root589 5. Spiritual Perspectives, by Prof. Raymond rrank Piper 592 6. Splendor at the Core, by Angela Morgan 601 7. BaM'i-.Glaube und Christentum, by Dr. Engen Schmidt 604 8. Bahi'ismo kaj La Socia Problemo, by Prof. Paul Christaller 610 9. Baha'u'llah's Ground Plan of World Fellowship, by Archdeacon George Townshend 614 10. Die Baha'is und meine Erfahrungen, by Prof. Dr. J. Rypka 621 11. Impressions of Abdu'l-Baha, by Louise R. Waite 625 12. Zwei Hleilige Grabst~ttcn, by Dr. Adelbert Mtihlschlegel 629 13. In Praise of Words, by Helen Bishop 632 14. The Continuity of Religion, by Stanwood Cobb 638 15. The Most Great Peace, by Marion Holley 645 16. King Haakon of Norway, by Martha L. Root651 17. Some Memories of the Sojourn of CAbdu~1~Bah4 in Paris, by Lady Blomfield 654 18. Racial Likenesses and Differences: the Scientific Evidence and the Baha'i Teachings, by Louis G. Gregory 659 19. Denmark's Oriental Scholar, by Martha L. Root 665 20. La Baha Filozoflo, by Lidja Zamenhof 668 21. The Baha'i Movement, by Renwick J. G. Millar 675 22. ~Abdu'1 Ñ Bab's Historic Meeting with Jane Addams, by Ruth J. Moffett 684 [p19] CONTENTS xix PAGE 23.The Soul of Iceland, by Martha L. Root 684 24.Em Junger Glaube wird Bekannt, by Dr. liermann Grossmann 689 25.South America: Journey Taken in the Interest of the Baha'i Cause, by Loulie A. Mathews ~92 26.Glimpses of Sweden, by Olivia Kelsey 701 27.Russia's Cultural Contribution to the Baha'i Faith, by Martha L. Root 707 28. A Baha'i Incident from the Netherlands, by Louise Drake Wright 713 29. Mr. Harald 'Thulander and his Publications for the Blind in Sweden, by Nellie S. French 716 30. The Modern Miracles of Palestine, by Beatrice Irwin 719 31. A New Future for Radio, by Shirley Warde725 II. Song Offerings 728 Ill. Echoes from the Spheres 73LV. Map of IrAn Showing Baha'i Centers Inside back cover V. Map of the United States of America Showing Baha'i Centers. Inside back cover [p20] [p21] ILLUSTRATIONS FAGE Abdu'l-Baha Frontispiece The First Mashriqu'l-Adhkar (House of Worship) of the West, Wilmette, Ill., U. S. A., showing Ornamentation of the Dome, remainder of Ornamentation still to be completed Frontispiece Facsimile of Appreciation Written by Dowager Queen Marie of Rumania. Frontispiece Translation (into IrAnian) of Appreciation Written by Dowager Queen Marie of Rumania Frontispiece Baha'u'llah's Shawl and Comb 15 Baha'u'llah's Prayer-beads and Ring (right), Bab's Prayer-beads and Ring (left), Baha'u'llah's Pen-case and Tea-glass 15 Relics of the BTh 29 Relics of the Mb 39 Interior View of the Bath the BTh went to when a Child 53 Interior of the SMh-Chir6gh, Shir6z, Burial-place of the Bab's wife 53 Room occupied by cAbdu~1~BahA when a little boy (six years old) in the Village of T4kur, M~izindanin, Iran 53 Room in ~TAji Mirza J6ni's House in K6shin where the Bab slept 65 Alcove in Im&m-Z~dih MacaIim, Tihr~n, where the Remains of the Bib were kept 65 Grave of B~di', Bearer of Baha'u'llah's Tablet to N~siri'd-Din Sh6h near Tihr~n 65 Room in Shiniz in which Letters of the Living were appointed by the BTh 75 Tree in ShAhriid under which Mull6 Ijusayn and his Companions camped 75 View of Badaslit, Site of Historic Bab Conference. (See "The Dawn-Breakers," Chapter XVI) 75 Garden in Tikur, M~zindarin, showing Pear-tree on right, a Favorite Spot of Baha'u'llah, where He often sat 95 Mount Awrang, M4zindar~n, where CAbdu~1~Bah~ was taken as a Child to view the Village of T6kur in the Valley. He stood on the raised rock at lefthand side, near the summit 95 Ruins of Room in the Vazir's House in T~kur, M6zindar~n, where Father of Baha'u'llah was born 95 Room in the House in Qazvin, where TThirih met the Believers 95 A Tablet of Baha'u'llah addressed to cAbdu~1~Bah4. (Translation of part of this Tablet appears in "The Dispensation of Baha'u'llah," page 43, paragraph beginning with '~O Thou Who art the apple of Mine eye!") 101 Photograph of Baha'is taken in Adrianople (between 18631868 A.D.). (Seated third from left is tAbdu'1-BaM. On His right is Mirza Mihdi, the Purest Branch; on His left Baha'u'llah's half-brother, Mirza Muhammad-Quli) 112 Recent Views of the Castle of MTh-Ki~ where the Bib was confined 129 House occupied by Baha'u'llah, Qag Mazra'ih, tAkk6, Palestine 140 General View of the Resting-Place of Baha'i KhAnum, the Greatest Holy Leaf, the Center around which future Baha'i Institutions will cluster 176 The National Spiritual Assembly of the Baha'is of the United States and Canada, 19351936 251 The First National Spiritual Assembly of the Baha'is of tr~n, 19341935 (91 of the Baha'i Era) 268 The National Spiritual Assembly of the Baha'is of Germany and Austria 276 xx' [p22] xxii ILLUSTRATIONS PAGE The National Spiritual Assembly of the Baha'is of India and Burma, 193 51936 285 The National Spiritual Assembly of the Baha'is of ~IrAq, 193 51936 293 The National Spiritual Assembly of the Baha'is of Egypt 301 The National Spiritual Assembly of the Baha'is of Great Britain and Ireland 333 First National Convention of the Baha'is of IrAn, 1934 (91 of the Baha'i Era) 335 The First National Spiritual Assembly of the Baha'is of Australia and New Zealand, 19341935 358 General View of the Mashriqu'l-Adhkar at Wilmette, Ill., U. S. Exterior Ornamentation of the Mashriqu'l-Adhkar at Wilmette, Ill., U. S. A. 398 Interior Decoration of Center of Dome of the Mashriqu'l-Adhkar at Wilmette, Ill., U. S. A 402 The Dome of the Mashriqu'l-Adhkar at cJshqib~d~ Turkistin The Dome of the Mashriqu'1 Ñ Adhkir at Wilmette, Ill., U. S. A. The Mashriqu'l-Adhkar at tlshqibAd, TurkistTh The Mashriqu'l-Adhkar at Wilmette, Ill., U. S. A 409 Interior Ornamentation of the Mashriqu'l-Adhkar at CI4iq~b4d, Turkistin 412 Exterior Ornamentation of the Mashriqu'l-Adhkar at Wilmette, III., U. S. A 442 Airplane View of Mashriqu'l-Adhkar at Wilmette, Ill., U. S. A 414 The First Mashriqu'l-Adhkar, tlshq4bid, Turkistin, Russia 415 Plan of the BTh's House with its neighborhood in Shir~z Jr~n 417 Plan of Baha'u'llah's House in Baglid~d, Ir~q 437 Facsimile of Autograph Letter addressed by Prof. E. G. Browne to CAbdu~1~Bah&, dated Sept. 11, 1890 441 Facsimile of Autograph Letter addressed by Prof. Vamb6ry to Abdu'l-Baha (See translation, page 456) 450 Convention of the Baha'is of tlriq 461 Twenty-sixth Annual Convention of the Baha'is of the United States and Canada, May 31, June 1, 2, 3 and 4, 1934 Baha'i Friends gathered in Convention, Sydney, New South Wales, Australia, 1934 Dr. Susan I. Moody, 18511934 Hooper Harris, 18661934 487 Harry H. Romer, 18701935 489 Dr~ Howard Luxrnoore Carpenter, 19061935 492 Dr. Edward C. Getsinger, 18661935 493 Sarah Blundell, 18501934 497 Khalil Qamar 498 HAji Muhammad Yazdi 499 Facsimile of Letter addressed by N64iri'd-Din Shih to ~AbbAs-Qu1i KlAn-i LArij4ni (dated 1280 NH.) rewarding him for his share in the persecution inflicted upon the Bab's. (See "The Dawn-Breakers," Chapters IX and XX) 506 Facsimile of Letter addressed by SiMmu'd-Dawlih to his Brother strongly denouncing cing the Bab's and expressing satisfaction at the severe defeat inflicted upon them. (Seal bears the date of 1265 AM.)512 Site of the First Mashriqu'l-Adhkar of IrAn recently purchased by the National Spiritual Assembly of the Baha'is of Iran 516 Front View of the Haziratu'1 Ñ Quds of Tihr4n, Inn521 Exhibit of Baha'i Literature in Public Library, Racine, Wis 528 Youth Conference, Louhelen Ranch, 1935 533 A Baha'i Youth Group of Germany with their Teachers ¶42 Baha'i Youth Committee, Karachi, India 546 Ruins of the Bath visited by the BTh in Uriimiyyih, fr6n 551 [p23] ILLUSTRATIoNS xxiii PAGE Relatives of the BTh. (Seated in the center is H&ji Mirza Vakilu'd-Dawlih, the Bib's cousin and chief builder of the Mashriqu'l-Adhkar at tIshq~b4d) 551 Facsimile of Document Ordering Arrest of Bab's in MAzindar4n, dated 1268 A.H. (1852 A.D.) 566 Antun Uaddad, Distinguished Baha'i Pioneer, 18621924 579 The Shrine of the Bab on Mount Carmel, showing recent extension of Terraces designed to connect it, according to CAbdu~1~Bah&s plan, with the German Colony 585 Early Baha'i Pioneers of Najaf-AbAd, fr&n 590 President Eduard Bene~ 593 Scene of Baha'i Martyrdom 600 Baha'is gathered around the Body of a Martyr 600 Baha'is and Friends gathered at the Grave of Mr. Adam Benke, German Baha Pioneer in Sofia, Bulgaria 603 Baha'i Pioneers and Martyrs of IrAn 603 Baha'is Attending Annual Summer School, Esslingen, Germany, 1935 609 MuIIA Mubammad-Taqi, Ibn-i-Abhar, Prominent Baha'i Teacher 613 Photograph of Baha'i Pioneers of Ir5n taken about 1891 in Tabriz. (Sitting third from right [third row] is Mirza CA1i~Muharnmad Varq&, distinguished Baha'i Martyr. Second from left [first row] is his son Riiiiu'11 Mci, who was also martyred) 620 Professor Dr. Jan Rypka, Charles University, Praha, Czechoslovakia 624 CAbdu~1~Bah~~s Memorable Visit to West Englewood, New Jersey, June 28, 1912, which marked the Inauguration of the "SouVenir Feast of tAbdu'1-Bah6V' (Mr. 'Walter Hampden was a guest at this Feast) 628 Mr. and Mrs. Tokujiro Toni, Kyoto, Japan, July 14, 1935 631 Mr. and Mrs. Tokujiro Toni and Miss Agnes Alexander 631 Passport Issued by the British Consulate on behalf of the Transjordan Government ment in accordance with Baha'i Marriage Certificate 637 Sh4rubim cUbayd, of Cairo, the First Baha'i to make a donation to the legally constituted ituted National Spiritual Assembly of the Baha'is of Egypt 641 Baha'is of Sanandaj, KurdistAn, Ir&n 644 Friends Assembled at the Baha'i Summer Sd~oo1, Geyserville, California, U. S. A., 1935 649 Baha'is of India 653 The Spiritual Assembly of the Baha of Karachi, India 660 Professor Arthur Christensen of Copenhagen, Denmark 666 The Spiritual Assembly of the Baha'is of San Francisco, California, 1935. (First Baha'i Spiritual Assembly having representatives of the black, yeiiow and white races in its membership) 669 Twenty-sixth Universal Congress of Esperanto held in Stockholm, Sweden, August 412, 1934 facing674 Some of the Baha'i Friends in Addis-Ababa, Abyssinia 678 Miss Jane Addams, "Mother of Hull House,"' Chicago, and referred to as Ccthe most useful citizen" of that city 679 Newspapers and Book containing the First Mention of the Baha'i Movement in Icelandic Language ~ Class for the Study of the Iqan, Sprecklesville, Maui, Hawaii, February, 1934 693 Plan of Ijaziratu'1-Quds, Eaghd6d, tIr~iq 700 Baha'i Pioneers of Ir&n 706 Isabel Grinevskaya 709 Mr. and Mrs. Thulander 717 [p24] xxiv ILLUSTRATIONS PAGE Plan of the Haziratu'1-Quds of Tihr~n, IrAn 718 Tentative design of the Terraced Gardens surrounding the Shrine of the Mb 723 The Shrine of the Mb on Mount Carmel with Extended Terraces 723 Early and Late Views of the Shrine of the B&b on Mount Carmel 724 Baha'is of Port Said Celebrating Intercalary Days, 1934 726 [p25] INTRODUCTION DURING the past ten years the Baha'i community of East and West has learned to anticipate each successive volume of THE BAHA'I WORLD (the first number was entitled Baha'i Year Book") as the best means by which the individual believer may keep abreast of the steady development of the Faith throughout the world. This work, in its illustrations as well as in its text, has recorded as completely as possible the progress of current Baha'i events and activities over an area now embracing forty countries. In addition, each volume has presented those Thistorical facts and fundamental principles that constitute the distinguishing features of the Message of Baha'u'llah to this age." The existence of so many evidences of a newly revealed Faith and Gospel for a humanity arrived at a turning point in its spiritual and social evolution has likewise a profound significance for the nonBahA'i student and scholar who desires to investigate the world religion founded by the Bab and Baha'u'llah. For in these pages the reader encounters both the revealed Word in its spiritual power, and the response which that utterance has evoked during the first ninety years of the Baha'i era. He will find what is unparalleled in religious history Ñ the unbroken continuity of a divine Faith from the Manifestation onward through three generations of human experience, and will be able to apprehend what impregnable foundations the Baha'i World Order rests upon in the life and teachings of the Bib and Baha'u'llah, the life and interpretation of tAbdu'1-. Baha, and (since the year 1921) in the development of an administrative order under the direction of the Guardian of the Faith, Shoghi Effendi. It is the avowed faith of Baha'is that this Revelation has established upon earth the spiritual impulse and the definite principles necessary for social regeneration and the attainment of one true religion and social order throughout the world. In THE BAHA'I WORLD, therefore, those who seek a higher will and wisdom than man possesses may learn how, amid the trials and tribulations of a decadent society, a new age has begun to emerge from the world of the spirit to the realm of human action and belief. xxv [p26] [p27] STAFF OF EDITORS AMERICA Ñ Horace Holley, Chairman, 119 Waverly Place, New York City. Mrs. Stuart W. French, Secretary, 501 Bellefontaine St., Pasadena, Calif. Mrs. Elsa Russell Blakeley, Bloomfield Hills, Michigan. Mrs. Ruth Brandt, 1329 West Fifth St., Los Angeles, Calif. Miss Marion Holley, 3084 Arrowhead St., San Bernardino, Calif. Bishop Brown, Green Gables, Lindsay Lane, Ingornar, Penna. Mrs. Victoria Bedikian, Photograph Editor, Box 179, Montclair, N. J. GREAT BRITAIN Ñ Mrs. Annie B. Rorner, 19 Grosvenor Place, London, S.W. 1, England. GERMANY Ñ Dr. Herrnann Grossmann, 37 Gbringstrasse, Neckargerntind, Heidelberg, Germany. SWITZERLAND Ñ Mrs. H. Ernogene Hoagg, case 181 Stand, Geneva, Switzerland. FRANCE Ñ Mine. Hesse, 24 rtie du Boccador, Paris, France. IRAN Ñ Mrs. MarQiyyih Nabil Carpenter, c/o American Consul, Tihr~n, Inn. Dr. Lutfu'llih Hakim, Avenue Chirigh Barg, Tihrin, Inn. INDIA AND BURMA Ñ Prof. Pritam Singh, 9 Langley Road, Lahore, India. PALESTINE Ñ Miss Effle Baker, Photograph Editor, Baha Pilgrim House, Haifa. EGYPT Ñ Muhammad Mustafi, Baha'i Bureau, P. Box 13, Daher, Cairo, Egypt. AUSTRALIA AND NEW ZEALAND Ñ Bertram Dewing, S Aidred Road, Rernuera, Auckland, New Zealand. tIRAQ Ñ Afl~dn Yacqi5b, 273 New Street, Baghdid, CJriq. INTERNATIONAL Ñ Martha L. Root, care Roy C. Wilhelm, 104 Wall St., New York, N. Y. xxvii [p28] [p1] PART ONE [p2] [p3] TUE BAUA'J WORLD AIMS AND PURPOSES OF THE BAHA'I FAITH B~ HORACE HOLLEY 1. A WORLDWIDE SPIRITUAL COMMUNITY re7~he Tabernacle of Unity has been raised; regard ye not one another as strangers. Of one tree are ye all the fruit and of one bough the leaves. The world is but one country and mankind its citizens." Ñ BAHA'U'LLAH. UPON the spiritual foundation established by Baha'u'llah during the forty year period of His Mission (18531892), there stands today an independent religion represented by nearly eight hundred local communities of believers. These communities geographically are spread throughout all five continents. In point of race, class, nationality and religious origin, the foLlowers of Baha'u'llah exemplify well-nigh the whole diversity of the modern world. They may be characterized as a true cross-section of humanity, a microcosm which, for all its relative littleness, carries within it individual men and women typifying the macrocosm of mankind. None of the historic causes of association served to create this worldwide spiritual community. Neither a common language, a common blood, a common civil government, a common tradition nor a mutual grievance acted upon Baha'is to supply a fixed center of interest, or a goal of material advantage. On the contrary, membership in the Baha community in the land of its birth even to this day has been a severe disability, and outside of I r~n the motive animating believers has been in direct opposition to the most inveterate prejudices of their environment. The Cause of Baha'u'llah has moved forward without the reinforcement of wealth, social prestige or other means of public influence. Every local Baha'i community exists by the voluntary association of individuals who consciously overcome the fundamental sanctions evolved throughout the centuries to justify the separations and antagonisms of human society. In America, this association means that white believers accept the spiritual equality of their Negro fellows. In Europe, it means the reconciliation of Protestant and Catholic upon the basis of a new and larger faith. In the Orient, Christian, Jewish and Muhammadan believers must stand apart from the rigid exclusiveness into which each was born. The central fact to be noted concerning the nature of the Baha'i Faith is that it contains a power, fulfilled in the realm of conscience, which can reverse the principle momentum of modern civilization Ñ the drive toward division and strife Ñ and initiate its own momentum moving steadily in the direction of unity and accord. It is in this power, and not in any criterion upheld by the world, that the Faith of Baha'u'llah has special significance. The forms of traditional opposition vested in nationality, race, class and creed are not the oniy social chasms which the Faith has bridged. There are even more implacable, if less visible differences between types and temperaments, such as flow inevitably from the contact of rational and emotional individuals, of active and passive dispositions, :3 [p4] 4 THE BAHA'I WORLD undermining capacity for cooperation in every organized society, which attain mutual understanding and harmony in the Baha'i community. For personal congeniality, the selective principle elsewhere continually operative within the field of voluntary action, is an instinct which Baha'is must sacrifice to serve the principle of the oneness of mankind. A Baha'i community, therefore, is a constant and active spiritual victory, an overcoming of tensions which elsewhere come to the point of strife. No mere passive creed nor philosophic gospel which need never be put to the test in daily life has produced this world fellowship devoted to the teachings of Baha'u'llah. The basis of self-sacrifice on which the Baha'i community stands has created a religious society in which all human relations are transformed from social to spiritual problems. This fact is the door through which one must pass to arrive at insight of what the Faith of Baha'u'llah means to this age. The social problems of the age are predominantly political and economic. They are problems because human society is divided into nations each of which claims to be an end and a law unto itself and into classes each of which has raised an economic theory to the level of a sovereign and exclusive principle. Nationality has become a condition which overrides the fundamental humanity of all the peoples concerned, asserting the superiority of political considerations over ethical and moral needs. Similarly, economic groups uphold and promote social systems without regard to the quality of human relationships experienced in terms of religion. Tensions and oppo sitions between the different groups are organized for dominance and not for reconciliation. Each step toward more complete partisan organization increases the original tension and augments the separation of human beings; as the separation widens, the element of sympathy and fellowship on the human level is eventually denied. In the Baha'i community the same tensions and instinctive antagonisms exist, but the human separation has been made impossible. The same capacity for exclusive doctrines is present, but no doctrine representing one personality or one group can secure a hearing. All believers alike are subject to one spiritually supreme sovereignty in the teachings of Baha'u'llah. Disaffected individuals may withdraw, The community remains. For the Baha'i teachings are in themselves principles of life and they assert the supreme value of humanity without doctrines which correspond to any particular environment or condition. Thus members of the Baha'i community realize their tensions and oppositions as ethical or spiritual problems, to be faced and overcome in mutual consultation. Their faith has convinced them that the "truth" or c~right~~ of any possible situation is not derived from partisan victory but from the needs of the community as an organic whole. A Baha community endures without disruption because only spiritual problems can be solved. When human relations are held to be political or social problems they are removed from the realm in which rational will has responsibility and influence. The ultimate result of this degradation of human relationships is the frenzy of desperate strife Ñ the outbreak of inhuman war. 2. THE RENEWAL OF FAITH ~%Vheref ore (he Lord of Mankind has caused His holy, divine Manifestations to come into the world. He has revealed His heavenjy books in order to establish s~irituai brot her-hood, d, and through the power of the Holy Spirit has made it possible for perfect fraternity to be realized among lnankind." Ñ tABDU'L-BAHA. In stating that the Cause social principle or community. of Baha'u'llah is an independentThe teachings of Baha'u'llah religion, two essential factsare no artificial synthesis assembled are implied. from the modern library The first fact is that of international truth, the Baha'i Cause historicallywhich might be duplicated from was not an offshoot of the same sources. Baha'u'llah any prior created [p5] AIMS AND PURPOSES OF THE BAHA'I FAITH 5 a reality in the world of the soul which never before existed and could not exist apart from Him. The second fact is that the Faith of Baha'u'llah is a religion, standing in the line of true religions: Christianity, Mukammadan-isin, Judaism and other prophetic Faiths. Its existence, like that of early Christianity, marks the return of faith as a direct and personal experience of the will of God. Because the divine will itself has been revealed in terms of human reality, the followers of Baha'u'llah are confident that their personal limitations can be transformed by an inflow of spiritual reinforcement from the higher world. It is for the privilege of access to the source of reality that they forego reliance upon the darkened self within and the unbelieving society without. The religious education of Baha'is revolutionizes their inherited attitude toward their own as well as other traditional religions. To Baha'is, religion is the life and teachings of the prophet. By identifying religion with its founder, they exclude from its spiritual reality all those accretions of human definition, ceremony and ritualistic practice emanating from followers required from time to time to make compromise with an unbelieving world. Furthermore, in limiting religion to the prophet they are able to perceive the oneness of God in the spiritual oneness of all the prophets. The Baha'i born into Christianity can wholeheartedly enter into fellowship with the Baha'i born into Muhammadanism because both have come to understand that Christ and Mubammad reflected the light of the one God into the darkness of the world. If certain teachings of Christ differ from certain teachings of Moses or Muhammad, the Baha'is know that all prophetic teachings are divided into two parts: one, consisting of the essential and unalterable principles of love, peace, unity and cooperation, renewed as divine commands in every cycle; the other, consisting of external practices (such as diet, marriage and similar ordinances) conforming to the requirements of one time and place. This Baha teaching leads to a profounder analysis of the process of history. The followers of Baha'u'llah derive mental integrity from the realization made so clear and vivid by cAbdu~I~BabA that true insight into history discloses the uninterrupted and irresistible working of a Providence not denied nor made vain by any measure of human ignorance and tinfaith. According to this insight, a cycie begins with the appearance of a prophet or manifestation of God, through whom the spirits of men are revivified and reborn. The rise of faith in God produces a religious community, whose power of enthusiasm and devotion releases the creative elements of a new and higher civilization. This civilization comes to its fruitful autumn in culture and mental acbievement, to give way eventually to a barren winter of atheism, when strife and discord bring the civilization to an end. Under the burden of immorality, dishonor and cruelty marking this phase of the cycle, humanity lies helpless until the spiritual leader, the prophet, once more returns in the power of the Holy Spirit. Such is the BabEl reading of the book of the past. Its reading of the present interprets these world troubles, this general chaos and confusion, as the hour when the renewal of religion is no longer a racial experience, a rebirth of one limited area of human society, but the destined unification of humanity itself in one faith and one order. It is by the parable of the vineyard that lBahA'is of the Christian West behold their tradition and their present spiritual reality at last inseparably joined, their faith and their social outlook identified, their reverence for the power of God merged with intelligible grasp of their material environment. A human society which has substituted creeds for religion and armies for truth, even as all ancient prophets foretold, must needs come to abandon its instruments of violence and undergo purification until conscious, humble faith can be reborn. [p6] 6 THE BAHA'I WORLD 3. THE BASIS OF UNITY eCTloe best beloved of all things in My sight is Justice; turn not away therefrom if thou desirest Me, and neglect it not that I may confide in thee." Ñ BAHA'U'LLAH. Faith alone, no matter how wholehearted and sincere, affords no basis on which the organic unity of a religious fellowship can endure. The faith of the early Christians was complete, but its degree of inner conviction when projected outward upon the field of action soon disclosed a fatal lack of social principle. 'Whether the outer expression of love implied a democratic or an aristocratic order, a communal or individualistic society, raised fundamental questions after the crucifixion of the prophet which none had authority to solve. The Baha'i teaching has this vital distinc-don, that it extends from the realm of conscience and faith to the realm of social action. It confirms the substance of faith not merely as source of individual development but as a definitely ordered relationship to the community. Those who inspect the Baha'i Cause superficially may deny its claim to be a religion for the reason that it lacks most of the visible marks by which religions are recognized. But in place of ritual or other formal worship it contains a social principle linking people to a community, the loyal observance of which makes spiritual faith coterminous with life itself. The Baha'is, having no professional clergy, forbidden ever to have a clergy, understand that religion, in this age, consists in an "attitude toward God reflected in life." They are therefore conscious of no division between religious and secular actions. The inherent nature of the community created by Baha'u'llah has great significance at this time, when the relative values of democracy, of constitutional monarchy, of aristocracy and of communism are everywhere in dispute. Of the Baha'i community it may be declared definitely that its character does not reflect the communal theory. The rights of the individual are fully safeguarded and the fundamental distinctions of personal endowment natural among all people are fully preserved. Individual rights, however, are interpreted in the light of the supreme law of brotherhood and not made a sanction for selfishness, oppression and indifference. On the other hand, the Baha'i order is not a democracy in the sense that it proceeds from the complete sovereignty of the people, whose representatives are limited to carrying out the popular will. Sovereignty, in the Baha'i community, is attributed to the divine prophet, and the elected representatives of the believers in their administrative function look to the teachings of Baha'u'llah for their guidance, having faith that the application of His universal principles is the source of order throughout the community. Every Baha'i administrative body feels itself a trustee, and in this capacity stands above the plane of dissension and is free of that pressure exerted by factional groups. The local community on April 21 of each year elects by universal adult suffrage an administrative body of nine members called the Spiritual Assembly. This body, with reference to all Baha'i matters, has sole power of decision. It represents the collective conscience of the community with respect to Baha activities. Its capacity and power are supreme within certain definite limitations. The various local communities unite through delegates elected annually according to the principle of proportionate representation in the formation of a National Spiritual Assembly for their country or natural geographical area. This National Spiritual Assembly, likewise composed of nine members, administers all national Baha affairs and may assume jurisdiction of any local matter felt to be of more than local importance. Spiritual Assemblies, local and national, combine an executive, a legislative and a judicial function, all within the limits set by the Baha'i teachings. They have no resemblance to religious bodies which can adopt articles of faith and regulate the processes of belief and worship. They are primarily responsible for the maintenance of unity within the Baha [p7] AIMS AND PURPOSES OF THE BAHA'I FAITH 7 community and for the release of its collective power in service to the Cause. Membership in the Baha community is granted, on personal declaration of faith, to adult men and women. Nine National Spiritual Assemblies have come into existence since the passing of tAbdu'1-BaM in 1921. Each National Spiritual Assembly will, in future, constitute an electoral body in the formation of an International Spiritual Assembly, a consummation which will perfect the administrative order of the Faith and create, for the first time in history, an international tribunal representing a worldwide community united in a single faith. Baha'is maintain their contact with the source of inspiration and knowledge in the sacred writings of the Faith by continuous prayer, study and discussion. No believer can ever have a finished, static faith any more than he can arrive at the end of his capacity for being. The community has but one meeting ordained in the teachings Ñ the general meeting held every nineteen days, on the first day of each month of nIneteen days given in the new calendar established by the Bib. This Nineteen Day Feast is conducted simply and informally under a program divided into three parts. The first part consists in the reading of passages from writings of Baha'u'llah, the Bib and tAbdu'1-BaM Ñ a devotional meeting. Next follows general discussion of Baha'i activities Ñ the business meeting of the local community. After the consultation, the community breaks bread together and enjoys fellowship. The experience which Baha is receive through participation in their spiritual world order is unique and cannot be paralleled in any other society. Their status of perfect equality as voting members of a constitutional body called upon to deal with matters which reflect, even though in miniature, the whole gamut of human problems and activities; their intense realization of kinship with believers representing so wide a diversity of races, classes and creeds; their assurance that this unity is based upon the highest spiritual sanction and contributes a necessary ethical quality to the world in this age Ñ all these opportunities for deeper and broader experience confer a privilege that is felt to be the fulfilment of life. 4. THE SPIRIT OF THE NEW DAY man is left in his natural state, he will become lower than the animal and continue to grow more ignorant and imperfect. The savage tribes of Central Africa are evidence of this. Left in their natural condition, they have sunk to the lowest depths and degrees of barbarism, dimly groping in a world of mental and moral obscurity. God has purposed that the darkness of the world of nature shall be dispelled and the i-rnperfect attributes of the natal self be effaced in the eflulgent reflection of the Sun of ~ The complete text of the Baha'i sacred writings has not yet been translated into English, but the present generation of believers have the supreme privilege of possessing the fundamental teachings of Baha'u'llah, together with the interpretation and lucid commentary of cAbdu)I~Bahi, and more recently the exposition made by Shoghi Effendi of the teachings concerning the world order which Baha'u'llah came to establish. Of special significance to Baha'is of Europe and America is the fact that, unlike Christianity, the Cause of Baha'u'llah rests upon the prophet's own words and not upon a necessarily incomplete rendering of oral tradition. Furthermore, the commentary and explanation of the Baha'i gospel made by CAbdu~1~Bah& preserves the spiritual integrity and essential aim of the revealed text, without the inevitable alloy of human personality which historically served to corrupt the gospel of Jesus and Muhammad. The Baha'i, moreover, has this distinctive advantage, that his approach to the teachings is personal and direct, without the veils interposed by any human intermediary. The works which supply the Baha'i teachings to English-reading believers are: ~~The Kit4b-i-tqAn" (Book of Certitude), [p8] 8 THE BAHA'I WORLD in which Baha'u'llah revealed the oneness of the prophets and the identical foundation of all true religions, the law of cycles according to which the prophet returns at intervals of approximately one thousand years, and the nature of faith; (CHidden Words," the essence of truths revealed by prophets in the past; prayers to quicken the soul's life and draw individuals and groups nearer to God; "Tblt of Baha'u'llah" (Tar&z~t, The Tablet of the World, Kali-mitt, Tajalliy6x, Bish6x&t, Ishriq6x), which establish social and spiritual principles for the new era; "Three Tablets of Baha'u'llah" (Tablet of the Branch, Kitib-i-tAhd, Lawl~-i-Aqdas), the appointment of cAbdu~1~BaM as the Interpreter of Baha'u'llah's teachings, the Testament of Baha'u'llah, and His message to the Christians; (cEpistle to the Son of the Wolf," addressed to the son of a prominent iMnian who had been a most ruthless oppressor of the believers, a Tablet which recapitulates many teachings Baha'u'llah had revealed in earlier works; "Glean-ings from the Writings of Baha'u'llah." The significant Tablets addressed to rulers of Europe and the Orient, as well as to the heads of American republics, about the year 1870, summoning them to undertake measures for the establishment of Universal Peace, constitute a chapter in the compila-don entitled ~tBaM'i Scriptures." The published writings of 'Abdu'l-Baha are: "Some Answered Questions," dealing with the lives of the prophets, the interpretation of Bible prophecies, the nature of man, the true principle of evolution and other philosophic subjects; "Mysterious Forces of Civilization," a work addressed to the people of IrAn about forty years ago to show them the way to sound progress and true civilization; "Tablets of ~ three volumes of excerpts from letters written to individual believers and Baha'i communities, which illumine a vast range of subjects; ttPromulgation of Universal Peace," in two volumes, from stenographic records of the public addresses delivered by the Master to audiences in Canada and the United States during the year 1912; "The Wisdom of tAbdu~1~BahA,~~ a similar record of His addresses in Paris; " cAbdu~1Bah4 in London"; and reprints of a number of mdi Ñ vidual Tablets, especially that sent to the Committee for a Durable Peace, The Hague, Holland, in 1919, and the Tablet addressed to the late Dr. Forel of Switzerland. The Will and Testament left by cAbdu~1Bah4 has special significance, in that it provided for the future development of Baha'i administrative institutions and the Guardianship. To these writings is now to be added the book entitled "Baha'i Administration," consisting of the general letters written by Shoghi Effendi as Guardian of the Cause since the Master's death in 1921, which explain the details of the administrative order of the Cause, and his letters on World Order, which make clear the social principles imbedded in Baha'u'llah's Revelation. The literature has also been enriched by Shoghi Effendi's recent translation of tcThe Dawn-Breakers," Nabil's Narrative of the Early Days of the Baha'i Revelation, a vivid eyewitness accoUnt of the episodes which resulted from the announcement of the Bib on May 23, 1844. "The Traveller's Narrative," translated from a manuscript given by tAbdu~1Bah~ to the late Prof. Edward G. Browne of Cambridge University, is the only other historical record considered authentic from the Baha'i point of view. 'When it is borne in mind that the term (creligious literature" has come to represent a wide diversity of subject matter, ranging from cosmic philosophy to the psychology of personal experience, from efforts to understand the universe plumbed by telescope and microscope to efforts to discipline the passions and desires of disordered human hearts, it is clear that any attempt to summarize the Baha'i teachings would indicate the limitations of the person making the summary rather than offer possession of a body of sacred literature touching the needs of man and society at every point. The study of Baha'i writings does not lead to any simplified program either for the solution of social problems or for the development of human personality. Rather should it be likened to a clear light which illumines whatever is brought under its rays, or to spiritual nourishment which gives life to the spirit. The believer at first chiefly notes the passages which seem to confirm his own [p9] AIMS AND PURPOSES OF THE BAHA'I FAITH 9 personal beliefs or treat of subjects close to his own previous training. This natural but nevertheless unjustifiable oversimplification of the nature of the Faith must gradually subside and give way to a deeper realization that the teachings of Baha'u'llah are as an ocean, and all personal capacity is but the vessel that must be refilled again and again. The sum and substance of the faith of Baha'is is not a doctrine, not an organiza-don, but their acceptance of Baha'u'llah as Manifestation of God. In this acceptance lies the mystery of a unity that is general, not particular, inclusive, not exclusive, and limited in its gradual extension by no boundaries drawn in the social world nor arbitrary limitations accepted by habits formed during generations lacking a true spiritual culture. What the believer learns reverently to be grateful for is a source of wisdom to which he may turn for continuous mental and moral development Ñ a source of truth revealing a universe in which man's life has valid purpose and assured realization. Human history begins to reflect the working of a beneficent Providence; the sharp outlines of material sciences gradually fade out in the light of one fundamental science of life; a profounder sociology, connected with the inner life, little by little displaces the superficial economic and political beliefs which like waves dash high an instant oniy to subside into the moveless volume of the sea. ctThe divine reality," tAbdu'1-Bahi has said, "is unthinkable, limitless, eternal, immortal and invisible. The world of creation is bound by natural law, finite and mortal. The infinite reality cannot be said to ascend or descend. It is beyond the understanding of men, and cannot be described in terms which apply to the phenomenal sphere of the created world. Man, then, is in extreme need of the oniy power by which he is able to receive help from the divine reality, that power alone bringing him into contact with the source of all life. ttAn intermediary is needed to. bring two extremes into relation with each other. Riches and poverty, plenty and need: without an intermediary there could be no relation between these pairs of opposites. So we can say that there must be a Mediator between God and man, and this is none other than the Holy Spirit, which brings the created earth into relation with the ~Un thinkable One,' the divine reality. The divine reality may be likened to the sun and the Holy Spirit to the rays of the sun. As the rays of the sun bring the light and warmth of the sun to the earth, giving life to all created things, so do the Manifestations bring the power of the Holy Spirit from the divine Sun of Realty to give light and life to the souls of men." In expounding the teachings of Baha'u'llah to public audiences in the West, tAbdu'1-Bahi frequently encountered the attitude that, while the liberal religionist might well welcome and endorse such tenets, the Baha'i teachings after all bring nothing new, since the principles of Christianity contain all the essentials of spiritual truth. The believer whose heart has been touched by the Faith so perfectly exemplified by tAbdu'1-Bah& feels no desire for controversy, but must needs point out the vital difference between a living faith and a passive formula or doctrine. What religion in its renewal brings is first of all an energy to translate belief into life. This impulse, received into the profoundest depths of consciousness, requires no startling "new-ness" of concept or theory to be appreciated as a gift from the divine world. It carries its own assurance as a renewal of life itself; it is as a candle that has been lighted, and in comparison with the miracle of light the discussion of religion as a form of belief becomes secondary in importance. Were the Baha'i Faith no more than a true revitalization of the revealed truths of former religions, it would by that quickening quality of inner life, that returning to God, still assert itself as the supreme fact of human experience in this age. For religion returns to earth in order to reestablish a standard of spiritual reality. It restores the quality of human existence, its active powers, when that reality has become overlaid with sterile rites and dogmas which substitute empty shadow for substance. In the person of the Manifestation it destroys all those imitations of religion gradually developed through the centuries [p10] 10 THE BAHA'I WORLD and summons humanity to the path of sacrifice and devotion. Revelation, moreover, is progressive as well as periodic. Christianity in its original essence not oniy relighted the candle of faith which, in the years since Moses, had become extinguished Ñ it amplified the teachings of Moses with a new dimension which history has seen exemplified in the spread of faith from tribe to nations and peoples. Baha'u'llah has given religion its world dimension, fulfilling the fundamental purpose of every previous Revelation. His Faith stands as the reality within Christianity, within Muhammadanism, within the religion of Moses, the spirit of each, but expressed in teachings which relate to all mankind. The Baha'i Faith, viewed from within, is religion extended from the individual to embrace humanity. It is religion universalized; its teaching for the individual, spiritually identical with the teaching of Christ, supplies the individual with an ethics, a sociology, an ideal of social order, for which humanity in its earlier stages of development was not prepared. Individual fulfilment has been given an objective social standard of reality, balancing the subjective ideal derived from religion in the past. Baha'u'llah has removed the false distinctions between the "spiritual" and "material" aspects of life, due to which religion has become separate from science, and morality has been divorced from all social activities. The whole arena of human affairs has been brought within the realm of spiritual truth, in the light of the teaching that materialism is not a thing but a motive within the human heart. The Baha'i learns to perceive the universe as a divine creation in which man has his destiny to fulfil under a beneficent Providence whose aims for humanity are made known through Prophets who stand between man and the Creator. He learns his true relation to the degrees and orders of the visible universe; his true relation to God, to himself, to his fellow man, to mankind. The more he studies the Baha'i teachings, the more he becomes imbued with the spirit of unity, the more vividly he perceives the law of unity working in the world today, indirectly manifest in the failure which has overtaken all efforts to organize the principle of separation and competition, directly manifest in the power which has brought together the followers of Baha'u'llah in East and 'West. He has the assurance that the world's turmoil conceals from worldly minds the blessings long foretold, now forgotten, in the sayings which prophesied the coming of the Kingdom of God. The Sacred Literature of the Baha'i Faith conveys enlightenment. It inspires life. It frees the mind. It disciplines the heart. For believers, the Word is not a philosophy to be learned, but the sustenance of being throughout the span of mortal existence. 'The Baha Faith," Shoghi Effendi stated in a recent letter addressed to a public official, "recognizes the unity of God and of His Prophets, upholds the principle of an unfettered search after truth, condemns all forms of superstition and prejudice, teaches that the fundamental purpose of religion is to promote concord and harmony, that it must go hand-in-hand with science, and that it constitutes the sole and ultimate basis of a peaceful, an ordered and progressive society. It inculcates the principle of equal opportunity, rights and privileges for both sexes, advocates compulsory education, abolishes extremes of poverty and wealth, recommends the adoption of an auxiliary international language, and provides the necessary agencies for the establishment and safeguarding of a permanent and universal peace." Those who, even courteously, would dismiss a Faith so firmly based, will have to admit that, whether or not by their test the teachings of Baha'u'llah are "new," the world's present plight is unprecedented, came without warning save in the utterances of Baha'u'llah and tAbdu~1~Bahi and day by day draws nearer a climax which strikes terror to the responsible student of current affairs. Humanity itself now seems to share the prison and exile which an unbelieving generation inflicted upon the Glory of God. [p11] AIMS AND PURPOSES OF THE BAHA'I FAITH 11 5. A BACKGROUND OF HEROIC SACRIFICE ~O My beloved friends! You are the bearers of the name of God in this Day. You have been chosen as the refiositories of His mystery. It behooves each one of you to manifest the attributes of God, and to exemplify by your deeds and words the signs of His righteousness, His power and glory. Ponder the wards of Jesus addressed to His disciples, as He sent them forth to propagate the Cause of GOdY Ñ THE BAn. The words of Baha'u'llah differ in the minds of believers from the words of philosophers because they have been given substance in the experience of life itself. The history of the Faith stands ever as a guide and commentary upon the meaning and influence of the written text. This history, unfolded contemporaneously with the rise of science and technology in the NVest, reasserts the providential dement of human existence as it was reasserted by the spiritual consecration and personal suffering of the prophets and disciples of former times. The world of Jsl~rn one hundred years ago lay in a darkness corresponding to the most degraded epoch of Europe's feudal age. Between the upper and nether millstones of an absolutist state and a materialistic church, the people of IrAn were ground to a condition of extreme poverty and ignorance. The pomp of the civil and religious courts glittered above the general ruin like firedamp on a rotten log. in that world, however, a few devoted souls stood firm in their conviction that the religion of Mubammad was to be pun-fled by the rise of a spiritual hero whose coining was assured in their interpretation of His gospel. This remnant of the faithful one by one became conscious chat in tAli-Muhammad, since known to history as the Bib (the ttGate") their hopes had been realized, and under the B&b's inspiration scattered themselves as His apostles to arouse the people and prepare them for the restoration of Isflm to its original integrity. Against the Bib and His followers the whole force of church and state combined to extinguish a fiery zeal which soon threatened to bring their structure of power to the ground. The ministry of the 13kb covered only the six years between 1844 and His martyrdom by a military firing squad in the public square at Tabriz on July 9, 1850. In the BTh's own written message He in. terpreted His mission to be the fulfilment of past religions and the heralding of a world educator and unifier, one who was to come to establish a new cycle. Most of the BTh's chosen disciples, and many thousands of followers, were publicly martyred in towns and villages throughout the country in those years. The seed, however, had been buried too deep in hearts to be extirpated by any physical instrument of oppression. After the Bib's martyrdom, the weight of official wrath fell upon around whom the Bab's centered their hopes. IIusayn-~A1i was imprisoned in Tihr~n, exiled to Baglidid, from Baghdad sent to Constantinople under the jurisdiction of the SultAn, exiled by the Turkish government to Adrianople, and at length imprisoned in the desolate barracks at tAkk4 In 1863, while delayed outside of Bagh-d~d for the preparation of the caravan to be dispatched to Constantinople, Ijusayn-tAli established His Cause among the B~bis who insisted upon sharing His exile. His declaration was the origin of the Baha'i Faith in which the BTh's Cause was fulfilled. The Bab's who accepted ~usayn-~A1i as Baha'u'llah (the Glory of God) were fully conscious that His mission was not a development of the Bab movement but a new Cause for which the Bab had sacrificed His life as the first of those who recognized the manifestation or prophet of the new age. During forty years of exile and imprisonment, Baha'u'llah expounded a gospel which interpreted the spiritual meaning of ancient scriptures, renewed the reality of faith in God and established as the foundation of human society the principle of the oneness of mankind. This gospel caine into being in the form of letters addressed to individual believers and to groups in [p12] 12 THE BAHA'I WORLD response to questions, in books of religious laws and principles, and in communications transmitted to the kings and rulers calling upon them to establish universal peace. This sacred literature has an authoritative commentary and interpretation in the text of tAbdu'1-Balii's writings during the years between Baha'u'llah's ascension in 1892 and Abdu'l-Baha's departure in 1921, Baha'u'llah having left a testament naming Abdu'l-Baha (His eldest son) as the Interpreter of His Book and the Center of His Covenant. The imprisonment of the Baha'i corn--munity at tAkk~ ended at last in 1908, when the Young Turks party overthrew the existing political rdgime. For three years prior to the European War, tAbdu'1-BahA, then nearly seventy years of age, journeyed throughout Europe and America, and broadcast in public addresses and innumerable intimate gatherings the new spirit of brotherhood and world unity penetrating His very being as the consecrated Servant of Baha. The significance of Abdu'l-Baha's commentary and explanation is that it makes mental and moral connection with the thoughts and social conditions of both East and West. Dealing with matters of religious, philosophical, ethical and sociological nature, tAbdu'1-Bahi expounded all questions in the light of His conviction of the oneness of God and the providential character of human life in this age. The international Baha community, grief-stricken and appalled by its ioss of the wise and loving "Master" in 1921, learned with profound gratitude that tAbdu'1-BahA in a will and testament had provided for the continuance and future development of the Faith. This testament made clear the nature of the Spiritual Assemblies established in the text of Baha'u'llah and inaugurated a new center for the widespread community of believers in the appointment of His grandson, Shoghi Effendi, as Guardian of the Baha'i Faith. During the fifteen years of general confusion since 1921, the Baha'i community has carried forward the work of internal consolidation and administrative order and has become conscious of its collective responsibility for the promotion of the blessed gospel of Baha'u'llah. In addition to the task of establishing the structure of local and national Spiritual Assemblies, the believers have translated Baha'i literature into many languages, have sent teachers to all parts of the world, and have resumed construction of the Baha'i House of Worship on the shore of Lake Michigan, near Chicago, the completion of which will be impressive evidence of the power of this new Faith. In the general letters issued to the Baha'i community by Shoghi Effendi in order to execute the provisions of cAbdu~1~Bah2s testament, believers have been given what they are confident is the most profound and accurate analysis of the prevailing social disorder and its true remedy in the World Order of Baha'u'llah. [p13] SURVEY OF CURRENT BAHA'I ACTIVITIES IN THE EAST AND WEST INTERNATIONAL B~ HORACE HOLLEY HE true progress of the Baha'i world community in recent years has been in its understanding of Baha'u'llah's Faith rather than in numbers or social power. Without this deepened insight into the nature of the Faith, indeed, any considerable advance in the number of adherents might have raised problems an inexperienced and collectively unprepared body of believers would find difficulty in bringing to a solution. The vital importance of this fact appears when it is appreciated to what a degree, at least throughout the 'West, the early believers unconsciously and instinctively accepted the Baha'i Faith as the "return of Christ." Grasping the Teachings oniy from the aspect of their confirmation of the views entering into a long historical expectation, the first generation of Baha'is felt themselves living in a spiritual Kingdom such as Jesus created for His followers Ñ a Kingdom of the heart and inmost spirit raised high above the perturbations or conquests of an unbelieving world. The days of Christ, they felt, had been divinely restored; whence their privilege and most sacred duty to live and serve according to the conditions surrounding the ancient Apostles. The fact that Baha'u'llah had not only reestablished the heavenly Kingdom of faith but had vastly extended the scope of religion, the fact that His Teachings fulfilled expectation not by simple repetition of divine doctrine already revealed but by creating an entirely new dimension for spiritual reality, was not clearly apprehended because the first believers of the West had no other measure of receptivity than their prior religious environment could supply. To be as the early Christians was the standard of faith they could not but adopt and seek to apply. True, the concept ttBah&'i" was not limited to adherents of Christian descent. True, the new term applied equally to believers of Mubammad or Buddha as to Christians and Jews. The values associated with the Faith, nevertheless, were inherently restricted to those created for mankind in the Sermon on the Mount. The difference between the mission of Christ and Baha'u'llah they acknowledged, but instinctively held it to be limited only by the fact that now the sacred doctrine could at last be promulgated throughout the earth and not confined to one area like the ancient empire of Rome. A world in dire torment, even though it had prepared a great host to accept the tcreturn of Christ" and replace with the high challenge of the Sermon on the Mount a social culture obviously unfit to deal with the problems of a society fatally divided and in decline, could not but have overrun and even repudiated the claim of a Faith whose application to social problems was as simple and naive as the outlook of the Baha community in the West long considered it to be. That raith, however, serene and potent in its full reality and implication, has possessed the force necessary to reeducate the Baha'is themselves, and moreover, to express its fundamental character and aim so clearly and vigorously that the Baha'i Teachings today constitute the essence of statesmanship and sociology, 13 [p14] 14 THE BAHA'I WORLD demonstrating their new and supreme mis-non by creating a World Order even within the ruins of a civilization impotent to survive. It has been in the successive general corn Ñ munications issued by its Guardian, Shoghi Effendi, since early in 1929, that the whole significance and integrity of Baha'u'llah's Revelation has been made apparent. The unique virtue of these letters Ñ in reality a series of statements interpreting the Teachings in the light of the decadent world and the condition of the world in the light of the Teachings Ñ has been their power to convey, not for the instruction or solace of individual seekers, but for the guidance of an international community, that spiritual truth given this age in measure greater than could be poured forth by the Manifestation at any prior epoch. The Message of Baha'i '11Th can now be apprehended in its fulness and majesty and by its own supernal light, not dimmed by reflection from minds historically limited, no matter bow sincere and devoted the hearts they turned to Him. The faith of Baha'is, thanks to ths interpretation and guidance, has been assimilated into an understanding no longer subject to challenge of world problem and international condition unresponsive to that lesser spiritual truth intended for the regeneration of the individual alone. As an inner experience, faith is ever complete and perfect within itself, for the individual who rises to the station of faith becomes filled with a holy elixir so penetrating that no capacity for doubt remains. The experience seems not merely immune from critical attack but of a nature higher than criticism can ever understand. Nothing within the individual's destiny, when his faith is real, ever serves to challenge its per-Lea integrity or demonstrate its incapacity to meet any and every condition the person can possibly undergo. His sole regret is that others are not similarly inspired and equally blessed. The movements of society as a whole, however, supply a historical perspective larger than the individual's range of personal experience. The religion entirely perfect to the devotee can, and has throughout recorded time, failed to transmute psychological logical truth into a sociological equivalent, or personal values into the principles of a spiritual community. From ecstasy of redemption to grandeur of martyrdom, the individual treads his own path acclaiming the omnipotence of God. But ten thousand inspired martyrs do not together constitute the elements of a public policy capable of removing the causes of poverty or extirpating the seeds of disastrous war. Personal ecstasy, no matter how pure and enduring a light in the soui, is not equivalent to the function of statesmanship in replacing with order the fundamental disorder of a divided world. Humanity throughout the ages has been confused by the continuous division yawning between personal spirituality and social necessity, with the result that all expectation of the fulfilment of truth has been turned to another tthigher" world or has depicted an earthly consummation as naive as the imagination of a child. The interval of time ever separating the flower of faith from its perfect fruit has darkened the vision of innumerable generations of loyal believers, making their convictions irrational and socially ineffective, and opening the door to constant compromise with the pressures exerted by the movements of society as a whole. The distance between spiritual reality and the organic structure of civilization has been a wasteland within which churches and states alike have perished in every previous age. Every theology and every sociology laboriously devised to carry mankind safely from the realm of personal motive to the realm of an organically united and harmonious civilization has served oniy to reemphasize the vital fact that the task lies beyond human capacity to perform. The larger meaning of Baha'u'llah's Revelation conveyed by Shoghi Effendi is that God has destined this age to take the step from subjective experience to world order. The new dimension of truth revealed by Baha'u'llah lies in the divine civilization His Word created upon earth. The Baha'i community no longer recognizes the wasteland; the reality it has accepted includes an organic social structure as well as a Sermon on the Mount. The faith of the believer combines knowledge of a world community [p15] Baha'u'llah's Shawl Baha'u'llah's Prayer-beads and and Comb. Ring (right), BTh's Prayer-beads and Ring (left), Baha'u'llah's Pen-case and Tea-glass. [p16] 16 THE BAHA'I WORLD with knowledge of the holy path he, as an individual, must tread if he would be loyal to his Lord. The effect of the Guardian's successive statements has been to suppiy the Baha'i community with an impregnable foundation at the very time that the world is most grievously shaken and its truths and institutions made a source of bitter disillusion to discerning men. As Shoghi Effendi's insight has renewed and developed the consciousness of the believers, it has become apparent to them that the world crisis, far from challenging their loyalty, confirms it with proofs and evidence so tangible that not for long will the confirmation stand hidden from the intelligence and groping spirit of a bewildered race. For as the nations recoil under blows of a destiny they were not formed to encounter or even estimate, the Baha'i community grows ever more conscious of the Power by which its human weakness is sustained, and more aware that its collective experience has mysteriously been to trace the outline and pattern of the emerging world. Nothing could so effectively disclose the forces working throughout the Baha'i world during the past two years as the fol-. lowing excerpts from the Guardian's letters, chosen because they appear to concentrate upon the aspect of the Revelation which extends religion into that new dimension so vitally needed by mankind today. cdt would be helpful and instructive to bear in mind certain basic principles with reference to the Will and Testament ~f Abdu'l-Baha which, together with the Kitab-i-Aqdas, constitutes the chief depositary wherein are enshrined those priceless elements of that Divine Civilization, the establishment of which is the primary mission of the Baha'i Faith. "To dissociate the administrative principles of the Cause from the purely spiritual and humanitarian teachings would be tantamount to a mutilation of the body of the Cause, a separation that can only result in the disintegration of its component parts, and the extinction of the Faith itself. That the Spiritual Assemblies of today will be replaced in time by the Houses of Justice, and are to all intents and purposes iden tical and not separate bodies, is abundantly confirmed by ~Abdu'1Ba1A Himself. Not only will the presentday Spiritual Assemblies be styled differently in future, but will be enabled also to add to their present functions those powers, duties, and prerogatives necessitated by the recognition of the Faith of Baha'u'llah, not merely as one of the recognized religious systems of the world, but as the State Religion of an independent and Sovereign Power. And as the Baha'i Faith permeates the masses of the peoples of East and West, and its truth is embraced by the majority of the peoples of a number of the Sovereign States of the world, will the Universal House of Justice attain the plenitude of its power, and exercise, as the supreme organ of the Baha'i Commonwealth, all the rights, the duties, and responsibilities incumbent upon the world's future superstate. ctWho, I may ask, when viewing the international character of the Cause, its far-flung ramifications, the increasing complexity of its affairs, the diversity of its adherents, and the state of confusion that assails on every side the infant Faith of God, can for a moment question the neces-sky of some sort of administrative machinery that will insure, amid the storm and stress of a struggling civilization, the unity of the Faith, the preservation of its identity, and the protection of its interests?" Ñ Feb-mary 27, 1929. ~ cannot refrain from appealing to them who stand identified with the Faith to disregard the prevailing notions and the fleeting fashions of the day, and to realize as never before that the exploded theories and the tottering institutions of presentday civilization must needs appear in sharp contrast with those God-given institutions which are destined to arise upon their ruin. "For Baha'u'llah has not only imbued mankind with a new and regenerating Spirit. lie has not merely enunciated certain universal principles, or propounded a particular philosophy, however potent, sound and universal these may be. In addition to these He, as well as cAbdu~1~BaM after Him, have, unlike the Dispensations of the past, clearly and specifically laid [p17] CURRENT BAHA'I ACTIVITIES 17 down a set of Laws, established definite institutions, and provided for the essentials of a Divine Economy. These are destined to be a pattern for future society, a supreme instrument for the establishment of the Most Great Peace, and the one agency for the unification of the world, and the proclamation of the reign of righteousness and justice upon the earth. "Unlike the Dispensation of Christ, unlike the Dispensation of Mubammad, unlike all the Dispensations of the past, the apos-ties of Baha'u'llah in every land, wherever they labor and toil, have before them in clear, in unequivocal and emphatic language, all the laws, the regulations, the principles, the institutions, the guidance, they require for the prosecution of their task. Therein lies the distinguishing feature of the Baha'i Revelation. Therein lies the strength of the unity of the Faith, of the validity of a Revelation that claims not to destroy or belittle previous Revelations, but to connect, unify, and fulfil them. rtFeeble though our Faith may now appear in the eyes of men, who either de-flounce it as an offshoot of Islim, or contemptuously ignore it as one more of those obscure sects that abound in the West, this priceless gem of Divine Revelation, now still in its embryonic state, shall evolve within the shell of His law, and shall forge ahead, undivided and unimpaired, till it embraces the whole of mankind. Only those who have already recognized the supreme station of Baha'u'llah, only those whose hearts have been touched by His love, and have become familiar with the potency of His spirit, can adequately appreciate the value of this Divine Economy Ñ His inestimable gift to mankind." Ñ March 21, 1930. ttTen years of unceasing turmoil, so laden with anguish, so fraught with incalculable consequences to the future of civilization, have brought the world to the verge of a calamity too awful to contemplate. Such has been the cumulative effect of these successive crises, following one another with such bewildering rapidity, that the very foundations of society are trembling. The world, to whichever continent we turn our gaze, to however remote a region our survey may extend, is everywhere assailed by forces it can neither explain nor control. "Might we not already discern, as we scan the political horizon, the alignment of those forces that are dividing afresh the continent of Europe into camps of potential combatants, determined upon a contest that may mark, unlike the last war, the end of an epoch, a vast epoch, in the history of human evolution? Might not the bankruptcy of this present, this highly-vaunted materialistic civilization, in itself clear away the choking weeds that now hinder the unfoldment and future efflorescence of God's struggling Faith? ttHumanity whether viewed in the light of man's individual conduct or in the existing relationships between organized communities and nations, has, alas, strayed too far and suffered too great a decline to be redeemed through the unaided efforts of the best among its recognized rulers and statesmen Ñ however disinterested their motives, however concerted their action, however unsparing in their zeal and devotion to its cause. No scheme which the calculations of the highest statesmanship may yet devise; no doctrine which the most distinguished exponents of economic theory may hope to advance; no principle which the most ardent of moralists may strive to inculcate, can provide, in the last resort, adequate foundations upon which the future of a distracted world can be built. "It is towards this goal Ñ the goal of a new World Order, Divine in origin, all-embracing in scope, equitable in principle, challenging in its features Ñ that a harassed humanity must strive. C(HOW pathetic indeed are the efforts of those leaders of human institutions who, in utter disregard of the spirit of the age, are striving to adjust national processes, suited to the ancient days of selfcontained nations, to an age which must either achieve the unity of the world, as adumbrated by Baha'u'llah, or perish. At so critical an hour in the history of civilization it behooves the leaders of all the nations of the world, great and small, whether in the East or in the West, whether victors or vanquished, to give heed to the clarion call of [p18] 18 THE BAHA'I WORLD Baha'u'llah and, thoroughly imbued with a sense of world solidarity, the sine qud non of loyalty to His Cause, arise manfully to carry out in its entirety the one remedial scheme I-lie, the Divine Physician, has prescribed for an ailing humanity. Let them discard, once for all, every preconceived idea, every national prejudice, and give heed to the sublime counsel of tAbdu~1~BaM, the authorized Expounder of His teachings. ~You can best serve your country,' was tAbdu'1-Bah6t rejoinder' to a high official in the service of the federal government of the United States of America, who had questioned Him as to the best manner in which he could promote the interests of his government and people, 7/ you strive, in your capacity as a citizen of the world, to assist in the eventual application of the principle of federalism underlying the government of your own country to the relationships now existing between the peoples and nations of the world.' ttSome form of a world Super-State must needs be evolved, in whose favor all the nations of the world will have willingly ceded every claim to make war, certain rights to impose taxation and all rights to maintain armaments, except for purposes of maintaining internal order within their respective dominions. Such a state will have to include within its orbit an International Executive adequate to enforce supreme and unchallengeable authority on every recalcitrant member of the commonwealth; a World Parliament whose members shall be elected by the people in their respective countries and whose election shall be confirmed by their respective governments; and a Supreme Tribunal whose judgment will have a binding effect even in such cases where the parties concerned did not voluntarily agree to submit their case to its consideration. A world community in which all economic barriers will have been permanently demolished and the interdependence of Capital and Labor definitely recognized; in which the clamor of religious fanaticism and strife will have been forever stilled; in which the flame of racial animosity will have been finally extinguished; in which a single code of international law Ñ the prod-'In the year 1912. uct of the considered judgment of the world's federated representatives Ñ shall have as its sanction the instant and coercive intervention of the combined forces of the federated units; and finally a world community in which the fury of a capricious and militant nationalism will have been transmuted into an abiding consciousness of world citizenship Ñ such indeed, appears, in its broadest outline, the Order anticipated by Baha'u'llah, an Order that shall come to be regarded as the fairest fruit of a slowly maturing age. ccLet there be no misgivings as to the animating purpose of the worldwide Law of Baha'u'llah. Far from aiming at the subversion of the existing foundations of society, it seeks to broaden its basis, to remould its institutions in a manner consonant with the needs of an everchanging world. It can conflict with no legitimate allegiances, nor can it undermine essential loyalties. Its purpose is neither to stifle the flame of a sane and intelligent patriotism in men's hearts, nor-to abolish the system of national autonomy so essential if the evils of excessive centralization are to be avoided. It does not ignore, nor does it attempt to suppress, the diversity of ethnical origins, of climate, of history, of language and tradition, of thought and habit, that differentiate the peoples and nations of the world. It calls for a wider loyalty, for a larger aspiration than any that has animated the human race. tIThe call of Baha'u'llah is primarily directed against all forms of provincialism, all insularities and prejudices For legal standards, political and economic theories are solely designed to safeguard the interests of humanity as a whole, and not humanity to be crucified for the preservation of the integrity of any particular law or doctrine. The principle of the Oneness of Mankind Ñ the pivot round which all the teachings of Baha'u'llah revolve Ñ is no mere outburst of ignorant emotionalism or an expression of vague and pious hope. •Its implications are deeper, its claims greater than any which the Prophets of old were allowed to advance. Its message is applicable not only to the individual, but concerns itself primarily with the nature of [p19] CURRENT BAHA'I ACTIVITIES 19 those essential relationships that must bind all the states and nations as members of one human family. cdt represents the consummation of human evolution. "That the forces of a world catastrophe can alone precipitate such a new phase of human thought is, alas, becoming increasingly apparent. Nothing but a fiery ordeal, out of which humanity will emerge, chastened and prepared, can succeed in implanting that sense of responsibility which the leaders of a newborn age must arise to shoulder. Has not cAbdu~1~Bah4 Himself asserted in unequivocal language that eanot her war, fiercer than the last, will assuredly break out' ?" Ñ Novernber 2 8, 4931. "That a Faith which, ten years ago, was severely shaken by the sudden removal of an incomparable Master 1 should have, in the face of tremendous obstacles, maintained its unity, resisted the malignant onslaught of its ill-wishers, silenced its calumniators, broadened the basis of its far-flung administration, and raised upon it institutions symbolizing its ideals of worship and service, should be deemed sufficient evidence of the invincible power with which the Almighty has chosen to inyest it from the moment of its inception. ttThat the Cause associated with the name of Baha'u'llah feeds itself upon those hidden springs of celestial strength which no force of human personality, whatever its glamor, can replace; that its reliance is solely upon that mystic Source with which no worldly advantage, be it wealth, fame or learning, can compare; that it propagates itself by ways mysteriously and utterly at variance with the standards accepted by the generality of mankind, will become increasingly manifest as it forges ahead towards fresh conquests in its struggle for the spiritual regeneration of mankind. ccFew are even dimly aware of the preponderating r6le which the North American continent is destined to play in the future orientation of their world-embracing Cause.: !77j~ continent of America,' wrote Abdu'l-Baha in February, 1917, CA, 1 The ascension of Abdu'l-Baha, November 28, 1921. in the eyes of the one true God, the land wherein the splendors of His light shall be unveiled, where the righteous will abide, and the free assemble.' t~The Revelation, of which Baha'u'llah is the source and center, abrogates none of the 'religions which have preceded it, nor does it attempt, in the slightest degree, to distort their features or to belittle their value. It disclaims any intention of dwarfing any of the Prophets of the past, or of whittling down the eternal verity of Their teachings. It can, in no wise, conflict with the spirit that animates Their claims, nor does it seek to undermine the basis of any man's allegiance to Their cause. Its declared, its primary purpose, is to enable every adherent of these Faiths to obtain a fuller understanding of the religion with which he stands identified, and to acquire a clearer apprehension of its purpose. It is neither eclectic in the presentation of its truths, nor arrogant in the affirmation of its claims. Its teachings revolve around the fundamental principle that religious truth is not absolute but relative, that Divine Revelation is progressive, not final. Unequivocally and without the least reservation it proclaims all established religions to be divine in origin, identical in their aims, complementary in their functions, continuous in their purpose, indispensable in their value to mankind. "Those who have recognized the Light of God in this age claim no finality for the Revelation with which they stand identified, nor arrogate to the Faith they have embraced powers and attributes intrinsically superior to, or essentially different from, those which have characterized any of the religious systems that preceded it. tt'Who contemplating the helplessness, the fears and miseries of humanity in this day, can any longer question the necessity for a fresh revelation of the quickening power of God's redemptive love and guidance? Who can be so blind as to doubt that the hour has at last struck for the advent of a new Revelation, for a restatement of the Divine Purpose, and for the consequent revival of those spiritual forces that have, at fixed intervals, rehabilitated the fortunes of human society? Does not the very [p20] 20 THE BAHA'I WORLD operation of the world-unifying forces that are at work in this age necessitate that He Who is the Bearer of the Message of God in this day should not only reaffirm that selfsame exalted standard of individual conduct inculcated by the Prophets gone before Him, but embody in His appeal, to all governments and peoples, the essentials of that social code, that Divine Economy, which must guide humanity's concerted efforts in establishing that all-embracing federation which is to signalize the advent of the Kingdom of God on this earth? ~ feel it incumbent to stress the importance of an instruction which should be increasingly emphasized, irrespective of its application to the East or to the West. This principle is no other than that which involves the nonparticipation by the adherents of the Faith of Baha'u'llah, whether in their individual capacities or collectively as local or national (Spir-itual) Assemblies, in any form of activity that might be interpreted, either directly or indirectly, as an interference in the political affairs of any particular government. Such an attitude indicates the desire cherished by every true and loyal follower of Baha'u'llah to serve, in an unselfish, unostentatious and patriotic fashion, the highest interests of the country to which he belongs, and in a way that would entail no departure from the high standards of integrity and truthfulness associated with the teachings of his Faith." Ñ March 21, 1932. ~May this American democracy,' He Himself,' while in America, was heard to remark, Cbe the first nation to establish the foundation of international agreement. May it be the first nation to proclaim the unity of mankind. May America become the distributing center of spiritual enlightenment and all the world receive this heavenly blessing.' Ñ April 21, 1933. "This Administrative Order will, as its component parts, its organic institutions, begin to function with efficiency and vigor, assert its claim and demonstrate its capacity to be regarded not oniy as the nucleus but the very pattern of the New 1 Abdu'l-Baha visited North America in 1912. World Order destined to embrace in the fulness of time the whole of mankind. (tAlone of all the Revelations gone before it this Faith has succeeded in raising a structure which the bewildered followers of bankrupt and broken creeds might well approach and critically examine, and seek, ere it is too late, the invulnerable security of its world-embracing shelter. CCTO what else if not to the power and majesty which this Administrative Order Ñ the rudiments of the future all-enfolding Baha'i Commonwealth Ñ is destined to manifest, can these utterances of Baha'u'llah allude: The world's equilibrium bath been ufiset through the vibrating influence of this most great, this new World Order. Mankind's ordered life bath been revolutionized through the agency of this unique, this wondrous System Ñ the like of which mortal eyes have never witnessed.' ttThe Baha'i Commonwealth of the future, of which this vast Administrative Order is the sole framework, is, both in theory and practice, not oniy unique in the entire history of political institutions, but can find no parallel in the annals of any of the world's recognized religious systems. No form of democratic government; no system of autocracy or of dictatorship, whether monarchical or republican; no intermediary scheme of a purely aristocratic order; nor even any of the recognized types of theocracy, whether it be the Hebrew Commonwealth, or the various Christian ecclesiastical organizations, or the Imamate or the Caliphate in bUm Ñ none of these can be identified or said to conform with the Administrative Order which the master-hand of its perfect Architect has fashioned. !cLet no one, while this System is still in its infancy, belittle its significance or misrepresent its purpose. The bedrock on which this Administrative Order is founded is God's immutable Purpose for mankind in this day. The Source from which it derives its inspiration is no one less than Baha'u'llah Himself. The central, the underlying aim which animates it is the establishment of the New World Order as adumbrated by Baha'u'llah. The methods it employs, the standard it inculcates, in [p21] CURRENT BAHA'I ACTIVITIES 21 dine it to neither East nor West, neither Jew nor Gentile, neither rich nor poor, neither white nor colored. Its watchword is the unification of the human race; its standard the CMost Great Peace. February 8, 1934. "The contrast between the accumulating evidences of steady consolidation that accompany the rise of the Administrative Order of the Faith of God, and the forces of disintegration which batter at the fabric of a travailing society, is as clear as it is arresting. Both within and outside the Baha'i world the signs and tokens which, in a mysterious manner, are heralding the birth of that World Order, the establishment of which must signalize the Golden Age of the Cause of God, are growing and multiplying day by day. CC !~~fl Baha'u'llah's own words proclaim it, ~1.vilI the presentday Order be rolled up, and a new one spread out in its stead.' "The Revelation of Baha'u'llah should be regarded as signalizing through its advent the coining of age of the entire human race. It should be viewed not merely as yet another spiritual revival in the everchanging fortunes of mankind, not only as a further stage in a chain of progressive Revelations, nor even as the culmination of one of a series of recurrent prophetic cycles, but rather as marking the last and highest stage in the stupendous evolution of man's collective life on this planet. The emergence of a world corn. munity, the consciousness of world citizenship, the founding of a world civilization and culture should be regarded, as far as this planetary life is concerned, as the furthermost limits in the organization of human society, though man, as an individual, will, nay must indeed as a result of such a consummation, continue indefinitely to progress and develop. "The successive Founders of all past Religions Who have shed, with ever-increasing intensity, the splendor of one common Revelation at the various stages which have marked the advance of mankind towards maturity may thus be regarded as preliminary Manifestations, anticipating and paving the way for the advent of that Day of Days when the whole earth will have fructified and the tree of humanity will have yielded its destined fruit. "Beset on every side by the cumulative evidences of disintegration, of turmoil and of bankruptcy, serious-minded men and women, in almost every walk of life, are beginning to doubt whether society, as it is now organized, can, through its unaided efforts, extricate itself from the slough into which it is steadily sinking. Every system, short of the unification of the human race, has been tried, repeatedly tried, and been found wanting. Yet crisis has succeeded crisis, and the rapidity with which a perilously unstable world is declining has been correspondingly accelerated. "Who else can be blissful if not the community of the Most Great Name,1 whose world-embracing, continually consolidating activities constitute the one integrating process in a world whose institutions, secular as well as religious, are for the most part dissolving? Of alithe kindreds of the earth they alone can recognize, amidst the welter of a tempestuous age, the Hand of the Divine Redeemer that traces its course and controls its destinies. They alone are aware of the silent growth of that orderly world polity whose fabric they themselves arc weaving. CCCeasing to designate itself a movement, a fellowship and the like Ñ designations that did grave injustice to its ever-unfolding system Ñ dissociating itself from such appellations as Bab sect, Asiatic cult, and offshoot of Shitih Isl4m, with which the ignorant and the malicious were wont to describe it, refusing to be labeled as a mere philosophy of life, or as an eclectic code of ethical conduct, or even as a new religion, the Faith of Baha'u'llah is now visibly succeeding in demonstrating its claim and title to be regarded as a World Religion, destined to attain the status of a world-embracing Commonwealth, which would be at once the instrument and the guardian of the Most Great Peace announced by its Author. t~The whole of mankind is groaning, is dying to be led to unity, and to terminate its agelong martyrdom. And yet it stub1 1 Baha'u'llah. [p22] 22 THE BAHA'I WORLD bornly refuses to embrace the light and acknowledge the sovereign authority of the one Power that can extricate it from its entanglements, and avert the woeful calam-fry that threatens to engulf it. "Unification of the whole of mankind is the hallmark of the stage which human society is now approaching. Unity of family, of tribe, of city-state, and nation have been successively attempted and fully established. World unity is the goal towards which a harassed humanity is striving. Nation-building has come to an end. The anarchy inherent in state sovereignty is moving towards a climax. A world, growing to maturity, must abandon this fetish, recognize the oneness and wholeness of human relationships, and establish once for all the machinery that can best incarnate this fundamental principle of its life. new life,' Baha'u'llah proclaims, is, in this age, stirring within all the peoples of the earth; and yet none bath discovered its cause, or percewed its motive.' t ye children of men,' He thus addresses I Ñ us generation, edge fundamental purpose an:-mating the Faith of God and His Religion is to safeguard the interests and promote the unity of the human race. This is the straight path, the fixed and immovable foundation.' " Ñ March 11, 1936. FORMATION OF TWO NATIONAL SPIRITUAL ASSEMBLIES The pillars of the Baha'i world order are the National Spiritual Assemblies, elected by delegates representing the local Baha'i communities within the designated area of jurisdiction. A National Spiritual Assembly cannot be constituted until the Faith has become sufficiently widespread and firmly rooted to provide support for the national administrative body, whose effectiveness depends upon the existence of experienced local Spiritual Assemblies. The present period has been notable in the formation of two more National Assemblies, one by the Baha'is of Thin, the other by the Baha'is of Australia and New Zealand. It would be difficult to find evidence more convincingly testifying to the universality of the Cause of Baha'u'llah than this development made possible by believers so separated not merely by distance but by race, culture and historical experience. IrAn, with its ancient memories of a power and glory antedating the civilization of Europe, and its complex spirit impregnated with the influence of successive religions, stands in striking contrast to Australia and New Zealand, lands still marked by the stage of the pioneer and in their social progress akin to the North America existing in the middle of the nineteenth century. By faith, however, and the supreme power of a Teaching shaped for humanity and not one race or country alone, the Baha'is of these two diverse regions have entered upon a path of oneness which they tread in a unity of purpose and an intimacy of soul greater than that of members of the same family whose physical bond has no true spiritual substance and reinforcement. The first Annual Convention of the Babi'is of fran was held at Tihr~n during eight days commencing April 26, 1934. As in North America, ninety-five delegates had been assigned proportionately to the national community, and of these eighty-one were present at the first session, eighty-four at the later sessions. This event of vital importance is told in detail in the Report prepared by the National Spiritual Assembly of Inn and published as a supplement to this Survey. From the point of view of the Baha'i world community, it is significant to note that both the National Assembly of IrAn and that of Australia and New Zealand were formed and are functioning in strict conformity with the administrative principles controlling the national Baha'i institutions previously established in other lands. Their constitutional character and their organic processes are identical with those of America, Europe and other Baha'i communities throughout the East, with the result that a believer can take residence in any established national Baha'i community and find his spiritual citizenship completely unchanged. Such differences as he would encounter in the realm of detail, even as the obvious distinctions of language and ciii-tural background, but fulfil the true [p23] CURRENT BAHA'I ACTIVITIES 23 spiritual unity by stressing that diversity on which true unity must be based. On account of the vast Baha'i popula-don of inn, the ninety-five delegates were elected proportionately by the believers through twenty administrative divisions rather than through their separate local Baha'i communities. It would be impossible, clearly, to assign ninety-five delegates to local communities numbering more than five hundred. The principle underlying national Baha'i elections, nevertheless, was fully observed. A similar method of administrative districts including numbers of local Baha communities will have to be developed for America and other nations when the number of their Spiritual Assemblies exceeds the number of the delegates the believers collectively are to elect. The Baha'i affairs of Iran had previously been directed and coordinated nationally by the former "Central Assembly" at Tihr~n. The first National Spiritual Assembly of the Baha'is of IrAn were: Valiyu'llih Kbiin VarqA, Shuca~u~11Ah Kh~in cA1i~i, Dr. Ytinis KMn Afr4khtih Jinib-i-F~di1-i-MAzin-darAni, Amin-Arnin, Ahncrnd Kh4n Yaz-dAni, 'Ali-Akbar KhTh rurtnan, t1n~yatu-'11Th Khin Ahrnadpiir, and Mahmtid KhAn Badi'i. The first Annual Convention of the Baha'is of Australia and New Zealand was held at Sydney, May 15, 16, 17 and 18, 1934. Details of this meeting, so significant in the unfoldment of the Baha world order, are made availabit in reports issued by the National Spiritual Assembly formed by that Convention. CCA little more than a decade after the landing in Sydney of those two indefatigable Baha'i pioneers, Mr. and Mrs. Hyde Dunn, has seen the outward and visible consummation of their labors in the formation of a National Spiritual Assembly of the Baha'is of the Commonwealth of Australia and the Dominion of New Zealand. This was the outstanding achievement of the Cause in these southern lands in 1934, and itself bears witness to the sincerity, enthusiasm and faith of the believers. ttflah&'is from Adelaide, Melbourne, New Zealand and other places met in Sydney where the first Baha'i Convention was held. ft was a wonderful experience in cooperative effort and a powerful means of spiritual attraction. A reporter from the Sydney C Sun' attended the opening session and an outline of the Baha'i Principles appeared in the next issue of that newspaper. ~~This first Convention was of historic importance to the Baha'i Cause in that it was for the purpose of forming a National Spiritual Assembly for this southern continent, and so becoming another link in the chain for the establishment of the future International House of Justice. (cThe New Zealand delegates were the first to arrive, and a special meeting of we1-come was arranged at which a happy time was spent in contacting the Sydney friends. Later in the week the Adelaide delegates, and friends from both Melbourne and Adelaide, arrived, and these received a similar warmhearted welcome, so that before the Convention opened a feeling of true Baha'i friendliness and fellowship was established, and all were filled with an anticipatory joy in being privileged to take part in such a momentous event. ttThe elected delegates were: Ñ c(New Zealand Ñ Mrs. Emily M. Axford, Miss Margaret B. Stevenson, Miss Ethel A. Blundell. ttAdelaide Ñ Mrs. Silver Jackman, Miss Hilda Brooks, Mr. Robert Brown. "Sydney Ñ Mrs. Routh, Mr. Hyde Dunn, Mr. 0. Whittaker." Significant as the formation of a new National Spiritual Assembly is as evidence of an active, vigorous and widespread Baha'i community in its land, its full importance lies in the fact that the institution of the National Assembly itself is but a step in the development of the Baha'i world order. A National Spiritual Assembly stands not as an independent body, nor a final authority in the realm of collective action, but as the pillar upon which will rest in future the dome of the Baha'i social structure Ñ the International House of Justice. A great part of the necessary foundation for that crowning Baha'i achievement has already been constructed. It remains oniy for the new National Spiritual Assemblies to begin functioning with effective power, and for the Baha'i corn [p24] 24 THE BAHA'I WORLD munities in Caucasus and Turkist~n to be enabled to initiate their own Annual Convention and form National Spiritual Assemblies. The requisite capacity will then have been acquired, and the proper conditions realized, for the decisive final step upon which the world's peace and even its very existence depends. INCORPORATION OF EXISTING NATIONAL SPIRITUAL ASSEMBLIES During the same period, also, the National Spiritual Assemblies of Egypt, and of India and Burma, found it possible to effect legal incorporation and secure official state recognition for their national Baha'i constitution. Moreover, the National Assemblies of Germany and tlriq took steps to adopt constitutions and bylaws identical with the Declaration of Trust under which the National Spiritual Assembly of the Baha'is of the United States and Canada has operated for some ten years. The text of these constitutions, some of which are accompanied by the certificate issued to them by the civil authorities, is reproduced in Part Two of the present work. Not less interesting is the fact that the National Spiritual Assembly of the Baha'is of India and Burma has in addition formed a Palestine Branch, duly incorporated and registered, similar to that formed some years ago by the American Assembly, thus adding one more Baha'i national community empowered to hold title to land at the world center of the Faith. The amount of land transferred to the Palestine Branch of the American Assembly during this period, adjacent to the Shrine of the Bib on Mount Carmel, has been very considerable. Part was acquired by purchase from funds contributed directly for that purpose by believers, the balance consisting of individual holdings donated by their Baha'i owners. In this connection it is of interest to recall the fact that American Baha'is were advised by Abdu'l-Baha many years before Haifa possessed any importance and before Palestine even had been awakened from its slumber of ages to purchase lots on Mount Carmel! The Palestine Branch of the American Assembly, at the date of this writing, owns in both cAkk~ and Haifa, approximately sixty thousand square pics Ñ one thousand, six hundred square pics being equivalent to nine hundred square meters. The holdings thus represent some thirty-three thousand, seven hundred and fifty square meters. Soon after its incorporation in the Mixed Court of Egypt, the National Spiritual Assembly of that land acquired, through donation from an Egyptian Baha'i, one faddan of land, equal to four thousand square meters. The incorporation of the National Assembly of the Baha'is of Egypt must be regarded as far more than a legal achievement. The first Assembly to secure civil recognition and the status of an independent religion in Islim, the National Spiritual Assembly has succeeded in this effort only after a long and ardent struggle. Within a decade, the Baha'is of Egypt have progressed from a status officially regarded as one of heresy in the eyes of Mu]2ammad-anism to that of spiritual independence. The Westerner can not appreciate, nor scarcely imagine, the degree of progress this evolution represents. It is equivalent to the transition from the tenth to the nineteenth century in the West. BAHA'I PROPERTY IN AMERICA From 1909, the date when American Baha'is made their first purchase of land as the site of the House of Worship on Lake Michigan, near Chicago, to 1936, the amount of Baha'i property greatly in Ñ creased. Five separate properties are now legally held for the benefit of the National Spiritual Assembly of American Baha'is: the land and structure of the House of Worship, with caretaker's cottage and the studio constructed by the Temple architect, the late Louis J. Bourgeois; Green Acre, Eliot, Maine, the site of the Conferences founded by the late Sarah J. Farmer in 1894, consisting of an Inn, five cottages, Fellowship House and Arts and Crafts Studio, with several parcels of land Ñ including the important holding on Mount Salvat Ñ totaling [p25] CURRENT BAHA'I ACTIVITIES 25 several hundred acres; the house at Maiden, Massachusetts, blessed by the time spent in it by tAbdu'1-Bahi during His American journey in 1912; the land and buildings developed by Roy C. Wilhelm at West Englewood, New Jersey, chosen by 'Abdu'l-Baha as the place for the Unity Feast He gave the Baha'is of the New York metropolitan district in June, 1912, and now used as the Office of the National Assembly and the meeting place of the local Baha'i community; and the property at Geyserville, California, which Mr. and Mrs. John Bosch for about seven years placed at the disposal of the Summer School maintained by the Baha'is of the Pacific Coast. Green Acre was transferred to Baha'i trustees by the Green Acre Fdlowship which held title after Sarah J. Farmer's death. The Maiden house was left to Shoghi Effendi in the Will and Testament of the late Maria P. Wilson, and by Shoghi Effendi transferred to Baha'i trustees. Both the Wilhelm and Bosch properties were received as donations by their respective owners. While values may not be readily established for all these holdings, the entire property held for the Baha'i Faith in America can be estimated as amounting in worth to at least one million, one hundred and fifty thousand dollars. By far the greater portion of this value has been created by the Baha'is during the decade beginning 1926. DEVELOPMENTS IN IRAN The formation of a National Spiritual Assembly by the believers of lMn made possible the undertaking of larger Baha'i enterprises but at the same time this step seemed challenged by a new and violent anti-BaM'i attitude on the part of certain government departments. Of intense interest to Baha'is of other nations has been the acquisition, by purchase, of a portion of the village of Chihriq, where the Bab was incarcerated. This sacred and revered scene of one of the momentous episodes in the history of the Faith has thus come under the care and protection of the Cause. Various other sacred and historic sites associated with the Founders of the Faith in fr6n, and hallowed by the heroism of Their early followers, are likewise being gradually acquired, in accordance with a definite plan adopted under the advice of the Guardian and assisted by his contribution in the amount of two thousand ff1-mans a year. At the same time, progress has been made in the construction of the Haziratu'1-Quds, or Baha headquarters, in the capital city, TihrAn. A vast area, moreover, has been acquired on the slopes of Mount Alburz, northeast of Tilirin, for the eventual construction of the first Mashriqu'l-Adhkar (House of Worship) by the Baha'is of tr&n. The land already acquired measures not less than one million, two hundred and fifty-seven thousand square meters, but is being extended by further purchases in order to provide sufficient space for the erection of the accessory buildings, or dependencies, which with the House of Worship constitute the Mashriqu'l-Adhkar established by Baha'u'llah. The Report of the National Spiritual Assembly of the Baha'is of I r~n which follows this International review testifies to the further progress of the Faith in that land, and the activities maintained under the direction of national Committees. Brief reference may be made here to the formation of a National Baha'i Archives, the dispatching of accredited teachers to 'IrAq as well as to many parts of frAn, the adoption of Baha'i marriage certificates and also a Baha'i certificate of divorce, the dissemination of Baha'i news to local centers, and the necessity of meeting the dire and widespread difficulties resulting from repressive measures adopted by the civil authorities. The weakening of the power of the Muslim clergy in I r~n has been an indication of nationalism rather than a broadening and deepening of the basis of social ethics and of spiritual religion. A necessary step toward the eventual triumph of a World Faith, the decline of IslAm as revealed religion and ecclesiastical authority has at first resulted in a social environment hostile [p26] 26 THE BAHA'I WORLD to the claims of divine truth. The condition, giving as it does an undue influence to secular forces, exposes the followers of a living Faith to the increase of pressure and tension which invariably accompanies the discrediting of traditional religion. In his letter on t~The Unfoldment of World Civilization" dated March 11, 1936, Shoghi Effendi thus describes that decline: (cThe collapse of the Shitih hierarchy, in a land which had for centuries been one of the impregnable strongholds of Muslim fanaticism, was the inevitable consequence of that wave of secularization which, at a later time, was to invade some of the most powerful and conservative institutions in both the European and American continents. Though not the direct outcome of the last war, this sudden trembling which had seized this hitherto immovable pillar of IsUmic orthodoxy accentuated the problems and deepened the restlessness with which a war-weary world was being afflicted. Shi'ih IslAm had lost once for all, in Baha'u'llah's native land and as the direct consequence of its implacable hostility to His Faith, its combative power, had forfeited its rights and privileges, had been degraded and demoralized, and was being condemned to hopeless obscurity and ultimate extinction.~~ With startling suddenness, and wholly unexpectedly to the Baha'is of the West, the famous Tarbiyat Schools in Tihr~n were compelled to close their doors and abandon their historic mission of initiating true education in Iran. School after school, throughout the country, conducted by Baha'is in cities, towns and villages, cherished by them and of incalculable benefit to thousands of innocent children and youth, incurred the same penalty by order of the Department of Education. At the same time those disabilities described in previous volumes of The Baha'i World were maintained and in some ways extended and made more rigorous. The account given by the National Spiritual Assembly of Iran, in its Report already mentioned, may be amplified by the following excerpts from other communications. ttAS the Board of Education had formerly warned the Tarbiyat Schools officially that in case these schools are closed on unofficial holidays, orders will be issued for the closing up of same, the National Spiritual Assembly here with a view to preventing the occurrence of such an event and pointing out to the authorities concerned the importance which such an action would involve, deputed one of its members, Dr. Youness KMn Afroukhteh to call on H. E. Mirza tAli Aghar KMn Hekmat, the acting Minister of Education with instructions that he (Dr. Youness KhAn) should explain fully the matter to the acting Minister. Dr. Youness KMn, in the course of the interview which he had with this official, made it clear to him that as the Tarbiyat Schools formed part of private institutions of the Baha'i community and as the teachers and pupils are chiefly Baha'i and that since these teachers and pupils, as one of their religious duties, abstain from working on nine days during the year, the schools are automatically closed, and that as this is a matter relating to the religious belief of the Baha'is, it is impossible for the Assembly to interfere with sacred duties of the Baha'i individuals by forcing them to work in the Baha'i holidays. Dr. Youness KhAn also made it clear in the course of his conversations, that in the same way that the Board of Education allows the Jewish, Zoroastrian and Christian communities in this country to celebrate their religious holidays, the Baha'is should equally be permitted to benefit by their religious legitimate right. The acting Minister had considered such a matter to be against the regulations of his Department and had stated that the Baha'is should not, at any rate, close their schools on these days and suggested that the schools should be left open more or less on these days, failing which he would have no alternative but to take action for the closing of the schools by virtue of a notification which would be issued from the Board of Education. The reason given by His Excellency Hekmat was that the Iranian Government has not recognized the Baha'i religion as it has other minority religions. Dr. Youness Kh&n again called on the acting Minister for the third time and took with him Mirza 'Au Akbar Khan Foroutan, the Principal of the boys' school, but all these visits proved of no avail [p27] CURRENT BAHA'I ACTIVITIES 27 since, while Dr. Youness KhAn was insisting in his views and pointing out the importance for the Baha'is to close their schools on these days and also explaining the fact that the school authorities, in celebrating their religious holidays, would in no way disregard the ruling and regulations of the Board of Education, the acting Minister was reiterating his statement that the Baha'is should not celebrate their religious holidays. Dr. Youness Kh~n also requested that the Board of Education give a more careful and sympathetic consideration to the matter before taking an action in respect to two schools of good reputation with an enrollment of 1500 pupils. Dr. Youness Kh~in asked that the case be submitted to His Majesty for a decision. But the acting Minister gave an unfavorable reply and reiterated his former statements adding that he would have no alternative but to close the schools. "On Thursday, Azer 15th, 1313 (De-cember 6, 1934) the schools were closed as usual in commemoration of the martyrdom of the Bab. On Saturday afternoon, Azer 17th, 1313 (December 8) the Chief of the Police Station had, by direction of the Central Police Department, gone to the boys' school and ordered the closing of the school and sending away of the pupils. The Principal of the school had immediately carried out the order. The Chief of the Police Station had not left the school building when another police officer came to the school to convey the same order. At that time an official communication was received from the Board of Education. After a short while the Chief of the Inspection Section of the Board of Education went to the school to announce the decision. At the same time a similar notification was given to the girls' schooi. ~!On the same day at 12 o'clock at night the Chief of the Police Station, accompanied by a policeman, went to the girls' school and to the Kindergarten and took down the signboards placed at the gates of these two institutions. On the following day, Sunday, Azer 18th (December 9, 1934) a policeman was placed in front of the girls' school and two policemen in front of the boys' school to prevent the students from going to these institutions. It was a very sad and touching scene to the passersby, both Baha'is and others, as some of the pupils, mostly children, were weeping in the streets, sent out from their beloved school regretting the closing down of the same in a deplorable manner. On the same day at 9.30 A.M. the signboard of the boys' school was also taken down. The school authorities did not fail to notify the parents of non-Bahi'i students that as the Tarbiyat schools were Baha'i institutions which had celebrated Baha'i holidays, the Board of Education had ordered them to be closed. ttAft the closing of the schools the National Spiritual Assembly instructed the friends to abstain from sending their children to other local schools pending a decision from the Guardian and obtaining of information as to the definite decision of the Government in respect of the schools in future. Most of the students are still waiting a decision and have not applied for enrollment in other schools. Even most of the non-Bah&'is, whose children were studying in the Tarbiyat Schools, are most patiently waiting for the reopening of our schools and are regretting and at the same time expressing their astonishment at this unexpected event. It is heard that some of the influential people in Tihrin have referred to the Board of Education and have unofficially complained against the action. ~tSj it has become clear to the National Assembly that the ill-wishers and enemies of the Baha'i Faith have made intrigues against the Baha'is before His Majesty and accused them of being disobedient to the laws of the country and being careless of the interests of Iran and of lacking patriotic feelings towards their country and that, therefore, the order issued for the closing down of schools was based on the sanction of His Majesty which means that His Majesty has in fact taken such a step, the National Assembly, with a view to removing any misunderstanding and disclosing the truth, had recourse to the following means: Ñ (CA long and detailed telegraphic petition was sent to His Majesty of which a copy was handed to the Royal Secretariat. This [p28] 28 THE BAHA'I WORLD step was of no avail since two days after the cablegram was handed to the Telegraph Office the Head of the Departmejat called the Secretary of the National Assembly and told him that as the cablegram was of a complaining nature, he was forbidden to send it to its destination. The Secretary of the Assembly expressed his surprise at hearing such an illogical statement whereupon the Head of the Telegraph Department replied most categorically that he could not accept such a telegram which he gave back to the Secretary adding that he could also refund the cost of same. But the Secretary never got back the money and kept the receipt form which was given for it. (Cupon the refusal of the Telegraph Office to accept the cablegram addressed to His Majesty, the National Assembly wrote at once a letter to the Ministry of Posts and Telegraphs and asked for due consideration to be given to the matter. CCA petition was sent by the Assembly to the Council of Ministers asking them to remove the difficulties and restrictions created for the Baha'is. CCAS the National Assembly was not quite sure that the copy of the petition addressed to His Majesty was delivered to its high destination by the Royal Secretariat, it considered the possibility of having further petitions handed to His Majesty through certain high personages. But most of these personages offered their excuse to do this favor on the grounds that His Majesty was exceedingly angry with the Baha'is. Among these personages, however, His Excellency Jam, the Minister of the Interior, offered to hand the Assembly's petition to the Shih when a favorable occasion should arise. A comprehensive petition was, therefore, drawn up and handed to His Excellency Jam for delivery to His Majesty. ~tThe Directory Body of the Tarbiyat Schools Committee, by direction of the National Assembly, wrote a long letter to the Board of Education regarding the cios-ing of the schools and sent it by the local post (since the letter would have been refused if sent otherwise). ttln the meantime various regrettable reports were received from provinces and districts in Iran as follows: Ñ "Information was received from Qazvin through a traveller stating that the local Board of Education had closed the girls' school and that the Police had forbidden Baha'i meetings and gatherings. It was surprising that the local Police had forbidden the Baha'is to have their dead buried in the Baha cemetery Gu1ast~n-i-Javid, suggesting that the Baha'is should acquire a piece of ground near the Mubammadan cemetery and bury there their dead without performing any rites or ceremonies so that there may be no different treatment in favour of the Baha'is. It is evident that the friends have never complied with such instructions which are against their conscience and religion and will never do so in the future. t~A report was received from K~shin that the local Board of Education had closed down the Baha'i school Vahdat-i-Bashar in that town and the police had forbidden all Baha gatherings and meetings, both private and public in the Ija;iratu'L-Quds and in private houses. The Principal of the school was detained for a few days and Aghai Foroughi, one of the leading friends, was imprisoned some days. ttWe quote hereafter some excerpts from the report recevied from the Assembly in KtMn: Ñ "On December 9th last the Chief of Police sent a message to the Spiritual Assembly through one of the friends, Dr. Sulaym~n Bergis, that Baha meetings, both private and public, should be stopped and that no Baha'i should openly declare his faith. The following day the police arrested the guardian of the Haziratu'1-Quds premises and made him give a written assurance that no Baha'i meetings should be held in the Baha'i Center. (CO December 13th last the Chief of Police, accompanied by another official and a number of policemen and an inspector from the Detectives, went to the Vabdat-i-Bashar schools for boys and girls and closed down the same by order from the capital. Then the party proceeded to the Ija4ratu'l-Quds and ordered that nobody should visit this place. They also confiscated the furniture and articles of the boys' and girls' schools and sent out the gatekeeper of the [p29] Relics of the Bab. [p30] 30 THE BAHA'I WORLD Hazi ratu'1 Ñ Quds from this building. Then they took Mirza. tAbb4s Khan Mahmudi, the Principal of the School, to the police, arrested him there for three days with a view to frightening him and forcing him to deny his faith, but all without any avail. On the following day Dr. Sulayrnin Bergis and Mirza Moussa Youssefian were taken to the police. The former was released after a short while, but the latter was held until the following day. They were both released on bail. Again another friend was taken to the police and after using bad language against him and against the Cause, they released him. The Maaref at school at Ann (a suburb of K~shin) was also closed. At present all Baha'i institutions are closed and suspended and the Baha'i schools and the Haziratu'1-Quds, which belongs to the Cause, have been locked up by the Government officials. These buildings are liable to be damaged and even pulled down by rain and snow should they remain locked up in their present state. Any Baha'i who may profess his faith openly is liable to be arrested. For the last eighty years the friends in K~shAn had not experienced such restrictions and difficulties. One of the friends named Agha Mul?arnmad Forouzan was made to give a written assurance that he will not receive any guests in his house. CcTh pupils who were studying in the Baha schools are left without any decision and are having their time wasted since they will not be admitted in Muhammadan schools unless they renounce their faith, a course which they will never adopt. "We have received a report from Hamadin saying that the Haziratu'1-Quds has been closed and that gatherings and meetings have been forbidden. "The Spiritual Assembly in SultAn-AbAd (Aragh) have sent Aghai Noush Abadi, the teacher, to Tihr&n and sent a message through the latter that the police have closed the Haziratu'1-Quds, confiscated the correspondence and archives of the Assembly and that they have even taken away the tiles bearing Baha'i inscriptions which were fixed up on the walls of the Ija?iratu'l-Quds hail. "The Assembly in KirminshTh have sent a report saying that the police have closed the Haziratu'l-Quds and forbidden all the meetings. The preachers are using abusive language on the Cause and inducing the fanatical class to rise against the friends. ((Si A news was received from almost every corner of the country, but such events had not taken place in Tihrin till it was lately heard that the police had issued some circular instructions to its various branches both in the provinces and in the capital to prevent strictly Baha'i activities and suspend all gatherings and meetings and prosecute and arrest everybody who professes his faith openly and also to dismiss from the Government service any Baha'i who declares his faith openly. Since the issue of these instructions the restrictions began to appear for the friends in Tihr6t: all Baha'i gatherings and meetings, both private and public, which used to be held in the Uaziratu'1-Quds and private houses, and even some of the Character Training Classes of children were suspended and those friends who used to have meetings in their houses were forced to give written assurance that they would not hold any. Some of the friends were called to the police and warned that they should not declare their faith openly, but as the friends had categorically refused to respond to the call and preferred to suffer all sorts of calamities rather than to comply with the wishes of the officials, the matter was not taken up any further. t~Then some of the local papers and magazines in TihrAn, taking advantage of the occasion, began to write articles attacking the Baha'i schools and the Baha'is. One of the local preachers, Shariat Sanglaji, referring to the attack made in some of the papers, had, in the course of the speech he had delivered for the public, expressed his utmost joy and gratitude at the action taken by His Imperial Majesty in closing up the Baha'i schools which, in the opinion of the preacher, were prejudicial to the good morals of those Muhammadan students who were studying in the Baha'i schools. ccAccording to information received, the schools of Tayyid and Mowbebat in Hamad~n have been closed by order of the local Educational Department and the in [p31] CURRENT BAHA'I ACTIVITIES 31 tervention of the Police, who had driven away the pupils from the schools in a most discourteous and harsh manner. "The question relating to the unveiling of women is progressing most satisfactorily and rapidly in this country. The majority of the female class both in the capital and in the provinces have discarded their veils and joined the new movement. "Special meetings were arranged first by Government departments and then by merchants, various guilds, municipal institutions, etc., where various classes of people were present with their wives without any veils. According to the local press, a number of Mullis and priests as well as some notaries public have attended these meetings with their wives. Some of these Mullis have delivered speeches in support of the new movement and proving that the discarding of the veil has no connection whatsoever with religion. This is most strange and surprising especially when taking into view the utmost degree of fanaticism and narrow-mindedness for which the ecclesiastical class in this country are known. "It may be worth mentioning here that the cidn~ newspaper published in Tihrin has lately reproduced the picture of a number of MullAs and the ecclesiastical class in Qazyin, I r~n, accompanied by their wives attending a meeting held in that town to celebrate the unveiling of women. "The Government, with a view to supporting the movement, has imposed certain restrictions on the fanatical class who are reluctant to joint the movement. Thus women with their veils on are not allowed to use public means of transport and 'buses, go to public shows, pictures and caf6s and cross public streets and thoroughfares. These restrictions are being increased every day. "The Spiritual Assembly in Tihr~n, in view of the present movement relating to discarding of the veil, have considered that Baha'i women should also join the movement and discard their veils at once and attend public meetings with their husbands. "Special meetings are held by the Assembly for the friends both for men and women in TihrAn where they are taught manners and how to behave themselves in society. Qualified Baha'i teachers are managing these meetings." PROGRESS IN THE CONSTRUCTION OF THE HOUSE OF WORSHIP IN AMERICA With the completion of the external decoration of the dome, reported in the previous volume, the Baha'i House of Worship on Lake Michigan assumed a new and more impressive, as well as more beautiful, aspect. By the union of the architect's genius for design, with the builder's advance in the use of plastic concrete, an effect has been obtained which the professional engineer and architect recognize as a great forward step and the layman perceives as an extraordinarily appealing development in architecture. The edifice is so situated upon the North Shore highway that the dome and clere: story sections are visible at turns in the road long before the main structure appears. These two sections, indeed, constitute an organic unit, bound together by the vertical pillars supporting the nine great ribs. "When, therefore, the clerestory section was finished by August, 1935, the first stage in the decoration of the external surface of the House of Worship bad been fully accomplished. The throng of visitors, and the host of persons employing the highway adjacent to the Temple site, can now begin to appreciate the majesty with which the completed building will herald the Faith of Baha'u'llah. For the believers, the completion of the clerestory section represented also a triumph of sacrifice and devotion long sustained and ardently borne. Their hopes and expectations, centered in Temple construction over a period of ten years, came to a temporary fulfilment as they felt the deepened unity and insight acquired as result of such intense concentration upon a tremendous task. NATIONAL ARCHIVES The longing to collect, publish and perpetuate the Tablets of the Baha'u'llah and [p32] 32 THE BAHA'I WORLD cAbdu~1~Bahi keenly felt by believers in all countries since the early days of the Faith, came to definite organized expression among the Baha'is of North America more than twenty years ago. A National Archives was established to which all American believers were requested to send the Tablets they had received from the Master. Three volumes of Tablets were soon made available, and the contents of a fourth volume are now ready for the press. In addition to these Tablets, sacred Baha'i relics and valuable historical material have likewise been acquired and preserved. The Archives Committee in America, indeed, has developed its function to the point where a special storage space and reference room will soon be needed. Similar National Archives have been initiated in Egypt, Pin, Germany, America and India. The next step in this important function of the administrative order will be the formation of local Archives by the various Spiritual Assemblies in cities and towns. Not less than fourteen volumes of Tablets revealed by Baha'u'llah and Abdu'l-Baha, compiled under the direction of National Spiritual Assemblies, have been sent to the International Baha'i Archives on Mt. Carmel. THE DIVINE POLITY The period of two years covered by The Baha'i World, 'Jot. VI, has been characterized by the establishment of two important principles controlling the relation of the Baha'i community to its social enyiron-. ment. In the words of tAbdu~1Bah~ the Baha'is follow a divine polity rather than the competitive, changing and fruitless programs of a misguided world. The first of these principles is that Baha'is in all countries refrain from individual as well as collective political activi Ñ ties. They accept no office dependent upon political influence, and take no part in the clash of partisan movements and interests. Loyal to the enactments of their respective governments, the followers of Baha'u'llah stand apart from any activity or influence which can in any way jeopardize their spiritual unity transcending race, nation and class. On the one hand, the Baha'is are animated by the conviction that the problems of humanity can only be solved by the union and solidarity of mankind in crone Faith and one Order." On the other hand, the Baha'is are devoting their lives and resources to the upbuilding of a universal civilization not compatible with systems based upon war and strife. This attitude is not to be confused with that of the t~conscientious objector" whose individual outlook compels him to reject, if necessary, the function of government for the sake of his conviction. The Baha'is are not retreating into a subjective attitude, but rather seeking to learn the divine art of a unity and cooperation which in itself represents the highest goal of social effort. In the words of Shoghi Effendi: "This principle is no other than that which involves the nonparticipation by the adherents of the Faith of Baha'u'llah, whether in their individual capacities or collectively as local or National Assemblies, in any form of activity that might be interpreted, either directly or indirectly, as an interference in the political affairs of any particular government. "Let them refrain from associating themselves, whether by word or by deed, with thc political pursuits of their respective nations, with the policies of their governments and the schemes and programs of parties and factions. In such controversies they should assign no blame, take no side, further no design, and identify themselves with no system prejudicial to the best interests of that worldwide Fellowship which it is their aim to guard and foster. Let them affirm their unyielding determination to stand, firmly and unreservedly, for the way of Baha'u'llah, to avoid the entanglements and bickerings inseparable from the pursuits of the politician, and to become worthy agencies of that Divine Polity which incarnates God s immutable Purpose for all men. ttLet them proclaim that in whatever country they reside, and however advanced their institutions, or profound their desire to enforce the laws, and apply the principles enunciated by Baha'u'llah, they will, un [p33] CURRENT BAHA'I ACTIVITIES 33 hesitatingly, subordinate the operation of such laws and the application of such principles to the requirements and legal enactments of their respective governments. "Though loyal to their respective governments, though profoundly interested in anything that affects their security and welfare, though anxious to share in whatever promotes their best interests, the Faith with which the followers of Baha'u'llah stand identified is one which they firmly believe God has raised high above the storms, the divisions, and controversies of the political arena. Their Faith they conceive to be essentially nonpolitical, supranational in character, rigidly nonpartisan, and entirely dissociated from nationalistic ambitions, pursuits, and purposes. Such a Faith knows no division of class or of party firmly convinced that in a world of interdependent peoples and nations the advantage of the part is best to be reached by the advantage of the whole, and that no abiding benefit can be conferred upon the component parts if the general interests of the entity itself are ignored or neg Ñ lected." The second principle upholding the integrity of the Baha Order is that which similarly sunders the tie which serves to bind any believer to the religious sect or church with which he might have previ Ñ ousiy been associated. The Baha'i does not retain formal membership in any creedal institution, since his faith compels him to live within a larger spiritual society than can exist outside the World Religion of Baha'u'llah. Desiring to form part of a new and regenerated humanity able to perceive its fundamental oneness and forge bonds of enduring fellowship and cooperation, the Baha'i has come to realize that this intention is incompatible with a traditional religious connection whose society is artificially restricted and whose development has been intertwined with historical controversies negating the real purpose of revealed religion. The following words of Shoghi Effendi have defined the principle for the Baha'i community: "The separation that has set in between the institutions of the Baha'i Faith and the IslAmic ecclesiastical organizations izations that oppose it imposes upon every loyal upholder of the Cause the obligation of refraining from any word or action that might prejudice the position (that is, that of an independent religion) which our enemies have in recent years and of their own accord, proclaimed and established. This historic development, the beginnings of which could neither be recognized nor even anticipated in the years immediately preceding tAbdu'1-BaM's passing, may be said to have signalized the Formative Period of our Faith and to have paved the way for the consolidation of its administrative order. As this movement gains momentum, as it receives added im Ñ petus from the attitude and future action of the civil authorities in I ran, it will inevitably manifest its repercussions in the 'West and will rouse the leaders of the Church and finally the civil authorities to challenge the claims and eventually to recognize the independent status of the Religion of Baha'u'llah. Though our Cause unreservedly recognizes the Divine origin of all the religions and upholds the spiritual truths which lie at their very core and are common to them all, its institutions, whether administrative, religious or humanitarian, must if their distinctive character is to be maintained and recognized, be increasingly divorced from the outworn creeds, the meaningless ceremonials and manmade institutions with which these religions are at present identified." On March 11, 1936, the Guardian referred again to this important subject. ccTh Faith of Baha'u'llah has assimilated, by virtue of its creative, its regulative and ennobling energies, the varied races, nationalities, creeds and classes that have sought its shadow, and have pledged unswerving fealty to its cause. It has changed the hearts of its adherents, burned away their prejudices, stilled their passions, exalted their conceptions, ennobled their motives, coordinated their efforts, and transformed their outlook. While preserving their patriotism and safeguarding their lesser loyalties, it has made them lovers of mankind, and the determined upholders of its best and truest interests. 'While maintain [p34] 34 THE BAHA'I WORLD ing intact their belief in the Divine origin of their respective religions, it has enabled them to visualize the underlying purpose of these religions, to discover their merits, to recognize their sequence, their interdependence, their wholeness and unity, and to acknowledge the bond that vitally links them to itself. Their Faith, Baha'is firmly believe, is undenominational, nonsectarian, and wholly divorced from every ecclesiastical system, whatever its form, origin, or activities. Like two mighty pillars, these policies uphold the Baha'i community high 'above the controversies by which every other society is being overwhelmed. They mark a definite turning point in the history of the Faith, inaugurating that new era of development which the Guardian has termed the Formative Period. For the individual believer they are a truly providential protection against the impact of a decaying civilization whose influences otherwise would betray all but the most determined and spiritually evolved souis. As the tree cannot resist the flame which sweeps destructively through the forest, so the human personality in such a conflagration of feeling as now rages upon earth cannot, without protection, resist the myriad tongues of psychological fire darting at him and penetrating his shell of custom, to consume the sacred spirit within. Justification of the Divine Polity is not necessary, since current events in all parts of the world reveal the disastrous results incurred by confusing spiritual values with political policies, and religious aims with movements which are essentially materialistic behind their mask of slogan and phrase. In the long perspective, the success with which the Baha'is have understood, accepted and acted upon these two principles would alone constitute a vast achievement, were they able to serve the Faith at the time in no other way. By such successive steps is the World Order of Baha'u'llah emerging as a new world, a world in which man may be truly human Ñ a world more and more separated from the wilderness of civilization in which vast hordes of bewildered people see no outcome except struggle to the death. EXTENSION OF TEACHING ACTIVITIES IN EUROPE The powerful efforts of Baha'i communities established in Europe to promote the Faith have been reinforced by a number of American believers who have been resident or traveling during the past two years. Among these workers in the field may be cited Miss Martha L. Root, Mrs. Helen Bishop, Miss Marion Jack, Miss Julia Goldman, Mrs. Jeanne Bolles, Miss Jeanne Bolles, Mrs. May Maxwell, Miss Mary Maxwell, Mrs. Sylvia Matteson, and Mrs. Louise Gregory. Since the previous International review was prepared, Miss Root has visited and worked constantly in Greece, Rumania, Jugoslavia, Austria, Hungary, Latyja, Lithuania, Finland, Norway, Sweden, and Iceland. Notable interviews given her by royalty, statesmen and leading educators have been published in World Order, the magazine of the American National Spiritual Assembly. Her article describing her visit to Iceland has likewise been published in the same magazine. Concentrating upon her effort to impress the vital importance of Baha'u'llah's 'World Faith upon the minds of the most influential and responsible leaders of opinion, Miss Root has found it possible to meet in personal audience with Dowager Queen Marie of Rumania, King Haakon of Norway, Prince Paul of Jugoslavia, President Bene~ and Ex-President Masaryk of Czechoslovakia, Princess Olga of Jugoslavia, Princess Marina of Greece, now Duchess of Kent, and Archduchess Anton. Other leaders similarly met were Mine. Tsaldaris, wife of the Prime Minister of Greece, Mr. Constantine Kotzias, Mayor of Athens, Mr. Stasys Lozo-raitis, Lithuanian Minister of Foreign Affairs, Dr. Erling Eidem, Archbishop of Sweden, in addition to educators in the various countries she visited. In each case, Baha'i literature in the national language was presented. The impressive record, moreover, includes the placing of Baha'i articles in more than one hundred magazines and daily papers throughout northern and eastern Europe, [p35] CURRENT BAHA'I ACTIVITIES 35 besides radio addresses delivered in Praha, Oslo and Bergen. In earlier volumes of The Ba/id'! World it has been made clear with what sheer faith this Baha'i has, with slight material resources and no assistance from Baha'i finances, steadily ascended the steep hill of difficulty on her determined pilgrimage throughout the world. 'While no one can estimate the direct or indirect results which will in future proceed from these interviews, radio addresses and widespread publicity, Miss Root's achievement in arranging for new translation and publication of Baha'i literature stands above the level of conjecture. Thus, c~Bahi~u~11Th and the New Era," by J. E. Esslemont, has appeared in Rumanian and Greek, with a Finnish translation on the press.. Of pamphlets, five thousand copies of ccWht is the Baha'i Movement?" were published in Rumanian, together with an equal number of ccThe Baha'i Movement" in the same language, the translator being Archduchess Anton, the former Princess Ileana of Rumania. During Miss Root's visit to Finland and Iceland, editions of "'What is the Baha'i Movement?" were likewise published in each of these two tongues. The Twenty-Sixth Annual Universal Esperanto Congress, held at Stockholm, August 411, 1934, has been graphically described by Miss Root. ~tAt the opening session I had opportunity to convey the greeting of Shoghi Effendi and the good wishes of the worldwide Baha'i community to the delegates present. Baha'i literature was on sale during the sessions. The special Baha'i session, held on August eleventh, was beautiful and impressive. The Esperantists met in a Council Chamber of the great Parliament building. Twenty nations were represented. Miss Alminda, Baha'i and Esperantist of Stockholm, presided. On a long table covered with rich silk the Baha'i books were arranged, Dr. Esslernont's volume in many languages, and a number of books and pamphlets in Esperanto furnished by Dr. and Mrs. Grossmann and the American N. S. A. After the chairman had spoken of the need for the renewal of religion, I summarized the Teachings on spiritual and social evolution. Lidja Zamenhof spoke last, and as one inspired. While attending the Congress I found it possible to publish four Baha'i articles in the press." A detailed program, unfortunately, is not available of the many public lectures which she delivered in the Balkan and Scandinavian countries during this period. It can only be stated that a number of new study groups were formed, and at least introductory knowledge of the Cause of God widely spread in new areas of Europe. Sofia, Bulgaria, in which city Miss Marion Jack has resided since her visit to Adrianople (see The Baha'i World, Vol. V, page 581), has witnessed the formation of the first local Baha'i Spiritual Assembly in the Balkan States. The group of interested students of the Teachings with whom the Assembly is now working numbers about 150 persons. While Miss Root has visited and worked in Sofia on more than one occasion, rendering invaluable assistance, the institution of the Spiritual Assembly was due to Miss Jack's ardent and patient labors. Belgrade, Jugoslavia, has likewise, through the efforts of Mrs. Gregory, become the center of Baha'i activities now established in what appears to be a permanent form. In the Serbian language, translated by Mine. Draga Ilic, there is now available a pamphlet summarizing the Teachings as well as Dr. Esslemont's book which was reported in the previous volume. The number of devoted believers has steadily increased, and Belgrade now represents a nucleus which later will surely evoive into an organized Baha community. Mrs. Bolles and her daughter have assisted the Baha Centers in London, Paris and other cities, more particularly Germany. During September, 1935, these American believers traveled to Nuremberg, Dresden, Berlin, Frankforr, Neckargemtind, Heidel-. berg and Karisruhe, addressing groups and finding many opportunities to bring the Faith to the attention of individuals encountered en route. Similar journeys to Baha'i Assemblies and groups in Germany were made by Mrs. Helen Bishop and Miss Maxwell, after attendance at the Baha'i Summer School held in Stuttgart. As a consequence, the [p36] 36 THE BAHA'I WORLD believers of that land have shared their experiences and methods with American coworkers, and in turn learned more directly the principles of the Administrative Order as developed through the American Baha'i community. The American friends have also followed with admiration the accomplishments of Miss Julia Goldman, Mrs. May Maxwell and Mrs. Sylvia Matteson in Europe. While in Stockholm during 1935, Miss Goldman had an interview with the archaeologist, Sven Hedin, who expressed his intention of seeing the Baha'i Temple on the occasion of his next journey to Chicago. In Geneva, Miss Goldman met a number of delegates attending the Institute of Intellectual Cooperation. In addition, this teacher published interviews in the Stockholm press and held a large number of public meetings at Baha'i Centers in England. Mrs. Matteson, experienced in press work, assisted the English friends in sending to many newspapers a descriptive article and photographs of the Temple at Wilmette, showing the completed dome unit, with the result that the London Times and other journals published a Temple illustration for the first time. Mrs. Matteson similarly prepared Baha'i material for papers in Germany. The devoted sevices rendered by Mrs. Louise Erickson of Brooklyn, in promoting the Faith both in Sweden and Denmark, by journeys to those lands, by providing for the publication of Swedish translations of Baha'i literature, and by newspaper interviews, are mentioned with gratitude and appreciation. The Spiritual Assembly of Paris in 1935 took occasion to mention the fact that a visitor reported having noted in a Swedish journal that the King of Denmark had accepted Baha literature presented by Mrs. Erickson. Articles reporting Mrs. Erickson's Baha'i activities appeared in ttUpsala Nya Tidning," tcU1ri~ cehamn's Tidning," ~Af ton Bladet," and ttDajens Nyheter," from March to May, 1935. From reports and bulletins received from European Assemblies the following facts are made available. "Highly successful meeting, December 30, 31, of the Union of Baha'i Students of Europe, held in Paris. "Mrs. May Maxwell left Brussels to attend the Conference in Paris and has returned to carry on the teaching work in Brussels. "During November Miss Mary Maxwell visited 15 Baha'i Centers in Germany, speaking everywhere to the Baha'is and their friends. CCM Jeanne Bolles and Miss Bolles left London in December. In St. Moritz they interested several persons in the Cause. Now, upon advice from the Guardian, they have gone to Southern Germany, and will make Miinchen their teaching headquarters. t~Madame Paula Moudrt wellknown writer and peace worker, celebrates her 75th birthday in Praha. The Baha'is there are grateful for the completion of her translation of the iiqdn into Esperanto. Miss Root spent some days in the city. She is now in Budapest, and will go to Athens to carry forth the work which she has been doing for the past few years. (cThe League of Nations Library has accepted the copies of World Order, filed them, and made them available for readers. ~tEugen Relgis has written a book entitled Cosrnom6tapolis, which presents fundamental concepts of the crevo1utionary~ and evolutionary movement in politics, economics and sociology. The oniy chapter on Religion is given over to the Baha'i Faith. The author is a Rumanian, but the French translation of his book may be ordered. "At the recommendation of Shoghi Effendi, Er~iu1ein Edith I-bin, member of the National Spiritual Assembly, and Mrs. Charles Bishop, made a tour of the Baha'i Centers in Germany. The InterRelations Committee through Frau Grossmann planned the itinerary, and invited the friends to attend the meetings called for these two visitors. CCAft the close of the Summer School in Esslingen, Fr~iu1ein Horn and Mrs. Bishop visited Stuttgart, Zuffenhausen, and Geis Ñ lingen. Besides these two guests, the friends were delighted with the presence in some of their gatherings of Mr. and Mrs. Maxwell, and Miss Mary Maxwell of Montreal. [p37] CURRENT BAHA'I ACTIVITIES 37 Fr~iu1ein Els Grossmann of Neckargemiind was also a guest in Stuttgart during these days. ~ Horn and Mrs. Bishop met with the Baha of Dresden at the Nineteenth Day Feast on September 8th. In Leipzig they had ample time for deliberations with the friends. A special meeting was the reception given by Mrs. Bishop to the Baha'is and their friends. A similar invitation was given by Mrs. Bishop in Berlin. The travelers were delighted with the growth of the Cause in this city: in the last year the Community has doubled its membership. There are now a number of active workers to reinforce the efforts so long sustained by Herr Lebne. In Rbstock, Frau Waicker, and in Warnemiinde Frau Schwedler arranged beautiful meetings for the friends. The Baha'is of these centers on the North Sea are always eager to hear at first hand of the activities of the Cause in other centers. In Hamburg, on two occasions, a large number of the friends rallied to hear the two speakers. cWhul ErThlein Horn went to Frankfurt to meet with the friends there, Mrs. Bishop went to Heidelberg to address a fairly large study class, led by Dr. and Frau Grossmann at the Museum. In Weinheim an excellent meeting was held. tCOn September 23rd, Efliulein Horn and Mrs. Bishop met again in Stuttgart, to share with members of the National Spiritual Assembly their experiences in the teaching field. The special objects of the tour were as follows: the presentation by Fr~u1ein Horn of the notes which she gathered in conversations with the Guardian during her rememberable pilgrimage last May; the presentation by Mrs. Bishop of fundamental principles of the Administrative Order of the Baha Community, more particularly, the Guardianship according to the Will and Testament of !Abdu'l-Baha, the dependence of the centers upon their National Spiritual Assembly, and the creation of the Central Fund. "In February, 1936, the National Spiritual Assembly invited Mr. and Mrs. Charles Bishop to work with the Teaching Committee in the new and general activity designed to increase the number of Assem blies in England. The arrival of Mr. David Hofman was timely; and with the help of these friends, the Committee initiated a Teaching Bulletin in order to draw the isolated Baha'is into the National Community life, more particularly, by treating questions on the Administrative Order and circulating the Guardian's precious letters. The response was immediate and gratifying for the spirited replies also contained lecture engagements for Mr. and Mrs. Bishop's national tour. "In London, the practice of featuring an outside speaker along universal lines, once a month, was abandoned; and the program shared by Hasan Baha'i Effendi, now acclaimed as a first-rate speaker, Mr. Hofman and Mrs. Bishop, resulted in increased attendance at meetings. Fireside meetings were arranged by the Youth Group, and by Mrs. Katharine Brown, and Lady Blomfield respectively; besides, Mrs. Bishop met with Mrs. George's weekly study class for intensive work on tThe Dispensation of Baha'u'llah.' ttHas an Baha'i Effendi, Mr. Hofman, Miss Cansdale and their enthusiastic colleagues gave a splendid chapter of the International Youth Rally, initiated in America, but observed throughout the Baha'i World on March 2 2nd. "In April, Mr. and Mrs. Bishop went to Devonshire. Lectures were given in Tor Ñ quay at the Theosophical Society, beforc a large audience at the Practical Psychology Center; then at half a dozen friendly firesides the Faith was discussed with members of the Oxford Group, psychologists, Theosophists and Anglicans. Ashburton held its first Baha meeting at the home of a resident Baha'i. Mr. Mark Tobey had been ploughing four years for contacts at Dart-ington Hall, where he teaches painting. He presented Mrs. Bishop and her lecture before a goodly number in his studio. An American-Norwegian home was then offered for successive lectures with the result that before Mrs. Bishop's departure, the listeners volunteered to form a study class under Mrs. Tbbey's direction. Good news has just come that interest is sustained; sixteen are faithful through the summer holiday season, while the autumn is promising, indeed. [p38] 38 THE BAHA'I WORLD ttNew members are recorded in the various Assemblies. London has also gained; but the friends feel keenly the departure of Miss Goldman and Mr. F. St. George Spend-love, who is ever to be identified with the pioneer work which brought conscious practice of the high technique of Baha'i Administrative procedure. "The friends in Berlin formed this year a Spiritual Assembly. In addition to the Baha'i Feasts there are devotional and instructive meetings each first and third Wednesday, the other Wednesday evenings being reserved for the work of the Spiritual Assembly. "The group Dresden held 40 Baha'i evenings in the course of the past year. tcTh community Esslingen reports regular public meetings and Unity Feasts. tC~ Frank fstrt~ain-Main. friends and in Ñ quirers come often together for a study of the teachings. "The group in Goeppingen-Geislingen has been quite active, though handicapped by a ioss of four friends through change of residence. rrHainburg held regular weekly meetings for study and training of speakers. Also the Unity Feasts were held regularly at the friends' homes. tCJ~ Heidelberg new interest has been aroused through a series of well-frequented semi-public lectures, as well as through some discussion-meetings and courses of introduction. "In Heilbronn study-classes were arranged, offering a systematic introduction into the Baha'i Teachings. "The Baha'i Community Karisruhe has meetings every Thursday. Especially well attended are the Unity Feasts which take place alternately in Karisruhe and Rueppurr. "In Leipzig the friends gather every Friday and at the Unity Feasts. t~The group in Rbstoclz continued its Lecture-Meetings and Unity Feasts and the study of The Dawn-Breakers.' ccThe report of the community Stuttgart showed vivid activity: general meetings, Unity and other Feasts, Reading and Study Evenings, and the special celebrations and meetings on the occasion of the 13th National Convention. This April, following ing the example of the S. A. of the Baha'is of New York, our S. A. adopted a charter and is thus the first local S. A. of our two countries to be incorporated. 'tAl in W/arnemiinde the friends formed a Spiritual Assembly. As a rule meetings take place every week. ttln their bulletin tVienna Baha'i News' the community Vienna reports weekly lectures. Unity Feasts take place regularly in the homes of the friends. ccAfter the Summer-Week at Esslingen, 1935, the following foreign participants visited the German Communities and Groups: Miss Julia Goldman Ñ Boston (U. S. A.) with Mrs. Ruhangiz Bolles Ñ Washington (Conn., U. S. A.), Mrs. Helen Bishop Ñ Geneva, accompanied by Miss Edith Horn Ñ Frankfort a.M., Mr. and Mrs. Maxwell and Miss Mary Maxwell Ñ Montreal, Canada, as well as Miss Bofles Ñ Washington, Conn., Mr. Ezzatollah Zabib Ñ Iihrin, I r~n, and Mr. Spendlove Ñ London. tcMrs Bolles reported on her journey which, from September 416, 1935, took her to Nuremberg, Dresden, Berlin, Frankfurt a.M., Heidelberg, Neckargemi~nd, and Karisruhe: tMiss Julia Goldman and I arrived in Nuremberg on September 4. In the evening we were called upon by Mr. and Mrs. Lorey of Fuertli near Nurenciberg and discussed with them till late many problems of the sacred Cause. Though it is very difficult for the friends to arouse interest for the Cause in their locality they never tire in their efforts to work for the movement. Friday, September 5, we went to Dresden where, in Mr. and Mrs. Koehier's home, there was a gathering of eight friends. After the meeting many questions were put and followed by a discussion. Mrs. Hentschel, one of the friends in Dresden, invited us for dinner next day, where we met her sons and daughters. There we had also a vivid and interesting discus-Sian Ofl the Faith. Saturday afternoon we left Dresden and at night arrived in Berlin. Unfortunately, we missed the Baha'i meeting through a misunderstanding. Mr. Leline gave us the address of a Berlin friend, to whom we wrote instantly. The next morning she came to our hotel, and by the [p39] [p40] 40 THE BAHA'I WORLD evening brought together twelve friends Ñ a great achievement considering the long distances in Berlin and the fact that these friends could not be reached by telephone. This evening became one of our most impressive meetings. Tuesday afternoon we went to Frankfurt a.M., where, at midnight, Miss Ercimueller met us at the station and conducted us to our hotel. She gave us all of her time next day. At the meeting next evening several gentlemen were present who were mainly interested in the solution of the economic problem from the Baha'i point of view. The requested theme was: History and tenets of the Baha'i Faith. Many questions were asked. We hope that through the devoted efforts of Miss Freimueller, with the aid of Miss Horn and others and God's assistance a solid group will soon be created. Thursday we proceeded to Neclzargerniind. Mrs. Gross-mann met us in Heidelberg and took us to her beautifully situated home. in the eve-fling we were expected in Heidelberg by some twenty-eight friends and inquirers; upon their request we spoke about our Baha'i work and experiences in other countries. There we met again many friends in whose radiant faces we still beheld a reflection of the spirit of the Summer School. The next day found us in Karisruloc. We were glad to see Mrs. Brauns at the station; she made her house our home. The same night Mrs. Brauns had gathered about thirty believers and inquirers in her house and once more we were requested to speak on: Baha'i experiences, the development of the Movement and its practical influence in our everyday life. Everywhere on our journey did we meet with sincere welcome, true hospitality and kind cooperation which everywhere created the spirit of unity. On our train rides from city to city we gave the Message to many. A number of them to whom we gave literature showed great interest. "Mrs. Bishop reports on her trip which she undertook together with Miss Horn: Upon recommendation of the Guardian, Miss Edith Horn, member of the N. S. A., and Mrs. Charles Bishop took a journey through the Baha'i centers in Germany. The Contacts Committee made the itinerary and invited the friends to the meetings arranged for these two visitors. After the conclusion of the Summer-Week at Esslin-gen, Miss Horn and Mrs. Bishop visited Stuttgart, Zuffenloausen and Geislingen. On September 8th they met the Baha'i friends in Dresden at the Unity Feast. In Leipzig they had sufficient time for discussions with the friends. Mrs. Bishop gave a special reception to the Baha and her friends (their friends) Mrs. Bishop gave a iike invitation in Berlin. The travelers had the satisfaction to note the expansion of the Cause in this city: during the last year the community had doubled its numbers. Mrs. Walcker arranged for meetings of the friends in Rbstoclz, and Mrs. Schwed-ler did so in Warneinjinde. The Baha in these centers are always anxious to hear from a direct source of the Baha'i activities in other centers. A large number of friends assembled twice in Hamburg in order to hear the two speakers. Whilst Miss Horn went to Frankfurt, Mrs. Bishop proceeded to Heidelberg where, at the Museum, she addressed a large study-class. In W/einheim she enjoyed an excellent meeting. Unfortunately it was impossible to meet the friends in Karisruhe during these days. On September 23rd Miss Horn and Mrs. Bishop joined again in Stuttgart in order to report on their trip to the N. S. A. (CAft our friend Zabih from IrAn had spent some length of time in Stuttgart, he visited, in August and September, the cities of Karisrulge, Heppenhehn, Neckargerniind, Heidelberg and Frankfurt. His addresses found vivid interest and left a permanent impression. CtTO celebrate the birthday of Baha'u'llah, the community of Stuttgart had joined with the friends of the vicinity and numerous guests, altogether some 230 persons, for an impressive meeting at the Gustav Siegle House. Mrs. Alice Schwarz and Dr. Eugen Schmidt addressed the audience. The evening was rounded out by a musical program, and concluded with a prayer and the singing of a hymn by all. This day, as well as the F&e-Day of tAbdu'1-BahA were commemorated in a dignified way with readings from the testaments of Baha'u'llah and tAbdu'1-Bah4 and [p41] CURRENT BAHA'I ACTIVITIES 41 the tBh"' Dispensation' and musical recitals by the friends in R6stoclz. "The Baha'i group Heidelberg had issued a special invitation for a meeting on November 17th which was designed to create a closer bond between the group in Heidel Ñ berg and the other friends in Southern Germany. Among the numerous visitors were friends from Esslingen, rrankfurt a.M., Heilbronn, Heppenheim, Karisruhe and Stuttgart. Mrs. A. Schwarz Ñ Stuttgart Ñ spoke on The Day of God' and Miss Horn Ñ Frankfurt a.M. Ñ told of her trip to Haifa. "Our German Baha'i work received a valuable contribution through the travels of Mr. and Mrs. Eozdar from Bombay (India), Mr. and Mrs. Bishop from Geneva, and Mrs. Sylvia Matteson from Chicago (U. S. A.), who came to Germany upon the special request of the Guardian in order to visit the friends in the different communities, and to talk to them. The roz-dars, coming from Geneva, arrived on the 12th of September in Stuttgart, where they held a fine spiritual evening with the corn Ñ munity there; they then proceeded to London, visiting on their way the groups and communities in Heidelberg, Berlin, Hamburg, and Bremen. At every place they admonished the friends urgently to always bear in mind their responsibility as bearers of the Baha'i Faith towards a world torn in religious strife and to rise with all their strength to assist in the spiritual construction of the new era. At the end of September Sylvia Matteson, on her trip to London, called on the friends in Stuttgart, Heidelberg, Berlin, and Hamburg. Her report about the Temple in Wilmette, in which she herself served as a guide to groups of visitors, and her narratives of the heroic lives of the great Baha'i martyrs, culminated in a demand of joyful sacrifice, and never-relenting enthusiasm in the service for the Cause of Baha'u'llah. At the end of September Mr. and Mrs. Bishop commenced their German trip which lasted over a month and touched every place which had a Baha'i community or group. The Guardian had given the special niission to Mrs. Bishop to familiarize the friends with the ideas of the Baha'i administration. After a visit to the Baha'i community in Stuttgart, she addressed the Dresden friends on the 27th and 28th at a well frequented meeting. She devoted three evenings to the friends in Leipzig. At a common meeting of the Quakers and Baha'is in Berlin she delivered an address on the subject tFaith,' and a simple reception in a Baha'i home united the Berlin friends with their guests. Her next stops were R5stock and Warne-miinde. At both places several meetings took place, inspiring and strengthening the participants. Proceeding to Hamburg, she devoted an evening to Schwerin circle and the friends in Luebeck. During her stay in Hamburg the community there had several intimate and more public meetings. Mr. and Mrs. Bishop made their return trip via Bremen, Frankfurt, Heppenheim, Wein-heim, Heidelberg, Heilbronn, and Karis-ruhe, exerting their efforts everywhere. The end of the trip saw our guests from Geneva again in Stuttgart, Esslingen, and Goep-pingen. On the 1st of November they returned to their work at the Baha'i BUreau at Geneva. All the time they had worked with indefatigable enthusiasm at all the places, teaching and inspiring. Thus they have made a most important contribution towards the awakening of a new spiritual impulse and an increased devotion to the service in our Faith. Several newspapers brought reports and articles on the occasion of the visit of our friends as the Hamburger Fremdenblatt in its evening edition of September 19, and the Hamburger Tageblatt of the same date, and Ñ concerning the Baha Temple in Wilmette Ñ the Hans-burger Frei.ndenblatt of October 10 and a Berlin newspaper. "The cause of the German Baha'is has received great impetus through the presence of Mrs. Charles Bishop who, though stationed in Geneva, has made it possible to come to the Summer School, as also to visit the different groups throughout Germany, often accompanied by Miss Edith Horn who is now attached to the Frankfurt Branch but carries out the Guardian's wish to visit the various German centers from time to time. Mrs. Bishop's great gift as a speaker illuminates the hearts of her audience; the earnestness of her spirit and the [p42] 42 THE BAHA'I WORLD charm of her personality make Helen Bishop an outstanding figure in the Baha'i Cause and a most welcome guest at every gathering of friends. are glad to state that we have had quite a number of most welcome teachers visiting us, though most of them were not able to stay long; among them were Miss Marion Jack, Mrs. Gregory, Mrs. Bolles, Miss Julia Goldman, Mrs. Thomas Collins, Mrs. May Maxwell, Mr. Spendlove, Mrs. Matteson, Mrs. Bechtold. Mrs. Hoagg, formerly in charge of the Geneva office for many years, until ill-health forced her to take an extended vacation, stayed in Stuttgart for quite a while and was a frequent visitor at the meetings. "Of the German teachers Dr. Hermann Grossmann shares honors with Dr. Adelbert Miihlschlegel and Dr. Eugen Schmidt as the most active speakers before large audiences not only in Stuttgart but in many big and small cities throughout Germany. These three friends have also taken over the greater part of the work given out by the Teaching Committee in connection with the addresses delivered before the Esslingen Summer School, although Frau Alice Schwarz, Frau Schweizer and others have also contributed to this work. "During the last few years several of the Baha'is from I yin studying or employed in Europe have attended the Summer School and their highly spiritual talks have found a strong echo in the hearts of the German believers. Naimi, Morched Sadeh, Ezzatol-lah Zabih are amongst these Baha'is from Inn, while Dr. Fozdar from Poona and his wife Shirin renewed acquaintances with some of the friends who had visited them in India some nine years ago. t!In years of service to the Cause in Germany Frau Alice Schwarz-Solivo stands out as the oldest member, though a great nurn-ber of very devoted and active ladies could be cited in the South as well as in the North of Germany. "The Meetings of the N. S. A. have been held once a month as a rule; it is at these meetings that one obtains a glimpse of the quiet, persistent and neverending work that is being carried on behind the scenes by the small army of faithful believers who are devoting their life and every spare hour to the service of the Cause. "Nobody, for instance, outside of this small circle of friends can visualize the effort required to cope with the task of translation that is constantly required and that is so urgently needed in view of the fact that relatively so few of the priceless books given to humanity by Baha'u'llah, by !Abdu'l-Baha and by Shoghi Effendi have so far been made accessible to those of the German friends who are not able to read them in English or French. 'tWhile Stuttgart and surroundings (Ess-lingen, Goeppingen, Karisruhe, etc.) first saw the Cause firmly established in Germany, it can be claimed that in Berlin, Frankfurt a.M., Heidelberg, Leipzig, Hamburg, Dresden, Rdstock and Warnemiinde the Cause has firmly taken root and though the number of declared Baha is not so great as yet, there is no mistaking the fact that the Cause is spreading in Germany. In order to give the somewhat isolated northern districts all the assistance possible a special committee was formed at the Guardian's suggestion which includes a member of the N. S. A. and it is becoming quite evident that the Cause in Northern Germany is thereby being given a new impetus. "Also the Vienna group retrains very loyal and active; in 1934 Herr Franz Pbllinger was a very interested visitor at the Esslingen Summer School. ~tThe reports containing the talks held at the Esslingen Summer School were printed for 1933,~ and those of 1934 and 1935 will be printed too and forwarded to Shoghi Effendi. tcTh following German Baha'is visited Haifa: in 1934: Frau Schweizer, Fri. Anna Kbstlin, Herr Karl Klitzing, Frau Inez and Herr Max Greeven; in 1935: Fri. Edith Horn, Herr A. Nagel. ~~ The Teaching meeting, which took place in the Baha'i Home at Esslingen from June 8th to 10th, was an experiment in order to find the form and direction for future similar meetings on a larger scale. Saturday night, Dr. Grossmann greeted the friends and pointed out the special character of the gathering as a preparation for teaching Ñ Entitled "Lebensgestaltung." [p43] CURRENT BAHA'I ACTIVITIES 43 an activity supplementing the task of the Baha'i Summer-Weeks which are devoted to a study of the teachings. He emphasized the twofold nature of the task which confronts the Baha'i teacher Ñ and it is the duty of every individual Baha'i to teach and spread the teachings according to his faculty and possibilities: first to be aflame with the recognition of his sacred tasks in the service of the Cause of Baha'u'llah, to absorb its spirit and to possess an unshakeable faith in the aiding power of our religion, second to undergo a careful training. To this second task was devoted the work of the Teaching Meeting which, in short theoretical introductions and in practical exercises which held the keen and active interest of all participants, covered the most important prerequisites for the training of the Baha'i teacher. Then Dr. Eugen Schmidt spoke on cspreading the Baha'i Teachings.' This requires above all our wholehearted and sustained efforts towards a realization and application of the Baha principles. Most important and essential for the expansion of the Sacred Cause is our spiritual attitude, our self-effacement and our way of living. The Baha'i teacher must always be prompted by an untiring effort to put his words into practice. Our words are iike accepted drafts which some day are presented to us to be honored. The qualities which a Bab~'i teacher should possess are enumerated in the Tablets to Baha'i teachers and leaders, in which Abdu'l-Baha demands from the teacher above all purity, integrity, spirituality, and responsibility. CcThe two following days brought five themes and practical exercises. "Speaking on ~Selecring and Organizing the Material,' Dr. Grossrnann commenced by pointing out the importance of being able to find the appropriate and most striking quotations when answering questions. It is therefore necessary that everyone read and study the writings. It is also recommended to read the Bible and the Qur'an as they are often referred to. At present only a fraction of Baha'u'llah's and tAbdu'1-BaM's writings have been translated or pub-lisbed, whilst translations can never claim to possess the same degree of authenticity as the original. Thus we are faced with many difficulties when we try to understand the Sacred Writings. A constant study of the writings and meditation on the texts will develop our understanding and capacity, but we must always be ready to revise our conceptions: as our understanding can be only relative and as our capacity should always be in a state of development, we must never hold dogmatically on to our conceptions if we are desirous of spiritual development. ttThen Dr. Grossmann discussed what Baha'i Literature has been translated into German so far. We must distinguish between texts by Baha'u'llah and tAbdu'1-BahA, and records of their utterances taken down by other people. The writings of Baha'u'llah and tAbdu'1-Bahi are mostly in the form of Tablets and Letters. There are also a number of recorded addresses and table talks of CAbdu~1~Bah~ of which those examined and approved by him, may, in a certain sense, rank with his Tablets and Letters. But notes or reports of others, made after their conversation with tAbdu'1-BaM, are often unreliable and must therefore be considered unauthentic. The Baha teacher should avoid referring to them or use them oniy with the necessary reservations. Then Dr. Grossmann gave a survey of the contents, purpose, and arrangement of all Baha'i books published in the German language. The practical suggestions about the arrangement of a reference index should cause every Baha'i to compile one for himself. Each of the three customary systems (book, card, and looseleaf) has its advantages and drawbacks. C(Th second theme COtS was discussed by Dr. Miihlschlegel. An historical survey showed what can be accomplished with training in this art. The characteristic of the Greek orator was his adaptability, that of the Roman his clear, somewhat rigid but logical and convincing manner. The Baha'i who is practicing oratory should heed many things. One of the most important points is the training of the memory. Dr. Miihlschlegel then dwelt on the technique of speaking, breathing, physical and mental attitude of the speaker, the necessity to inspire and lead his audience to action, etc. [p44] 44 THE BAHA'I WORLD t~Then by way of practice Robert Schult-heiss gave a little speech on 'Faith, Knowledge and Inspiration.' "In the third theme Dr. Schmidt gave fundamental guiding lines regarding the structure and arrangement of study classes. The difference between a study class and a lecture consists in the participation of every individual. A study class has, therefore, the character of a colloquium. The following points should be heeded for the arrangement of study classes: the number of participants should not be too large so that every one may take an active part in the discussion and may get acquainted with the others. Second, the themes should be well connected and follow in logical sequence. The evening may be opened by a short presentation of the theme and followed by a discussion into which all present should be drawn. The other method of working out tile theme by questions and answers, can also be made very interesting. Our enthusiastic and convinced efforts for the great Cause should be coupled with adequate restraint; above all, personal attacks, amons the participants, should be avoided. If we want to spread our belief we must first establish it firmly in ourselves. Then Dr. Schmidt spoke on tGod and Creation' in a manner designed for study classes, and the participants could recognize clearly what a difficult and responsibk task it is to be the leader of such a study class. The essential prerequisite is a complete mastering of the subject and related themes. Only when these can be met should a Baha'i teacher undertake this task. In conclusion and by way of confirming the aforesaid, Abdu'l-Baha's discourse on ~God and the Creation' was read. ttThe fourth theme was devoted to the character of Baha Feasts. Dr. Grossmann discussed several points regarding invitations, choice of locality, its decoration, musical introductions, reading from the Sacred Writings and short addresses. As the Baha'i Faith knows no services in the traditional form of our churches, special attention should be given to the arrangement of our Baha'i Feasts, which should become a vital experience to friends of the Cause and believers alike. The Nineteenth Day Feasts bear a special character. They are divided into prayer, readings and devotion, and reports of the Spiritual Assembly, and the serving of refreshments which may be very simple and inexpensive. The first part serves as common spiritual communion of the friends with God; in the second part every believer should share the work of the community and the whole Cause. The presentation of refreshments is an outward symbol of the spiritual bond existing between the members of the community. These words were followed by a Baha'i Feast during which Miss Horn reported on her trip to Haifa. tCThe third day of the Teaching Meeting was devoted to the fifth and last theme, 'Discussions.' Dr. Schmidt spoke on its outward and Dr. Miihlschlegel on its inward requirements. It is of extreme importance that the leader know his own limitations and avoid the discussion of questions which he could not answer satisfactorily. Courtesy and poise should always be observed. The inquirer should be treated as a friend and not as opposition; his questions should be met with an understanding attitude. The religious character of the discussions should never be forgotten. The audience often asks questions of a political character or plain political questions. Here the discussion leader should point out that his discourse is based on a religious and not on a political platform and turn the discussion to the religious sphere. After his address, the leader should endeavor to reconcile diverging opinions and to lead those expressing them to a recognition of the Baha'i standpoint. This was followed by a practical demonstration, preceded by addresses on the following themes: 1) Unity, 2) Religion and Science, 3) Religious Cycles. For the first theme leaders for the discussion were for 10 minutes: Bruno B~uer, Fred Kohier, Mrs. Anna Grossmann; for the second, Mrs. Hiede Schubert, Alfred Schweizer, and for the third, Miss Liesel Mueller and Mrs. Anna Schoch. The audience would ask questions which, at times, got the leader into hot water, and his effort to find the right answer was extremely instructive. It was demonstrated that the Baha'i discussion leader must meet very [p45] CURRENT BAHA'I ACTIVITIES 45 high requirements to be able to find the right and comprehensive answer to the essential point of the question. CCThis Teaching Meeting which was attended by 40 friends from the Southern part of Germany, was a first experiment but its success makes us hope that we shall meet more often for this purpose. "Many years have passed since the two great writers of France, Gobineau and Renan, called the attention of their readers to BaLi'ism, awakening an interest which grows as the years pass. "Later, the Baha'i friends of France twice bad the privilege of receiving tAbdu'1-BaM Himself. ttln France, the Baha'i Faith is considered a great ideal, a worthy doctrine, and it can be said, without the slightest exaggeration, that both the press and public express opinions and ideas which clearly show a similar tendency. "The group in Paris is still rather limited in the number of active members, but it is fortunately being increased by young students from frTh as well as by Baha'i friends passing through Paris. (cRegular meetings are held as follows: "At Mrs. Edwin Scott's studio Ñ every fortnight. ttAt Miss Sanderson's home Ñ every month (these meetings are consecrated exclusively to the young students of fr~n). (CThe Spiritual Assembly meets once a month at the home of Mrs. Dreyf us-Barney. "The annual Congress of the Union of Baha'i Students is held at Mrs. Scott's studio at the end of the year. ccTh topics discussed on December 29 and 30 were: 1) History of Religions and their connection with the Baha'i Faith. 2) Baha'i Education, the basis of World Peace. 3) Know thee thyself (Socrates). 4) How best to promote the Baha'i Cause. "A small group has been formed this year at Lyons by a few persons interested in the Cause and regular meetings are held. "The Paris group take a special interest in the translation of Baha'i works and have recently published the second edition of the Essay on Bab's, by Hippolyte Dreyfus, which has attained a well deserved success, and also a pamphlet cBh~~i Its History, Its Universal Application.' ctSverl hundred volumes of works on the Cause have been offered to the Munich pal and University authorities and now have a place in the catalogues of Public libraries and universities. ccMadame Hess, in collaboration with Mademoiselle Alcan, has translated into French C cAbdu~1~BahA~s Paris Talks,' and Monsieur des Hons has translated ~The Mysterious Forces of Civilization,' both of which will be published shortly. "It must be added, that if the French public fail to respond to any attempts of propaganda of the Cause, it, nevertheless, shows a keen interest in the social, philosophical and historical sides of the Teachings." Concerning activities during 193 51936, the Spiritual Assembly of Paris has prepared the following: "Nous avons venu cette ann6e les m&mes sortes de rThnions que les ann6es pr&~dentes mais dies ont &~ suivies par un plus grand nombre de personnes. "Parmi les visiteurs, nous avons eu Ia joic d'avoir Mrs. May Maxwell qui fonda, en 1900, le premier groupe Baha'i ~ Paris. Son passage contribua non seulement ~ notre d&veloppement ici mais, 6tant rest~e une partie du printemps ?i Lyon, sa pr6sence fut particuli&ement utile au petit groupe de cette yule qui s'int&esse ~ la Cause. ~~Nous avons eu 6galement le plaisir de voir plusicurs Baha'is de passage ~t Paris, Ñ et parmi eux, Madame Orlova qui a bien voulu nous faire une tr~s int6ressante causerie sur son travail nix ttats Ñ Unis. "Nous regrettons le d6part de certains des ttudiants Persans qui ont tant ajounS ~ l'int6r&t de nos r6unions. "Nous avons vivement appr6ci6 la prd-sence de 1'6minent bistorien du Babisme, Monsieur Nicolas, ~i la r6union oii nous avons Thtd la D6claration du BTh et Ia Naissance de 'Abdu'l-Baha. tia Commission de notre Assembl6e Spirituelle cpA s'occupe des ouvrages Baha'is a fait publier: tVers l'apog& de la Race Humaine' [p46] 46 THE BAHA'I WORLD la rernarquable lettre de Shoghi Effendi adress~e aux Amis de 1'Occident le 11 Mars 1936; une r~6dition de CLC Nouvel Ordre Mondial' de Shoghi Effendi, a de tL~tCO1~O mie Mondiale de Baha'u'llah' de Horace Halley. ttMademoiselle Anguize Tabrizi est alke en Mai dernier voir sa famille ~ Haifa et a bien voulu porter ~i Shoghi Effendi, de la part de Madame Dreyfus-Barney: le manu-scrit original des tLe§ons de Saint Jean d'Acre' ainsi que celui de tTrois Le~ons sur le D6but de la Cause' par tAbdu'1-BahA, non encore publi6es, et de nombreuses Tablettes adress6es par tAbdu'1-Bah~ ~ Hippolyte Dreyfus et h Madame Dreyfus-Barney. Ces &rits traitent de questions de La plus haute importance pour la Cause. ttParis-Midi un quotidien de La grande presse parisienne, a publi6 un article fort int6ressant ~Sorties du Harem pour entrer au Parlement' sin 1'6mancipation des femmes en Orient; ii signale que le veritable pr6curseur du mouvement fat en 1850 Quaratul Eine qui suivit les enseignements lib6raveurs de Baha'u'llah. une de nos r6unions le scuipteur Nicolas Sokelnicki entendit parler de la Cause et tie tAbdu'1-IBahi et se sentit forte-ment attir6 par le Bahaisme. Quelques jours plus tard Ñ sous l'impression de La pr~sence de tAbdu'I-Bahi Ñ il 6prouva le besoin de trachuire plastiquement 1'impression reque a sur le champ 6baucha le buste, grandeur na-turelle, clu Maitre, aussi ressemblant que s'il l'avait connn. tCAtl milieu de l'6tat de malaise mondial que nous traversons, c'est une grande force pour les Baha'is de France de se sentir urns aux autres Amis qui savent comme eux que le moment actuel n'est qu'une &ape vers une civilisation plus ordonn6e et mcii-leure." ccTh Cause in the British Isles has three main centers of activity Ñ London, Manchester and Bournemouth groups for study are forming in Bradford, York and Orping-ton. The enrollment of professed followers does not show great increase; but the work goes on steadily. Large public meetings are not practicable where there is a dearth of trained speakers; but at the Center in Lon don where public meetings are now held on Sunday evenings at 6:30 P.M. some aspect of the Movement is always the subject of an address, and questions are invited. "Sometimes the address is given by a non-Bah&'i on some allied topic, and then the chairman is ready to follow with a short speech linking up the Baha'i view of the subject. Among the speakers have been The Rev. Magnus Ratter of the Theistic Church, Mr. Brian Goddard and Mr. Allan Burnett Rae of the New Commonwealth (an International Peace Society which embodies in its principal objectives some of the teachings of the Master on the subject), Miss Christine Fraser and Mr. Wren of the League of Nations Union, and Mr. Judd of the L.N.U. Education Committee, The Rev. Leslie Belton, Unitarian Minister, and Mr. H. Polak. t~Among visitors from other lands who have helped at the meetings have been tAbdu'1 Ijusayn KlAn Naimi, and Mr. and Mrs. Fuad Ruhani from Iran, Mrs. Stuart French of California, Dr. and Mrs. Fozdar of Bombay, and Miss Julia Goldman from Honolulu. "Baha speakers have been asked to address the New Thought Conference, the Brotherhood Movement, a Theosophist Group, a Toc H. Center, and meetings convened at Cambridge, Doncaster and Brighton. ccDuring the Feast of Ridvan, 1935, considerable attention was attracted by an exhibition in the London Center of Baha books and pictures, also of personal belongings of the Founders of the Movement in the possession of the Assembly. "Another feature was a Meeting of Thanksgiving and Commemoration of the Jubilee of King George V. Parts of the Tablet to Queen Victoria were read and the special prayer composed by tAbdu'1-Bah4 on behalf of King George V. was recited. ttThere are Youth Groups for the study of the teachings in London and Manchester. Some members of the former attended a Summer School at Shoreham in 1934. CtAnother development in London has been the formation of a Women's Service Committee which undertakes to collect [p47] CURRENT BAHA'I ACTIVITIES 47 funds and carry out charitable and humanitarian projects. "Some of our friends who have not definitely joined the Movement have given very welcome service on this Committee. "In Bournernouth the Friends have a special fund for the relief of those who are sick or in financial difficulty. (CA notable contribution to the literature of the Movement has been made by the publication of tTh Promise of All Ages' by Christophul. This gives a scholarly and comprehensive view of the Great Universal Age which is beginning, and cannot fail to impress the reader. The author traces from the writings of the past how seers and thinkers of all time have foreseen this Day, and how the Founders of all the religious systems of the world have taught their followers to look forward to it. "With a wealth of detail and quotation from classic writings we are shown the history of the ages as a single epic, conceived of God from the beginning and unfolding with the majestic rhythm of His Purpose till the Great Day dawns and the era of man's regeneration evolves, the Most Great Peace is established, and unity, harmony and love reign supreme. To many outside readers it will give a new comprehension of the essential oneness of the diverse religions and beliefs, and a vision of hope for the future in a coherent explanation of the meaning and purpose of successive revelations. Many readers have exclaimed, tWhy have we never heard of this before?' "Another publication has been cTh Drama of the Kingdom' by Mrs. Basil Hall, founded on a plan indicated by the Master when He was in London. "Reviews and notices of the Baha'i Movement appear constantly in a Scottish weekly paper, The John o' Groat's Journal. t~During the past two years three friends who have served the Cause well, have passed beyond the veil. "On August 31st, 1934, George Paigrave Simpson passed after a long illness. He had retired from active work some time previously; but we do not forget the years when he held office both on the London and National Assemblies. His careful and thorough business methods were of great service in the early days of forming the Assemblies, and for many years he devoted all his leisure hours to the correspondence and work of the Movement. "On Whitmonday, 1935, passed Elsie Lea, for many, years Treasurer and member of the London Spiritual Assembly. She was among those who had the privilege of meeting the Master when He was in this country, and her devotion to His memory was the motive power of her life. Through a long and painful illness her faith remained clear and strong and was her light to the end. Nine of the friends were present when her body was laid to rest and a memorial meeting was afterwards held at the London Center. ~tAnother great ioss was sustained by the London Group in the passing of Harry Romer. Accounts of his life and work will appear elsewhere; but it remains to record the thankfulness of the friends for the privilege of receiving him in their midst, and for the fellowship they have enjoyed with his rare spirit. The 'oss which the London Group has experienced in the return of Mrs. Annie Romer to the United States is a very real one. Her labors and sacrifices for the Cause were untiring, and we pray that she may receive the oniy reward to which she looked. C(During the past year the Cause has been registered with the authorities as a definite Religious Community; and the Center in London has the status of a Place of Worship. "In reviewing the progress of the Movement during the last two years, one recognizes that while there is heartfelt appreciation of the truth and wonder of the Universal Teachings, there is a very real reluctance to enter into anything like sectarian bonds. The more thoughtful have just escaped from old exclusive viewpoints and quite plainly say that they do not desire to commit themselves to any one denomination; but in a country which has made, and is prepared to make, such tangible sacrifices for the ideals of universal peace and brotherhood, one can see evidences that the Spirit of Baha'u'llah is working strongly and effectively, and one may be full of hope for the future." [p48] 48 THE BAFIA'I WORLD TEACHING ACTIVITIES IN SOUTH AMERICA An important series of translations have been made during recent years by Miss Leonora Holsapple, long resident as a Baha'i teacher in Baha, Brazil. The titles include "Baha'u'llah and the New Era" in Spanish and Portuguese, the "Paris Talks" of Abdu'l-Baha and "The Most Great Peace" in the latter language. This service concentrated the teacher's ardent and sacrificing efforts for some years. In 1935, however, Miss Holsapple, assisted by interested natives, rented a house well situated for public meetings. The first meeting was held on the Anniversary of the Birth of the BAt, and Miss Holsapple writes that she is very encouraged by the results, and particularly by the devotion with which the nucleus of bUievers, lacking material resources, contributed physical labor for the preparation of the new center. It is her hope to be able to print a number of other translations she has made, particularly the Hidden Words and Prayers. Manuscript translations of "Some Answered Questions," the ttfq~~" and other Baha'i works likewise exist which later will be issued in printed form. During the winter of 19341935, Mr. and Mrs. E. R. Mathews carried out an extensive journey through South America, following their trip to Australia and New Zealand, for the sole purpose of stimulating definite and lasting interest in the Baha'i Faith. While too extensive to include the entire report in this summary, the following excerpts from their record are more than sufficient to indicate the degree of the accomplishment. "As we had journeyed to South America with a definite Baha'i program, that of forming groups for the study of the Baha'i Faith, as well as to find individuals of capacity, who could comprehend Baha'u'llah's program for a future civilization, we gathered facts about the countries through which we were to travel. Thus we learned that while outwardly the Spanish conquest maintained, commerce was siowly drifting into alien hands. Canadians, hardy and thrifty, were here. Americans also, their heads crammed with schemes for accelerating trade. Germans by the thousand, driven from the Fatherland by the great war. Italians out of sympathy with presentday government. These pioneers were moulding the envjronment to suit their needs, while each brought his traditions and his culture. "The tSanra Lucia' landed us at Valparaiso and from there the train carried us to the Capital of Chile, Santiago. (cMy first definite request to present the Baha'i Cause was at the Y. W. C. A. The proposal met with an instant response. The staff made all arrangements and when the afternoon arrived the hail was crowded with notables; the heads of the Sweet Memorial hospital and clinic; the directors of the Valparaiso Y. M. C. A., the leaders of the literary societies as well as President of the college and ministers of various denominations. Ivir. Mathews opened by reading a page from the tBahA'i Scriptures.' When he finished, the chairman asked him to read it again. This request became the keynote of the occasion, lifting it beyond the ordinary meeting and when the talk Widening Our Horizons' was finished, questions were asked from every part of the audience. It was already dark when we left the building; the whole afternoon had been filled with heavenly enthusiasm, so much so that we could scarcely credit the fact that we, the bearers of a new Message, had been so warmly received in this distant land. "Immediate results followed, for both the head and secretary of the Soci6t6 de Femina became students of the Baha'i Cause. This little literary circle of thirty students studied literature in both Spanish and English and it was therefore arranged that they should read tBaha'u'llih and the New Era' and cTh Goal of the New World Order' in Spanish and English. "At length the time came when we bade farewell to our newfound friends, happy in the thought that in the Capital of Chile there would be a group studying the Cause. Study would augment capacity and in time an understanding of the principles of the New Civilization would draw these students to become part of the great program of Baha'u'llah. [p49] CURRENT BAHA'I ACTIVITIES 49 "There are two ways of reaching the Argentine from Chile; the first is over the Andes, the route Martha Root had taken; the other skirting Chile and Patagonia. We determined upon the southern route where no Baha'i had yet been. From the south, winter was already enveloping the whole Antarctic region, sending icy winds northward over Patagonia. We decided, however, to risk these hazards and go to the Argentine via the Chilean Lakes. (tIn this remote land occurred a great spiritual experience, one of those meetings of the spirit that make social amenities pale by comparison. It happened that a German couple had come from Puerto Varas, Chile. Madame de Burnciuihl spoke English. In whispers in the corner of the office we talked of the New World Order; as I unfolded the Divine Plan she seemed to read it with me as from an open book. Each statement of mine was rounded out and completed by this clearsighted woman. As I explained the simple form of our Administration and the station of the Guardian of the Cause, she repeated my words to her husband: ~Listen Gustave, we have a Guardian Ñ one who holds the world together in this day Ñ one who is preparing humanity for a new civilization.' Very thoughtfully he turned the idea over in his mind and then replied in a deep voice, tYes yes, I can understand that. It is as it should be Ñ somewhere a spiritual leader must be making the plan that will guide us out of the wilderness and chaos of the pres-eat into a new and better path.' Madame de Burmuihi explained that they belonged to a large group of Germans who met and studied under the name of liberal Thought Society.' But no more literature from the society was permitted in Germany, so as winter approached they were without material for study. The Baha'i Revelation formed the link in the chain and they embraced it eagerly and wholeheartedly. They felt sure that the study group would accept it as they did. ccBuenos Aires greeted us with a downpour of cold rain. The stirring events of the Chilean trip, however, buoyed our spirits above temperature and filled our hearts with strong hope. ttOpportunity came in the form of an invitation to address the Dramatic Society on the modern drama! I accepted. The afternoon came and dressed in my best I stepped upon my initial platform. The talk received widespread publicity and the daily papers carried the entire talk. This brought the editor of The Standard to interview us. I confided to him my dilemma. He was so intrigued that he decided to study the Cause with me and investigate its truth for himself. After an intensive course of reading he was carried beyond journalistic impulses and there begin to appear in the columns of his paper references to the word Baha'i, its meaning, its origin and finally a two-column article on the history of the movement from its inception. "Giving a talk at the Spanish Club I had to employ an interpreter. This was a veritable ordeal and I remembered how many times tAbdu'1 Ñ Bah~ had passed through the ordeal of having His words redistributed by an alien tongue. ~Frorn a variety of public talks there emerged certain personalities that made an indelible impression. First in order of time was Miss Beer, a German from Africa's Gold Coast. Tragedies had rained down upon her ever since the 'World War. In an agony of spirit she had battered at the door of ancient theology, only to find herself shut out by dogmatic controversies. From the first, she fell in iove with the Baha'i principles; she amassed a wealth of quotatiOns from the Writings and studied by night as well as by day. After our third lesson she read a paper on the Baha'i Movement before the German Literary Circle. As the inner commotion of soul subsided, she expressed a happiness that is impossible to describe. CCA giant of undaunted courage was Sefiora Barrill. Her husband had been a pioneer in Argentine finance and from his accumulated fortune had built a veritable palace of medieval splendor. Then, suddenly, she was left alone. It was at this period of her life that an awakening of soul occurred. All at once 'there flooded her being an inner consciousness that a new Message had come to earth, a Message, that would bind all religions together. She [p50] 50 THE BAHA'I WORLD closed the palace and started forth in search of that which her heart foretold. But everywhere she went she encountered creeds, old and new. Saddened by failure she journeyed homeward. ~ gave a talk at the Y. NV. C. A. on the union of all races, religions and creeds. Though understanding no English she came, to hear it, with her niece as interpreter. All during the talk I could see that she was in a state of agitation; she clasped and unclasped her hands continuously. As soon as I finished she beckoned me. tAll over the world I have been seeking the treasure that you have now placed in my hands this afternoon. tThe New World Order' that you have explained, has been ringing in my heart for many a long day.' Often when we sat together before the fire she would cry out CLet us go spread the good news Ñ let us tramp the world over.' And though well over seventy, as we left she was preparing to depart on a world crusade. c(Another wonderful friendship was formed with a distinguished Argentine fain-ily that we had met on the train from Baha'u'llah. There were a widow, her daughters and a niece. They came to hear me speak and presently we found ourselves being entertained by the most hospitable of people. We saw gardens copied from the palaces of Europe, where roses grew as high as young fruit trees, beds of lotus in bloom, white and tranquil beside marble pools. Everywhere were rare tropical plants gathered from the far-off islands of the Pacific. One day, while Seiiorita Lavarello and I were driving, she remarked, tYou remind me of someone I met in Geneva Ñ a woman all spirit.' Naturally I asked her name. tLady Bloomfield,' she replied, like you she is a Baha'i. It is strange how much this religion attracts me, but I know it is not for me, for should I approach it ever so secretly, the family would know and every member of the clan would arise to save me from Hell that they would see yawning to receive me; Ñ you have no idea of the power of Spanish traditions Ñ the Rock of Gibraltar is a weak defense by comparison Ñ I would be immediately surrounded by an ecclesiastical conference that would go on forever and ever.' twelli I replied, laughing, ing, Cjf the picture you have painted is even half true, I think you better come to the United States where no one will be inter-~sted in your beliefs, nor take heed of the ideas you harbor beneath your charming curls.' So we planned that she should come in the autumn and I pray that this free sod may come under the Baha'i training that will develop, without curtailing, her lovely spirit. ttTh visit to Buenos Aires that in the beginning had been fraught with dark difficulty, terminated in great enthusiasm for the Baha'i Principles. Alas, that a rigid code prevented joining my pupils together; nevertheless, as I stood on the deck of the steamer that was carrying us to Brazil, I felt that group consciousness would be the natural consequence of Baha'i study and would come about as a result of it. CJ~ Rio, Leonora Holsapple joined us. She had come following Martha Root's notable visit to South America. Settling in Baha (which in Spanish means bay), she had set herself the task of mastering Spanish and Portuguese, while earning her living in a city directly over the equator. Encouraged by our Guardian, she translated and published tBaM'u'llAh and the New Era' and other volumes, thus making an Outstanding contribution for all time to the Baha Cause. "Through the influence of this true Baha'i friend, we were able to form a class without delay. These people were sufficiently evolved to draw together for study and to meet often. A second class soon followed the first through important Americans to whom we had brought letters. The members of this class enabled me to place Baha'i books in the circulating libraries. ttj spoke on the prophecies fulfilled by the Baha'i Religion and gave a short outline of the Bib, Baha'u'llah and cAbdu~1~Bah~. Their reception of the talk impressed us all. It was evident that there existed a strong spiritual tie between us and some day this will be cemented. From that moment they did all in their power to help us spread the Baha'i Message and surrounded us with every kindness. tcThrough Miss Holsapple's influence I spoke at the Educational League. This im [p51] CURRENT BAHA'I ACTIVITIES 51 portant committee controls the education of Brazil as well as the reading matter that goes to schools and libraries. Religion may not be spoken from their platform but the breadth of the Cause gave ample opportunity to outline education from its spiritual standpoint. I also addressed the Y. W. C. A. that throughout the journey had treated our mission with so much cordiality. ~tWC were invited to spend an evening with the Sufis to address their members. As far as we could learn, they were not connected with the Sufis of fran. The movement had been brought from India to London and its leaders, Mr. and Mrs. Cecil Best, were English. The pamphlets describing the belief seemed subjective in character though broad and humanitarian in design. CCJ~ retrospect it is impossible to number the individuals that crossed our path during this voyage of five months. Constantly we were meeting strangers and constantly telling them of the purpose of our visit. By land and by sea, over thousands of miles, the Cause was heralded and its dynamic news spread." Less than a year after this journey by Mr. and Mrs. Mathews, Mr. and Mrs. Dudley 1W. Blakeley started from New York on a journey to another part of South America, leaving on March 6, 1936 and returning toward the end of April. The points visited were Haiti, La Guayra, Cura§ao, Porto Cabello, Cuanto, Puerto de Sucre, Curapano, Trinidad and Georgetown. While the journey was taken primarily for reasons of scientific research, the spiritual intention of seizing the opportunity to promote the Faith of Baha'u'llah in new lands and among new peoples was no less vital; and indeed, the story of this most interesting and effective mission means above all the fact that Baha'is, under all circumstances, have a supreme aim which they cgn fulfil amid the ordinary conditions of life as laymen, and which requires no special ecclesiastical office or distinction. Georgetown was their objective, and the place where the most active Baha'i teaching was carried on. The journey itself, however, afforded unique opportunities for personal contacts and friendships in which ex planations of the Faith and its literature could be given. A radio talk at Trinidad, B. W. I., was reproduced in the local press, and the Blakeleys found many receptive hearts. At Georgetown, Mr. and Mrs. Blakeley found themselves in a civilization partly Dutch and partly English in character, with a colony of East Indians whose members proved most receptive. By public lectures, two series of radio addresses, and the publication of these ad. dresses in The Daily Chronicle, Mrs. Blake-ley succeeded beyond her expectation in establishing a real and friendly interest in the new World Order. One series was known as ~The Voice of Peace," the other had the title of "The ROle of Religion and Science in Modern Civilization." The lecture on ~tTh Unity of Man," delivered before the East Indian Associ~tion, led to the formation of a study class. Other lectures were requested by the Moravian Church and local members of the Masonic order. SUMMER SCHOOLS The rise of permanent educational institutions throughout the Baha'i world marks a definite turning point in the progress of the Faith. This turning point can most briefly be defined as the transformation of the content of the phrase ttBh''~ teacher" from its first meaning of public speaker to the new concept of educator, or teacher in the organic sense. The transition has been from the plane of personal feeling to that of conscious knowledge. During the era when the Faith was promoted by believers touched by its spirit but incompletely informed of its teachings, it was inevitable that the active worker should consider "teaching" as exhortation more than instruction, as an appeal to enter a new Kingdom of Mystery rather than education in a universal science or art of the soui. The well of feeling was necessarily drawn upon to suppiy every lack of organized knowledge, particularly in view of the fact that the new Revelation was regarded more as a personal experience than as the basis of a world commonwealth. The influence of [p52] 52 THE BAHA'I WORLD the preaching habits of the professional reli-gionists in the prior religious environment also had its strong but unconscious effect, at least in the West. Moreover, the Faith disclosed no visible and immediate relation to the progress of human destiny as a whole, for in those days the Baha'is were as worshippers in the catacombs of a proud city which ignored their existence or despised their belief. The world above and about them still moved under an impetus which apparently had no dependence upon the Word of God. Through the instrumentality of their Summer Schools, concentrating a trend already beginning to be apparent in the larger and more experienced local centers, the Baha'is about ten years ago began to face the fact that their Sacred Scriptures offered all the elements of a spiritual university and not alone the intoxication of a new and purer wine. The personal testimony of faith, the practice of seif-revealment, the sharing of individual states of feeling, the standard of ttteaching" in the infancy of collective Baha'i experience, began steadily to retreat before the new standard attempting to safeguard the tiight of love in the glass of knowledge." The educator assumed the place long held by the exhorter, without sacrificing the inner reality of consecration and reverence upon which faith depends. The environment of the Baha'is had changed from tAbdu'1-Bah6.'s concentration upon individuals to the Guardian's concentration upon the community, and the rise of the Baha'i educational institutions is the signal of this change. By now the moving and evolving spirit of the Baha'i community realizes the distinction between the Ccteacher~~ who possesses kn~w1edge not encompassed •round about with personal emotion, and the "teacher" who in reality projects himself upon the group. The Baha'i Summer School today, for all its brief duration and informality and modest equipment, offers definite courses of instruction and requires the attitude of the student on the part of those who attend. Its class leaders have prepared themselves by research and reflection, attested in the outlines each has prepared for his course. They have not come to preach but to inform. In the reports prepared by the various School committees the vitality of their spirit of knowledge is clearly portrayed. As the modern university had its beginning in the new body of knowledge available after the influence of Muhammad had reversed the anti-rational attitude of the Christians in Europe, so these Baha'i Schools contain the germ of all future education, and in their fulfilment will be instruments for the diffusion of a universal truth unknown in any previous Dispensation. Green Acre 1934 ecTh Green Acre Summer School for the 1934 season began its organized courses on Monday, July 9th, and courses continued in session five mornings a week for seven weeks. ccTh first two weeks were devoted to a careful study of the ~KitTh-i-fqin.' Those who were in attendance felt that they gained much added insight into this book of Baha'u'llah's. Mrs. Greenleaf was particularly helpful in the way in which she linked the Teachings of the fqin with the present problems and needs of the Baha'i Faith. ccTh third week consisted of five lectures given by Miss Mary Maxwell on Nabil's Narrative, tThe Dawn Breakers.' In this series, Miss Maxwell narrated the story of all the important happenings in the life of the Bib and His followers, and thus gave a most dramatic and inspiring review of this remarkable book. It seems certain that no person who had not previously read tThe Dawn Breakers' could have heard these lectures without making a resobre to immediately begin to read the whole Narrative. "During the fourth week Dr. tAli Kuli Khin gave a series of lectures on some of the Tablets of Baha'u'llah, which are most difficult for the Occidental Baha'i to understand. He explained much of the tr~nian symbolism used, corrected some mis-transla-tions, and added greatly to our spiritual appreciation of these majestic Tablets. The following Tablets were discussed by Dr. [p53] Interior View of the Bath the Bab went to when a Child. Interior of the SMh-Chir~tgh, Shidtz, Burial-place of the BTh's wife. Room occupied by Abdu'l-Baha when a little Boy (six years old) in the Village of T~kur, M~zindar~in, itr~in. 53 [p54] 54 THE BAHA WORLD Khin during this week: tThe Tablet of the Virgin'; the ~Tab16t of the Holy Mariner'; the ~Tab1et of Wisdom'; 'The Discourse on the Temple'; tThe Seven Valleys'; tThe Four Valleys.' "The topic of the fifth week's course was CHOW can the individual meet the spiritual conflicts of the modern world?' with Dr. Genevieve Coy as leader of discussion. The purpose of this course was to aid Baha'is in meeting some of the spiritual conflicts within their own lives, and also to provide means for greater understanding of the spiritual problems one meets in teaching the Baha'i Faith. "The sixth course, taught by Mr. David Hofman, was entitled cProposed Solutions of the Economic Problem Compared with the Baha Economic Program." In clear and simple language which could be understood by the listener with no background of study of Economics, Mr. Hofman presented the basic ideas involved in Technocracy, Communism, Capitalism, etc. The course was concluded by a discussion of the economic provisions of the World Order of Baha'u'llah, and showed in what ways the Baha'i Program provides strength at points in which the other solutions were weak. "During the seventh week of the Summer School Mr. Horace Holley presented important points concerning ~The World Order of Baha'u'llah.' In a twenty-minute introductory talk each day, Mr. Holley discussed ways in which the individual Baha'i may most usefully relate his life to the World Order. This talk was followed by readings from the World Order Letters of Shoghi Effendi. The morning's session was concluded by a round table discussion of points related to the Introductory talk and the readings. This course drew a large audience, who were very appreciative of Mr. Holley's stimulating presentation of both the material and spiritual aspects of our participation in the World Order of Baha'u'llah. 1935 "During the first week of the Green Acre Summer School, July 812, Prof. Glenn Shook and Mr. Louis Gregory each gave two lectures, and Dr. Stanwood Cobb gave one lecture in the regular morning class period, from 11:00 to 12:30. The topics considered in their discussion were cJmmorta1ity~ ~Prayer' and ~Prophecy.' "During the second week of the session, Dr. Cobb gave a very helpful course in which he reviewed his own book, tSecurity for a Failing World,' as well as tThe Promise of All Ages,' by Christophil, and then showed how these books can be used in teaching the Baha'i Faith. "The third course was given by Prof. Shook, on tMysticism and the Baha'i Teaching.' Prof. Shook had prepared a very valuable outline to accompany this course, an which he used Riihi Effendi's tMW and the Baha'i Revelation' as the basic reading. Topics covered included the following: the conflict between mind ama heart, the nature of mysticism, and the fundamental difference between mysticism and prophetic religion. "The leader who had been scheduled for the fourth course was unable to come to Green Acre and the morning meetings that week were given to prayer and meditation, with various friends as leaders. ttDuring the fifth week, four different leaders took charge of the work. Mr. Emeric Sala led two discussions on the topics, tA New Aspect of Religion' and tA Theocratic Democracy.' The speakers and topics for the three remaining days were as follows: Ñ Mrs. Rosemary Sala, CA Twofold Consciousness'; Mr. Saffa Kinney, tSpiritu-ality'; Miss Louise Wright, ~Th Reality of Man.' "The course for the sixth week was led by Dr. Genevieve Coy, and the topic for discussion was CRil Likenesses and Differences: the Scientific Evidence and the Baha'i Teaching.' The purpose of this course was to provide Baha'i teachers with scientific material with which to meet the arguments of non-Bahi'is who maintain that the oneness of mankind is impossible because of racial differences. "The seventh course on tThe Origin, Powers and Conditions of Man' was led by Mr. Alfred Lunt, and used sections of tSome Answered Questions' as the basic text. Mr. Lunt discussed very helpfully such topics as: the true place of man in the universe; [p55] CURRENT BAHA'I ACTIVITIES the human spirit as a divine trust, and gateway of eternal life. ~tThe final course of the summer school was given by Mr. Horace Holley, on the topic tThe Most Great Peace.' The purpose of this course was to concentrate thought upon the Baha conception of and program of World Peace, in clear distinction to the conceptions and programs emanating from traditional religious and political sources.' Mr. Holley began the course with a valuable historical summary of past efforts toward world peace, and concluded with a discussion of the CMost Great Peace of Baha'u'llah as Regeneration of Mankind, and as Transformation of Society.' (cThe largest average attendance at the courses was during the last two weeks, Ñ 44 and 43, respectively. The number of different people attending during these two weeks was 80 for the seventh course and 73 for the last course. tcTh weekend conferences were held during the summer : Ñ Teaching Conference, July 57; Amity Conference, August 1718; Youth Conference, August 242 5. CCOne of the most valuable aspects of life at Green Acre is the informal discussion which goes on wherever the friends meet in small groups. Such discussions were frequent during the summer of 1935, and those who shared in them found them unusually inspiring. Interested non-Bah&is often joined in these small groups, and thus had an opportunity to learn more of the Baha'i teachings. We were especially happy in having a number of such guests at the Inn, some of whom have already joined Baha'i communities. "Green Acre was especially fortunate in having R~hi Effendi as a visitor for ten days at the end of the summer. He was a valuable member of the last course of the season, and many of the students found in his two dynamic evening lectures the highest point of the summer's work. Geyserville 1934 DEVOTIONS: 9:00 a. m. daily, under Big Tree. CLASSES: 9:30 a. m. to 12:30 p. in. daily, in Odd Fellows Hall. ROUND TABLE DISCUSSIONS: 2:30 p. m. each Tuesday and Friday in the Redwood Grove. TRAINING AND TEACHING OF CHILDREN: 9:30 a. m. daily in Children's Library. Under the direction of National Committee for the Training and Teaching of Children. PUBLIC MEETINGS: Fellowship Dinner with Geyserville Grange, 6:30 p. in., Thursday, July 19th, at the Grange. Griffith Grove, Santa Rosa, 2:30 p. in., Sunday, July 2 2nd. Odd Fellows Hall, Geyserville, 8:00 p. in., Thursday, July 26th. UNITY FEAST: The annual reunion of the Friends and their guests, 12:00 noon, Sunday, July 15th, under the Big Tree. COURSES OF STUDY: THE HISTORY OF THE BAHA'I FAITH Ñ 9:30 a. m. daily. PRINCIPLES OF BAHA'I ADMINIS-TRATJON Ñ 1O:30 a. rn. daily. FUNDAMENTAL BAHA'I PRINCIPLES (Creative Discussion) Ñ 11:30 a. m. daily. 1935 CCThe Western States Summer School, held at Bosch Place, Geyserville, July 14th to 27th, 1935, was one of the best sessions ever held. "It was opened by the usual Unity Feast, under the tBig Tree,' at noon, July 14th, attended by some 225 people. A true spirit of unity and devotion marked the opening of the School at the Feast, and continued throughout all the sessions. The attendance at the School meetings for the adults averaged 90. There were representatives present from Canada, England, Transylvania, Tahiti, China, Honolulu, Jamaica, and an American Indian. (rMost of the people were housed in the buildings on the Bosch Place, while a goodly number camped on the grounds, and others secured lodgings in the city. 'tln the conduct of the school, a definite objective of the Committee has been to improve the presentation of subjects, and the development at the same time of Baha'i Teachers. Thus during the courses there were 19 different Baha'is who took part in [p56] 56 THE BAHA'I WORLD the lectures. Each one was required to prepare himself well in advance, and have the subject outlined and condensed, so as to take up not over 30 or 35 minutes at the most. Two years ago a College Professor we had give a few lectures, remarked to me, that he did not see why we secured the assistance of College Professors, as our presentations were better than they could hope to do. t(A1L classes are conducted on the creative discussion plan. The speaker introduces the subject with his detailed presentation in not over 35 minutes; then a period of 10 to 15 minutes is allowed for questioning and discussion. The third class of the day was even more of a creative discussion meeting, dealing with the Fundamental Baha'i Principles. In this class the leader used not over 20 minutes to present the subject, allowing 25 to 30 minutes for questioning and discussion. Of outstanding interest was the course on the Influence of IsUm and the Teachings of Muhammad, the first on Isl6m to be given in an American Baha'i Summer School. ttThere were four roundtable discussion meetings, held in one of the beautiful Redwood Groves, which developed enthusiasm and clearer understanding among all present, of the important subjects under consideration. "Children's classes were held daily. One class was for those under 7 years of age, the other for those younger. All young people over 13 were permitted to attend the Adult Classes or the classes for those young people between 7 and 13. There were in attendance in all 53 young people, of which over 20 were non-Bah4'is. Attached is detailed report of the Children's and Youth Program Committee, outlining the method of conduct, supervision of both study and play, and details of the courses of study. "Three public teaching meetings were held; one with the local Grange at Geyser-yule, which is usually attended by all the officers of the Grange, the members of the Chamber of Commerce, city dignitaries, etc.; the second, a general publid meeting in the city of Geyserville; and the third, an afternoon public meeting at the Griffith Grove, near Santa Rosa, in the beautiful outdoor amphitheater there. These meetings were all very well attended, and great interest aroused in the Faith. ttrne citizens of Geyserville are becoming more kindly to the Baha'is all the time. Originally they were quite opposed to us, because of our Faith, Geyserville being an orthodox city. They even went so far as to warn certain of their people to beware of the Baha'is and their tpernicious teachings.' This was four or live years ago. It is of interest to note in passing, that the two particular Geyservillians, warned to be careful of the Baha'is, have both become Baha'is. The newspaper giving full page announcement of the Summer School and an announcement by the Chamber of Commerce extending a hearty welcome to the Summer School, shows the spirit of fellowship that has been developed. This has been possible only through strict adherence to Baha'i conduct, which changed distrust into trust and confidence. "The 1935 program follows, together with the names of those who conducted the various classes: Program PACIFIC COAST BAHA'I SUMMER SCHOOL Ninth Annual Session Bosch Place, Geyserville, California July 14th to July 27th, 1935 DEVOTIONS: 9:00 a. m. daily, under Big Tree. CLASSES: 9:30 a. m. to 12:30 p. m. daily, in Odd Fellows' Hall. ROUND TABLE DISCUSSIONS: 2:30 p. m. each Tuesday and Friday. CHILDREN'S ACTIVITIES: Study Classes 9:30 a. m. daily in Children's Library. Supervised Recreation: 2:30 p. m. daily. PUBLIC MEETINGS: Fellowship Dinner with Geyserville Grange, 6:30 p. in., Thursday, July 18th, at the Grange Hall. Griffith Grove, Santa Rosa, 2:30 p. in., Sunday, July 2 1st. [p57] CURRENT BAHA'I ACTIVITIES 57 Odd Fellows' Hall, Geyserville, 8:00 p. in., Wednesday, July 24th. UNITY FEAST: The Annual Reunion of the friends and their guests, 12:00 noon, Sunday, July 14th, under the Big Tree. COURSES OF STUDY: HISTORY OF THE BAHA FAITH UNDERLYING PRINCIPLES OF BAHA'I ADMINISTRATION THE ADMINISTRATIVE ORDER OF THE BAHA'I FAITH INDIVIDUAL AND COLLECTIVE RELATIONS TO BAHA'I FAITH THE TEACHINGS AND INFLUENCE OF ISLAM (Classes were conducted by Baha'i teachers including the following: J. EL Gray, Louise Caswell, Nadeen Cooper, Rowland Estall, Kathryn Frankland, Marion Holley, H. R. Huribut, Leroy C. loas, Sylvia Kemp, George Latimer, Charlotte Linfoot, Joyce Lyons, Or-celia Rexford, Paul Schoeney, Maimie Sew, Irwin Somerhalder, N. F. Ward and Nell Wilson.) TEACHING CONFERENCE: 2:30 p. in., Saturday, July 20th, in Odd Fellows' Hall. Round Ñ table Discussions Ñ Leaders, Virginia Orbeson~ccReturn and Reincarnation"; S. Schopflocher Ñ '~Prob1ems Within the Cause"; Joe Bray Ñ "Cre-ative Discussion." JOHN D. Bosca, Chairman LEROY C. TOAS, Secretary AMELIA COLLINS GEORGE LATIMER ELLA G. COOPER Child Training at Geyserville The following description of the program for children, maintained at the Geyserville Summer School, has been prepared by Mary Walker, recreational director in 1933 and 1935. CCAlthough the school was originally founded for adults, children and youth have their place in the program, and it is these two groups which will be considered in this account. "A brief description of the physical setup up for the children may help to clarify the picture of this phase of the program. ttCl for instruction in the Baha'i teachings are conducted around one large table in a one-room building, bounded on three sides by the outdoor play area. The play area most used is in the shade of a large tree. A small plot of grass provides space for circle games and story-hours for the young children. Several long tables and benches are used for games and handcrafts. A sand pile is also included in the play area. "For class instruction, the children sit on benches along both sides of the table, and are supplied with pencils and paper, for the construction of notebooks. These classes are conducted by adults with knowledge of both the Baha'i teachings and educational psychology. They are approximately one hour in length, and include a story, some memory work, and a little picture drawing in connection with the general iesson. "Notebooks are kept by each child and additions to them are made daily. Hence, at the end of the two weeks, there is a permanent record of the entire set of lessons, and each child's accomplishments in connection with the lessons. A good deal of effort goes into the construction of these little booklets, and, in many cases, they are among the most treasured possessions of their owners. When a particularly fine piece of work is done, there is recognition for this achievement in the form of a gold star given. It is interesting to note the enthusiasm resulting from such a recognition Ñ small as it is. CCSince the physical development of each individual is recognized as a necessary requisite for a full and worthwhile life, recreation and physical activities are important in the summer school program. C(The director tries to divide her time for the supervision of recreation as equally as possible into three groups Ñ those for the very young children, the older children, and the youth group. "The recreation period for the young children follows the class lesson in the morning, and includes simple circle games, stories, songs, short walks, simple handcrafts and sand pile constructions. t~The children of this group range in age [p58] 58 THE BAHA'I WORLD from about three years to seven years. Aside from the pure enjoyment derived from the abovementioned activities, there is, for each one, a practical educational justification. The circle games provide big-muscle activity, and are especially important for the correct and normal growth and development of the child. Stories exercise the imagination, assist in the development of a young child's vocabulary, and often illustrate an important moral or social principle, which aids in character development. (The writer does not, however, believe that every child's story must have a moral.) ccTh singing and learning of songs helps in the musical and rhythmical ability of the child, which will be a source of enjoyment throughout life. "Handcrafts assist in the development of intricate neuromuscular coordinations, necessary for poise and various skills such as writing, drawing, and so forth. Short observation walks help to enlarge the general fund of information, and an appreciation of the natural surroundings, to say nothing of the child's physical strength. Construction in the sand pile increases intricate neuromuscular coordinations, and imagination. Tunnels, highways, bridges, and castles of sand are real and important objects of construction in the minds and the eyes of little children. "However, all of these activities emphasize, mainly, the social development of the child Ñ a desire and an ability to work and play with others. No adjustment, aside from normal physical growth and development, is more important than this one of a social nature, for the child who learns and practices the habits of fair-play and congenial give and take will find his place in the world, and will be accepted into society by his fellow men much more readily than if his habits were of a less desirable nature. Th older children have a recreational program somewhat similar to that of the younger ones, although it is a good deal more complicated. These children range in age from seven to thirteen years. Games of higher organization are substituted for simple circle games. Stories and construction in the sand pile are almost entirely eliminated, and the songs and handcrafts are of a more difficult nature. ~tIn the afternoon, there is supervised recreational swimming, as well as instructiOn in swimming, diving, and lifesaving methods for the youth and older children's group. At the same time, a story hour is conducted for the smaller children. ~tIn the evening, the recreational program is primarily planned for the youth group, although a few of the older children enjoy participation in the activities. These include campfires and Csings,~ social games, social dancing, and evening walks. It will be noticed that the activities are mainly of a social character. These are necessary for a well-rounded life, and are included because they are the activities in which the youth of today derives a great deal of pleasure. ccSocial behavior of the highest type is expected and maintained, and where instruction is necessary, it is provided. The music for the dances and tsings' is furnished by members of the youth group, and is of a remarkably high calibre. ~~Geyservi1le and the surrounding country offer a splendid setting for delightful evening walks. As large a group as twenty or twenty-five young people enjoys this type of activity during the long summer eve-flings. Singing is very popular with this group, and is remarkably well done. Several campfires around which community singing is led are enjoyed during the two-weeks' period. ccThe members of the youth group meet with the adults for lectures and discussions on the various phases of the Baha'i teachings during the morning hours. This plan is probably not an ideal one, and it is possible that an alteration may be made with an increase in the size of the summer school. ttDuring the entire two-weeks' period, the young people are busily engaged in preparations for a large pageant in which all of the children and youth participate. The general theme is the promotion of international and interracial harmony and goodwill, and, although there is not time for the children to write the pageant, almost all of the other responsibilities are carried by them. These responsibilities include [p59] CURRENT BAHA'I ACTIVITIES 59 the playing of the various rOles Ñ some thirty or forty in number, the selection and rendering of the music, the construction of stage settings, lights, and costumes; and assistance in directing the production. This pageant has become something which is looked forward to with eagerness by all of the students of the summer school. The outstanding feature is not, however, the production itself, but it is the sincerity with which each participant makes his contribution to the whole affair. cTh members of the summer school are given the opportunity of living in a most broadening and thought-stimulating cosmopolitan group. All stages of financial and economic conditions are found. Many races and nations are represented, and all ages have a place. There is an unmistakable spirit of sincere and joyous good-fellowship and cooperation prevalent at all times. It would be difficult to find a happier community. (!Could any group of people Ñ young or old Ñ Ñ be trained and educated in a more ideal situation? Could any community be more wholesome, or more conducive to international, interracial, and interciass harmony? ttCertainly the opportunities of these young Baha'i s Ñ their background and training Ñ are rare treasures to be cherished and shared now and in future years. LOUHELEN RANCH Seasons of 1934 and 1935 CcTh Central States Summer School had its beginning in the summer of 1931 when, in the month of August, some score of Baha'is and their friends gathered at Lou-helen Ranch to study intensively for nine days the teachings of Baha'u'llah and to spread the teachings in the surrounding country. Louhelen Ranch is the name given to the farm owned by Mr. and Mrs. L. W. Eggleston of Detroit. It is a beautiful stretch of rolling land containing stream, ravine, woods, open fields and pasture and situated in eastern Michigan near the little village of Davison and oniy ten miles from the city of Flint. The leaders of the classes that summer were Mr. and Mrs. Howard Ives and Mr. and Mrs. Harlan Ober. A marked spirit of harmony and a spiritual atmosphere seemed to pervade the place from the beginning and has been in evidence each summer since, while a steady growth in attendance and interest has taken place which would seem to belie the small and almost unnoticed beginning. (cEli year Mr. and Mrs. Eggleston have generously added buildings and other equipment to the original plant until now there are comfortable summer accommodations for about one hundred people besides an auditorium and a recreation hail. "The outstanding step forward in 1934 was the inauguration of a separate session for young people. This idea really started with the young people themselves who had asked the previous summer that they might have a session all their own the next summer. Their joyous enthusiasm did not wane and for four days, June 2528, they proved to those in charge that in the hands of tomorrow s adults lies a real gift to our beloved Cause. The daily program follows: CCThe Principles of Baha'u'llah, Harlan Ober, followed by open discussion. Effective Leadership, Prof. Bishop Brown. Baha Teachings in Daily Living, Mrs. Mary Hanford Ford. Stories from The Dawn-Breakers, Mary Maxwell. Outstanding Events in Religious History, James McCormick. ccCounselors for the young people who guided, advised, and helped in plans were Mrs. Dorothy Baker and Stanley Mason. Mrs. Baker conducted the devotional period each morning. There was a resident attendance of about forty, and others who were present for a day or more made about sixty who contacted the teachings. Most of these came from Baha'i families but there were a few who learned of the teachings for the first time and who since this first knowledge have constantly grown in their love and zeal for the Cause. "The classes, with the exception of the one by James McCormick which was held right after supper, were held in the morn [p60] 60 THE BAHA'I WORLD ing. This left the afternoons largely free for recreation or for group discussions and private interviews of deep import to those concerned. Programs of a more or less serious nature were arranged for the evenings by a committee of young people. "The importance of this definite beginning of a distinct youth conference cannot be overestimated. May its growth, through the power of the Spirit, be unbounded and its influence in establishing the World Order of Baha'u'llah be unlimited. ~~Many young people remained through the general session which covered nine days, July 30-July 8. June 30 was registration day with a program of welcome, inspiration, and fellowship in the evening, and on the remaining eight days the following program was carried out: "Devotions Ñ Leader selected. Baha'i Administration, Bishop Brown and Harlan Ober. Stories from The Dawn-Breakers, Mary Maxwell. Baha'i Teachings in Daily Living, Mrs. Mary Hanford Ford. Baha'i Teachings and the Bible, Mrs. Shahnaz Waite. ttEach afternoon a public lecture was given. The evening programs were varied and required less concentration. Often there were stories of Haifa, tAkkA and the Master. Sometimes there was group singing. Two evenings directed by the young people were given over to Temple inspiration. tcThis was the first summer a special course on Baha'i Administration had been given and the interest was noteworthy. The opportunity for questions and discussions seemed to satisfy a widely felt need and to indicate a growing consciousness that each individual is a member of and each local community a unit in Baha'u'llah's World Order. CCThe summer of 1935 showed expansion in that three sessions instead of two were held. The attendance increased and there was sustained interest and enthusiasm. The youth session covered the dates June 2427 inclusive. Fifty-seven young people were in daily attendance as residents besides about thirty visitors for a day or more. As far as we know this is the largest group of Baha'i youth ever gathered in a f our-day conference in this country. They were eager, enthusiastic, happy. Their daily morning program was: "Devotions, Mrs. Dorothy Baker. The Baha'i Approach to World Problems, Mrs. Ruth Brown. The Baha'i Life, Mrs. Baker. World Order Letters of The Guardian, Ñ Forum conducted by one of the young people. "As previously, the afternoons were free for games or sports or whatever one chose. It was noticeable that many chose to devote a part of each afternoon to quiet group discussions sometimes with one of the teachers and sometimes by themselves. The evenings, too, as formerly were in charge of a young peopie's committee which chose to devote a part of each evening to serious subjects. tThe time is so short,' they said, 'that it seems a pity not to have something really worth while in the evening.' One evening was devoted to a teaching conference under the leadership of Dale Cole, regional representative of the Teaching Committee. Great enthusiasm was shown, many questions were asked, and valuable suggestions were made. "On the Sunday preceding the youth session Madame Orlova gave two inspiring talks and many were on hand to hear her. Monday, too, she spoke in the afternoon, but was called back to Chicago before the youth session closed. Later she returned and her afternoon talks were a source of attraction during the general session. ttDr. Lenore Morris was counselor and general assistant at this session for the young people. t~The general session followed the youth session with one day intervening and a few of the youth remained for this session. About fifty-five were registered for full time or for more than a day. There were three regular courses and an address in the afternoon designed especially for those who come in from outside and know little of the Cause. The nine-day program (June 29-July 7) follows: [p61] CURRENT BAHA'I ACTIVITIES 61 CtDevotions (based on Seven Valleys). The Conduct of Baha'i Affairs, Horace Holley. The Baha'i Life, Mrs. Mamie Seto. Security in a Failing World, Stanwood Cobb. "An unusually high spiritual and scholarly standard was maintained in all these courses and they dovetailed into each other as though they had been worked out in consultation. "According to custom the afternoons were free for visiting, discussion, swimming, games and other recreation except for the public talk which was given by Madame Orlova or one of the teachers. The evening programs were varied and of a more or less serious nature. One evening Madame Orion gave a beautiful talk on the Baha'i House of Worship. This led to voluntary offerings which were sent as a special gift to the national treasurer. Two other evenings Madame Orlova spoke on other subjects or gave readings. One eve-fling Frank Warner of Lima told us about his trip to Haifa, illustrating his talk by pictures he had taken while there. The true spirit of the Master's house and the Holy Shrines seemed to pervade the atmosphere at that time. At another evening gathering stories of Haifa and tAbdu'1-Bahi were told. Community games and singing helped us to get acquainted the first evening. The talk which Mr. Cobb gave about the Turk at one of these evening gatherings helped to make us understand and appreciate the fine qualities of these brothers. "The first afternoon and evening were given over to a teaching conference led by Dale Cole. The exchange of ideas and sug.-gestions was stimulating. CCAt the third session, which was h~id August 1925, the plan was the same as for the other general session. The daily attendance averaged from twenty to twenty-five and there was keen interest throughout. Many came daily from the nearby city of Flint so that forty or fifty people were reached in this session. The daily program was: CCDtiLd selected. Foundations of the N~w World Order, Carl Schefiler. The Origin and Powers of Man, Dr. Lenore Morris. C(Public afternoon talks and varied eve-fling programs were maintained as in the other sessions. On two evenings we were entertained by groups from Flint. One of these was a group of colored friends and a number of the regular attendants were colored. The presence of Mrs. True gave a special inspiration for she shared with us her recent experiences at Haifa and messages from Shoghi Effendi. An evening devoted to the Temple resulted in a further offering to the national fund. ccMore publicity was given to the school this summer than before. A fine feature article in the Flint Journal is worthy of especial mention. This summer school has made a very definite connection with the city of Flint and two or three carloads of people came out every day to morning, afternoon, or evening meetings. A vigorous and growing Baha'i community is developing in Flint as a result of the school. To the young people of this group the school is much indebted for their activities and help. "Besides this outstanding result of the summer school we believe the school is having an influence which it is difficult, even impossible, to estimate, There is a real spreading of the knowledge of the Cause and the individuals who attend surely gain in the depth and amount of their knowledge. The courses are intensive. A great deal of ground is gone over, but the interest has been sustained throughout and the attendance almost one hundred per cent of those enrolled. There has been a distinct spirit of happiness, hope, and courage in all the sessions. More than one has said that be, or she, came tired and discouraged and went away with hope and vision and desire to work. The meeting together of Baha'is from different communities has a distinct value in increasing understanding and unity. A good many new people have become interested in the Cause as a result of the school. Our aim is to follow the in [p62] structions of Shoghi Effendi in widening the range and consolidating the foundations of this school year by year. c~Besides these sessions reported the school is open throughout the season to casual inquirers or to those who wish to spend a quiet vacation or to Baha'i groups for a day's outing. During the past summer Mr. and Mrs. Dale Cole made the ranch their headquarters and Mrs. Cole was in constant residence. More and more it is the hope that this will be a center from which there is a constant flow of the teachings and spirit of Baha'u'llah. Ñ Bertha Hyde Kirkpatrick, Secretary." ESSLINGEN, GERMANY Die Bafod'i Somnierwoc Joe 1934 Vom 5.-Il. August 1934 irn BaLi'i-Heim bei Esslingen a.N. Kurs A: yolk und Glaube, Ref. Dr. Adelbert Miihlschlegel. Kurs B: Von Christus bis Baha'u'llah, Ref. Dr. Hermann Gross-mann. mann. Kurs C: Bah&'i-Glaube und Christen-turn, Ref. Dr. Eugen Schmidt. Kurs D: Bahi'i-Verwaltung, Ref. Dr. Hermaun Grossmann. (Administration), Korref. Frau H. Bishop, Dr. Eugen Schmidt. "l7oririige: Religion, Dr. Eugen Schmidt. Manifestation, Dr. Adelbert Miihlschlegel. Gott in uns, Emil J6rn. Deutsches Gottsuchen, Dr. Adelbert Miihlschlegel. feTagungs plan: ~tSamstag, 4.8.: Anreisetag und Begriissung "Sonntag, 5.8.: 10 Uhr Morgenfeier 15 Uhr Vortrag: Religion 17 Uhr Vortrag: Manifestation t~Montag, 6.8.: 9 Ulir Kurs A: yolk und Glaube I 16 Uhr Kurs A: Yolk und Glaube H (CDienstag 7.8.: 9 Uhr Kurs B: Von Christus his Baha'u'llah I 16 Uhr Kurs C: BahA'i-Glaube und Christentum I t~Mivtwoch, 8.8.: 9 Uhr Kurs B: Von Christus bis Baha'u'llah II 16 Uhr Kurs C: BahA'i-Glaube und Christentum II 20 Uhr Vortrag: Gott in uns "Donnerstag, 9.8.: 9 Uhr Kurs B: Von Christus his Baha'u'llah III Nachmittag und Abend frei t~Freitag, 10.8.: 9 Nachmittag Kurs D: Bah~'i-Ver-wairung (Administration) I 16 Nachmittag Kurs C: BahA'i-Glaube und Christentum III 20 Nachmittag Vortrag: Deutsches Gottsuchen 9 Nachmittag Kurs D: Bah~'i-Ver-waltung (Administration) II 16 Nachmittag Kurs D: Bah6N-Ver-waltung (Administration) III 20 Nachmittag Aussprache ccsonntag 12.8.: 10 Nachmittag Schlussfeier mit Flick-buck auf die Sommerwoche. Abreisetag "Die Sommerwoche soil wieder den Char-akter einer Arbeicsgerneinschaft tragen, weshaib sich an die t~g1ichen Kurse jeweils eine gemeinsame Aussprache anschliessen wird. Pine rege Mitarbeit der Teilnehmer wird sehr begriisst. AU Wunsch k6nnen besondere Aussprachen angesetzt werden. EINLADUNG zur vierten Baha'i Ñ Soinmerwoche, l3ssiingen u.N., 24.. August Ñ i. September 1935 CCL ittli !Der Menscia der Neuen Aera.' eeKurse: Helen Bishop Ñ Genf, Dr. Hermann Grossmann Ñ Neckargemiind, Dr. Adelbert Mhhlschlegel Ñ Stuttgart, Dr. Eugen Schmidt Ñ Stuttgart. [p63] CU A. tW steht die Welt?' (Die Gemein-schaft / Der Einzelne / Welten-wende). B. tDer Mensch der Neuen Aera' (Re-ligi6se Lebenshaltung / Organ-ische Lebensgesetze / Schicksal u. frejer Wille / Liebe-Glaube-Gerechtigkeit Ñ Erkenntnis) C. tDie Sendung Baha'u'llah's' (Die Entscheidung / Bah~'i-Prin-zipien: Der Einzelne / Baha'i Prinzipien: Die Gerneinschaft / BahVi-Verwaltung). ~ Alice Schwarz-Solivo: tDer Tag Gottes.' Helen Bishop: tNabils ErzThlung aus den frfihen Tagen des Bahi'i-Glau-b ens. A. M. Schweizer Ñ Zuffenhausen: CLeben und Tod.' Dr. A. Mtihlschlegel: cDer RU nach dern neuen Menschen' (aus Dich-tungen aller Zeiten). resojistige Veranstaltungen: Morgenfeier (Leitung A. Kdstlin Ñ Ess--lingen, Ansprache Dr. A. Miibi Ñ schiegel) / Schlussfeier (Leitung P. Gollrner Ñ Stuttgart, Ansprache H. Bishop) Musik Ñ u. Liederabend (Leirung Fred Kohler Ñ Winterbach). Tagungsplan: Ccsamstag 24. August: Anreisetag. 2014 Ulir: Begrtissung. ~tSonntag, 25. August: 10 Uhr: Morgenfeier. 17 Uhr: Vortrag CDer Tag Gottes.' (!Molltag 26. August: 9 Uhr: Kurs A, 1. 17 Uhr: Kurs A, 2. 2O~4 Uhr: Kurs A, 3. CCDienstag 27. August: 9 Ulir: Kurs B, 1. 17 Uhr: Kurs B, 2. 2014 Uhl2 tLeben u. Tod.' c(Mittwoch 28. August: 9 Ulir: Kurs B, 3. 17 Ulir: Kurs B, 4. 2014 Uhr: Musik-u. Liederabend. t!Donnerstag 29. August: 9 Ulir: Kurs C, 1. CcFreitag, 30. August: 9 Ulir: Kurs C, 2. 17 Uhr: Kurs C, 3. 2O~4 Uhr: tNabils Erz~ih1ung.' ~~Samsta% 31. August: 9 Uhr: Kurs C, 4a. 17 Uhr: Kurs C, 4b. 20¼ Uhr: tDer Ruf nach dem neuen Menschen.' (csonntag 1. September: 10 Uhr: Schlussfeier. "Die Veranstaltungen finden im esslinger Bahi'i-Heim bei der Katharinenlinde stafl, das durch seine liebliche Lage, abseits von Verkehr und Grosstadt in NThe des Waldes, mit Liegewiese und reicher Mdglichkeit zu SpaziergThgen in den Freizeiten ausreichend Gelegenheit zu korperlicher Erholung und Ausspannung bietet. Die Teilnahmekosten betragen R. M. 15 . Ñ einschuiesslich Verpile Ñ gung und einfacher Unterkunft irn Bahk'i-Heim; Einzelzirnrner ausw~irts zu m~issig-sten Preissen. ttMbglichst baldige Anmeldung an Fri. Anna K6stlin, Esslingen a.N., Wehrneckar Ñ strasse 1, erbeten." August 24-September 1, 1935 Main Theme: rCThe Man of the New Era." Courses: Helen Bishop, Geneva, Dr. Hermann Grossrnann, Neckargemiind, Dr. Adelbert Miihlschlegel, Dr. Eugen Schmidt, Stuttgart. A. ctWh Does the World Stand?" (Com-munity, The Individual, The turn of the times) B. ccThe Man of the New Era" (Religious Life, Organic Life-Laws, Fate and Free Will, Love-Faith-Justice-Knowledge). C. "The Message of Baha'u'llah." (The decision, BahA'i-IPrinciples: The Individual Bah~'i-Princip1es: The Community-Administration.) Single addresses: Alice Schwarz-Solivo: "The Day of God." Helen Bishop: t~Nabi1's Narrative from the early days of the Baha'i faith." A. M. Schweizcr: t(Lif and Death." Dr. A. Miihlschlcgel: "The Call for the New Man" (from the poetry of all ages). Other events: Morning celebration (Miss A. Kbstlin Ñ Esslingen, Speaker Dr. A. Miihlschlegelj. Closing celebration (Direction P. Goll-mer Ñ Stuttgart, Speaker Helen Bishop, [p64] 64 THE BAHA'I WORLD Musical Evening Fred Kohier Ñ Winter-bach). CONFERENCE OF BAHA'I STUDENTS AT PARIS During the past six years, an annual conference has been held in Paris which gathers together for discussion and study a number of students attending various universities in Europe, all of whom are ckclared Baha'is. An interesting account of the conference held December 29 and 30, 1935, has been furnished by the committee, through Mr. M. Hakim. This statement, in the original French, follows: (CNO sommes tr~s heureux d'informer ceux auxquels nous avons envoy6 'a Convocation du 15 Novembre dernier que la 6~me Conf6rence annuelle des Etudiants Baha'is a eu lieu les 29 et 30 D6cernbre 1935, chez Mine. Scott, dans La pius grande joic a sinc6ritd. C(En effet, conform6ment au d&ir supreme de tAbd'lBh' de r6aliser 1'union de 1'Est et de l'Ouest par 1'interm6diaire de la jeunesse, notre ami Monsieur Rochan a eu 1'id6e ii y a cinq ans, en 1931, d'organiser ~ Paris la premi&e Conf6rence. (CAinsi chaque ann6e, nos amis se r6unis-sent pendant la p6riode des vacances urn-versitaires du nouvel an, et cette ann6e comme les ann6es pr&z6dentes, avec l'appro-bation de notre Gardien Shoghi Effendi, notre 6~me Conf6rence a eu lieu. ccPendant les deux jours, 60 personnes furent pr6sentes. Parmi nos amis, nous aVOfls Cu iC grand plaisir d'avoir Madame Maxwell, fondatrice de Ia Cause ~i Paris, qui &ait venue en France spdcialement pour cette r6union, et Mademoiselle Lidja Zamen-hof; on connait la valeur et Ic na6rite de son p&e, Monsieur Zamenhof, le cr6ateur de Ia langue esperanto. Ii fut 6galement tr~s agr6able pour nous de voir Monsieur Zabib, venant de Lyon ob, depuis deux ans, ii r~ussit ~ former le premier groupe Baha'i de cette yule. "Plusieurs amis de province a de l'&ranger nous ont exprim~ leur regret de ne pouvoir assister ~ Ia Confdrence et nous ont souhait~ succ~s et aide spirituelle. CCLe premier jour, apr~s une pri&e, Monsieur Kennedy, Pr6sident de 1'Asscmbke Spirituelle de Paris, souhaita Ia bienvenue puis dQnna La parole i Monsieur Hakim, Secr6taire des Etudiants Baha'is, qui remer-cia les personnes pr6sentes, 1'Assembl6e Spirituelle de Paris, et donna lecture de 1'ordre du jour. CCMi Chahidzadeh traita avec conscience le premier point: tL'histoire des religions et leur rapport avec le Bahi'isme.' Ii d~montra que le besoin d'une religion retrouve ~ travers ics ages et dans les civilisations les plus diverses, et que le Bah6'isme a le caract~re universel n6cessaire pour rapprocher les hommes de toutes races et croyances. "Ensuite, Monsieur Dehkan, avec son doquence habituelle, parla du second point: cL~Education Baha'i, base de la Paix Mon-diale.' En larges traits ii montra, d'une part Ic parti-pris, d'autre part les probkmes vitaux non r6solus qui emp6chent Ic monde de sortir du cercie infernal des guerres, puis comment le BaM'isme apporte l'esprit de communaut6 mondiale ndcessaire ~t une base durable de Paix. c~AprAs ces deux causeries notre premi&e journ6e prenait fin, et rendezvous fut pris pour Je lendemain. "Le Lundi 30 D6cembre, toujours devant un auditoire assez nombreux, notre ami Monsieur Mesbah traita avec profondeur de 'rue Ia question suivante: tConnais-toi toi-m~me (Socrate).' Ii expliqua comment, pour tout &re, ii est essentiel de connaitre ses limires et ses possibilit6s et si par sa volont~ ii se tourne vers Ia source de v6rit~, Dieu, ii pourra donner ~ ses actes une haute portdc morale et bienfaisante. ttApr~s une biive discussion sur ce sujet, Madame Maxwell parla pendant un quart d'heure de l'activit~ de la jeunesse amen-Caine a canadienne pour Ia Cause. Puis on commen~a ~ traiter Ic point de 1'ordre du jour relatif ~ un 6change de vues sur tLes meilleurs Moyens de r6pandre Ic Bahi'isme' et on envisagea tour ~ tour: I'exemple donn6 par la vie, les publications, les r&inions, les voyages et correspondances, etc. Malheu-reusement Ic temps s'avanqant, on ne put donner que trois quarts d'heure ~ ce sujet. "Avant de terminer on fit une distribution de ijyres Baha'is, de photos du Maitre, de bagues grav~es offertes par Madame Dreyfus-Barney et Miss Sanderson. [p65] Room in Hiji Mirza J~ni's House in KasMn, where the BTh slept. Alcove in Irn~rn-Z~dih Ma~si~irn, Tihr~n, where the remains of the B~b were kept. Grave of B~di', Bearer of Baha'u'llah's Tablet to N6~siri'd-Din ShTh, near Tihr~n. 65 [p66] 66 THE BAHA'I WORLD ttApr~s ces deux jours de r6union, nous avons senti la v4rivable intimit~ qui exis-tait entre ces diff6rentes personnes de 1'Ouest et de 1'Est dunies sous le nom de Baha'u'llah, Ct nous 6tions tellement heureux que les Etudiants d'~cid&ent d'ex-primer dans une lettre, leur joie et leur fidditS au Gardien Shoghi Effendi." EXTENSION OF YOUTH ACTIVITY During 1933, Shoghi Effendi extended the functions of the American Baha'i Youth Committee in the following words: "He would strongly urge you to cooperate, heart and soul, with all the various Assemblies, groups and committees throughout the Baha'i world, to ask for their assistance and help for the successful discharge of your duties and obligations, and in this way to try to build up an active and ready mind among the Baha'i youth throughout the world. In other words, you should not confine your activities to the national sphere but should strive to create under the supervision of your N. S. A. an international body of active young Baha'i men and women who, conscious of their manifold and sacred responsibilities, will unanimously arise to spread the Holy 'Word." The period 19341936 has consequently represented a rapid development of world consciousness among the Baha youth of North America and the formation of plans more intensive in spirit and more widespread in scope. As stated in the Youth Committee's annual report for 19341935, "communication has been established with nineteen international groups representing fifteen nations, and with fifty-three local groups." That same year brought forth a CfBah4~i Youth Bulletin" as the organ of the young people and also a number of study outlines aimed to bring the youth groups into closer touch with the Teachings as the solution of modern problems. The Committee's report a year later stated that the Bulletin had been transformed into a quarterly magazine entitled Baha'i Youth, that regional youth conferences had been held in America, that the young people were centering their energies on the three Baha'i Summer Schools, and that the first international nal Youth Day had been observed on March 21, 1936. In Part Two of this volume appears an article summarizing the work of Baha'i Youth for the period of this survey, and reference should be made to that article. An important element underlying the formation of Baha'i youth groups is the Teaching of Baha'u'llah, that the age of fifteen years brings the condition of maturity. Since the voting age of the Baha community is twenty-one years, the young peo-pie between fifteen and twenty-one are assimilated into the community by permission to attend the Nineteen Day Feast after reporting to the Spiritual Assembly their acceptance of the Faith and their intention of applying for the full voting right on reaching the age of twenty-one. Above all, the Baha'i youth group does not represent a "youth movement" in the sense that it is a revolt or separation from the older Baha'i community. The social pattern created by Baha'u'llah is universal; its establishment upon earth calls for every human quality and attribute Ñ enthusiasm as well as wisdom, initiative as well as experience, and the moral and emotional virtues of youth not less than the characteristics of the older generation. The Baha'i youth group of today undergoes training to become the active Baha'i community of tomorrow. This means nothing less than the fact that the inherent function of the Teachings, the creation of reality, has begun to proiect itself nearer the beginnings of spiritual experience as guidance and inspiration for those who otherwise wouLd find their predominant social influence in the pressures of a divided world. Since the first International Baha'i Youth Day marked a new stage in the progress of youth activity, it is fitting to conclude this brief reference with a statement on that event by the secretary of the Youth Committee during 1934193 6, Miss Marion Holley. International Baha'i Youth Day "Shoghi Effendi wrote the American Baha'i youth who had attended the Twenty-Eighth Annual Convention' as follows: tln 1 Through his secretary. [p67] CURRENT BAHA'I ACTIVITIES 67 these days of universal affliction, of widespread disillusionment and discontent the eyes of the entire Baha'i world are directed towards the activities which the Baha'i youth are initiating in various countries with the view of hastening the unfoldment of the Divine Plan. Their hopes for a better and saner world center chiefly in you who have been called upon to vindicate through both your words and deeds those verities which alone can effectively establish unity and peace in the world.' CCCetil the American Youth Committee had no hint of this new era of teaching which the Guardian was about to introduce when, in January, 1936, it determined to invite the Baha'i youth of the world to a joint celebration of Nawruz. Nor did the local groups who responded so eagerly realize the timeliness of their demonstration. Their intention was but to move one step nearer the goal which Shoghi Effendi had fixed for them, the goal ~w create an international body of active young Baha men and women. .' It was their common thought that at Nawruz, the opening of a new year in the history of the Faith, they could most seriously celebrate their solidarity, reaffirm their joint purpose, and create new modes for the expansion of their work. Thus, assisted by the American Youth Committee, an international program was adopted for Sunday, March 22, 1936, under the general title of Ba/9d'i Youth Look to the Future. PROGRAM reBAHA)i YOUTH LOOK TO THE FUTURE" AN INTERNATIONAL CELEBRATION OF NAW Ñ RPZ Sunday, March 22, 1936 "WAYS TO CONSOLIDATE BAHA'I YOUTH" A TEACHING CONFERENCE A. International Responsibility A discussion based on the Guardian's instruction "to create an international body of active young Baha'i men and women B. Methods in the Corning Year A study of ways to develop individual teaching, local youth group activity, and Summer School programs. C. Efforts Toward the Baha'i Life A consideration of Baha'i Faith as a way of livings for young people who, inspired by the Manifestation, may be united by their mutual goal. II. ~CTHE IDEALS OF BAHA'I YOUTH" A SYMPOSIUM A. World Order B. The Most Great Peace C. An Economic Solution D. Human Solidarity E. The Renewal of Religion CCG in fifteen nations were asked to participate and at the time of meeting it was not known exactly how many had planned to do so. Thus the cablegram sent to Shoghi Effendi overstated the number: CThirty regional conferences Baha'i youth fifteen nations greet beloved Guardian on Naw-R1iz, Beg prayers (for) confirma Ñ dons Baha'u'llah (on) first demonstration our ihternational unity.' Actually there were twenty-six conferences reported, representing ten nations of the world: the United States, Canada, England, Germany, France, Egypt, tlriq, India, China, and Japan.' To their message the Guardian cabled in reply: tOverjoyed, deeply thankful. Appreciate greeting. Loving remembrance Holy Shrine.' In addition to the cablegram, the delegates at every conference signed a letter which read as follows: ~Dearly4eloved Guardian: eToday young Baha'is are celebrating in international conferences the inauguration of another Baha'i year. In unity with our fellows throughout the world we have 1 Conferences occurred in Binghamton, Boston, Montreal, Philadelphia, Teaneck, Washington, B. C., Cleveland, Flint, Lima, Milwaukee, Wilmette, Denver, Los Angeles, Monroe, Phoenix, San Francisco; and in London, Paris, Hamburg, Heidelberg, Alexandria, Baghdad, Karachi, Poona, Canton, and Tokyo. [p68] 68 THE BAHA'I WORLD joined in a new determination to serve the Cause of Baha'u'llah. r~/j~ thought underlying all our efforts is that, led by your wishes and stimulated by your prayers and trust in us, we may rise to those heights of endeavor to which the example of your own life so clearly directs us. May the seed of Baha'u'llah's Word find in our hearts soil which, prepared by service and study, enriched by tests, and continually nourished by His blessings, may attain capacity to produce His fruits. That our lives may bear testimony to the reality of our Faith, becoming thus potent instruments for the shaping of His great civilization, is our deepest hope. To you, our beloved Guardian, and to the members of the Holy Family and friends of the household, we send our tender love and devotion, longing to become more worthy, that we may be in truth your coworkers in the establishment of the World Order of Baha'u'llah.' "It is impossible to estimate the true significance of these meetings. Not less than fifty American localities participated, as the conferences were regional in nature. Each conference seemed unique in a spirit of enthusiasm and joy; each described the value of its experience in individual and diverse terms; each released without doubt a new energy throughout the region of its influence. In the opinion of the National Spiritual Assembly of the Baha'is of the U. S. and Canada, there was testablished a new and important public activity which can develop into a great asset to our teaching work, as well as a powerful means for developing experience and capacity among members of the youth groups. "But surmounting and transforming these practical benefits was the dynamic unity which stood demonstrated around the Baha'i world. Nations might be at war; rivalries and antagonisms between countries might run high; the theories and credos of totalitarian States could violate the oneness of humanity; religious, class and racial dogmas could divide in subtle and treacherous ways those who in reality were interdependent; but Baha'i youth were not affected! The power of Baha'u'llah had rescued them horn such delusions, His love had stamped them with a true affection for their brothers, and under the shadow and protection of His World Order they joined their hands and hearts. For reasons quite other than these conferences, the year ninety-three will gain import as it recedes into history. Baha'i youth are proud to have signalized its opening with their first international celebration." The following account of each meeting has been prepared for publication in Baha'i Youth. AMERICAN CONFERENCES a. Central Area (1) It is fitting that one of the largest and most successful meetings was held at Wibnette in the Mashriqu'l-Adhkar, with representatives of the Chicago, North Shore, Urbana, and Madison youth groups. The delegates first met at buffet supper, then took part in the Naw-Rtiz Feast in the Temple. On Sunday morning a teaching conference was held, and in the afternoon five young speakers addressed an audience which filled Foundation Hall. Their talks were characterized in a telegram from an observer as tvery clear, well done and with wonderful spirit. Deeply moving to everyone. (2) Cleveland, Ohio, called an impromptu meeting, as the youth were unable to travel to Lima. Marzieh Carpenter spoke on her recent experiences in I ran. "(3) Flint, Michigan, was conference center for Baha'i youth of Flint, Detroit, Marysville, Pt. Huron, and Idlewild, who, after Sunday breakfast together, met for a short devotional meeting and a thorough discussion of Baha'i responsibilities. Emphasis was laid on the reconciliation of international and national loyalties. The group recommended the importance of Esperanto, subscription to La Nova Ta go, and inclusion of Esperanto articles in Baha'i Youth. CC (4) Youth of Toledo, Columbus, Akron, Cincinnati, Dayton, Fremont, and Lima met in Dma, Ohio, for a teaching conference, luncheon, and public meeting [p69] CURRENT BAHA'! ACTIVITIES 69 at which two young and two adult Baha'is were speakers. The group reported a great success and the thope that other years will bring us together again at this happy season. (5) Mrs. Howard Ives was guest and discussion leader at the conference in Milwaukee, Wisconsin, in which Kenosha also joined. International contacts and local work with international groups were particularly emphasized. Delegates also defined the Baha'i moral code which young Baha'is must establish among themselves. b. Western Area (6) Denver, Colorado, found the chief value of its conference in the experience of organization gained by the group. This effort, it was felt, would set an auspicious example for future plans. CC (7) Southern California youth of Los Angeles, Glendale, Pasadena, Long Beach, Santa Monica, Southgate, and San Bernardino joined in planning a public symposium ambitiously publicized and executed. Two thousand programs bearing a reproduction of the Temple were distributed. Publicity appeared in seven Los Angeles papers and in three suburban communities. Posters announced the meeting at six colleges, two central libraries, and in six other localities. Also, for perhaps the first time, the Baha'i Faith received publicity in motion pictures, as two theaters showed an announcement and picture of the Temple. These preparations were repaid by an audience of almost four hundred for the meeting in the Woman's Club of Hollywood, including a large representation from several Negro organizations. Many new friends were made for the Cause. (8) The conference in Monroe, Washington, represented youth from Seattle and Sultan as well. The discussions were especially fruitful, and the delegates resolved to continue such inter-community meetings. All were aware that they had scarcely penetrated the surface of this great Message, but by planning regular classes in Monroe and Seattle they intend to remedy this situation. (9) The Baha'i youth of Phoenix, Arizona, sponsored the Naw-RiXz Feast, fol lowing it on Sunday with a public program which was exceptionally attractive. (10) Seven communities joined in the teaching conference and public meeting in San Francisco, California. These included Oakland, Berkeley, Burlingame, Geyserville, Kenwood, and Knightsen. The Teaching Committee discovered that in the four speakers it had fine new talent for its regular meetings, and they have since been called upon. c. Eastern Area "(11) The Binghamton, New York, youth group gave its consideration to plans for Green Acre, after which one of the adult believers spoke on the life of Qurratu'1-tAyn. (12) Boston, Massachusetts, scheduled a conference, but this has not yet been reported. (13) Baha'i youth of Montreal, Canada, and several outlying suburbs held a valuable teaching meeting under the leadership of Kenneth Christian, chairman of the National Youth Committee. Plans were developed for effective cooperation with other youth groups in the city, the Baha'is forming themselves in teams of two to visit these groups. "(14) Because the young Baha'is of Philadelphia, Pennsylvania, were unable to journey to Washington, D. C., they arranged a small meeting of their own. Earnest thought was given to their responsibilities and to the habits by which Baha'is should be characterized. (15) Teaneck, New Jersey, was conference center for young Baha'is around New York City. Fourteen attended a teaching conference which was followed by a public symposium. In the evening Horace Holley, secretary of the N. S. A., was guest speaker. CC (16) Washington, D. C., held a regional meeting in which Baltimore and other communities joined. It has not been reported in full. CONFERENCES IN EUROPE, ASIA, AFRICA CC (17) British Isles Ñ Fifteen young Baha'is of London met in conference and sent a cable of greeting to Shoghi Effendi. Discussion emphasized the importance of [p70] 70 TIlE BAHA'I WORLD the Baha'i life, the need to conserve our efforts and to find in the Baha'i Teachings the solution to presentday chaos. The group voted to establish a central library in which important papers read in future conferences will be preserved. The meeting was felt to hold historical significance. CC (18) China Ñ Canton has but one Baha'i, Chan S. Liu, who, wishing to join the international celebration, announced through the newspapers a meeting at the Asia Hotel. Ten strangers were his guests and have formed the nucleus of a study group. ct(19) Egypt Ñ The Baha'i youth of Alexandria voted to join in the Naw-Riiz celebration, but as yet no report has been received. (20) France Ñ The young Persian Baha'is of Paris also held a conference which has not yet been reported. cc(21) Germany Ñ Young Baha'is of Hamburg held an informal meeting, since no unofficial organization of youth under twenty-one is allowed in Germany today. They expressed firm faith in the principles of Baha'u'llah, feeling that these can be reconciled with obedience to government. Miss Mary Maxwell reported the sentiments of the group when she wrote: cOur tolerance, as well as our firm adherence to the Teachings, is needed as a bridge between the thoughts of this country's youth and the New World Order we are building.' "(22) The Baha friends of Heidelberg, both young and old, joined to celebrate International Youth Day at a public meeting and tea. Three speakers discussed tThe Historical Significance of the Day,' CThe Life of a Baha'i,' and tGodly Peace.' It was agreed that world peace is only possible when based on the unity of mankind. (23) India Ñ Mr. 1sf andiar Bakhtiari, president of the Spiritual Assembly of Karachi, presided at a three-hour conference of young Baha'is. In a recent letter the secretary reported that C~ youths passed a very happy time in explaining and discussing the Baha'i Faith, and we have sworn to wake up from our deep slumber and try our utmost to keep pace with our Baha'i friends abroad.' (24) An interesting photograph has been received of the Youth Committee of ten members recently organized in Poona during the Naw-Riiz conference. Poona has thus joined in fulfilling the Guardian's request for the consolidation of Can international body' of young Baha'is. CC (25) eIrdq~During the conference of Baha'i youth in Bagi2ddd, a fund was established for the purchase of Baha'i pamphlets for free distribution. These are to include the series of the Free Literature Committee of America, as well as Shoghi Effendi's 'World Order letters. It is hoped tto create a true general knowledge of the spirit of the Cause which is so grievously misunderstood among enlightened and well-cultured people' of cIrAq. (26) Japan Ñ Agnes Alexander, pioneer teacher of Japan, had as her guests, in her Tokyo home on March 22, two Amer-ican-born Japanese girls. One of these is at present studying Japanese in order to return to her native Hawaii to teach the Baha'i Faith. Three newspapers carried announcements of the international celebra-ton." A BAHA'I PIONEER IN ETHIOPIA In December, 1934, a letter was received reporting the formation of a Spiritual Assembly on November 25 of that year at Addis Ababa, Ethiopia. The establishment of a Baha'i community in that land was accomplished by Sabri Elias, a believer from Egypt. Referring to this achievement, the Spiritual Assembly of Haifa stated: "We are happy to report to our friends throughout the world encouraging news of the progress of Baha'u'llah's Faith in Ethiopia Ñ the oniy independent Kingdom in Africa. • Its fate seems uncertain and thus it is the more interesting to the Baha'is and the more significant that at this time of agita-don and unrest, the Baha'i Faith should have started to permeate that historical land." While conditions have been completely changed in the country since 1934, the local Assembly having been obliged to suspend its communications, the fruit of such a devoted effort has been permanently secured, [p71] CURRENT BAHA'I ACTIVITIES 71 in part at least, by the translation of Baha'i literature into the native language. One of these volumes, in fact, was presented to Emperor Selassie at Jerusalem in 1936 by Mrs. Lorol Schopflocher of Montreal. "Through the activities of the National Spiritual Assembly of Egypt the Baha'i Cause had marvelous achievements outside Egypt. In January, 1934, our dear brother, Sabri Effendi Elias of Alexandria, was sent to Ethiopia to settle there and teach the Cause in accordance with the desire of our beloved Guardian. He arrived at Addis Ababa and proceeded with his work with such zeal and energy that he was confirmed in giving the message to a certain number of natives and other nationalities. The opponents, members of Muslim and Coptic clergy, could not succeed in their attempts in withholding the progress of the Cause. After one year of hard labor our friend succeeded in establishing the first Spiritual Assembly in the Capital of that remote African country. "The first service which that Assembly accomplished was the revision of the Ethiopian translation of tBh'''I1'h and the New Era' formerly undertaken by Sabri Effendi, and its printing. Pamphlets were also published in the Arnhara language and distributed among the public. The malicious reports by which slanderers tried to defame the Cause, and the accusations made by them, that Baha'i meetings have a p0-litical attitude, caused the Royal Private Secretary to summon Atto Haylo Gibriel, the vice-president of the Assembly, who explained the Baha'i Cause and produced its books which were highly appreciated by the Secretary. CAbdullihi Abmad Adari, another staunch friend, traveled to Lecampti in Ethiopia where he settled himself and is occupied in giving the message to his countrymen. Owing to the present conditions of the country Sabri Effendi was requested by the authorities to return home with other foreigners. He assures us that the Cause is firmly established in that country, and that the Abyssinian believers are so firm and kindled that they will faithfully carry on the work during his absence. GRADUAL ENFORCEMENT GE BAHA'I LAWS In the "Book of Aqdas," revealed by Baha'u'llah in the form of answers to questions, the worldwide Baha'i community possesses a common foundation in the elements of spiritual principles and also constitutional laws. The Faith has progressed to the point where a number of these principles and laws can already be conscientiously observed. Among these are, the use of the obligatory daily prayers, the keeping of the period of fasting each year, the practice of monogamy, the avoidance of alcoholic liquors, and the injunction laid upon believers to obtain the consent of their parents before a Baha'i marriage can be entered into. Another social law enforced whenever possible among Baha'i communities is that which forbids secular work on the nine Holy Days of the Faith. These Days are listed in the Baha'i Calendar included in Part Two of the present volume. Baha'is, therefore, are united not only by a common devotion to the Manifestation, by a common acceptance of Teachings on spiritual and social subjects, and by loyalty to their institutions, but also by definite practices setting them apart from the nonBahA'i community and possessing unique x~alues for the development of character. 'Writing on this important subject, the Guardian has said: The Laws revealed by Baha'u'llah in the Aqdas are, whenever practicable and not in direct conflict with the Civil Laws of the land, absolutely binding on every believer or Baha'i institution whether in the East or in the West. Certain laws, such as fasting, obligatory prayers, the consent of the parents before marriage, avoidance of alcoholic drinks, monogamy, should be regarded by all believers as universally and vitally applicable at the present time. Already, in Egypt, Itr6n, India and tlrAq, Assemblies, both local and national, are availing themselves of the opportunity which the autonomy granted to Eastern religious comrnunjties in matters of personal status has offered them, to press for the recognition by the civil authorities of such Laws of the Aqdas which they con [p72] 72 THE BAHA'I WORLD scientiously feel they must uphold and enforce. They have even, under certain circumstances, preferred to suspend their activities and dissolve their institutions rather than follow the dictates of those officials who have tried to induce them to violate what has been expressly ordained by the Author of their Faith." LEGAL PROTECTION FOR THE NAME CCBAHA~I~~ AND SYMBOL OF THE GREATEST NAME Under the protection afforded by the laws controlling trade marks, the name CCBah6ui~~ has been legally registered in both the United States and Canada by the National Spiritual Assembly, and similar protection has also been obtained for the symbol of the Greatest Name. The National Spiritual Assembly of Australia and New Zealand have taken similar steps for the registration of the Greatest Name. The American and Canadian registrations are reproduced elsewhere in the present work. It is evident that the unique spiritual power established by Baha'u'llah will before long exercise such influence as to attract those irresponsible souis who seek to attach themselves to any source of prestige, and likewise arouse the attention of others who might seek to mislead the public. A revealed Faith is universal, and in each cycie is offered freely to the entire world. The Baha'i Faith, however, involves an administrative order and a degree of discipline raising it above the realm of the spiritud philosophies which can be adapted to suit the individual understanding. The believers, therefore, realize a responsibility in upholding the full and complete standard of faith, which remains incomplete until membership in the Baha'i order is attained. NEW TRANSLATIONS During the past two years, the list of translations has been greatly extended. The Word has been made available to added millions of souL in many parts of the world. The new translations include the following titles: C(Bhf~~11~h and the New Era" has been translated and published in Amharic, Urdu and Norwegian. The same work has also been newly translated into Sindhi, J-{indi and Bengali, and printed copies are soon to appear. This book has now been printed in thirty-two different languages. Eleven different versions of "Hidden Words" have appeared, the latest editions being in Dutch and Serbian. An Armenian translation has been completed but not yet published, while work is going forward on its translation into Urdu, Chinese, Danish and Portuguese. Of the CCKitAb~i~fqin,~~ ten versions now exist in printed form. In addition, Swedish and Spanish translations have been finished and are under publication. The translations in progress are Danish, Portuguese, Norwegian, Czech, Netherland, and Esperanto. CCS Answered Questions" has been printed in six different tongues, but editions will shortly appear also in Chinese and Urdu. Translations likewise exist in Italian, Armenian and Portuguese, and a Braille transcription is under way. A collection of Baha'i prayers has been published in Serbian. A new edition of ~~KitAb-i-Iq4n" has appeared in the language of I ran. The t!Will and Testament" of Baha'u'llah and that of tAbdu'lBh' have been published in German. "The Dawn-Breakers: Nabil's Narrative of the Early Days of the Baha'i Faith" has been translated into German and also into Arabic. The late M. Hippolyte Dreyfus-Barney's CCEssai Sur le Bahi'isme" has appeared in a new edition in France. J. E. Esslemont's brief statement entitled "What is the Baha'i Movement?" has been translated and published in Finnish and Icelandic. ttBahA'i Administration," the published letters of Shoghi Effendi, and also a compilation of Prayers have been rendered into Urdu. Finally, ccTh Mysterious Forces of Civilization" and the ctp~ Talks" ~f CAbd~1 BaM have been translated into French. The latter work has also been issued in Portuguese. [p73] CURRENT BAHA'I ACTIVITIES 73 Most of these versions are likely to prove oniy temporary versions, yet they are a vital necessity to the promotion of a World Faith. The permanent editions of the future must await the formation of that group of international scholars described by !Abd~1BhA LOCAL INCORPORATIONS The Guardian's comment upon the legal incorporation of local Spiritual Assemblies was transmitted to the New York Assembly in 1932, through his secretary, after receiving the first draft of the proposed Articles of Incorporation and ByLaws prepared by that Assembly. 'tlt is surely very important to give to the local &piritual Assembly some legal standing, for as the Cause progresses and its adherents increase, they will be confronted with duties they cannot even imagine at present. Not oniy will they have to make contracts for acquiring halls for their meeting places, but they will also be obliged to create new institutions to care for their sick, poor and aged people. We hope that before long the Baha'is will be able to afford schools that would provide children the intellectual and spiritual education as prescribed in the Writings of Baha'u'llah and the Master." Since the last international survey was prepared, the following Spiritual Assemblies have incorporated: Washington, D. C.; Montreal, Quebec; Bombay, Karachi and Calcutta, India; Rangoon, Mandalay and Daidanaw-Kalazoo, Burma; and Auckland, New Zealand. The Spiritual Assembly of London, England, has registered the Baha'i Faith with the authorities as a definite religious community, and the Baha'i Center has now the status of a place of worship. TURKISTAN AND CAUCASUS The city of tlshqThid has long been notable from the Baha'i point of view in that the first Mashriqu'l-Adhkar was constructed in that city. Before the Baha'i activities came under control of the political authorities under the new Russian r~gime, they had been developed to a high degree of efficiency. Educational facilities had been established, a monthly publication was issued, and the Baha'i Temple and sur rounding grounds had become influential in the life of the city. It is gratifying to report that the condition of the local Baha'i communities improved considerably between 1934 and 1936. In 1928, the Law expropriating religious edifices, from which the Mashriqu'l-Adhkar had for some time been immune, was applied to that Baha'i edifice. The use of the structure, however, was continued under a five year lease. This lease was renewed in 1933, for a similar period. In 1935, a new administrative ruling restored all religious buildings to their original owners for an indefinite period, and under this ruling the Baha'is were held responsible for extensive repairs to be effected within six months. Through united sacrifice these terms were met, with the result that the Mashriqu'l-Adhkar and its surrounding gardens are fully restored to Baha'i ownership, and their impressive beauty again blesses the city. Beside the entrance gates of the Temple, the Baha'i principles have been inscribed on suspended signs in four languages. Public meetings, held twice a week, have been resumed in the sacred House of Worship. It is reported also that the annual Baha'i election, the teaching activities, inter-com-munity correspondence and other plans of the Spiritual Assembly are proceeding with only slight and occasional civil interference. The great significance of this improved status of the Faith in these centers is that it prepares the way for the formation of a National Spiritual Assembly, a necessary step in the establishment of the first International House of Justice. THE ORIENT Concerning developments in India and Burma, reports from the National Spiritual Assembly convey the following information: ttThere has been marked progress of the Baha'i Cause in India and Burma during the last two years. Besides internal consolidation of the Local Spiritual Assemblies and the National Spiritual Assembly, there has been great progress in popularizing the Cause by means of a teaching campaign and in translation of Baha'i literature into sey [p74] 74 THE BAHA'I WORLD erai Indian tongues. tBh"'11'h and the New Era' has been translated into Gujerati, Burmese and IJrdu. Sindhi, Bengali and 1-lindi translations are in course of prepara-don and will be published in 1936. The Urdu translation of tSome Answered Questions' is almost ready and its publication has just been taken in hand by the National Assembly. The Publication Committee is contemplating translating many other books into Indian vernacular tongues. C eThe Baha'i Magazine (Urdu and Persian), formerly published under the name of Kaukib-i-Hind, is a widely circulated magazine and has gained considerably in popularity and has helped in spreading the Cause far and wide. The American Baha'i Magazine now known as cWld Order' has a circulation of about forty copies among the English-reading Indians. Many copies of tThe Dawn-Breakers' (Nabil's Narrative) and CBa114~U~11Th and the New Era,' English as well as Urdu and Gujerati editions, were presented to the libraries of the Universities as well as to public libraries and to leading men, and thus a large number of people have been reached through Baha'i literature. Articles were contributed to the magazines and journals and through them the attention of the public was drawn to the Cause. The seventh All-Indian Baha'i Convention held in Bombay in April this year (1935) attracted to the public lectures varied audiences comprising Hindus, Moslems, Christians, Zoroastrians and others. A lecture tour of the Universities of Northern India, Delhi, Agra, Aligarh, Benares, Allahabad and Lucknow was organized and lectures were delivered under the auspices of University Unions, Oriental Societies, Religious Fellowship Groups as well as under the auspices of the Theosophical Society, the Brahmo Samaj and the Arya Samaj. A tour of the province of Sindh was undertaken and some important towns in the province were visited. A Sindbi translation of Haft Wadi (Seven Valleys) was distributed and this was very much liked because the province of Sindh had for several centuries been dominated by Sufi thought. Contacts were formed with such religious organizations as the Ahmedias or followers of Mirza. Gliulam Alimed of Qadian (who claimed to be the Promised Messiah), the Theosophical Society, the Arya Samaj and the Brahmo Samaj. "Both the vastness of the country and the variety of its beliefs and differences of language make the task of the National Assembly extremely difficult, and it is on account of these causes and not so much because of the lack of enthusiasm on the part of the Baha'is of India that the progress of the Cause has been dow. The National Assembly, however, realizes this and steps are accordingly being taken to so conduct the teaching campaign as to make it reach all the provinces, in all the provincial languages and to all classes of people and specially to the intelligentsia of the country. A fair amount of success has been already achieved and it is hoped better re-suits will be obtained in the years to come. !(The process of seed sowing is, however, going on apace and there are great possibilities in store for the Baha Faith in this vast country which is a continent. We should face the situation with redoubled energy and trust in the intrinsic worth of the teachings of His Holiness Baha'u'llah. teIn order to effect coordination between the friends of India and Burma, the N. S. A. deputed Mr. HishmatuliTh to visit Burma and stimulate the friends of that country. As a result of this visit which produced a general awakening among our Burmese brothers, it was decided to form a National Council of the Baha'is of All-Burma under the direction of the N. S. A. This Council held its first meeting on the 9th, 10th and 11th of April, 1935, at Daidanaw, the Burmese Baha'i village, and passed several very important resolutions. One of them was the addition of an English and Urdu section to the already existing Burmese school at the village. From the National Spiritual Assembly of Egypt we have the following: "In Egypt, as it is in other countries of the world, the Baha'i Cause is maintaining its steady progress. Although exposed to fanatical attempts of people of different faiths, the teachings of Baha'u'llah, nevertheless, receive the highest appreciation and deepest respect on the part of educated and cultured classes. [p75] Room in Shir~z in which Letters of the Living were appointed by the Bab. Tree in Sh~hri'id under which MuI1~ 1{usayn and his Companions camped. View of Badasht, Site of Historic B~bi Conference. (See ~The Dawn-Breakers," reakers," Chapter XVI.) 75 [p76] 76 THE BAHA'I WORLD "As a most advanced country in the Muhammadan world, and the largest center of Muslim studies, Egypt necessarily exercises such an opposition as may suppress, as they suppose, the increasing influence of a Cause which she unjustly deems anti-Muliarnma-dan. In fact, the historic pronouncement of 1925, made by the Muslim Court of Egypt by which the Baha'i religion was declared entirely independent of IslAm, and Baha'is, heretics; the subsequent divorce of their Muslim wives, and tbe various attempts by which the Muslim ecclesiastical authorities try, now and then, to uproot the Cause Ñ all of these facts embody the extent of opposition attempted against a growing Faith. Nevertheless, such attempts have assisted the Baha'i Cause in Egypt to attain a most favorable condition, and have clarified its status. "Although deprived under the circumstances from legal protection concerning matters of personal status, IBahA'is, however, thanks to the confirmations of Baha'u'llah, were given the opportunity, truly unique, to sever themselves totally from the old fetters of Islim, and to apply freely, through their Administrative Bodies, their personal status according to the Divine Laws and Ordinances of Baha'u'llah. ~~Further events had also enhanced the influence of the Cause. Apart from the individual sufferings caused by the unceasing attacks, persecutions were managed against Baha'i groups in almost every Baha'i center. Prior to 1934, Baha'is of Alexandria were persecuted by mobs aroused by a certain Muslim clergyman. "In 1934, a storm of religious antagonism raged throughout the country in consequence of the redoubled energy of the Christian missionaries. Observing that the number of converted boys and girls of Muslim origin who were attending missionary institutions was increasing, Muslims started a movement in which their leaders, mull&s and even the grand shaykh of Ishm associated themselves. Investigations were made by the legal authorities, whereupon most of those boys and girls were taken out of those institutions and contributions were made to provide other institutions for them. The movement would have produced the worst consequences had nor the Govern-rnent dealt with it wisely. ~tBUt the attempt was directed to the destruction of the Baha'i Cause more than it was made against Christian missionaries. Leading articles were published daily under headings, such as: 'BaM'ism is the real injury to Islim,' tMissionaries attract immature individuals but Baha'is attract people of intellect.' ~tAs that movement emanated from Port Said, the Baha'is there were subject to more pressure. The Maazoun (Muslim registrar of marriage contracts) started a series of lectures against the Cause. His attempt to arouse mobs against Baha'is was at first suppressed by the authorities; but due to the effective interference of high religious authorities who were repeatedly approached by the leaders of the movement in Port Said, the lecturer was given permission to continue. Failing in their attempt to create anti-BaM'i disturbances, the instigators persuaded a Muslim wife to bring a charge against her Baha'i husband before the Muslim court to divorce her. Four religious lawyers volunteered to defend her. The pronouncement was adjourned twice owing to the absence of the defendant despite the fact that the lawyers, producing Baha'i books as witness, urged that sentence be passed. The judge, having examined those books and considered the statement of the plaintiff that she neither complained against the behavior of the husband nor his treatment of her, refused to give the pronouncement before he could hear the statement of the defendant. While the case was running its course, both wife and husband were living together in harmony. His brother of Cairo, whom he had attracted to the Cause, visited them and succeeded in settling the matter and reconciling them. As both parties did not attend the court any longer their case was actually cancelled. The events of 1934 in Port Said repeated those of 1914, 1920, and 1926, and formed a link in the chain of unceasing persecutions during which the Cause of Baha'u'llah became firmly established in Port Said. "In Cairo, the largest Baha'i center, Baha'is were called upon by two detectives who made their necessary enquiries as to [p77] CURRENT BAHA'I ACTIVITIES 77 whether Baha'i meetings function in the same manner as those of missionaries. Next day the local chairman and secretary paid a visit to them and presented some pamphlets and Baha literature which were highly appreciated. After a short yet interesting in Ñ terview, assurance was given to the Baha'is that they could freely hold their meetings as usual, and should report at once in case there was any anti-Bahi'i disturbance. C(The most important matters which absorb the care of our Administrative Bodies at present are those pertaining to personal status. Thus, marriage contracts, passport certificates, as well as letters of guarantee, are all issued by those bodies. In order to conduct the affairs according to the Divine Laws of Baha'u'llah, the general rules from the tKitAb-i-Aqdas' were adopted by the National Assembly, which work, having been sanctioned by the Guardian, was published and distributed among the local Assemblies to apply them to matters of personal status. Such marriage contracts and different certificates issued by Spiritual Assemblies are regarded as possessing considerable importance by the authorities to whom they are delivered. For instance, the marriage contract of our friend Aly Effendi Ruhi of Transjordania was, after a long and deliberate consultation, recognized by the British Consulate and a passport for the Egyptian bride was issued accordingly. The marriage contract of Fouad Effendi Yazdi, and later the divorce document, were accepted and actually registered by the IrAnian Legation. Passports were also issued to Sabri Effendi Elias and to his wife on their trip to Ethiopia, according to certificates supplied by the Spiritual Assemblies. The first step taken in this respect was in Port Said when Philip Effendi Naimi applied for a passport for his wife. Being of Christian origin he was requested by the passport office to have an official certificate from the Patriarchate to which he belonged. Stating that he is a Baha'i and that the Baha'i Spiritual Assembly is the oniy body which can supply him with the required certificate, after some days of consultation the passport was issued according to the Baha'i certificate. ttBurial services were also performed by the Spiritual Assembly of Port Said according to Baha'i rites after the passing of the late H~ji Mubammad Yazdi. A ring bearing the Greatest Name was worn on his finger and a congregational prayer was read, after which the funeral was conducted in absolute silence and the most reverent attitude. ccDuring the last two years the National Assembly endeavored to obtain official recognition. They approached the Government with the view to invoke their sympathy so as to settle the Baha'i case and to clarify the situation of the Baha'is in conformity with the pronouncement of 1925. Personal interviews with certain officials in the Ministry of Justice showed that the Government is not prepared to extend further recognition to fresh religious communities. As the matter is thus remaining outstanding, the National Assembly, directed by the Guardian, endeavored to maintain the registration of the Declaration of Trust by the Mixed Court, and this action was successfully performed. In order to render that registration effective an acre of cultivated land was offered to the National Assembly by our dear friend Sharoubeem Effendi Ebeid on the occasion of the annual convention of 1935. Legal actions are being taken by the National AssembLy to have the property transferred to the Assembly. ccThe Arabic translation of ~Kit&b-i-IqTh' the Book of Certitude, and its publication, enriched the Baha'i Library. Copies were sent to the various countries in the Orient where the need for the Arabic translation is growing. During the last two years the Baha'i Library supplied tlr4q, Palestine, Turkey, Tunis, as well as Geneva with Baha'i books in both the Arabic and Idnian languages. CCTh annual convention of 1935 recorded the ultimate desire of the delegates to build a Haziratu'1-Quds. Thanks to the Abhi confirmations and to the encouraging donation of the Guardian, contributions are being collected from the believers of Egypt. As the first six months sanctioned for those contributors desiring to pay in installments will end on March, 1936, the National Assembly will, at that time, decide whether the work can be started or whether more [p78] 78 THE BANAl WORLD funds will be required. At all events, it is hoped that the year of 1936 will mark a striking stage in the evolution of the Baha'i Cause and its wide progress in Egypt." From the National Spiritual Assembly of the Baha'is of tIr6.q have come the following statements. ctThe general conditions and status of the Baha'is in tldq is fairly good, because Religious Liberty, for which the constitution of the country makes provision, enables the Baha'is to hold their spiritual meetings regularly and in complete freedom. It enables believers to propound the divine message among their co-citizens with persistent zeal and devotion. This condition is, however, not without disturbance and sLanderous attacks from religious bigots, and narrow-minded people who ignore the heavenly grandeur underlying this great Cause. "The Assembly bought a plot of land for the erection of a I-Iaziratu'1-Quds in an ideal place adjoining Baglidid. The Hazi-ratu'1-Quds is to be constructed on modern lines, and in conformity with the high station occupied by Baglidid in the Baha'i World. The plan has been completed and meets with this requirement. A copy has been also submitted to our beloved Guardian for approval. But construction was not proceeded with, pending the completion of the necessary municipal formalities, and when this has been completed, the Assembly hopes to proceed with the construction work immediately. ~~The Assembly translated Dr. Essle-mont's tBah~'u'11ih and the New Era' into the Kurdish Language, and it was printed in Baglidid with several beautiful illustrations. tcThe Assembly entertained the hope of spreading the Cause of Baha'u'llah among the Kurds, in view of their responsiveness and readiness for such message. The more so as their language is poor in literature of any kind, and especially in Baha'i books. "The publication of such a book in the Kurdish language will most assuredly meet with a gratifying success, and in this way Kurds would be attracted by the uplifting Baha'i principles, and their divine program. But it is to be deplored that the authorities have confiscated the book before its publication in final form. "During the summer of 1935, a copy of the National Assembly's news letter fell into the hands of an editor of a religious paper in Baghdad. The news letter embodies the minutes of the Fifth Baha'i Convention in tIr~q, with a detailed program of the Assembly for the year. The paper published the greater part of the account, and commented upon it in consecutive weekly issues, according to the dictates of its biased and prejudiced attitude, alleging that the Baha'i Faith is a great menace to the nation, and described Baha'is as dangerous, and unpatriotic, while urging the government to be rid of its Baha'i officials. This anti-Bah6N drive had precisely the opposite effect on the Baha'is who became more consolidated and united, and met this attack with unperturbed emotions, and inflexible courage. It was a golden opportunity for teaching the Cause, as nonbelievers became interested, and began to inquire about this new Faith with such a body of doctrine. The more alert of these peoples began to approach Baha'is and inquire about the reality of their religion, and thereby formed a more representative and accurate view of the Faith. "At Mosul the Baha'is used to hold their meetings in a house rented for that purpose. But a few fanatics began to incite the owner to oust the Baha'is from his house, and used coercion and even threats to force his hand. In the face of this critical situation the owner of the house asked the Bab's to vacate the place, and save him inconvenience and ill reputation. The Baha'is complied with his request, and remained for a time without a meeting center, until they succeeded in finding a proper place which they made into a Haziratu'1-Quds. "But fanatics did not stop there. Some of their religious heads began to speak in Mosques, and launch slanderous attacks and indictments against the Baha'is. Afterwards they were followed by a Jewish Rabbi who spoke in the Synagogue, and delivered a virulent speech on the believers, [p79] CURRENT BAHA'I ACTIVITIES 79 singling out one Baha'i for special condemnation, and the Baha'i in question received permission from the Assembly to start legal proceedings against the Rabbi in the civil Courts. When it transpired that the Baha'i intended to take action, the Rabbi sent some Jewish notables to intervene on his behalf, and asked the Baha'is to forgive him. He apologized and offered his deep regrets, promising not to attack the cause in future. Consequently, the Baha'i dropped his case. "This drastic step was not taken for the sake of revenge but to cut short similar attacks in future and at the same time to be a factor for the spread of the Cause in that city. tcThe Baha'is of Avashiq hold their meetings regularly, enjoying the esteem of their fellow men. The government opened a primary school for their children, who constitute the majority of the school cLi-dren. It happened that at the end of summer, 1934, at the opening of the school session, that the teacher appointed for the school was a backward and intolerant man. He began to sow the seed of discrimination and enmity among the pupils, by speaking in lesson hours very slightingly and scornfully of the Baha'i pupils, deprecating the Faith of their parents. The Muslim pupils began to maltreat their fellow Baha'i children, and the matter reached such a point that the conflict and friction influenced the parents of the children, with the result that the Baha'i boys were compelled to discontinue their lessons. On the directions of the National Spiritual Assembly, the Baha'is of Avashiq submitted a petition to the Minister of Education. The teacher was reprimanded severely, a fine was imposed upon him, and he was transferred to a remote place as a punishment for his harsh treatment and misbehavior. The government then appointed two teachers who fulfilled their function with a sense of duty and impartiality." The Baha'is of Shanghai during the past two years have established a library in a room taken at the Chinese Y. M. C. A., and have begun planning for the translation of more Baha'i literature in Chinese. In Japan, during the same period, Miss Agnes Alexander has succeeded in placing a great deal of Baha'i publicity in The Japan Times, a Japanese owned daily of Tokyo published in English. Thanks to this medium, the Teachings of Baha'u'llah have come to the attention of a new and wider circle. Miss Alexander likewise found it possible to arrange for the publication of an article on the House of Worship at Wilmette in a Buddhist daily paper, the translation having been made by the editors. From Miss Alexander's report the following excerpts convey interesting details. "As Mr. Toni is an Esperantist, the way opened for me to speak on the Cause to the Esperanto group of Kyoto, and also to a group of blind Esperantists, teachers from schools for the blind in different parts of Japan, who had gathered in Kyoto for a Summer School session. A Braille weekly newspaper of Osaka also published an article about the Baha'i Temple, which was headed, tMiss Alexander a Great Friend of the Blind in Japan.' A friend of Mr. Toni's, who could read printing only letter by letter with the aid of a round crystal, and who had in this way copied an English dictionary into Braille, the work of many years, eagerly received the Baha'i teachings. It was with delight he read the English Braille edition of Esslernont's tBahi'u'lIAh and the New Era,' of which there is one copy in Japan. Also, through the cooperation of Mr. and Mrs. Tot-u, I was enabled to place an article explaining the Baha'i teachings with the Osaka daily paper, which is the second largest daily in Japan. In the September 28, 1935, edition of the paper this appeared under the title, which tans-lated reads, CBah4~i Religion Born from the World's Restlessness.' Both the pictures of the BaLI Temple and of CAbdu~1~Bah& appeared with this article." THE UNITED STATES AND CANADA (From the Annual Report of the National Spiritual Assembly, 19341935) '170 the Delegates, Twenty-7Seventh Annual Convention. Beloved Baha'i friends: [p80] 80 THE BAHA'I WORLD The spiritual character and controlling principle of the Baha'i year now brought to a close were established for us by Shoghi Effendi in these words dated September 16, 1934: "The situation in IrAn which is growing from bad to worse, the necessary measures which should be taken to insure the unin Ñ terrupted completion of the clerestory section of the Temple, the adoption of such measures as will stimulate the teaching campaign in America, the exercise of the utmost vigilance lest the authorities of Soviet Russia inflict any injury upon Baha lives and institutions, the extension of any support that may be required to safeguard the interests of the Cause at its most vital and international center to ward off the malicious attacks of enemies from both within and without Ñ these are the outstanding issues which demand the sustained and concentrated attention of every believer." This statement of outstanding issues, more definitely and more vigorously than in any previous communication from the Guardian, has served to summon each and every loyal Baha'i to arise above undue concern with local and even national matters and assume his duties and responsibilities as citizen in that World Order of Baha'u'llah to establish which the Divine 'Will has revealed itself to mankind. Now in the realm of action the Baha'is have the supreme privilege of receiving guidance and inspiration from one central point, even as since the Announcement of the Mb the believers have had one central point in the realm of the soui. In its fulness of meaning, in its call for positive action, the statement cannot be limited to any single period of time. Rather may we perceive in it the beginning of an era of greater maturity, larger responsibility, as the followers of Baha'u'llah unite in resistance to the forces of the world. In preparation for this responsibility, the Guardian has conducted us through two preliminary phases of development since the Ascension of Abdu'l-Baha. The first phase was that of learning the principles of the administrative order. The second phase was that of learning the principles of the World Order of Baha'u'llah, a phase marked by the successive ttWorld Order" letters which began in February, 1929. The third phase, now beginning, is the application of this knowledge to important problems Ñ prob-lerns which relate the Cause to society as a whole, and not merely those minor problems of our own Baha'i relationships which have engaged our attention and almost exhausted our powers in previous years. The thoughtful believer will not fail to pursue this analysis until he can perceive the underlying factors in the progress of the Faith as a whole. What has happened during this Baha'i year, in brief, is that an entirely new emphasis has been given all Baha'i thought and action, identically the same emphasis which life lays upon the individual on that day when childhood ahd youth, with their preoccupations with self, first begin to realize the tasks which usher in the time of maturity. What we have learned since 1921, and what we have established as our attitude toward the Cause and toward life, are now undergoing supreme test until it has been proved that individually and collectively we are worthy to uphold the true and highest interests of a Divine Faith. Nor will it be overlooked, as we adopt this larger perspective, that the Guardian issued his first communication on the World Order of Baha'u'llah about six months before the world's economic order underwent so fatal a collapse in the autumn of 1929. The germ of the new order became apparent to Baha'is before the world received its first warning that the old order could not longer endure. These Providential matters are surely our first and deepest concern, since only as we grasp them can we adjust ourselves to that irresistible motion of progress which is the sign of the Dispensation of Baha'u'llah. One word more on this most thrilling and vital of Baha'i topics. In the communication received just before the Annual Convention of 1934, published as ~tThe Dispensation of Baha'u'llah," Shoghi Effendi brought together in one perfect unity all those aspects of the Revelation which we, in our human limitations, had been considering [p81] CURRENT BAHA'I ACTIVITIES 81 as separate realities: the Station of Manifestations, the mysterious Mission of the Center of the Covenant, the full significance of His Will and Testament, and the nature of that Order which the Testament bequeaths to the friends. In a communication so comprehensive, so organic, so unified in its wholeness and so perfected in its parts, we may now realize that Shoghi Effendi marked definitely for us an ending of our education in details of Baha'i service, and a beginning of our responsibility in demonstrating our faith and our unity to our fellow men. Indeed, the successive steps which Shoghi Effendi has taken to train, to instruct and to discipline the Baha'i community are all paralleled by a swift continuance of that process of disintegration in human society which has become the more apparent as efforts to attain peace and stability have successively failed. Fourteen years ago the Baha'i community was still as a child in the household of civilization, apparently bearing no responsibility for the fate of that household, and therefore concerned only with the joys and sorrows of the child's own growth, the dreams of its own future. Today, with the household in dire confusion and distress, the youth born of the new age is called upon to prove his birthright and demonstrate his capacity to achieve eternal peace, his elders having failed. By comparison with that standard of action, every local or personal issue assumes only a relative importance. Such issues can no longer entirely surround and engulf us at the expense of the world vision which the Guardian has given us this year. Larger than the individual is the local community; larger than the local community is the national communty; larger still than any national community is the World Order which now claims not merely our passive acceptance and belief but a devotion and consecration which a collapsing society will test with fire. Major Events Without the perspective of time it is impossible to determine precisely which events of a Baha'i year have major importance. One may, nevertheless, without finality, refer to certain events as representing occurrences or trends meriting special attention. 1. As has been reported to the friends, the Guardian has clarified the problem of how to present the 'Will and Testament to new believers. In accordance with his instructions, a new edition of the Testament has been prepared and published which, until further instructions are given, includes the text to be explained to and accepted by those who apply for enrollment as Baha'is. The supplementary excerpts which precede and follow the selections from the Testament are in themselves the most perfect of explanations. The edition consisting of the complete text is now almost exhausted, but the National Spiritual Assembly has recorded its responsibility in continuing to supply at least one complete text to each newly elected Spiritual Assembly. 2. The contract for the completion of the clerestory section of the Temple dome unit, one of the outstanding issues mentioned by Shoghi Effendi, has throughout this year proceeded as rapidly as weather permitted. Despite the economic difficulty which has prevailed, the believers have made notable sacrifices in order to meet the collective obligation, the fulfilment of which will mean that the Dome unit is at last entirely finished. In the case of future Temple construction, the Guardian has advised that contracts be entered into by the Trustees only when the necessary amount of cash is actually on hand. The Dome unit, however, was undertaken and has been carried on in a spirit of trust that the Guardian's wiThes and instructions would be voluntarily met. In September and in December, the difference between income and obligation compelled the National Spiritual Assembly to issue an appeal directed to every American believer lest the work in its final stages be temporarily abandoned. All along it has been felt that the problem was not economic but spiritual; not a matter of dollars and cents but one of resolution and of unified response. For, in its ultimate significance, the building of the Temple [p82] 82 THE BAHA'I WORLD is not an end in itself. It is a vital step in the training of the Baha'i community in the divine art of unity. As such a tremendous task is achieved, the power comes to carry out other collective missions in service to the beloved Cause. National achievement is nothing else than a stepping stone to international services. The important details of this subject will be presented in the Treasurer's report. At this time it is important to emphasize the fact that this obligation is not yet fully discharged. 3. The passing of the venerable, the beloved and revered Dr. Susan I. Moody in the field of her life work at Tihr~n furnishes the Baha'i world one more example of heroism and consecration a later generation of believers may well take to heart. How fruitful her life was! What noble institutions she developed, what a monument she reared in the lives of youth of I ran! Even the enemies of the Cause could not withhold their admiration and their recognition of her sincerity! Even officialdom refrained from destructive measures until her stalwart Baha'i presence had been removed from the scene! How brief will be that restless triumph, seizing its opportunity so blindly from the folded hands of death, ignorant of that Kingdom to which the faithful believer goes, that Kingdom whence comes the Will that governs the world! 4. In no year of which we have record have there been so many enrollments of new believers as during the year now closed. Both in number of the new members added to existing communities, and in number of groups prepared for election of a Spiritual Assembly for the first time, this present period has been one of remarkable growth. From Milwaukee came the news that more than sixty believers had been enrolled in one meeting; from Chicago, from New York and from many other communities reports of new enrollments surpass the announcements made in previous years. Our teaching of the Cause, reinforced by the mysteriouS power of the Mashriqu'l-Adhkar, made more effective by our knowledge of the nature of the Baha'i community, has received a vast stimulus, inaugurating a movement forward surely destined to acquire greater emphasis in every successive year. The details of this great achievement will be reported by the Teaching Committee, so that representatives from all local communities may return home inspired to work for renewed effort, and instructed to convey useful plans which have brought success in other cities. Gratitude, however, must be expressed to all those teachers who during the year have answered the call to service and traveled to so many cities upholding the banner of the Faith. This circulation of thought and devotion from city to city, in the person of the teachers who are able to travel, is a great stimulus to the Baha'i communities themselves as well as to the nonbelievers thereby attracted. But above all the firm unity of the local communities affords and wiii always afford the oniy enduring foundation for the new era of vitality and spiritual zeal. The greatest teacher in the Cause of Baha'u'llah is not a person but a community not oniy united together on the plane of personality but imbued with conviction that its essential purpose is to open the doors to the new souis. Communications from the Guardian The first communication from the Guardian was the cablegram sent in reply to the message cabled him by the Twenty-Sixth Annual Convention. That cablegram, received after the Convention had closed, was reported in a general letter dated June 4, 1934 and also in the Convention Number of Baha'i News: "American believers' inspired leadership steadily unfolding to Baha'is world over potentialities majestic edifice heralding formative period Faith of Baha'u'llah. Their unerring vision conceived its matchless design. tAbd'lBh" own hands laid its cornerstone. Their dynamic faith reared its structure. Their sustained self-sacrifice crowned it with immortal glory. May flame their unconquerable enthusiasm continue glowing in their hearts till its naked frame is enveloped in its shining mantle." Is not this message directed also to this Convention, since the task is yet unfinished? In Baha'i News of July, 1934, were [p83] CURRENT BAHA'I ACTIVITIES 83 published excerpts from letters dated May 10, May 19, June 11, 1934, and cablegram received on May 18. The following subjects were treated: 1. As soon as the clerestory section of the Temple is completed, no new contract to be made for the next unit until the entire sum required for the contract has already been collected. 2. The scope of local news letters. 3. News of the successful negotiations with the Palestine authorities concerning the exemption from taxation of the area surrounding the Shrines, tantamount to a recognition of the sacredness of the Shrines and the significance of the international center of the Faith. 4. Appreciation of the American Baha'is' cooperation in preventing that area from falling into the hands of non-Bah6'is. 5. The relation of local Assemblies to the National Spiritual Assembly. 6. Affirmation of the supreme and undivided authority of the N. S. A. and its moral responsibility if it allows any body or institution within its jurisdiction to abuse its privileges or to decline in the exer-cisc of its rights and privileges. 7. Approval of instruction to disregard anonymous communications. September Baha'i News carried the Guardian's explanation of passages in "The Dispensation of Baha'u'llah." Excerpts from letters dated September 9, 16, 25 and 30, were published in November on the following subjects: 1. The hope that through self-sacrifice further steps will be taken to safeguard the entire area surrounding the Shrines. 2. Explanation of the general principle that no administrative body under the jurisdiction of the N. S. A. has authority to receive complaints against the Assembly, but that matters which are unsatisfactory are to be referred to the Guardian. 3. The list of "outstanding issues" already mentioned in this Report. 4. Renewed instruction that photographs of the Guardian are not to be circulated. 5. Approval of statement concerning the Convention with correction of view that its sessions are joint meetings with the N.S.A. 6. Request for English translations of Baha'i News Letters issued by the National Spiritual Assembly of Germany and Austria. 7. Emphasis upon the necessity of maintaining the flow of contributions to the Temple, and the importance of the National Fund as the indispensable medium for the growth and expansion of the Cause. Contributions to this fund constitute a way by which each believer can test the measure and character of his faith. 8. The Guardian's inability to continue for the present his own contribution to the Temple Fund, in view of the severe restrictions imposed upon the Cause in Iran and the increase in the international expenses. In connection with this subject it is necessary to point out that the Guardian has for years been contributing as much to the Cause in America as all the American believers, through the National Fund at least, are together contributing to the development of the Baha'i World Center. Difficult though it still is, apparently, to maintain the national budget, including Temple construction, must we not become, as the American Baha'i community, more deeply conscious of our collective responsibility to the Guardian's International Fund? Must we not begin to realize that a monthly contribution worthy of our combined resources should constitute the first and not the last obligation upon our national Baha'i budget? Without the Guardian's capacity to function materially as well as spiritually, are we not fatally Limiting the development of the Cause at its very Center? Just as no local community can flourish if the National Fund be deprived of power to serve, so no national community in this unified Cause can flourish if the International Fund at the disposal of the Guardian is deprived of power. The matter is mentioned here oniy for deep and prayerful consideration, that a new resolve may be born and develop impetus until this omission shall for the future be overcome. Expression of the Guardian's gratitude that continuance of Temple construction was assured. The January, 1935, number of Baha'i News contained excerpts from the Guardian's letters on the following subjects: [p84] 84 THE BAHA WORLD 1. Explanation of further questions raised concerning the meaning of passages in "The Dispensation of Baha'u'llah." 2. The use of Baha'i ringstones and burial stones left to the discretion of the believers pending the publication of the Kitab-i-Aqdas. 3. The National Assemblies of Egypt, tlrAq and Iran are adopting the text of the American Declaration of Trust and ByLaws, at the Guardian's request, the N. S. A. of India and Burma having already taken this step. 4. Approval of plan to unite the two magazines. 5. Explanation of a passage on page 88 of ttBahi'i Administration" referring to the date when Oriental Baha'is celebrated the Declaration of the Bib in 1925. 6. Explanation that when a Memorial is constructed in the pine grove at West Englewood to commemorate tAbdu'1-Bah4's visit to America, the Memorial should take the form of a monument and not of a building. This explanation reminds us of the Guardian's previous instruction, that on account of the importance of the Unity Feast which the Master held on that spot, the sole Memorial commemorating His American visit is to be constructed there. The Guardian's views in this matter would seem to answer a question raised locally from time to time in various cities, namely, whether the local Spiritual Assembly should not take steps to acquire permanently some house which had been blessed by the Master's Holy Presence. At this point in the Report might be inserted reference to the fact that during March, 1935, Roy C. Wilhelm executed an Indenture of Trust under which the Evergreen Cabin property, and the two lots in the pine grove where the Unity Feast was celebrated in 1912, were transferred to the Cause through nine trustees in a manner similar to that under which the Temple and Green Acre properties are now administered. The place so signally blessed by the Master thus comes perpetually under Baha'i ownership and control by this generous gift. 7. Approval of letter published in November Baha'i News by the N. S. A. on the general subject of the relation of believers to their local, national and international Baha'i institutions. 8. The Guardian's abiding appreciation and gratitude for the manner in which the American believers rose to meet the emergency caused by lack of funds for Temple construction. 9. His heartfelt condolences and loving sympathy for the loss sustained in the passing away of Dr. Moody. 10. These significant words in a letter dated December 1: "Despite the perils and uncertainties with which their country is now beset, and in the face of the financial reverses they have suffered and the unfortunate controversies that have perplexed and agitated them, they have forged ahead and are fast approaching the termination of the first stage in the ornamentation of their consecrated Edifice. Undaunted by the magnitude of this colossal enterprise, undismayed by the smallness of their numbers, the scantiness of their resources and the scorn of their enemies, they have carried triumphantly the banner of Baha'u'llah and brought to a successful issue the first stage in the formative period of His Faith." Special attention is called to the fact that the Guardian, in this passage, considers the dome and clerestory sections one unit Ñ a matter of very great importance in the light of the misunderstanding which has prevailed here and there that the dome alone was the ~unit" which the Guardian wished completed and that consequently the clerestory section was a task arbitrarily added by the National Assembly. Observe also that Shoghi Effendi gives new and more striking emphasis to the completion of the ckrestory section of the dome unit by stating that its successful issue terminates the first stage in the formative era of the Faith. These subjects explained by the Guardian in a letter dated January 27 were reported in Baha'i News of March, 1935. 1. The figures of the Bab, Baha'u'llah and tAbdu'1-Bahi are not to appear as characters in dramatic works written by believers. 2. Explanation of the Ba1A'i teaching on [p85] CURRENT BAHA'I ACTIVITIES 85 marriage, especially in relation to interracial marriage. Other passages from the Guardian's letters quoted in March were: 1. An important reference to the teachings on economics taken from a letter dated December 20, 1931. 2. The importance of Baha Summer Schools, from a letter to Central States Summer School Committee, dated Novern Ñ ber 6, 1934. Since the April, 1935 issue of the News Letter was devoted to Annual Committee Reports, except for a few news items carried over in type from the previous number in which space was lacking, a number of excerpts in recent letters have not yet been published, and these will be given in full at this time: 1. In comment on the ruling that members of local Spiritual Assemblies must be able to attend meetings: CtH believes that your Assembly was well-advised in adopting such a ruling. For it is only too obvious that unless a member can attend regularly the meetings of his local Assembly, it would be impossible for him to discharge the duties incumbent upon him, and to fulfil his responsibilities as a representative of the community. Membership in a local Spiritual Assembly carries with it, indeed, the obligation and capacity to remain in close touch with local Baha'i activities, and ability to attend regularly the sessions of the Assembly." (Haifa, January 27, 1935.) 2. In a letter written to the Spiritual Assembly of New York in acknowledgment of a letter reporting the local Assembly's decision to uphold fully and without exception the general instruction concerning Oriental believers who lack proper credentials: "In this connection, the Guardian wishes to draw once more your attention to the all-importance of his instructions to the Western believers regarding association with Orientals. The friends in the West must be wide awake, and be extremely cautious when dealing with Easterners, particularly with those who in the name of the Cause desire to satisfy their own desires and ambitions. The first step which they should take in protecting themselves against such mischief-makers is to insist that they should obtain proper credentials from the Assembly of the locality in which they live. This measure, he feels, is absolutely essential and there can be no exception whatever to it." (Haifa, January 4, 1935.) 3. The cablegram received March 30, 1935, and reported to the friends in a general letter sent to local Assemblies on April 3: "Contract for purchase and transfer to Palestine Branch American Assembly (of the) Dumit property situated (at the) center (of) area dedicated to Shrines on Mt. Carmel (has been) signed. Four year litigation involving Baha'i world's petitions (to) Palestine High Commissioner abandoned. Owners require 4,000 pounds. Half (this) sum (is) available. 'Will American believers unitedly contribute 1,000 pounds before end of May and remaining 1,000 pounds within nine months. Am compelled appeal entire body American community subordinate national interests of Faith to its urgent paramount requirements at its 'World Center." At the time this Report is in preparation, no further information and no result of that appeal is available. It will be for the Treasurer to convey the result in his Financial Report. The impressive fact to be noted is the Providential manner in which, at every stage in the development of Baha'u'llah's Faith, events are provided and tasks are allotted to the believers which prepare them for the new step. The building of the Temple was the divine plan for creating a national Baha'i community out of the local communities and factional groups existing years ago, and now we are given compelling needs at the World Center in order to create a world Baha'i community out of the national communities which have recently been established. Our collective response to all such successive emergency constitutes our training and discipline for service in a divine World Order. The Cause progresses by heroic endeavor and sacrifice and for the believers there can be no stay on the upward march. 4. There is one other recent communication from the Guardian, but reference to it will be deferred to the conclusion of this Report. [p86] 86 THE BAHA'I WORLD Secondary Administrative Developments From time to time problems and situations are reported by local Spiritual Assemblies which call for some general ruling. The rulings of this character made by the National Assembly during the past year will now be reviewed. Before doing so, however, it seems important to call attention to the fact that the National Spiritual Assembly after the £934 Convention adopted a new and better method of keeping all its members informed throughout the interval between the meetings. Once a week each member receives a summary of all communications which have arrived at the National Office, and each item in the summary is numbered for identification. Up to April 19, 1935 there had been 1,124 items, but this figure does not represent the total amount of correspondence because an effort is made to use the same key number throughout all the correspondence pertaining to the same matter. Hitherto the members were only informed of special matters, the general correspondence being itemized oniy once a month in the form of an agenda for each meeting. This new method has been found to be exceedingly helpful. 'The general rulings adopted during the year are as follows: 1. That each local Assembly, in dealing with the matter of members of the community who have joined nonBahA'i organizations which might be political or even radical in character, is in duty bound to point out to the community the Guardian's instructions as published in Baha'i News of August, 1933. 2. Fresh emphasis was recorded for the principle under which a traveling teacher is not only subject to the jurisdiction of the local Assembly in each city, but is expected to be concerned only with teaching activities and not intervene in local problems unless specifically requested by the Assembly to assist in some situation. 3. That the children of believers can attend the Nineteen Day Feasts and other Baha'i meetings, but when they reach the age of sixteen years the local Assembly should request a declaration of their interest m the Cause and their intention to become voting members when they reach the age of twenty-one; and that other young people, not children of believers, can attend Nineteen Day Feasts and other Baha'i meetings after reaching the age of sixteen years by making a si+nilar declaration to the local Assembly. 4. The functions of the Reviewing and Editorial Committee were defined, as reported in Baha'i News of July, 1934. 5. That excerpts from letters written by the Guardian to individual believers will not hereafter be published. 6. National Committees which have occasion to use a printed letterhead were requested to consult the National Assembly in order to use the proper form. 7. That until further notice the annual meeting called on April 21 for the election of the local Spiritual Assembly is to be conducted by the officers of the outgoing Assembly and not by officers elected by those present at this meeting. 8. In the election of the National and local Assemblies, when the result of the ballot is that eight members are elected but two or more believers are tied for the ninth membership, the second ballot taken to eliminate the tie vote must be limited to voting for one of the two or more names who received a tie vote for the ninth place. 9. The friends were reminded that the Guardian's original instructions concerning letters written to him by local Assemblies and National Committees were that such letters were to be sent him through the National Spiritual Assembly. 10. Local Assemblies which have no permanent headquarters were requested to take a Post Office box which can be used as a permanent address for Baha'i correspondence. 11. Local Assemblies were advised to engage expert legal assistance in adapting the local ByLaws to the Religious Statutes of their particular State; and meanwhile that it is advisable and necessary for all local Assemblies without exception to abide by the set of ByLaws approved by the Guardian. 12. Recommended that all local Assem [p87] CURRENT BAHA'I ACTIVITIES 87 hues if possible arrange to have a Baha'i address listed in the local telephone directory. 13. General reports from local Assemblies are to be sent directly to the N. S. A. but reports confined to teaching activities are to be sent to the Teaching Committee. Inter-Assembly Committees and conferences have no executive capacity and therefore do not receive reports nor transact business. 14. When a local Assembly wishes to secure the services of any teacher from another city it is requested to consult the National Teaching Committee. That Committee, in turn, is requested to recommend oniy such teachers as conform to the following qualifications: thorough knowledge of the Teachings; complete loyalty to the Administrative Order as outlined in the Guardian's general letters including the World Order communications; rigorous obedience to the principle that teachers are not to intervene in any local problem, and true sincerity and severance. 15. That local news letters should be distributed only to menThers of the local community, but copies sent to the Guardian, the National Assembly and to other National Assemblies for their information. 16. That local Assemblies, in transmitting to the N. S. A. reports and recoin-mendations from the community, should be not merely a passive medium used by believers to bring matters to the attention of the N. S. A. but should make their own independent study of such recommendations and forward them with a statement of their own attitude and comment. 17. Interpretations of the ByLaw on residential qualification of voting believers: first, that when a member or officer of a local Spiritual Assembly cannot function for an indefinite period, and there is no certainty of return to service, the Assembly should recognize the vacancy and arrange a meeting of the community to elect a new member; and second, that the requirements of residence as one of the qualifications of a voting believer should be based upon definite proof of capacity to associate with the Baha'i comMunity. 1 8. That hereafter the annual voting list furnished by each local Assembly should be accompanied by a separate list of all believers transferred to and from the Assembly. 19. That local Assemblies are to instruct new believers in the meaning of the new compilation of excerpts from the Will and Testament of CAbd~1Bh~ and furthermore, that local Assemblies are to be responsible for providing new believers with copies. The above rulings have been published in Baha'i News during the year, but those following have not yet been published. 20. That local Assemblies are requested to send to the N. S. A. a copy of all important notices covering policies, rules or regulations as well as important announcements having to do with elections and organization under Baha'i administration, which they may issue to their communities from time to time. 21. That the Committees in charge of the three Summer School programs are, after this season, to send their programs and arrangements to the National Assembly, which body will publish them in some uniform style. 22. That the collective activities of Baha'is, with which the name Baha'i is associated, ought not to be extended to activities of non-Bah6Ns which cannot be controlled by the believers through their institutions and under the recognized principles of Baha'i administration; and further that the public solicitation of funds under Baha'i auspices, irrespective of the worthiness of the object, may give a wrong impression of the nature of the Cause. When believers wish to show a special respect to any nonbeliever or nonBaha'i organization, they should do so as individuals without involving the name of the Cause. 23. In view of the apparent tendency of certain teachers to designate themselves as "International" Baha'i teachers or lecturers, it has been voted to publish in Baha'i' News a brief statement discouraging the use of the descriptive term "International" in connection with Baha'i service, on account of the fact that the word (tInter national" with reference to the Cause is [p88] 88 THE BAHA'I WORLD properly confined to certain specific institutions such as the Guardianship and the Universal House of Justice, and to the activities carried on in and through these bodies. General Statements In addition to specific rulings required for definite situations, the National Assembly endeavors also to throw som~ light on more general trends and developments noted from time to time in its correspondence and other contacts with the national community. During the year, statements have been published on the following subjects: 1. Status of the National Baha'i Fund.. 2. Suggestions on the subject of teaching. 3. The institution of the Spiritual Assembly. 4. The new attitudes and principles of action which the Guardian has established in the World Order communications. 5. The nature of the Nineteen Day Feast. 6. Preparation of new believers for membership in the Baha'i community. 7. Important events affecting the Faith in IrAn. 8. Plans for new Baha'i Magazine. 9. The annual Baha'i Convention. 10. Several reports on recommendations made by the last Convention. General Letters At the beginning of the year the National Spiritual Assembly planned as far as possible to publish its general letters in Baha'i News so that they could be shared by the entire community. In addition, letters were sent to local Assemblies on the following dates: June 4, September 5, September 18 (two letters), October 9, November 1, November 16, December 1, February 4, February 14, March 21 and April 3 Ñ a total of twelve communications. A Summary of Events 'Without attempting to evaluate their relative importance, it will be well to record some of the incidents and events which have happened since the last Convention. The complete history of the Cause during the year can only be followed by considering the detailed reports of National Committees, and in addition the records of the sixty local Assemblies and the unorganized groups. 1. Through generous action of certain believers, an obligation inherited by the Green Acre Trustees from the Green Acre Fellowship in the amount of $10,000 payable on a bond issue has been cancelled by owners of bonds. A loan of $2,000 to the National Assembly several years ago to assist in financing the printing of The Dawn-Breakers has likewise been cancelled by the lender. The unpaid note of $7,500 held by the bank for loan made in March, 1934, to the N. S. A. for the Temple Trustees has been met by a special gift. 2. The literature has been enriched by several new works, including The Promise of All Ages, Security for a Failing 'World, Mysticism and the Baha Revelation, the Economics Compilation, The Will and Testament, The Practise of the Presence of God, BAHA'I NEWS Index, and the leaflet, World Religion. 3. A beautiful design was made by Myron Potter for the Memorial to Keith at 1sf 4h~n, and working drawings sent to the Assembly in that city, but due to the restrictions imposed upon Baha'i activities in IrAn we do not know what the 1sf ThAn Assembly has been able to do. 4. The house at Maiden, Mass., where the Master visited, has been transferred by the Guardian to Trustees for the benefit of the N.S.A. 5. Final details are being worked out with John and Louise Bosch for the transfer of property at Geyserville used for the Summer School, to Baha'i trustees. 6. The three Summer Schools have progressed steadily, and by now are recognized in their true light, as the beginning of the divine Education given humanity by Baha'u'llah. 7. The Symbol of the Greatest Name has been legally protected in the United States and steps are being taken to acquire similar protection in Canada. 8. References to the Cause by non-Ba- [p89] CURRENT BAHA'I ACTIVITIES 89 h~i'is in newspapers, books and magazines have considerably increased. 9. The Race Amity Committee, in its article on "The Divine Call to Race Amity" published in Babd'i News for March, 1935, has made available to all the American believers a new and valuable source of information and spiritual impetus for sucassful service in that field. 10. The public bulletin entitled "A New 'World Order" has been sent to a special list of people of capacity, at intervals of every other month, adding its weight to all other teaching efforts. 11. Many, but not all of the annual Committee Reports prepared last year have been published in successive issues of Baha'i News, affording a background of information about the progress of activities along national lines. 12. Two new Spiritual Assemblies were established on April 21, 1934 Ñ Lima, Ohio, and South Bend, Indiana, while a Spiritual Assembly was reestablished at Geneva, New York. 13. A list of Baha'i young people between the ages of fifteen and twenty-one is maintained at the National Office, and the friends are requested to assist in keeping this list complete. 14. The National Spiritual Assembly has recorded its thanks and appreciation for the valuable services rendered by A. F. Mat-thisen in acting as accountant and preparing the monthly and annual Financial Reports. 15. A special committee has been giving much time and thought to the preparation of a form of Baha'i parliamentary procedure for use by local Assemblies in conducting their own meetings and also the Nineteen Day Feasts, for use by the Convention, and also a procedure for the N. S. A. itself. Action has not been taken on this matter at the date of the writing of this Report, but the matter is mentioned because the request for such procedures was one of the important recommendations at the 1934 Convention. It is hoped that the final drafts can all be pub. lisbed, so that every believer can become familiar with the methods for the conduct of Baha'i deliberation. 16. The Baha'i Magazine has been issued in a new form, the title and general character of which reflect the Guardian's own teaching method as developed in his general letter entitled c(The Goal of a New World Order." 17. The National Assembly is endeavoring to work out a settlement with the executor of the estate of Mrs. Agnes Parsons, who wrote her intention of donating property at Dublin, N. H., to the Cause, but did not provide for this intention in her will along the lines of her personal letter. It seems advisable for believers who wish to leave bequests to the Cause to make certain that the necessary legaL steps have been taken. 18. A Memorial Meeting to commemorate the passing of Dr. Moody was held in Foundation Hall, Baha House of Worship, on Sunday, November 25. 19. A statement on the Cause is now included annually in the International Year Book published by Funk & Wagnalls, New York. 20. A new series of inexpensive pamphlets is now under way, for general use in presenting the Cause to the public. The text was prepared under the direction of the Free Literature Committee, and as each article is approved by the Reviewing Committee it will be published in World Order and then reprinted by the Publishing Committee from the magazine types, which makes a large saving in cost. The first pamphlet, on Baha'i Education, by Stan-wood Cobb, is now on the press. The second will appear next month, on The Most Great Peace, by Marion Holley. The series will eventually include some six or more titles, and will surely prove very valuable to local Assemblies and individual teachers. 21. The suffering of the Baha'is of Iran has been before the National Assembly unceasingly for two years. During this period, under the Guardian's direction, every possible effort has been made to exert influence for their relief. The situation has now passed into what appears to be a crucial stage, and we must pray to Baha'u'llah that so grievous a blow at His Cause shall Providentially be prevented from carrying out the full destructiveness of its intention. [p90] 90 THE I3AHA'I WORLD The matter has been reported as fully as the Assembly has been permitted to make it known among the friends. It is hoped that this Convention, among other actions, may unite in heartfelt prayer on behalf of our fellow Baha'is in that country. 22. Let us be grateful for the remarkable services being rendered by the American believers who travel in other lands Ñ Martha Root, Louise Gregory, Mountfort Mills, Louise Drake Wright, Dr. Howard L. and Ma4liyyih Nabil Marzieh Carpenter, Loulie Mathews, Leonora Holsapple, Marjorie Morten, Julia Goldman, Charles and Helen Bishop, Mr. and Mrs. Greeven, Mark Tobey, Nellie S. French, Mr. and Mrs. Harry Romer, Amelia Collins, Sylvia Mat-teson, Emogene 1-Ioagg. On Sunday, April 14, the press carried the news that Mr. Romer had passed on at London Ñ a great loss to the Cause. A New Annual Conference After careful consideration of some of the needs of the Cause, the National Spiritual Assembly has recently recorded its view that hereafter each successive N. S. A. should arrange a threeday joint session for the special purpose of conferences with representatives of all local Assemblies who can be present. The purpose of this plan is to go more deeply into the opportunities and problems faced by all local Assemblies in this formative period, and at the same time enable the National Assembly to acquire a more intimate picture of conditions than is possible by correspondence. The thought is that such a conference could be held during the fall or early winter, at some central point like the Foundation Hall of the Tem-pie, or Chicago, and each Assembly invited to send a representative or at least some suggestions for the agenda. The meetings would doubtless be helpful to all, and grap-pie with real problems and opportunities which arise on all sides. It is confidently hoped that the plan when carried out will have important results for the Cause. Conclusion In conclusion the important announcement is made that the Guardian has given the friends a wonderful blessing in the form of new translations of excerpts from Tablets of Baha'u'llah. Within the last few days three different manuscripts have been received from Haifa, and with them a letter stating that these are to be published with the title ttGleanings from the Writings of Baha'u'llah." It would be presumptuous to attempt to describe their power, their beauty, their vitalizing spirit. Suffice it to remark that Shoghi Effendi, having renewed the Cau~e by instructing us in the principles of administrative order, now calls us to a spiritual renewal in our knowledge of the creative Utterance of Baha'u'llah. Let us consider this one passage included in the Guardian's translations: "The first duty prescribed by God for His servants is the recognition of Him Who is the DaySpring of His Revelation and the fountain of His laws, Who representeth the Godhead in both the Kingdom of His Cause and the world of creation. Whoso achieveth this duty hath attained unto all good; and whoso is deprived thereof, bath gone astray, though he be the author of every righteous deed. It behoveth every one who reacheth this most sublime station, this summit of transcendent glory, to observe every ordinance of Him Who is the Desire of the world. These twin duties are inseparable. Neither is acceptable without the other. Thus bath it been decreed by Him Who is the Source of Divine inspiration." Faithfully yours, National Spiritual Assembly of the Baha'is of the United States and Canada. By HORACE HaLLEY, Secretary. December 31, 1934. His Imperial Majesty Reza SliTh Pahiavi Teheran, Persia. Your Majesty: In more than seventy cities of the United States and Canada there are associations of people who feel a special interest in and a high and sincere regard for your Majesty's enlightened r~gime and for the prog [p91] CURRENT BAHA'I ACTIVITIES 91 ress of the Persian people. These Americans do not feel that Persia is a distant country, having at present few commercial relations or public ties with these nations of the West, but on the contrary they feel that Persia is a second Fatherland, the source and origin of a Faith they hold dearer than life itself. By reason of that Faith they exalt the destiny of Your Majesty's nation and are assured that Persia shall, in this new age, become the object of a veneration and a love as the Holy Land whence first came forth the divine Message of Universal Peace. With this deep and sincere respect for Persia, Your Majesty is assured that no po-lirical and no selfish commercial motives are combined. As the followers of Mu-bammad all through the ages have made spiritual pilgrimage to Mecca, in Arabia, and as the followers of Christ have in the same manner thronged to Palestine, so the followers of Baha'u'llah look upon Persia as the Center toward which their gratitude and their hopes must ever turn. Even though at present other nations possess a larger measure of material wealth and political power, nevertheless the followers of Baha'u'llah feel perfect assurance that Persia shall, in the not distant future, attain a true preeminence in the hearts and minds of all civilized people, since the development of peoples and nations is subject to the will of God. It is in the name and on behalf of all these American people who are so devoted to the Persian nation that the National Spiritual Assembly now addresses to Your Majesty this respectful petition, appealing to Your Majesty's justice in a matter that deeply moves our hearts and affects our religious Faith. To state the matter in its most essential form, it consists of the sacred privilege of religious worship which has been denied by certain government officials to the followers of Baha'u'llah in Persia, although the principle of religious freedom is granted in the national Constitution and represents what we are convinced is Your Majesty's established policy and intention for the welfare and development of the entire realm. How far this denial and suppression have proceeded beyond Your Majesty's own pub Ñ lished attitude is made clear by recital of the following facts: Ñ First, Baha'i books and even letters sent by the American believers to their fellow-believers in Persia are confiscated by the Persian Postal Department. Second, Baha'i books printed in Persia are seized and destroyed by Postal, Police or other officials. Third, the Tarbiat School for girls in Teheran, and Baha'i Schools in the cities of Kashan, Qazvin and Sultanabad have been closed by order of the Ministry of Education. Fourth, in a number of leading cities, including Qazvin and Kirmanshali, public orders have been issued prohibiting Baha'i gatherings, closing Baha'i meeting places and suspending Baha'i activities. Likewise in these cities the orders even deny to Baha'is the right of burial in Baha'i cemeteries. Fifth, the Baha'is of Teheran are compelled under penalty of imprisonment to register as Moslems in their identity papers. Sixth, the Moslem clergy, elated by the opportunity to arouse public prejudice against the Baha'is, are inciting the population to injure and oppress the innocent followers of Baha'u'llah. Seventh, the Baha'is of Teheran have made effort to present a petition to Your Majesty, but their petition has been undelivered and its pleas rejected. Therefore we, Your Majesty, relying wholly upon Your Majesty's justice and upon the spiritual nature of the Faith we hold in common with the Baha of Persia and other lands, respectfully seek this opportunity to prove that Your Majesty's Baha'i subjects are loyal and innocent, and that they are made victims of a religious fanaticism which developed many years ago before the great blessing of religious freedom was given to Persia in Your Majesty's noble constitutional reform. The proof we desire to submit is not based upon mere words but upon deeds. Reference is accordingly made to the remarkable services rendered to Persia by that venerable and loved Dr. Susan Moody, who so recently died in the city of Teheran. From the year 1909 even to her last hour, [p92] 92 THE BAHA'I WORLD this American Baha had no other thought than that of the development of the Tar-Hat School for Girls in Your Majesty's capital city. Through her love for Persia, inspired by her devotion to Baha'u'llah, Dr. Moody was given the great historical privilege of establishing the first educational institution for girls in that land. Her achievement has become known and deeply admired throughout the civilized world, and her firm intention of dying and being buried in Persia, her chosen field of service, was acclaimed in articles published by newspapers of Teheran following her death. We cannot believe that Your Majesty wishes the heavy hand of prejudice, and the blind venom of clerical hatred and jealousy, to destroy what so many years of pure intention and sacrifice created for the sake of Persian girls, whose education the Moslem clergy itself has never attempted nor even desired. It is surely the characteristic of true civilization to open schools and not to close them. Now as for the true attitude of the Persian Baha'is toward Your Majesty's reign and Your Majesty's government. The spiritual teachings of Baha'u'llah, Your Majesty, specifically and positively inculcate in all Baha'is the principle of obedience to their civil ruler and government, in whatever country Baha'is reside, and complete noninterference in political affairs. No Baha'i for any reason whatsoever is permitted by his Faith to take part m any political faction or have any association with radical movements. We ask Your Majesty to note this most essential Baha'i principle, because it can be found in no previous religion. This Baha'i teaching is no less than the greatest of blessings for the rulers and governments of this age, since no 'esson is more clearly taught by history than the evil results of the disorders and rebellions originating in religious prejudice. No such results can ever, in any country, arise from the actions or even thoughts and feelings of the Baha'is. Moreover, the spiritual teachings of Baha'u'llah remove the very foundation of that inter-religious strife which throughout history it has been so difficult for civil governments to control, as for example the centuries of dissension which have existed between Christians and Moslems. The followers of Baha'u'llah are taught that both Mubammad and Christ are Prophets and Messengers of God, and that true faith in one requires equal faith in the other. They accept and abide by the Baha'i teaching that declares an end must come in this new age to all those false religious doctrines, not revealed by the Prophets but advanced by the leaders of church and mosque, which justify in the name of God the present separation and antagonism of the religious sects and creeds. Thus, the Baha'is of Christian countries revere and extol Mu Ñ bammad, and gladly endure suspicion and scorn from orthodox Christians for the sake of the spiritual unity made possible by the teachings of Baha'u'llah. Yet the Baha books published in America, which dare to exalt Muluiammad among people who believe that Muhammad is the enemy of Christ, are banned and forbidden entry in Persia by the leaders of Islam who are themselves unable to prove the Prophethood of Mu-bammad to the Christian peoples! From the point of view of enlightened civilization, Your Majesty, it is desirable to refer to one more important teaching of Baha'u'llah, namely, that teaching which forbids the Baha of all countries ever to allow the development of a priesthood or professional clergy in this worldwide Faith. No spiritual principle could be more acceptable to an enlightened Monarch than this, since it has ever been from the clergy, and not from the people, that those false doctrines have arisen which serve to instigate hatred and enmity where the Prophet himself has taught oniy friendship and peace. Your Majesty is assured that the American Baha'is and the Baha'is of Persia possess the same Faith, follow the same teachings and carry on their religious services in the same manner. The Faith of Baha'u'llah is uniform and identical among all the believers in the forty countries where this Faith exists today. Therefore if true and complete reports cannot be obtained in Persia, on account of the active prejudice so long fomented by Moslem leaders, we appeal to Your Majesty and plead that the true character of our religion be established by [p93] CURRENT BAHA'I ACTIVITIES 93 Your Majesty's representatives in America or other countries. For example, the American government recognizes the Baha'i Faith as a new religion, allows the American believers full freedom to maintain their Baha'i institutions and activities, and has never found any evidence that the religion of Baha'u'llah is a source or cause of difficulty to the national kgirne or to the public order and general welfare. When the truth is fairly ascertained, we have complete confidence that Your Majesty's justice and concern for the progress of civilization will cause the Persian Baha'is to be saved from religious persecution and to be given liberty to maintain their spiritual institutions without interference, including those Schools in which innocent children have received instruction in the sciences and arts so necessary to the progress of society, and also in those religious principles of love and unity which are even more essential to a humanity now everywhere in the world confronted by dangers of disastrous war and revolution. What we above all wish to testify, Your Majesty, is that the spiritual teachings of Baha'u'llah emphatically deny the false truths on which Communistic doctrines and practices are based, and declare that no sound and enduring justice can be established until the supreme evil of international war has been banished from the earth. The Baha'is are convinced that should another 'World 'War be precipitated, civilization itself can be destroyed. Therefore, the Baha in all lands serve the ideals of spiritual fellowship and unity which God has instituted as the sole protection of mankind. The responsible and farseeing statesman, concerned with the larger issues of public order and progress, can by investigation fully satisfy himself that the Baha'is in all countries uphold principles upon which ruler and governments can establish a firm basis for social development, while the religious enemies of the Baha'is, seeking special privilege and domination over the minds and hearts of the people, are in fact hoping to restore their former condition of authority and are thereby hostile to all public education and constitutional order. They violently assail the Baha'is, then accuse the Baha'is of disturbing the peace of the realm. Such has been the method of the cunning hypocrite in all ages, as Mu]~am-mad and Jesus have lamented in their Holy Books. We therefore express the deepest hope and confidence, Your Majesty, that measures will be taken to relieve Your Majesty's loyal subjects, the Persian Baha'is, who constitute the largest religious minority in Your Majesty's realm, of the burdens which have been laid upon them of such grievous nature as to carry the stigma and hardship imposed oniy upon vile criminals and those who secretly plot their country's overthrow and destruction. 'We likewise make appeal, Your Majesty, that the Postal Department be instructed to permit the entry of letters and books sent by the American Baha'is to their fellow believers in Persia, and the dispatch of correspondence from the Persian Baha'is to us. The noble sacrifice made for Persia by the late Dr. Moody is surely evidence that our intercourse and association with the Persian Baha'is has sincere intention and beneficial result. The death of Mrs. Keith Ransom-Kehier, also an American Baha'i, and her burial at I~fiMn during 1933, is one more sacred bond uniting the hearts of the followers of Persia's Prophet, Baha'u'llah, in these two lands. We are, the well wishers of Your Majesty's nation and people, The National Spiritual Assembly of the Baha'is of the United States and Canada. ALLEN B. MCDANIEL, Chairman. HORACE HaLLEY, Secretary. 119 Waverly Place New York City, U. S. A. [p94] 94 THE BAHA'I WORLD REPORT PREPARED BY THE NATIONAL SPIRITUAL ASSEMBLY OF THE BAHA'IS OF IRAN EARLY in the Baha'i year 91 (1935 A.D.), the former Central Assembly of IrAn, following the Guardian's instructions sent out a circular letter to all central Local Assemblies of Baha'i districts throughout the country, containing instructions as to the election of the ninety-five Convention delegates. On the 6th of Ridvan when the first session of the Convention was held in Tihnin, eighty-one delegates were present, this number increasing by the second session to eighty-four. The Convention continued with utter spitituality for eight days, and the delegates felt and showed great happiness, and praised the power of Baha'u'llah, so manifest among them. The gathering of these men from remote and mutually isolated communities, their harmony in spite of differences of language and race, their coming together with unequaled love and sincerity to consult over the affairs of the Cause, offered a striking symbol of Baha'i oneness and human brotherhood. The unity of these sessions drew those present like a magnet and its effect is still a living thing. During the first session the following telegram was sent to the Guardian: "Eighty-one delegates present humbly soli cit divine confirmation." The Guardian wired in reply: ~~Jrnp1ore assistance and favor for chosen delegates. (Signed) Shoghi." Following a study of the Guardian written instructions, reviewing of the related sections of the ByLaws of the National Spiritual Assembly of America and careful discussion, in the fifth session (after chanting of the Visitation Tablet of Baha'u'llah) with prayerfulness and humil-. ity the following were elected by secret ballot as members of Pin's first National Spiritual Assembly: Valiyu'lUh KhTh VarqA; Shut4'u'llih Khin tAh'i; Dr. Ydnis Kh4n Afnikhtih; JinTh-i-Eddil-i-Mizin-dar~ni; Amin-Amin; Ahmad KMn Yaz-d~ni; tAli-Akbar Kh6.n Furiltan; ~InAyatu-'11Th KMn A~madp&; Mabmiid KhAn Badi'i. The National Spiritual Assembly's first act was to telegraph the Guardian: ctNational Spiritual Assembly elected implores confirmation." The following was received in reply: "Greatest aim and crowning act is purchase of land for first national Thin Temple. Delay would jeopardize this vital matter. (Signed) Shoghi." The new Assembly in its first session elected its executive officers (Chairman, Valiyu'11Th Kh6n Varq&; Vice-Chairman, Dr. Yiinis Khin Afr6khtih; Sec'retary, tAli-Akbar Kh~n Furnan), and in the course of this and later sessions appointed its committees as follows: Census; Teaching; Children Training; Publicity; Unity of East and W%st; Youth; Pin Mashriqu'l-Adhkar; Women's Progress; Committee for Copying Tablets; Savings Bank. Work undertaken by the National Spiritual Assembly in the year 91 included the following: establishment of a special body to study and translate the ByLaws of the National Spiritual Assembly of America; the translation made was then submitted to the Guardian for final revision. Purchase of the land for Iran's first Mashriqu'l-Adhkar in accordance with the Guardian's instructions; this land consists of a property known as 1{adiqih (Paradise), situated among the Shimrin hill-villages on the slopes of the Alburz Mountains, about six miles to the northeast of Tihrin, and commanding a beautiful view of the city; at present, pending the construction of a direct road at some future time, it may be reached in twenty minutes by auto from the capital. The land, acquired at a cost of 176,000 riy6is, is a tract of 1,257,000 square meters, and unlike most parts of Shimr~n it is relatively ievei and fertile; two subterranean water courses (Qan~t) come to the surface on this land, and in addition it has an allotment by law of 161 hours of purchased water, which is ample for irrigation of the garden and some of the farm area. Purchase of a vineyard adjoining the Hadiqili. Dispatch of two traveling teachers through IrAn to supplement the work of local teachers. Presenta [p95] Mount Awrang, M4zindar&n, where CAbd 'lBh' was taken as a Child to view the Village of T6tur in the Valley. He stood on the raised rock at lefthand side, near the summit. Garden in Tikur, Mizinda-rin, , showing Pear-tree on right, a Favorite Spot of Baha'u'llah, where He often sat. Ruins of Room in the Vazir's House in TAkur, M6zin-dar~n, r~n, where Father of Baha'u'llah was born. Room in the House in Qazvin, where TThirih met the Believers. [p96] 96 THE BAHA'I WORLD tion of petitions to His Majesty the ShAh and to the Government authorities regarding the following occurrences: The closing of all Baha'i meetings in some of the provinces, including Khuds~n; the confiscation by police authorities of the Baha'i pocket calendars which had been printed and spread in TilirAn; seizure in the publishing office of the book "Mysterious Forces of Civilization" which had been printed and was being distributed through the efforts of one of the friends; dismissal of some Baha'i employees from the Department of Highways in Ahv4z, Khiizistin; public denunciation of the Cause from the pulpits in the mosques of AhvAz by one of the mulhs, in the presence of civil and military heads; seizure in the post offices of Spiritual Assembly correspondence; the spread of articles and caricatures directed against the Cause, some printed in Idn and others abroad; the refusal by registry offices to register Baha'i marriage certificates in spite of full observation by Baha'is of all stipulated regulations; the refusal of some departments of the Ministry of Finance to employ Baha'is as a result of the latter's filling in the religions column of their application blanks with the word ccBh~~i~~ the closing of the Tarbiyat Schools in Tihr~n because of their having closed to commemorate the martyrdom of the Bab (ShACbin 28) and the subsequent closing of the following Baha'i schools throughout the country: Qazvin, Tavakkul School (girls) ; K~shin, Vahdat-i-Bashar Schools (boys and girls); Arin-i-KisMn Macrifat Schools (boys and girls); HamadAn, Ta'yid High School (boys); Mawhibat School (girls) ; Najafibid, S&idat Schools (boys and girls) ; Sangisar and ShahmirzAd, Boys' and Girls' Schools and Kindergartens; Yazd, Tawfiq Tahdhib Hfishangi, Tarbiyat Schools (boys and girls); Bibul, Sat~dat-i-Umfimiyyih School; Ab5dih, Tarbiyat Schools (boys and girls). The suppression of all Baha'i gatherings throughout the country; closing of the Baha'i meeting houses (Haziratu'1-Quds) in all localities; imprisonment of a number of Baha'is and even the subjection of some to physical injury; refusal of telegraph offices both in the capital and throughout the provinces to transmit to the authorities petitions of appeal from persecuted Baha'is. Throughout this year the National Assembly further sent regular reports to the Guardian, spread his instructions among the friends, corresponded with Assemblies at home and abroad, encouraged Baha'i institutions and individuals to carry out the Guardian s instructions and to remain firm in spite of adverse pressure; as directed by the Guardian, the National Assembly also distinguished between purely administrative matters and matters of faith and conscience, summoning the friends to complete obedience to the Government where administrative affairs were concerned, and full observance of their religious laws in matters of conscience; it further endeavored to console and sustain them in their difficulties and to encourage their strength and harmony. When the schools were first shut down and the restrictions imposed, the National Assembly also dispatched Aqiy-i-ThThit to the Guardian to receive his instructions (no other means of communication being available) ; it has likewise met frequently with Government authorities with reference to the occurrences described. The following are extracts from Assembly reports regarding the abovementioned occurrences. Tihr~n: it is reported that the National Police Department issued a circular order to its local departments in the capital and throughout the country to the effect that all public declaration of faitb by Baha'is should be strictly suppressed, that all their meetings and organizations should be dissolved, that everyone calling himself a Baha'i should be arrested and prosecuted. Following these orders pressure began to be exerted on the Baha both in Tihrin and throughout the provinces; all Baha'i meetings, whether in private homes or in the Haziratu'1 Ñ Quds, and even certain of the children's character-training classes, were banned; individuals in whose homes meetings were customarily held were required to sign a pledge to the effect that these would be discontinued; some of the friends were summoned to district police departments and told to desist in future from calling themselves Baha'is; regarding this point the authorities would severely [p97] CURRENT BAHA'I ACTIVITIES 97 reprimand the friends but seeing them unmoved by threats would let the matter drop. Certain minor officials made use of the situation to serve their own ends and to introduce their personal views. For example, when a Baha'i youth whose bicycle had been stolen referred to the district police, the officers in charge asked him to what religion he belonged; learning that he was a Baha'i, the Chief roughly upbraided him, saying, "So you're still declaring yourself a Baha'i! Haven't you heard that no one has the right to breathe that word any more!" The young man answered simply, "I am a Baha'i, and how could I help saying so when you asked my religion?" The result was that the theft of the bicycle was ignored and the young man who had come to recover his property was imprisoned. Similar incidents have repeatedly occurred in Tihr~n. Certain TihrTh newspapers and magazines have both outwardly and by implication attacked the Baha and the Tarbiyat Schools in libelous articles; in particular Sharitat~i~Sangalaji, one of the religious leaders who exerts an influence over Muslim youth, spoke from the pulpit these words which were later published verbatim in the magazine ~ "Last night I heard a report which so delighted me that if I had the means I would strew the floor of this mosque with sweets. It was that His Imperial Majesty our powerful SMh has ordered the closing of their girls' and boys' schools. 0 People, this is indeed a matter for thanksgiving! Think what would happen to our Muslim children who would attend those schools. May God Himself assist our mighty and exalted ShAh!" At the same time ~ Ayati (Av4rih) in his magazine ttNamak-din" did not hesitate to publish the worst sort of slander and libel. Qazvin: the delegate from the Qazvin Assembly states that following the closing of the Tavakkul School a Government-school teacher in addressing his class turned th~ subject to the Baha'i Cause and the Baha'is, and began to vilify the Cause, finally shouting with the students, "May God curse the enemies of the Prophet!" after which the class repeated "So be it!" When one of the Baha'i students objected to the teacher's action, the teacher and superintendent and later the District Director of Public Instruction intervened and the Baha'i student was expelled from the school. KAsMn: on .&dhar 22nd the Chief of Public Safety accompanied by the Chief of Police and a number of officers and department inspectors went to the Baha'i Vabdat-i-Bashar Schools for boys and girls, closing them both. They seized the school equipment, put out the custodian and imprisoned the school principal for three days at police headquarters, certain of the officials insulting and abusing the Baha'is. Following closing of the schools all Baha'i meetings were banned. Najaf4b~d: here the representative of the Vice-Governor proceeded to the Baha'i schools, gave a verbal order to close them and had the schools' signboard taken down; at this the director and directress addressed the students, informing them that the suspension of the schools was due solely to their being Baha'i institutions. The students, many of them in tears, left for their homes, even the Government officials being visibly affected by their distress. Mashhad: after forbidding all Baha'i gatherings, arresting the members of the Assembly and a number of others and then releasing them on bail, the Chief of Public Safety summoned a representative of the Assembly and said, "Your meetings are to be dissolved for all time, and even the building which is your Ua~iratu'1-Quds must be sold so that no trace of this may remain." It is obvious that since these orders were not is sued by the Government but were actuated by personal views, none were made effective. Yazd: during this difficult period the officials in charge of the Government Census and Identification Bureau attempted to oblige the Yazd Baha'is to register themselves as Muslims and the Baha'is refused to do so. Among others cAta~u~11~h Vujdini-NizMd was summoned to the police station and ordered to fill in the religions column of the identification form with the word t!Isl~m~~ and sign it; upon his refusal to comply, the officials agreed that he should [p98] 98 THE BAHA'I WORLD leave the space for religions entirely blank or should draw a line through it and sign the paper; he replied that he would not sigh unless he could fill in the column with the word "Baha'i." The Chief of Police began to argue with him urging him to do as directed, but seeing that his words had no effect on Vujd~ni, he struck him about the head several times and committed him to prison. It is reported that Vujd~ni said to the Chief, "My father died for this faith rather than conceal it Ñ do you expect me to recant because of your blows and imprisonment?" Following this episode the friends here all registered as Baha'is. Abidih: with reference to declaring their religion in the census blanks the Baha of this city telegraphed the Governor of Firs to say that even if all the Baha'is, young and old, should be put to the sword they would never sign any other name than CcBaM~i~~ in the religions column of the census forms; the Governor thereupon ordered local authorities to allow the Baha'is to register as such. Rafsanjan (Kirmin) here the restrictions imposed were of such severity that even the meeting of two Baha'is in a shop was objected to. Sirjin (Kirmin) here the house-door of one of the believers was defiled during the night. SabzavAr: the entire Spiritual Assembly of this town was imprisoned for several days and afterward released on bail. All Baha gatherings were forbidden. CIr~q: here the police not only put a stop to all Baha'i meetings and administrative activities, but also seized the Assembly's books and archives, removed them to Headquarters and have never returned them. They further confiscated and retained for a long period the furniture of the Haziratu'1-Quds. Maldyir: the local Chief of Public Safety summoned a member of the Spiritual Assembly and said that he had confidential news to the effect that all the Baha'is in Tihr~n were under arrest, that they were being put in prison and tortured and persecuted, and that the Government was determined to obliterate the name from the face of the earth; "You must," he added, tturge your friends to adopt one of the recognized religions, otherwise they will all be destroyed." On the following day the Chief summoned the entire Assembly and addressed them roughly, saying, c(You must give me a list of the names of all the Baha'is in Malayir and on leaving here you must adopt one of the recognized religions." A member of the Assembly answered, (CIS it possible for you to take a raisin and whip it into a green grape? We are unable to obey your order; do whatever you think best." The MalAyir believers were subsequently so much oppressed that they were unable even to organize their Assembly. •Correspondence from other parts of IrAn, omitted here for the sake of brevity, reports similar episodes everywhere. Election of the National Spiritual Assembly in 92 was effected as follows: according to Article 8 section VI of the National Assembly ByLaws ("Jf in any year the N. S. A. shall consider that it is impracticable or unwise to assemble together the delegates to the National Convention, the N. S. A. shall provide ways and means by which the business of the Convention may be conducted by correspondence or tele-grain."), the National Spiritual Assembly in view of the abovementioned restrictions and threatening occurrences, finding it impracticable to assemble the delegates in Tihr 6.n, informed the local Assemblies to advise election of the delegates in each section according to the procedure of the previous year, and cause the delegates to dispatch their votes by reliable means to the capital. On the 4th of Jamil, 92 the outgoing National Assembly held its ninety-second session; seventy-eight ballots had been received by this date, and the following were elected as the National Spiritual Assembly for the year 92: tAli-Akbar Khin Fur6tan (68 votes); Valiyu'llih Khin Varq5 (67); Dr. Yiinis KMn Af&khtih (61) Shuc&u~11ih Khin tAh" (56) Arnin-Amin (54); Ahniad Khin Yazdini 'Iniyatu'llih Khin Ahmadpfir (43); Mabnvid KhAn Badi'i (37). Following counting of the ballots the outgoing Assem-My officially notified each new member of his election, and relegated affairs to the new body. The incoming National Assembly held its first meeting on the 27th of Jamil, [p99] CURRENT BAHA'I ACTIVITIES 99 electing its officers (Chairman, Varq~; Vice-Chairman, Afnikhtih Secretary, Funitan; Treasurer, tAh'i) and wiring to the Guardian: "National Spiritual Assembly elected implores divine confirmation." Referring to this the Guardian later wrote, ~tJ wired an answer to that telegram and there is no doubt that the authorities withheld it." During this first session the incoming Assembly further appointed a committee of five to select the membership of the National Committees, the following committees being appointed: Teaching; Children's Training; IrAn Temple; Census; Shrines; Baha Properties; Library; Unity of the East and West; Reviewing; Youth; Publicity. Following are extracts from Assembly reports regarding continued restrictions imposed on Baha'is throughout the country: TihrAn: as heretofore, no public meetings have been held in the Haziratu'1-Quds, except that on the eve of the ascension of Baha'u'llah, some four hundred Baha'is with the approval of the Local Assembly were admitted by written invitation to the Haziratu'1-Quds for dinner, and remained there to chant prayers and sacred verses until three o'clock in the morning. Baha'i meetings continue to be held regularly in private homes without any opposition from the police. Character training classes, teaching meetings, national and local administrative meetings are regularly held. Baha'u'llah: here the police authorities subjected the friends to ill-treatment and in one way or another persecuted several of the wellknown Baha'is. tlniq: local believers have suffered more through the recent restrictions than those elsewhere. The Police and Census Departments have pursued the friends with extraordinary fanaticism. As an example the police summoned AqAy-i-Zargarzidih, Secretary of the Assembly, arrested him and placed him in such close confinement that he was not even permitted to see his child. Qazyin: the local police have strictly forbidden Baha'i community and business meetings. They summoned and reprimanded one of the Babi'is who had held a meeting at his house in commemoration of Baha'u'llah's ascension. The police further made inquiries of two Baha'is with reference to the Baha'i calendar, subsequently holding its publishers prisoner in the capital for two days. Rasht: by order of the Tilirin authorities, two ranking Baha'i officials of the Post and Telegraph Department here who were members of the Spiritual Assembly were forbidden to attend its sessions. ZThidin: here the Vice-Governor ordered the Baha'is to evacuate the Hazi-ratu'1-Quds, lease it to a non-Bahi'i and discontinue all Baha'i gatherings in private homes. Following this order, three members of the Spiritual Assembly were placed under arrest, and later released. Kirmin: the local police showed great opposition to the Baha'is, and the lowest elements of the populace publicly abused them. Adhir-biyj~n: after forbidding all Assembly sessions and general meetings in the Ua?i-ratu'1-Quds, the police here refused to grant recommendation cards to Baha'is (The Inn Government grants such a card to citizens in good standing who require the same) on the grounds that being a Baha'i in itself constitutes misconduct. HarnadTh: a number of local believers who did not possess a Muslim marriage certificate (such a civil certificate being a recent requirement) were prosecuted when applying for identification papers for their newborn children. One believer was further brought to trial for refusal to include the word ~tMus1im" in his census papers. These individuals were convicted in the lower courts and their cases were appealed. As an instance of the difficulties attendant on registration of Baha'i marriage certificates, the following letter from the Local Assembly of Bandar~cAbb~s is cited: on Qudrat 1, 92 (Ab~n 12, 1314) Khalil-i-Nid&'i and Mariyam Khinum, daughter of the late QuHm-Ridi Sami-'zAdih were married as directed by the Guardian according to Baha'i law, and five days later in conformity with Government regulations the marriage certificate was taken to the Municipal Bureau for registration, following which it was to be registered at the Census Department (there being no local official marriage registry). After several days of delay and promises by [p100] 100 THE BAHA'I WORLD the officials that they would register the certificate and give notice of the same, on the 1st of Adhar one of the witnesses was summoned to the Municipal Bureau and asked about the subject-matter of the certificate and where and by whom the marriage was performed; he answered that according to the Baha'i Faith there is no special individual who performs the marriage ceremony, it being necessary only that the ceremony be held in the presence of nine witnesses, and that this wedding took place in the bride's home. On successive days the remainder of the witnesses were called in and likewise questioned. They then declared that the marriage had not been performed according to the country's regulations; the friends replied that they had acted according to their religious requirements, following which they had complied with Government regulations by submitting the marriage certificate for registration at the Municipal Bureau. The authorities then summoned the bride and questioned her; she answered fearlessly that she and her husband were both born of Baha'i parents, had acted according to their faith and had then submitted their marriage document for registration, adding that the authorities could register or not as they saw fit, since she and her husband had in any case complied with the regulations. They then asked, ""What is a Baha'i" and she replied with the Master's words, "A Baha'i is the embodiment of all human perfections." Their marriage certificate is still shelved at the Municipal Bureau, and Khalil-i-NidA'i has appealed to the District Attorney of Bandar~cAbb4s and to the National Census Authorities. As the local authorities continued to agitate the case, the young couple were obliged to wire the following, signed by themselves and the nine witnesses, to the Ministries of Justice and of the Interior: "We respectfully submit that on AbAn 12, 1314, we were married in good will and accord in the presence of the witnesses listed below. As we are Baha'is the marriage was performed according to our religious requirements and since there is no official marriage bureau in Bandar-i-tAblAs, we submitted our certifi-gate to the Municipality for registration, after which it was to be filed with the Identification Bureau. Instead however of registering the document they prosecuted us because of our being Baha'is, making a case against us and referring it to the Department of Justice. We are astonished that such a thing should happen in the era of justice inaugurated by His Majesty Pahiavi when all faiths are treated with impartiality; we humbly request you to order the authorities to cease persecution of these innocent persons." Many instances have been reported of oppression suffered by Baha'is serving in the army; certain of these are as follows: recently tAli-Mubammad Khin Varq~, son of Mirza. Valiyu'llAh Kbin, who was a conscripted officer, was committed to military prison by order of the General Staff, and this was charged to the fact that in connection with the registration of his marriage certificate he had addressed complaints to the authorities concerned, including the Minister of Justice, who had forwarded his petition to the General Staff as an alleged infringement of military rules and an act of insubordination; the Chief of the General Staff had reported the incident to His Majesty, whereupon orders were issued for Varq&'s arrest; his father then addressed the following petition to His Majesty: "I have the honor to submit that my eldest son tAli-Mubammad Varq4 after the completion of advanced studies entered the Officers' Training College last year to finish his term of military service; having concluded his studies there he served as a 3rd lieutenant in the artillery until on the 31st of Murd&d his term of service was completed. On the 4th of Shahrivar he was summoned to Headquarters and although he was no longer in the army and was seeking work in order to support his family, he was arrested and imprisoned by the military authorities. It appears that the cause of his arrest was his marriage, which the Ministry of Justice has declared illegal although it conformed to all the regulations, as is proved by his marriage certificate which was officially submitted to the Registry Office. A Baha'i can never act against the country's laws and the Imperial will, and his conscience forbids [p101] CURRENT BAHA'I ACTIVITIES 101 him falsely to represent himself as Muslim, Christian, Jew or Zoroastrian and to register his marriage on the certificates and at the bureaus reserved for them. Such an act would be disloyalty to the Government and is forbidden by the Baha'i Faith; a Baha'i is obliged to conform to the Baha'i marriage requirements and to seek the registration of Baha'i certificates by the officials concerned; and since hundreds of such marriages have taken place all over I r4n, and being in conformity with the law have led the Assistant Chief of Police summoned him and the following conversation ensued: (Chief) ttDid you write a petition to His Majesty seeking your son's release?" (VarqA) ccYes~~ (Chief) "His Majesty orders me to advise you that you have already repeatedly been warned to desist from declaring your faith. You have also been informed that His Majesty looks upon you all with favor and is sure of your loyalty, but he does not wish you to make avowals of your faith. 2 A Tablet of Baha'u'llah addressed to tAbdu'1-Bahi. (Translation of part of this Tablet appears in ttThe Dispensation of Baha'u'llah," page 43, paragraph beginning with (CO Thou Who art the apple of Mine eye!") to no incidents, my son likewise has proceeded according to the laws of his faith and also of his country. It is certain that in view of imperial iustice and favor, it will not be permitted that a young man of education, who has completed his military service under the law, has married and with a thousand hopes made ready to serve his country; should at the outset of his career for no fault or disloyalty be subjected to such difficulties. I humbly beg His Majesty's order for a thorough investigation of the legality of this marriage, and, if it agrees with the desire of His Majesty, the order for his release." Three days later An evidence of His Majesty's favor is that a large number of Baha'is are employed in various Government departments; for example Aq~y~i~cA14~i has a very important position in the army, and this is an outstanding proof of the ShAh's goodwill toward you, but he cannot condone your public declaration of faith. He can never forgive any infringement of laws and regulations, even on the part of his own son; for instance a few days ago the man who next to His Majesty was the foremost personage in the country became the object of His Majesty's displeasure and reprimand because he had made a slight departure [p102] 102 THE BAHA'I WORLD from the regulations." The speaker continued angrily, "And now you peopie want to force the Government to give you official recognition. The Government recognizes oniy four religions and cannot recognize you. See how much better off you are than you were thirty years ago. What more do you want?" He repeated these things several times adding that these were not His Majesty's words but his own, His Majesty having only outlined the message to be delivered. (Varqi) "My dear Colonel, I don't understand your motive in speaking as you have. The point at issue is neither the open declaration of faith nor the desire for recognition. My son has been imprisoned by His Majesty's order; I wrote His Majesty and stated the circumstances, submitting that my son was imprisoned because he is a Baha'i and has married according to the teachings of his religion. No Baha has acted or will act against the country's regulations and the Imperial will. There has apparently been a misunderstanding, for we have repeatedly submitted to His Majesty and the ministers in charge that Baha'is are obliged by their faith to conform fully to Government regulations in all administrative matters; that is, when the Government orders us to serve in the army, pay taxes, work in the Government offices during stated hours or refrain from giving a daughter in marriage before the age of fifteen, a Baha'i is obliged by the dictates of his conscience and religion to obey. However, as regards spiritual matters such as acts of worship and marriage he must obey the laws of his religion; in all that relates to spiritual conduct, such as prayer, fasting and the like, which matters have indeed no concern with Government regulations, a Baha'i will give up his life rather than obey any outside authority. The case of my son's marriage is an example; he is a Baha'i of the fourth generation, born and reared in this faith; he has married according to the laws of his religion and has also made out a marriage certificate in conformity with the laws of his country; to what bureau must he take this certificate to be registered? For you have oniy four bureaus for four religions, and this young man is not a member of any of them. What is he to do? If the Government wishes him to give up his faith, that is impossible." (Chief) "The Government has nothing to do with people's religion. For instance, you hold meetings in the tlaPratu'1-Quds and worship according to the requirements of your faith. The Government has no objection. But it cannot overlook your public declarations of faith and it cannot give you an official status; present condi-dons are not favorable; perhaps in future it will be different." (Varq6.) "Again you speak of public avowals of faith. Such avowals are for children and the ignorant; the Baha'is are a serious people. His Eminence Shoghi Rabbani has stated in a letter to the National Spiritual Assembly that 'both public avowaL of faith and concealment of faith are blameworthy.' So you can be sure that Baha'is neither declare nor conceal their religion. But consider that both the grandfather and the twelve-year-old uncle of this boy Ñ that is, my father and brother. Ñ were hacked to pieces forty years ago in Ni~iri'd-Din ShTh's prison because they refused to conceal their belief; obviously my son who is a fourth generation Baha'i will likewise refuse to do so." Rd~u'116h Mawziin, a member of the Naval Officers Division, was for similar procedure in marrying according to Baha'i doctrine and petitioning the authorities when his certificate was not registered, called to the capital, degraded to the ranks, ordered to serve two years in the army as a private and imprisoned pending payment by him of 1,511 tilmAns, the sum spent by the Government for his education. Although newly married and full of hope for his future, this young man quietly and cheerfully accepted what had happened, saying, "Though I am deprived of a rank which to me was of no value, I have gained precious things in the world of the spirit." His father, Mihdi-Quli Mawziin, stated in a letter written to the National Assembly, ttj request you to send someone to Riihu-'lkh to comfort him and to tell him from me that he must stand firm." Early in Masi'il, 92, the General Staff [p103] CURRENT BAHA'I ACTIVITIES 103 summoned Dr. cAbdu~1~Karim Kh&n Ayidi, an army physician, and advised him that by His Majesty's order he must cross out the word ttBah~'i" written in the religions column of his personnel papers, replace it with the word 'tMuslim" and endorse the change; that failure to comply would result in the ioss of his rank and in imprisonment until he should reimburse the Government for his education Ñ this notwithstanding the notice on the form in question that all answers should be in strict conformity with truth and that anyone writing in a false statement would be severely penalized. Dr. Ayidi declared that he could leave the space blank but that it was impossible for him to fill it in with the word "Muslim." They warned him that refusal would mean ioss of rank, a heavy fine and imprisonment, and urged him in his own interest to conceal his faith and give up insisting on this point; he answered, ccJf I do as you say, I shall have lied, and the Government would then have no reason ever to trust me. Furthermore, you require army men to swear on their conscience and religion to serve the Government with loyalty and never conceal the truth; how can you attempt to do away with my religion and as a result with my honor, and oblige me to conceal the truth and also to lie?" They repeated that he must cross out the word ccBah~fi~~ and write (CM Ii in its place. Dr. Ay6Ai answered, "I shall never do that, even if you put me to death." At this the officials stripped off his insignia and imprisoned him. Dr. Ayidi was a prisoner about fifteen days, during which time he smilingly and firmly withstood all adverse pressure. His mother, Munirih Khinurn, expressed no sorrow at her son's imprisonment, and prepared herself with entire faith and serenity for whatever might come to pass, saying, "My father, the late U~Ii Akhiind (The ~Ah-Qab1-i-Akbar of RaM-'u'11~h's tablets), was time and again chained and imprisoned in the path of the Cause, and my husband the late Ibn-i-Abhar likewise suffered imprisonment and chains. What harm is there in my son's sharing this bounty and following his father and grandfather in the path of his Lord?" At last Dr. Ayidi's firmness resulted in their permitting him to leave the religions column blank; his rank was restored and he was reinstated into his former position. It is thought that the Doctor's medical skill and excellent character influenced the authorities in his favor. At this time a circular order was issued by the General Staff relative to Baha'i officers, as follows: "Because inspection of the ten-year identification forms recently turned in discloses that certain officers have described their religion as Baha'i, you are informed by His Majesty's order that the religion with which the Baha'i community identifies itself has no official status, that the word CBh~~i~ should on no account be permitted to appear in the identification forms, that no avowal of their faith should be allowed and that the slightest expression of faith by them should immediately be suppressed and reported to the capital. Officers who in their identification forms or elsewhere describe themselves as Baha'is must if they are conscripts be deprived of their rank and finish their term of service as privates, and if they belong to the regular army they must after being deprived of their rank be imprisoned until they reimburse the Government for their education. His Majesty has especially decreed that leaving the religions column blank in itself constitutes a sort of avowal of faith and this too should nor be accepted. Officers may only fill in the blank with the name of one of the officially recognized religions. (Signed) Acting Chief of Staff, Darghimi." Following this order various officers in the capital and provinces were called to account, some of these being imprisoned and others discharged from the army. Typical cases were as follows: Aqiy-i-Av&rig~n was ordered to the capital from his post in Kurdist~n, and replied that his mission had not yet been completed; he was then advised by a telegram in cipher to inform the authorities whether he was willing to change his listing of himself as a Baha'i in his identification papers. Avirig~n wired in reply, ttSince my conscience and duty as a soldier forbid departure from truth I cannot change the [p104] 104 THE BAHA'I WORLD record." On his arrival in the capital he was ordered to cross out the word "Baha'i" and endorse the paper. He answered that he could oniy agree to leave the space blank. As a result he was put under arrest but they finally accepted his suggestion, and released him. Siy&vash Safidvash one of the earliest Zoroastrian Baha'is, reports that his son Kaykhusraw who is a conscripted officer was summoned and told that it was officially forbidden to write the word "Baha" in the religions column of the identification form, and was ordered to erase it and substitute one of the recognized religions. They further asked for his answer in writing, whereupon he wrote the following: "In compliance with the regulations heading the ten-year identification form I truthfully stated my religion therein, and I pray God to keep me firm in it to my last breath; cwhatsoever He wills is best.' " As a result he was arrested and deprived of his rank, but eventually this was restored; he was released and permitted to leave the religions column blank. ~Arif KMn Kh~dim, also a conscripted officer, was treated in the same way and for the same reason, but after several days of imprisonment he was freed, his rank was restored and he was allowed to leave the religions column blank. Aqiy-i-Earz~nih took second place in the Arsenal Department examinations held to select students for study in Europe; since, however, he had registered as a Baha'i and had refused the authorities' order to change the record, he not oniy lost the opportunity of being sent to Europe but was arrested and is still in prison. Aqiy4n Ahmadi and Jalili, conscripted officers, were likewise ordered by their superiors to cross out the word "Baha'i" from their registration papers and replace it with ttMulim~~ this in spite of the fact that oniy twenty-three days remained of their term of military service; unmoved by threats, they refused to comply, agreeing only to leave the religions column blank. They were then degraded to the ranks, which they accepted gladly; some three days later their rank was restored and they were much praised for their strength of character, but two days following this they were again ordered to wear a private's uniform. Mihdi Khin Varqi, who had recently received employment as a military dentist in the conscript army, upon joining the regiment and reporting to his commander, had with the latter the following conversation: (Commander) "Are you a Muslim?" (Varq~) ~'No, I am a (Commander) "His Imperial Majesty has ordered that all officers must be Muslims, and that non-Muslims must change to the religion of Islim in order to become officers." (Varq&) N have no desire to become an officer and I shall not change my religion." (Commander) "Four of you people were in the army; of these, three concealed their religion; one refused, and he is still in prison. Why should you make trouble for yourself?" (Varq6j ~ know, sir, that your intentions are good, but please don't give me any such advice because it will have no effect on me. If you wish to prosecute or imprison me, I am ready for it, and if I must serve as a common soldier, I am also ready." (Commander) "Then I must refer your case to the General Staff for instructions.~~ At this juncture the Commander's secretary began to offer his advice to the young man. Mihdi KhAn asked, "Would you who are a Muslim be willing to declare yourself a Jew?" (Secretary) (cYes, because His Holiness the Prophet has enjoined concealment of faith in time of need." (VarqA) "In our faith, on the contrary, such concealment is forbidden." (Commander) CCDO as you wish, but I must refer your case to the General Staff." Again, 1st Lieutenant Malik-Khusruvi who had served in the army thirteen years, five of these in action, had been for some time an instructor in the Military College and once had among others the Crown Prince as a pupil, although relatively a new believer and except for his sister the only member of his family to be a Baha'i, registered as a Baha'i and when informed at the College that he must cross this word out and substitute "Muslim" replied as in the [p105] CURRENT BAHA'! ACTIVITIES 105 other cases described that he could only leave the religions column blank. He was told that this was forbidden, and that he must register as a member of one of the four recognized religions. He answered, ttSince you oblige me to state my religion, write tBahA'i.' " In spite of their insistence, he stood firm. When his papers were submitted to the Chief of the General Staff the latter summoned him and strongly advised him to change his decision, adding, ~U am interested in you and do not wish you to get into trouble." At last the Chief declared that he would take the matter to the SMh. It is reported that on hearing the case the Shah said quietly, ~ never interfere with anyone's religion, but since this man has not obeyed my commands, the provisions of the circular order apply to him; however, do not imprison him unless he refuses to reimburse the Government for his education." As a result he was expelled from the army and required to reimburse the Government for the cost of his education. Malik-Khusruvi is thus the first person in whose case the provisions of the circular order were fully applied. The following is a report of his conversation with the Chief of the General Staff: (Chief) ((J am interested in you and do not wish you to suffer misfortune. Give up this idea and don't declare your faith." (Khusruvi) "I have repeatedly submitted that I am making no declaration of faith and that I am ready to leave the religions column blank, but they do not accept this and compel me to state my religion." (Chief) ctAccording to Aq~y~i~cAh~i, the Baha'is are much attached to Inn." (Khusruvi) "Baha'is all over the world have the same regard for fnin that Muslims have for Mecca, and they consider Inn their point of adoration. I do not think a Baha'i could be a traitor to his country. I am happy to be expelled on account of my religion instead of on the pretext of embezzlement or some such crime. (Chief) ttnwell then, since you are so much attached to Ir6n it is well for you to obey the ShAh's command and register as a Mushm." (.Khusruvi) ~ cannot; my Master teaches me to speak the truth; truthfulness is a principle of my faith. Furthermore, the identification form imposes the condition that unless the questions are answered truthfully the signatory will be court-martiakd; it is likewise definitely stated in the army regulations that a soldier must tell the truth and the whole truth." (Chief) "It is better for you not to declare your faith." (Khusruvi) N shall leave the column blank." (Chief) "You will be expelled." (Khusruvi) "So be it." (Chief) "They will deprive you of your rank." (Khusruvi) "Let them." (Chief) "You may be imprisoned or transferred to the ports where the climate is bad." (Khusruvi) (CIt makes no difference." (Chief) "I see that you don't want to serve in the army." (Khusruvi) N am ready to serve so long as the army wants me; otherwise, wherever I am I shall serve the Government." (Chief) CCJf they expel you from the army, the other Government departments will refuse you admission." (Khusruvi) "It doesn't matter. I can work for business houses." (Chief) "Is suicide allowable in your religion?" (Khusruvi) "No, it is discountenanced." (Chief) "Why then are you trying to die by your own hand?" (Khusruvi) "This is not suicide; it is a matter of conscience and faith." (Chief) C(GO and consult with your elders." (Khusruvi) "This has to do with a religious command; it requires no consultation." (Chief) !!Go and think it over." (Kbusruvi) "I did not come here without having thought it over. (Chief) CCIs it not true that every day in one way or another you tell some falsehood? Consider this as one of those falsehoods. For example, if your child begs you to buy him an automobile don't you agree to, although you never will?" (Khusruvi) "No sir, I never give a false promise to my child; for in our faith lying, [p106] 106 THE BAHA'I WORLD and especially to children, is strictly forbidden." (Chief) "What do you tell him then?" (Khusruvi) "I occupy his mind with something else." (Chief) CCThi affair will lead to your misfortune." (Khusruvi) "Not misfortune Ñ happiness. The following incidents have been reported from the provinces: The Spiritual Assembly of Ahviz advises that Dr. Amin Ahmadzidih, Muhammad Najic, Sirr-i-Din tAh'i and Majid-i-5amadi having registered as Baha'is were informed that they must at all costs declare themselves Muslims; they refused, and were given some days time to alter their decision. In Shir6z, officers Himmat and Dr. Salrninpiir registered as Baha'is in spite of warnings and threats from their superiors, and stood firm. In Zahidin likewise, Baha'i officers were subjected to threats and prosecuted for the same reason. In Tabriz, the following letter was received by a Baha'i officer, 2nd Lieutenant Muhammad Bihiri: ecAccording to order No. Ñ , officers in filling out identification forms are obliged to name one of the officially recognized faiths in the religions column, and since the religion of Bah~ has according to this order no official status, you must, therefore, correct your identification papers; you are advised to inform its of your decision and to appear at Headquarters to see the order in question. (Signed) Acting Commander." Officer BAHA'I wrote in reply: "It is respectfully submitted relative to order No. Ñ that since mention of the Baha'i religion is forbidden in the officers' identification form, I request that a second form be sent me to fill in and I shall leave the religions column blank. It is obvious that since I am a Baha'i, declaring myself an adherent of another religion would be untrue and I would consider such a declaration as disloyal to the army and my country." In Bandar~cAbbAs the text of the circular order from the General Staff was officially forwarded to 1st Lieutenant JalAl As6si and he replied as follows: ttWith reference to order No. Ñ it is respectfully submitted that the undersigned completed the Officers' Training School in Mirza 1308 with the rank of 2nd Lieutenant and has in the past seven years of service given full proof of his trustworthiness, as the Personnel Department will testify. Since the recently-distributed ten-year identification forms stated that answers must be in full conformity with truth I obeyed instructions and, being an adherent of the Baha'i religion, recorded this in the religions column. It is not possible for me to dissimulate; I am a Baha'i and have no other religion." Aminu'lhh Samiti was another of those who omitted to fill in the religions column in the identification forms; it was later discovered that a secretary had filled in the space with the word CCM V " He made a verbal protest and was about to pursue the matter but as this was not deemed advisable, desisted. It is reported that on numerous occasions when Baha'i officers have left the religions column blank, army corps secretaries have later written in the name of one of the four recognized religions. Among the activities of the National Spiritual Assembly and its committees during the year 92 were the sending out of two traveling teachers throughout Inn; the supplying of teachers to Baha'i centers in accord with the request of various Spiritual Assemblies; the presentation of petitions to the authorities relative to the restrictions imposed on Baha'is, and personal interviews with leading officials in the same connection; the distribution of Baha'i news to the believers; the dispatch of comprehensive instructions to all Local Assemblies to the effect that as directed by the Guardian Baha'i marriages should be performed in full conformity with Baha'i doctrine and the marriage certificates presented for registration at the registry-offices for non-Muslims, following which they should be submitted to the Government authorities for registration, and that if refused registration the Assemblies should address petition to the authorities concerned. The translation of the Local Assembly ByLaws and their careful comparison with the English original. The formation by the National Committee for Child Training of two classes for men and women teachers of [p107] CURRENT BAHA'I ACTIVITIES 107 character training; the holding of lectures on the Cause for Baha students; correspondence with Baha'i centers outside Inn, and contact through the Unity of the East and West Committee with orientalists and travelers; the collection of funds from all I r~n Baha'is for purchases of places sacred to Baha'is; the preparation by the Census Committee of temporary identification papers for Baha'is under twenty-one; constant written and verbal encouragement of the friends not to conceal their faith and to study carefully the Guardian's instructions. In the month of Abin, DAwud Effendi Tuwiq, Chairman of the National Spiritual Assembly of ~Ir~q, reached the capital on a visit to the Baha'is of Pin, attended numerous meetings organized by the Service and Feast Committees and greatly inspired the friends with a number of important lectures. He then traveled to GilAn, MizindarAn, Firs and Adhirb4j5n, returning to Bagbd6.d by way of Hamadin. During his journey he was attended by a group of Baha'is from the capital, and the friends everywhere report that they were much rejoiced by his visit. First among the Baha'is who ascended to the Kingdom during the years 91 and 92 was the beloved Amatu~1~Ac1&, Dr. Susan I. Moody. Upon her departure on October 23, 1934, the Tihr4n Assembly wired the Guardian and received the following telegram in reply: "Hearts in East and West are saddened by the passing of Amatu'1-At; she who was chosen by our peerless Master is numbered among the denizens of paradise in the AbhA Kingdom. Her illustrious and constant services forged and fortified the bonds of spiritual union between East and 'West. All Baha'i centers should hold fitting memorial services; Arnin-Amin shall expend 500 ifimins on my behalf to build for her a tomb of unique beauty. (Signed) Shoghi." The National Spiritual Assembly of America was likewise cabled of Dr. Moody's passing; her body was interred with fitting ceremonies in the Gu1astin-i-J~vid (The Baha'i cemetery of Tilirin) and numerous memorial services were held in the capital and throughout the country, while the tr&n Baha'is also forwarded warded messages of condolence to their fellow-believers in America through the American National Assembly. In a letter received by the National Spiritual Assembly some time after the passing of Amatu'1-AlA, the Guardian writes: CCThis occurrence has filled the hearts of the friends with grief, and I am greatly saddened by the passing of that essence of severance and that altar-fire of divine love. In faith and assurance she surpassed all about her, and for courage and strength she was far famed. The great institutions she founded shall remain a peerless standard. In times to come Baha'i men and women from America and other lands following in the footsteps of that glory of womanhood will hasten to the sacred country of I ran, will with great energy, spirituality and joy perpetuate her resplendent services, and will speak in praise and commendation of her illustrious, unceasing work. The value of these blessed, holy souls is not recognized today, but as time goes on the effect of their worthy efforts and pure spirit will be made known. At this moment her triumphant soul is dwelling in the all-highest paradise, communing with the denizens of the Kingdom about the Almighty Throne; she is looking on her dear ones who were for many years her companions in that land, and she is chanting the words, tWould that my people could know!' Let the friends be comforted in this bereavement, and praise her high and noble qualities in all private and public gatherings, and clet them who act, act in this wise.' Jin4b-i-fldi1-i-Shir~izi, one of the foremost of the early Baha'i teachers and travelers, a scholar of the first rank and one who served the Cause by night and day, ascended to the AbhA Kingdom in ~Jzzat, 92. His body was with due ceremonies interred in the new Gu1ast~n-i-Jivid, and two memorial meetings attended by men and women respectively were held at the TuIa?Aratu'1-Quds. On the day of his passing the Assembly wired the Guardian, "F~di1-i-Shirizi ascended" and the Guardian telegraphed in reply, 'tDeeply grieved at the departure of the renowned beloved teacher; his services shall never be overcome by death. Assure his family of my [p108] 108 THE BAHA'I WORLD attachment and loving prayers. (Signed) Shoghi." Mirza Taghi KMn Bahin-Ayin, one of the early and much-afflicted teachers and known as Q~jir, ascended in the month of Adhar (1935) and was interred with fitting ceremonies in the Baha cemetery of TihrAn. In preparation for the elections of the year 93, the present National Spiritual Assembly has sent out a circular letter to all Baha'i centers, requesting the friends to elect their delegates and arrange for their journey to the capital, where the Convention for the year 93 will meet on the 6th of Ridvan. UNITED STATES AND CANADA B~ NELLIE S. FRENCH erLo, the Nightingale of Paradise sin get/a upon the twigs of the Tree of Eternity, with holy and sweet melodies, proclaiming to the sincere ones the glad tidings of the nearness of God Ñ " LOOKING back over the vista of the past two years one is impressed with the different notes and varying cadences which are constantly being introduced in the great universal symphony of the "Unfold-ment of the Divine Civilization" of Baha'u'llah. These years, so rich in experience, so poignant in the history of the life of mankind are at once a definite link in the working out of the divine plan and separate and unexplored spiritual efforts! They cannot be visioned as a whole Ñ each variation of the glorious melody must be given its own share, its varying nuances emphasized, its overtones duly recognized, its growing harmony of theme and purpose properly evaluated. In his annual report read by the secretary of the National Spiritual Assembly before the delegates assembled for the Twenty-Seventh Annual Convention of the Baha'is held in Foundation Hall of the Mashriqu'l-Adhkar in April, 1935, he says: "The spiritual character and controlling principle of the Ba1A'i year now brought to a close were established for us by Shoghi Effendi in these words dated September 16, 1934 Ñ ~The situation in IrAn which is growing from bad to worse, the necessary measures which should be taken to insure the uninterrupted completion of the clerestory section of the Temple, the adoption of such measures as will stimulate the teaching campaign in America, the exercise of the utmost vigilance lest the authorities of Soviet Russia inflict any injury upon Baha'i lives and institutions, the extension of any support that may be required to safeguard the interests of the Cause at its most vital and international center to ward off the malicious attacks of enemies from both within and without Ñ these are the outstanding issues which demand the sustained and concentrated attention of every be-hever.' "Indeed, the successive steps which Shoghi Effendi has taken to train, to instruct and to discipline the Baha Community are all paralleled by a swift continuance of that process of disintegration of human society which has become the more apparent as efforts to attain peace and stability have successively failed. Fourteen years ago the Baha Community was still as a child in the household of civilization, apparently bearing no responsibility for the fate of that household, and therefore concerned only with the joys and sorrows of the child's own growth, the dreams of its own future. Today, with the household in dire confusion and distress, the youth born of the new age is called upon to prove his birthright and demonstrate his capacity to achieve eternal peace, his elders having failed. Thus it is that the outstanding major events of the year mark a diversity of achievement and growth never before chronicled in Baha'i history, nor will new paths fail successively to unroll themselves before the wayfarer in this New Age of unfolding mysteries, for the standardizing [p109] CURRENT BAHA'I ACTIVITIES 109 of those articles of the Faith contained in the unique document of the Will and Testament of !Abdu~1~BabA, and their introduction to new believers, bind together the fabric of Baha'i Community life in the indissoluble bonds of the Covenant of God. And accompanying the development of the spiritual structure of the Faith the progress of the ornamentation of the dome of the Mashriqu'l-Adhkar despite the serious adversities of the financial world, moved on toward completion; a miracle in stone, a miracle in faith, a miracle in devotion and an evidence of abiding love of the faithful followers of Baha'u'llah. Though at this time the dome was not completed the friends were heartened and refreshed by the following cablegram which served as inspiration for the year of work ahead. This cablegram received after the close of the Convention of 1934 was immediately communicated to the friends. It read: Ñ tAmerican believers' inspired leadership steadily unfolding to Baha'is world over potentialities majestic edifice heralding formative period Faith of Baha'u'llah. Their unerring vision conceived its matchless design. tAbdu'1-BahA's own hands laid its cornerstone. Their dynamic faith reared its structure. Their sustained self-sacrifice crowned it with immortal glory. May flame their unconquerable enthusiasm continue glowing in their hearts till its naked frame is enveloped in its shining mantle." 'What greater inspiration than this? Ñ Then followed the instruction that as soon as the clerestory of the Temple was completed no further contracts were to be made for the next unit until the full amount of the sum required was in hand. In a letter dated December first, 1934, these significant words appear: "Despite the perils and uncertainties with which their country is now beset, and in the face of the financial reverses they have suffered and the unfortunate controversies that have perplexed and agitated them they have forged ahead and are fast approaching the termination of the first stage in the ornamentation of their consecrated Edifice. Undaunted by the magnitude of this colossal enterprise, undismayed by the smallness of their numbers, the scantiness of their resources and the scorn of their enemies, they have carried triumphantly the Banner of Baha'u'llah and brought to a successful issue the first stage in the formative period of His Faith." Among the major events of the year also must be noted the passing of the venerable, the beloved and revered Dr. Susan I. Moody in the field of her life work in Tihr~n. Dr. Moody was one of the early believers to embrace the opportunity of strengthening the bond between the East and the West by taking up her residence in IrAn and giving her life to the service of humanity. The national secretary in mentioning the passing of Dr. Moody says: CCH life furnishes the Baha'i world one more example of heroism and consecration a later generation of believers may well take to heart. How fruitful her life was! What noble institutions she developed, what a monument she reared in the lives of youth of lr~n! Even the enemies of the Cause could not withhold their admiration and their recognition of her sincerity! Even officialdom refrained from destructive measures until her stalwart Baha'i presence had been removed from the scene!" Teaching Activities In no previous year of which there is record were there so many enrollments of new believers as in this Baha'i year. Both in the number of new members added to existing communities, and in number of groups prepared for election of a Spiritual Assembly for the first time, this period was one of remarkable growth. Milwaukee, Chicago, New York and many of the other communities reported enrollments which surpassed all previous years. The teaching of the Cause, reinforced by the mysterious power of the Mashriqu'l-Adhkar made more effective by the knowledge of the nature of the Baha'i community, received a vast stimulus, inaugurating a movement forward surely destined to acquire greater emphasis with every successive year. The annual report of the National Teaching Committee comments with gratification on the extension of the Faith, and points out with appreciation the fact that the financial sacrifices made necessary by the [p110] 110 THE BAHA'I WORLD dcv otion to the project of completing the clerestory section of the Temple imposed serious limitations in the teaching field workers, who met the situation with truly sacrificial devotion. The Teaching Committee report mentions the names of the following friends who have participated in the work of teaching under the direction of the National Committee: Mrs. Dorothy Baker, Mrs. Ruth Brandt, Mrs. Louise Caswell, Mr. Dale Cole, Mr. Roland Estall, Mrs. Ida Finch, Mrs. Elizabeth Greenleaf, Mr. Louis Gregory, Dr. Walter B. Guy, Mr. Leroy Toas, Mirza CAli Kuli KhAn Miss Alma Knoblock, Miss Fanny Knoblock, Mrs. Laura Luther, Mrs. Gertrude Matteson, Mrs. May Maxwell, Mrs. Loulie Matthews, Mrs. Florence Morton, Mrs. Ruth Moffett, Dr. Lenore Morris, Mine. Gita Orlova, Mr. Charles Mason Remey, Mrs. Orcella Rexford, Mrs. Lorol Schopflocher, Mrs. A. Y. Seto, Mr. Mark Tobey, Mr. N. Forsyth Ward, Mrs. Shahnaz '*'aite, and Mrs. Georgie Wiles. Under these able exponents of the Teachings fifteen public teaching campaigns were conducted, while 39 public meetings were held regularly for teaching purposes; 34 study classes were inaugurated for new inquirers and 37 classes organized for deepening the knowledge of the Faith among the friends themselves. A careful analysis of the work of the year has proven the most productive method of teaching to be in the fireside groups in the homes, and great stress is laid upon this system, while the National Teaching Committee stroflgly urges that more of the friends assume this responsibility and open their homes for the reading and study of the Word. The annual report also presents for consideration that very few of the Assemblies have embraced the opportunity to sponsor nearby towns and cities and to become responsible for introducing the Faith into new centers where no believers are registered. The work of the National Teaching Committee over this period, and indeed over the succeeding year, of which an account will be made later, has been so wonderfully systematized and the entire country so splendidly catalogued that one sees here a true demonstration of Baha'i efficiency in its ideal form. Much teaching has been carried on by correspondence and over four thousand letters written by the various members of the committee must surely some time bear fruit. Perhaps the most important phase of the work of the teachers, whether of the National Committee or in the Local Assemblies, is the preparation of new believers for membership in the Baha'i Community. Preparation of New Believers for Membership in the Baha'i Community To prepare applicants for the right use of their membership in the Baha Community it was found necessary by the National Spiritual Assembly to clarify the qualifications for membership according to the instructions received from the Guardian and statements have appeared from time to time in the Baha'i News which are a valuable guide in determining this important step. The following constructive suggestions appeared in the News for March, 1935: 1. "As years of experience have shown, intellectual acceptance of the formal standards of the Baha'i Faith alone is not sufficient. A true believer will, in addition, endeavor wholeheartedly to abide by the results of Baha'i consultation as maintained by the institutions of the Cause. A true believer, furthermore, will seek to contribute to the unity of the entire community, and find his own development in the growth of the Cause, and not attempt to make the community revolve around his own personality, nor himself revolve around the human personality of any one believer. The capacity for spiritual association is not an additional qualification for membership Ñ it is the real test of the believers' profoundest spiritual faith. All teachers responsible for preparing applicants for membership will do well to emphasize this important and vital point, for the aim of Baha'u'llah's Revelation is to establish oneness of spirit and unity of action throughout the world. 2. "An applicant who is enrolled as voting member of a local Baha'i community is thereby given association not merely in that community alone, but by [p111] I,Q Photograph of BabS'is taken in Adrianople (between 18631868 A.D.). (Seated third from left is tAbdu'1-BahA. On His right is Mirza Mibdi, the Purest Branch; on His left Baha'u'llah's half-brother, Mirza Muhammad-Quli.) [p112] CURRENT BAHA'I ACTIVITIES Il-li his enrollment becomes a Baha'i world citizen Ñ a member of the Baha'i Commonwealth maintained by the central institutions of the Guardianship and the Universal House of Justice. If he travels, the enrolled believer is given credentials which will be recognized and honored by National and local Spiritual Assemblies without distinction, whether in the East or the West. How important, therefore, in the preparation of applicants for membership, that they be made conscious of this supreme privilege, this most vital responsibility assumed by all who voluntarily seek the shade of the Divine Tree, who would contribute to the World Order of Baha'u'llah! This consideration is likewise a reminder to all of the present believers, especially those who are members of local Assemblies, how essential it is to avoid merely local and personal issues and situations which might conceal from an applicant the true universality of the Faith of God. 3• "The same consideration likewise gives due emphasis to the fact that no local Spiritual Assembly is to be regarded as an independent, self-sufficient Baha institution, but rather as one important link in the series of institutions which constitute the World Order of Baha'u'llah. Local Assemblies are dependent upon the National Spiritual Assembly, as the National institutions are dependent upon the Guardian and the Universal House of Justice. It is because of this organic dependence that the national ByLaws make enrollment conditional upon final approval by the National Spiritual Assembly. 4 ~ order to assure the entrance of each new believer into the Baha'i community upon the soundest basis possible, it is recommended that local Assemblies, wherever conditions permit, provide a final step for the preparation of applicants already interested by home study classes or some teacher's individual instruction. This final step consists in the holding of a special study class under the Assembly's own direct supervision and control, where the applicants can be trained in the Administrative principles and their knowledge of the basic teachings carefully reviewed. By this method, the new believers will experience the wise and impersonal functioning of the institution, and profit also by contact with other teachers. Later on, when local communities are larger and their collective undertakings more proficient, perhaps all applicants, before enrollment, will be able to receive this final, supervised instruction. At present, conditions vary so much among the communities that this suggestion must be developed in accordance with local circumstances. It would be well, however, for individual members of each local Assembly to feel a more positive responsibility in following all local teaching activities, visiting each class or group as frequently as possible, in order to have direct knowledge of this vital aspect of Assembly responsibility. By consultation it would then be possible for the Assembly to assist each group or class conducted by individual teachers in planning their subjects so as to lead up to the central study class held by the Assembly itself. Success depends upon the unity of the Assembly and the willing cooperation of all teachers, old and young, in striving to enlarge the Baha'i community year by year. ~• ((ft has been realized by discerning Baha'is that one essential aspect of Baha community life, the social aspect, has so far remained practically undeveloped. As local communities become larger and more experienced, their Assemblies will be able to arrange social meetings and gatherings to satisfy the innate human need of friendly association, thus supplementing the Nineteen Day Feasts and the Anniversaries which at present are the only recognized Baha'i gatherings. The larger local Assemblies might even now arrange occasional feasts, in addition to those in the Baha calendar, to provide occasions for informal association of believers and also to enable applicants to become acquainted with the local community. So far, such informal gatherings have been arranged mostly by individual believers in their own homes, which tends to make the social aspect of the community too onesided and personal, in distinction to the universality of the formal Baha'i meetings. The National Assembly regrets deeply that Baha'is are still compelled to develop a social life either [p113] CURRENT BAHA'I ACTIVITIES 113 outside or on a basis of restricted intimacy within the Cause. But through social gatherings arranged by the local Spiritual Assembly, the social life of Baha'is will reinforce and strengthen their spiritual and ethical lives, and moreover such gatherings will not oniy bring the applicants and the older believers together but also demonstrate the vital fact that Baha'u'llah's Faith, in the Guardian's own words, inculcates a standard which cincline it to neither East nor West, neither Jew nor Gentile, neither rich nor poor, neither white nor colored.' 6. "Last but by no means least in importance is the fact that when new applicants are enrolled, not merely are they to be adjusted to the Baha'i community, but the older believers are also to adjust to the new friends. This consideration, in fact, must receive increasing attention as indica-rions multiply that the era of more rapid growth has begun. Courtesy, true Baha'i love and the spirit of cooperation are due every new Baha'i, without the slightest tincture of aloofness, separateness or, on the other hand, undue favoritism, from those who have longer shared the privilege of adherence to the Faith. t~The National Spiritual Assembly offers these remarks as suggestions deserving of thoughtful attention. In no sense are they put forth as rulings or commands, because formal legislation cannot be carried into the realm of the heart and the conscience. In essence this statement is an appeal, an urgent call for new and higher spiritual attitudes on the part of all the members of the American Baha'i Community." Teaching and Training of Children In the hands of a most able and devoted committee study outlines for the teaching and training of children have been made available and are widely used throughout the Baha'i 'World; however, these outlines are susceptible of great expansion and should be more generally used as their value is inestimable. Among the material in preparation is a collection of poems for groups of various ages on themes in keeping with the Baha'i Faith, a selection of stories from the ttD Breakers," Bible stories which Baha'i children should know as well as a collection of stories from Baha'i literature. An interesting development of the work with children has been the exchange of letters between various groups for through this means is born a greater consciousness of unity and oneness in the Faith and a greater encouragement toward study and research. Baha'i Youth This, the second year of the work of the committee for Baha Youth, marked certain definite accomplishments and determined certain definite aims and purposes in the pursuit of its ideals. Since the inception of the Youth work in 1933 communication has been established with nineteen international groups representing fifteen nations, and with fifty-three local groups. These do not, however, represent adequately the Youth Groups of the world. During the year also the committee issued their first Bulletin designed to reach and interest young people between the ages of fifteen and twenty-one years. By the time the third Bulletin was ready for circulation the subscription list amounted to three hundred names, showing a marked increase in interest and a growing spirit of cooperation among the various Assemblies. These Bulletins contained valuable suggestions and lists of publications designed to increase the knowledge of the Faith and provide information invaluable in the formation of Youth Groups everywhere. Open letters addressed to young Baha'is were published in the Baha'i News and the communications from the Committee became a valuable part of the regular issues of the News. With the decision rendered by the National Spiritual Assembly that youth of sixteen to twenty-one years might declare their interest in the Faith and attend the Nineteen Day Feasts, it became a matter of paramount importance to educate the youth and prepare them for the time when the age of maturity being reached, they might declare their desire to become fully qualified members of the voting community. International correspondence was increas [p114] 114 THE BAHA'I WORLD ing, and with the Guardian's instruction to create an international body of active young Baha'i men and women" the committee arose to accept the challenge and have bent every effort in that direction. Work for peace is always one of the main issues, and cooperation with the tcHerald of the South" established a link between the two continents which will become more and more intimate as time goes on. It is with a sense of the greatest gratification that those believers who form the older generation and even the pioneers in the Faith in America are now witnessing the preparation of the hosts which are to follow in their footsteps and meet the challenge of a dying civilization with the truth and power and love of the Faith of Baha'u'llah and His program for the New World Order. Baha'i Summer Schools Their Importance CCHC (the Guardian, Shoghi Effendi) hopes that through the earnest and sustained efforts of your committee these annual gatherings will acquire increasing importance in the eyes of the public, and will constitute an effective medium for the dissemination of the Teachings. He feels that in your next summer meetings continued emphasis should be laid upon the teaching of the Administration, especially in its relation to the outside world, so as to impress the non Ñ Baha'i attendants at the school with the nature, character and world significance of the World Order of Baha'u'llah." (From a letter from the Guardian through his secretary to the Central States Summer School, dated November 6, 1934.) No medium for teaching lies so near to the heart of the Guardian as these Summer Schools. He watches with infinite hope and trust the preparation of their work, the contents of their programs, the number of attendants, the growth and effect of their efforts. The National Assembly urges the believers to realize the importance of these three Summer Schools, for these institutions are to evolve into educational centers which eventually will have profound public influence. The following programs advanced for the season of 1935 will show the trend of the work in hand: 1. Green Acre Study Courses 1. July 812. The Conduct of Baha'i Affairs. Leader to be announced later. 2. July 1519. The Most Great Peace. Leader, Horace Holley. 3. July 2226. Fundamental Baha'i Teachings. Leader Shahnaz Waite. 4. July 29 Ñ August 2. The Practice of the Baha Life. Leader, Dorothy Baker. 5. August 59. Baha'i Teachings on Mysticism. Leader, Glenn Shook. 6. August 1216. Racial Similarities and Differences: The Scientific Evidence and the Baha Teachings. Leader, Genevieve Coy. 7. August 1923. The Origins, Powers and Conditions of Man. Leader to be announced later. 8. August 2630. Review of "The ~tPromise of All Ages" and "Security for a Failing World" with suggestions as to their use in teaching. Leader, Stanwood Cobb. Conferences July 57. Teaching Conference. July 20, 21. Youth Conference. August 17, 18. Race Amity Conference. 2. Pacific Coast (Geyserville) JuLy 1427 Devotions: 9:00 A. M. daily. Classes: 9:30 A. .M. to 12:30 P. M. daily. Round Table Discussions: 2:30 P. M. each Tuesday and Friday. Children's Activities: Study Classes 9:30 A. M. daily. Supervised Recreation, 2:30 P. M. daily. Public Meetings: Fellowship Dinner with Geyserville Grange, 6:30 P. M., Thursday, July 18. Griffith Grove, Santa Rosa, 2:30 P. M., Sunday, July 21. Odd Fellows' Hall, 8:00 P. M., Wednesday, July 24. Unity Feast: Annual Reunion of Baha'is and guests, 12 noon, Sunday, July 14. [p115] CURRENT BAHA'I ACTIVITIES 115 Courses of Study: History of the Baha'i Faith. Underlying Principles of Baha'i Administration. The Administrative Order of the Baha'i Faith. Individual and Collective Relationships to the Baha'i Faith. The Teaching and Influence of IsUm. Teaching Conference: 2:30 P. M., Saturday, July 20. 3. Central States (Louhelen Ranch) Young People's Conference. Monday, June 24 through Thursday, June 27. Registration, Sunday, June 23. Study Courses 1. The Baha'i Life. Leader, Dorothy Baker. 2. Baha'i Approach to World Problems. Leader, Bishop Brown. 3. The Guardian's Letters. (A forum to be conducted by the Young People's Council.) 4. What is the Baha'i Movement? (In-troductory course to be given by young people selected by the Council.) First General Summer Session. Saturday, June 29 through Sunday, July 7. Registration, Friday, June 28. Study Courses 1. Conduct of Baha Affairs. Leader, Horace Holley. 2. Security in a Failing World. Leader, Stanwood Cobb. 3. Divine Art of Living. Leader, Loulie A. Mathews. Public Meetings Afternoon talks. Subject and speaker to be announced later. Second General Summer Session. Monday, August 19 through Saturday, August 24. Study Courses Two courses will be presented. Announcement later. Baha'i Archives During this period the Archives Committee was busy collecting, authenticating and translating the Tablets of tAbdu'1-BaM hitherto kept by their recipients, who cherished them so dearly that they had not become conscious of the vital importance of preserving them in the National Archives, and who parted with them only after much earnest solicitation. Through the preservation of these Tablets, those bearing the signature of tAbdu'l-Bahd only, the authentic words of the Center of the Covenant of Baha'u'llah will be made available to all posterity and with the utmost vigilance the committee strove to secure, to list and to file them. Among the Tablets received was a group of twenty-five originals, with translations, from CAbd~1Bh~ to Miss Sarah Farmer. Other materials received included a small collection of sacred relics which had belonged to Dr. Moody, and a collection of notes, correspondence, newspaper clippings and photographs which had belonged to Mrs. Keith Ransom-Kehier which form an excellent record of her work in various lands. Editing of Tablets of rAbdu~l~Bahd Collaborating with the Archives Committee those responsible for the editing of the unpublished Tablets of tAbd'lBh' were working diligently on the preparation of the contents for Vol. IV of the Tablets Ñ sorting, classifying, separating and mak Ñ ing three copies of each Tablet of which there were up to that time three hundred and ninety-seven. These will constitute Vol. IV and will be printed as soon as it is possible to bring them out in suitable form. In the meantime they have been filed alphabetically and returned to the Archives. Other Committees During this period the Committee for the preparation of material for the "Baha'i World," Vol. VI, were working steadily to bring this volume more nearly to the high standard which the Guardian constantly upholds. The Committee for the Transcription of Braille for the Blind made the objective of [p116] 116 THE BAHA'I WORLD their year's work the production of the "Book of Iqan" and the hand-tooling of various of the shorter Baha'i writings for that remarkable Swedish publisher, Mr. Harald Thilander, through whose instrumentality it is hoped, some breeze from the Divine Rosegarden may reach the blind readers of many cities in Europe. The CCBook of Iqan" as well as ~tBaM-u'lIAh and the New Era" and certain pamphlets are now in the circulating libraries for the blind which are connected with the public libraries in many of the large cities of this country. The Contacts Committee, carried on primarily to arouse interest in the Baha'i Faith, have done yeoman service in tactfully and consistently seeking to contact nationally known figures in the educational, sociological and literary fields, and the response with which they have been met is highly interesting. In their report the committee says: The responses have shown how general is the search for the solution of the difficulties confronting humanity today. When it is pointed out that men such as Horace Bridges, Graham Taylor, Howard Vincent O'Brien and others of the same stamp have eagerly responded, it is clearly apparent that Cthe world is waiting.' " It is recorded that some six hundred and more persons have been individually approached. rrThe Baha'i Magazine" CCThe Baha'i Magazine," so dear to the hearts of all who had watched its growth from year to year and had found it a means of inspiration, a faithful record of the early history of the Faith, and fund of information and a veritable mine of the jewels of the wisdom of Abdu'l-Baha, was approaching the culmination of a long and useful career. Evolving through the ttBah~'i News" which made its first appearance in 1909, through the "Star of the West" containing the record of that wonderful visit of tAbdu'1-BaM to this country, of His public addresses, His Tablets and instructions, His prayers and exhortations, the early photographs as tie appeared on various occasions, the dedication of the Temple grounds, the trinian section and the news of the progress of the Faith in other lands, through these Ñ and the subsequent change of title to the c(Bah?i Magazine" Ñ this intimate organ of the friends was about to merge itself into a vehicle to be known as "The World Order Magazine" which should appeal to the intelligentsia, to the world at large, to the minds and hearts of those true seekers of unity for whom the CCBh~~i Magazine" as such, might fail to have an appeal. Never again will there be so precious, so glorious, so intimate a record of the beginnings of a Mighty Age! May its pages be preserved in imperishable glory! History of the Cause A National History Committee delegated to collect and preserve for posterity the early history of the Faith in America, together with all the circumstances relating to the visit of cAbdu~1~BaM, has been earnestly endeavoring to make an authentic record which only future generations will be able fully to appreciate, when with the growth of human perceptions mankind will have begun to understand its significance, will know this is a ccDay wherein the River of Life streamed forth from the finger of His Generosity and the Fountain of Revelation and Unity became manifest through His Manifestation, to all who are in His earth and heaven!" Indexing and Cataloguing the Baha'i Literature The difficulties encountered by this committee were due to the fact that the work was new and the members entirely untutored in its technique. It is indeed the work of experts to undertake so important a commission but a survey of the believers in many centers revealed the fact that there were those who could undertake it and indeed some work had already been done, so that a good beginning has been made and many valuable suggestions presented. Legal Matters The Legal Committee concerned itself with the Indenture conveying the valuable [p117] CURRENT BAHA'I ACTIVITIES 117 West Englewood property, upon which the National Baha'i headquarters are situated, as well as the parcel of land in the grove where tAbdu'1-BahA held His memorable Unity Feast in 1912, from Mr. 'Wilhelm to the Trustees for the National Spiritual Assembly. The Indenture also conveying to the Trustees for the National Spiritual Assembly the former home of the late Maria P. Wilson in Maiden, Mass., which tAbdu'1 Ñ Baha blest by living there for some time in 1912, and which had originally been bequeathed to the Guardian, was transferred by him to the trusteeship of the National Assembly. The Indenture of the Bosch property in Geyersville, California, was at this time in its final stages and has since passed into the hands of the Trustees also. Legal questions connected with the incorporation of several of the Local Spiritual Assemblies were under consideration, as well as certain ByLaw changes and interpretations. A new form of bequests was in preparation so that any legacy might appear in the proper legal form in the will of anyone desiring to bequeath property to the Cause. According to the Baha'i Law it is incumbent upon every Baha'i to make a will and during this period bequests were left to the Cause by Mrs. Agnes S. Parsons, Mrs. Mary Harriman Rudd, Mine. Frida Stjerna and Dr. Susan I. Moody. The symbol of the Greatest Name has been protected by law under trade mark registration made by the National Spiritual Assembly through the U. S. Patent Office, action having been taken to secure similar protection in Canada. The National Spiritual Assembly has now limited the use of the symbol of the Greatest Name to books and pamphlets containing the Words of Baha'u'llah. The word ttBaM'i" was legally protected some years ago. Deeds transferring several parcels of land in Haifa to the Palestine Branch of the National Spiritual Assembly had been received from the Guardian, while several American believers have taken steps to transfer their holdings of Mt. Carmel land to the Palestine Branch of the National Spiritual Assembly. Distribution of Baha'i Literature to Public Libraries Every possible avenue of approach to the public has been employed, but through the means of the public libraries it is hoped to acquaint interested readers with the literature of the Faith and to this end Local Assemblies were urged to place the !cBah&i World," Vol. IV, before the public in this way so that they might have a consecutive record of Baha'i international progress. Local Assemblies were also requested to place copies of Dr. Cobb's (cSecurity for a Failing World" and ccTh Promise of All Ages" of Christophil in public and university libraries, the Y. M. C. A. and the Y. W. C. A. A complete catalogue of the Baha'i books now on the shelves of the public libraries throughout the country is in the hands of this committee. Publicity Well organized and efficient methods of publicizing the news of the Faith and familiarizing the general public with the Teachings and activities of the Baha'is have opened the doors of many of the most important newspapers and magazines of the country, the Mashriqu'l-Adhkar ever prom-ing a most fertile and acceptable subject in every case. A complete file of all publicity is kept and a record of each teacher is available for any city where the travelling teachers may be visiting for the purpose of teaching the Faith. Publishing The brilliant work of the Publishing Committee is evidenced by the continual suppiy of new publications and the many valuable reprints which demand has made necessary. The books are now handled through an eastern and a western agency as well as through the librarian at the Temple. This year witnessed as new publications Ñ "The Baha'i World, Vol. V ~~Index for Baha'i News" prepared under supervision of the N. S. A. ~tBah~/i Teachings on Economics~~ CCMtii and the Baha'i Revelation" by R6lii AfnTh [p118] 118 T ttWorld Religion" Ñ pamphlet by Shoghi Effendi "Will and Testament of CAbdu~1 Bah6." (pamphlet form) (CBah4~i Teachings on Universal Peace" Catalogue in small convenient size Reprints: Ñ ttBah&'i Prayers" C(Bahi~i Faith" (Publicity leaflet) "Golden Age of the Cause of Baha'u'llah (pamphlet) "America and the Most Great Peace" (pamphlet). Translations: Ñ ccWorld Economy of Baha'u'llah" into German and French Other translations not as yet listed. Titles added to the catalog this year but not published by the committee: Ñ ttDo'a: Call to Prayer" by Ruth J. Moffett ccSecurity for a Failing World" by Stanwood Cobb "The Promise of All Ages" by Chris-tophil. Review and Editorial The functions of this committee as de Ñ fined by the National Spiritual Assembly were: To determine whether the manuscript conformed to Baha'i teaching. To determine whether the manuscript conformed to adequate standards of literary style and taste. To determine whether the manuscript met a real need in the Cause. A further and most important step, in view of the possibility of a vast quantity of literature not fully conforming with the requirements which may appear in the future was, that the National Assembly instructed the committee that the notation that the work is approved by the Baha'i Reviewing Committee is to be limited to such works as have not oniy been approved, and confirmed by the National Assembly, but which are also published under Baha'i auspices. The Study Outline Committee compiled a most valuable study course of twenty lessons on Baha'i Administration which simplifies and epitomizes many questions in Administration thus minimizing the labor of the sincere student. Race Amity ccThe complexity of the racial situation in America," says Mr. Louis Gregory in his report to the National Spiritual Assembly at the Convention of 1935, £cmakes the work of building race amity one of delicacy and difficulty that challenges constant effort and the best resources of minds and hearts. The status of the colored race the country over, with marked varieties of degree, is that of an underprivileged and minority group, whose attainments of rights, which theoretically belong to all Americans, and whose progress economically, socially, morally and spiritually is very largely dependent upon the attitude of their neighbors of the majority group." CCThat the general awakening of the world has favorably affected this problem, that spiritual powers have play, that substantial progress has been made, nothing short of morbid pessimism can deny. The resources of government, education, philanthropy, business and religion have unfolded plans in the effort to bind the breaches among peoples. Yet with rare exceptions, even the most active and sincere, unless aided by the Divine Revelation of Today, are veiled by the shadows of past and present. And even among the favored few tests are many and severe, making a constant demand for faith, fidelity, intelligence, broadmindedness, courage, iove, patience, prayerfulness and Guidance." The committee and the cause of Amity met with a great ioss in the passing of that ardent advocate of this ideal, Mr. Hooper Harris, whose profound knowledge of the Teachings, especially in their relation to the Bible, made his services invaluable in this and every other field. Amity meetings were held in many of the centers, and especially noteworthy was the Conference in Green Acre, while the publicity accorded the work of the committee by articles which appeared in the tcChicago Defender," the ttPittsburgh Courier" and [p119] CURRENT BAHA'{ ACTIVITIES 119 the "Amsterdam News," three great weekly journals of the colored race, were of immense importance. The report comments with appreciation on the devotion and service of the Southern Baha'is in particular. Mashriqu'l-Ad/olzdr The dominant note, the great undertaking of this year was the continuation of the work of ornamentation on the dome of the Temple and every pulse quickened as progress reports appeared from time to time and photographs of the details of the work were generously distributed among the friends. That this beautiful dome should have been able to grow and take form under existing financial conditions which have swept the country is one of the miracles of this age. To enumerate the various phases of the work would oniy be to recall some of the anxieties which beset those whose responsibility it was to bring the matter to a successful issue. It is more timely then to quote from the letter of the secretary of the Guardian which appeared at the end of the report of the chairman, Mr. Allen McDaniel. The letter read: t~In closing may I convey to you and to the American Community of the believers as well, the Guardian's abiding appreciation and gratitude for the striking manner in which the American friends, under the leadership of your Assembly, have each and all arisen to meet the emergency which the lack of sufficient funds had created in connection with the work of the Temple. This constitutes indeed an added victory in the series of triumphs which the American believers have, ever since the ascension of the Master, been winning in the fields of service to the Faith. Their collective, united and sustained labors in this connection are surely bound to hasten the realization of the Master'~ promises concerning the ultimate triumph of the Cause throughout the American continent. May this sublime vision disclosed by tAb-du'1-BaM intensify their zeal and stimulate their ardour in bringing their sacred and mighty task to a speedy consummation." Services in the Tern pie The work of the exterior ornamentation of the Temple in no way interfered with the use of the Foundation Hall for meetings and a committee in charge of the programs worked diligently to sustain the interest in the public meetings which occurred as usual each Sunday at 3.30 P.M., and which were attended largely by new people. Every speaker is at his best when standing in this holy place to proclaim the Message of this Day of Cod, for the Temple is the heart of the Faith on the western hemisphere Ñ Sanctified be the Lord of all mankind, at the mention of Whose name all the atoms of the earth have been made to vibrate, and the Tongue of Grandeur hath been moved to disclose that which had been wrapt in His knowledge and lay concealed within the treasury of His might. He, verily, through the potency of His name, the Mighty, the All-Powerful, the Most High, is the ruler of all that is in the heavens and all that is on earth." (Glean-ings of Baha'u'llah, p. 16.) Special meetings are frequently arranged as was the case during the sojourn of Mine. Gita Orlova whose brilliant teaching attracted many people. The Feasts and all Baha'i Holy Days are celebrated in the Temple, the Assemblies of Wilmette, Evanston and Winnetka and Chicago alternating in collaboration with the Temple program committee. Besides this, hundreds of peo-pie visit the Temple and are informed of its significance and of the Great Advent. During the year of 1934 approximately 12,000 visitors were conducted through the building; of these some 1,130 represented the membership of many organizations such as clubs, etc. "Tear asunder in My Name, the veils that have grievously blinded your vision, and, through the power born of your belief in the unity of God, scatter the idols of vain imitation. Enter then, the Holy Paradise of the good pleasure of the All-Merciful. Sanctify your souls from whatsoever is not of God, and taste ye the sweetness of rest within the pale of His vast and mighty Revelation, and beneath the shadow of His supreme and infallible authority. Suffer not yourselves to be wrapt in the dense veils of your selfish desires, inasmuch as I have perfected in every one of you My creation, so that the excellence of My handiwork may [p120] 120 THE BAHA'I WORLD be fully revealed unto men. It follows therefore, that every man hath been, and will continue to be, able of himself to appreciate the Beauty of God, the Glorified. Had he not been endowed with such a capacity, how could he be called to account for his failure? If in the day when all the peoples of the earth will be gathered together, any man should, whilst standing in the presence of God, be asked: tWherefore hast thou disbelieved in My Beauty and turned away from My Self?' and if such a man should reply and say: ~Inasrnuch as all men have erred and none hath been found willing to turn his face to the Truth, I too, following their example, have grievously failed to recognize the Beauty of the Eternal,' such a plea will, assuredly, be rejected. For the faith of no man can be conditioned by any one except himself. ttThe signs of God shine as manifest and resplendent as the sun amidst the works of His creatures. Whatsoever proceedeth from Him is apart and will always remain distinguished, from the inventions of men. From the Source of His knowledge countless Luminaries of learning and wisdom have arisen, and out of the Paradise of His Pen the breath of the All-Merciful hath continually been wafted to the hearts and souls of men. Happy are they that have recognized this truth." (Gleanings of Baha'u'llah, p. 143 et seq.) Conclusion ((Jo conclusion the important announcement is made that the Guardian has given the friends a wonderful blessing in the form of new translations of excerpts from Tablets of Baha'u'llah. Within the last few days three different manuscripts have been received from Haifa, and with them a letter stating that these are to be published with the title "Gleanings from the Writings of B ah4'u'llAh." It would be presumptuous to attempt to describe their power, their beauty, their vitalizing spirit. Suffice it to remark that Shoghi Effendi, having renewed the Cause by instructing us in the principles of administrative order, now calls us to a spiritual renewal in our knowledge of the creative Utterance of Baha'u'llah." APRIL 21, 1935 Ñ APRIL 21, 1936. The keynote of this epoch may best be sounded by reverting to a letter from the Guardian under date of January 10, 1936, which reads: "Dl beloved coworkers: ttThis new stage in the gradual unfoldment of the Formative Period of our Faith into which we have just entered Ñ the phase of concentrated teaching activity, synchronizes with a period of deepening gloom, of universal impotence, of ever-increasing destitution and widespread disillusionment in the fortunes of a declining age. This is truly providential and its significance and the opportunities it offers us should be fully apprehended and utilized. Now that the Administrative organs of a firmly established Faith are vigorously and harmoniously functioning, and now that the Symbol (i.e. the House of Worship) of its invinci Ñ ble might is lending unprecedented impetus to its spread, an effort unexampled in its scope and sustained vitality is urgently required so that the moving spirit of its Founder may permeate and transform the lives of the countless multitudes that hunger for its teachings. That the beloved friends in America, who have carried triumphantly the banner of His Cause through the initial stages of its development, will in a still greater measure prove themselves capable of meeting the challenge of the present hour, I, for one, can never doubt. Of the evidences of their inexhaustibk vitality I am sufficiently and continually conscious. My fervent plea will not, I feel certain, remain unanswered For them I shall continue to pray from all my heart. (Signed) SHOGrn" crThe year that has come to a close, while marked by vigorous and varied activity, has been a period of spiritual incubation, of a turning inward to the life of the soui, such as has not occurred, perhaps, since the American Baha'is entered the valley of desolation at the loss of our Master, our inspiration, our guide, tAbd~1Bah~ teTwo conditions may be noted as chiefly responsible for this concentration of effort upon the establishment of a more conscious [p121] CURRENT BAHA'I ACTIVITIES 121 and vital inner life Ñ the Guardian's gift of tGleanings from the Writings of Baha' Ñ u'lUh,' that inexhaustible draft of the Divine Elixir, and the increased perturbations of a world whose cfoundations tremble and whose wise men are confounded.' In reality we should regard these not as two conditions but as the two facets of the same providential destiny which both destroys and creates. "As long ago as November 24, 1924, Shoghi Effendi wrote: 'We have but to turn our eyes to the world without to realize the fierceness and the magnitude of the forces of darkness that are struggling with the dawning light of the Abh4 Revelation. Nations, though exhausted and disillusioned, have seemingly begun to cherish anew the spirit of revenge, of domination, and strife. Peoples, convulsed by economic upheavals, are slowly drifting into two great opposing camps with all their menace of social chaos, class hatreds, and worldwide ruin. Races, alienated more than ever before, are filled with mistrust, humiliation and fear, and seem to prepare themselves for a fresh and fateful encounter. Creeds and religions, caught in this whirlpool of conflict and passion, appear to gaze with impotence and despair at this spectacle of unceasing turmoil.' CCWhat the Guardian, with clear and unimpeded view, could then so deeply discern, the nations themselves, for all the veils of spiritual darkness, interfering with and distorting their vision, now begin to appreciate. It is the note of conscious desperation sounding in society which this year has surrounded us with an altered environment, one far more responsive to the ministration of the Divine Physician, yet one which likewise makes supreme challenge to the community of Baha'is. ~tWhat wonder then that Shoghi Effendi has made teaching the very essence of our individual and collective Baha'i life; what wonder that he has made the translation of Baha'u'llah's Tablets so important a part of his myriad services; what wonder that the believers themselves, without relaxing their efforts in the performance of definite tasks, have felt intensely the need for renewing and confirming their relationship to the Manifestation of God upon which all capacity and all effort depends. "Therefore, as we summarize the history of this Baha'i year terminated by the Twenty-Eighth Annual Convention, let us not fail to bear in mind the fact that not by outward progress and achievement alone, but also by the establishment of purer motives, deeper humility and new powers of understanding, does the Baha'i community fulfil its privilege as the tnucieus and pattern' of the world order of Baha'u'llah ~h." "0 ye discerning ones of the people: "Verily, the Words of God which have descended from the heaven of the Will of God are the source of unity and harmony for the world. Close your eyes to racial differences and welcome all with the light of oneness. Be the cause of the comfort and the advancement of humanity. This handful of dust, the world, is one home, let it be in unity." Steadily and earnestly the work of unifying the divergent races into the all-embrac-ing consciousness of the Faith of Baha'u'llah has been moving forward. The varying nationalities, so long victims of the error of separateness, won by the sincerity of the followers of Baha'u'llah, have come at last, or perhaps better, are coining at last to recognize that no ulterior motive, no unworthy ambition lies at the root of the devotion to this Cause of those whose lives are dedicated to these holy ideals. Public meetings throughout the country, well planned conferences, seasoned by the love of justice and understanding, are winning this hard contested territory. No longer is the emphasis placed on race amity, but on amity alone, the consciousness of racial differences having broken down in the ttlight of oneness." The Teaching Field ccTh new hour has struck in the history of our beloved Cause, calling for nationwide systematic, sustained effort in the teaching field enabling thereby these forces to be directed into such channels as shall redound to the glory of our Faith and the honor of its institutions." ttWith this clarion call of Shoghi Effendi to higher services in the teaching field, the [p122] 122 THE BAHA'I WORLD Guardian set in motion a new wave of concerted action by the American Baha'i Community. How miraculously the Will of God functions through the sincere servants may be realized by surveying the development of community activities within the Faith, with the trends of conduct and the increasing problems of humanity without the Faith. ~tAfter the Ascension of tAbdu'1-Bahi, when the Faith was filled with great enthusiasm, but with the form under which its dynamic principles were to function undeveloped, the Guardian stressed the necessity of perfecting the Administrative Order, the Form through which the Holy Spirit might descend unsullied and unstained during the Dispensation of Baha'u'llah. "The next call to community activity was the call to unified action in completing the superstructure of the Temple and the ornamentation of the dome Ñ that cflarning beacon of hope to a distracted world.' Now with the Form of the Faith firmly established, with the symbol of its glory standing unique as a beacon to wandering humanity, we are called to arise as a unit in carrying to the human race the healing and quickening power of the Holy Spirit descending into the world through the Faith of Baha'u'llah alone." Throughout America it has become evident that each and every follower of Baha'u'llah is beginning to sense his individual responsibility and as this consciousness deepens the cry for teachers will be more adequately met and the spread of the new consciousness will gain more and more impetus. The Guardian stresses the need of the pioneer spirit such as actuated the disciples of Jesus and of those who, in the early history of the Faith, forsook all worldly entanglements and followed in His footsteps. A canvass of the present situation reveals the fact that there are ten states in the United States and three provinces in Canada where no believers exist. In several of the states and provinces the Cause is represented by either isolated believers, or by small groups who have not reached the required proportions to become a duly qualified Assembly. These conditions are being met with all the ardor and all the power possible and al though the staff of teachers operating under the direction of the National Teaching Committee is all too limited, still in the two year period covered by this survey the number of Local Spiritual Assemblies has increased from sixty to seventy-two with several more in a preparatory stage of development. The preparation of individuals for an Assembly, besides the thorough grounding in the simple but explicit articles of Faith as expressed by the Guardian Ñ the recognition of the BTh as the Heraki, Baha'u'llah as the Divine Messenger, Abdu'l-Baha as the Center of the Covenant, the Guardianship irn Ñ posed by His Will and Testament on Shoghi Effendi, and the Administrative Order Ñ there are certain ordinances which a believer must understand and which are not only to be accepted as obligatory, but which are to be followed in conformity with the Laws contained in the CcMOt Holy Book," the Kitab-i-Aqdas," under which the Community of the Most Great Name will function in the near future. The Ordinance of Fasting is one of these, and its explanation as set forth by the Guardian is as follows: "AS regards fasting, it constitutes, together with the obligatory prayers, the two pillars that sustain the revealed Law of God. They act as stimulants to the soul, strengthen, revive and purify it, and thus insure its steady development. CCThe ordinance of fasting is, as is the case with these three prayers,~ a spiritual and vital obligation enjoined by Baha'u'llah upon every believer who has attained the age of fifteen. In the Aqdas He thus writes: CW have commanded you to pray and fast from the beginning of maturity; this is ordained by God, your Lord and the Lord of your forefathers. He has exempted from this those who are weak from illness or age, as a bounty from His Presence, and He is the Forgiving, the Generous.' And in another passage He says: CWe have enjoined upon you fasting during a brief period, and at its close have designated for you Nawruz as a feast. The traveler, the ailing, those who are with child or giving The three obligatory daily prayers, any one of which the believer is free to choose. [p123] CURRENT BAHA'I ACTIVITIES 123 suck, are not bound by the fast. Abstain from food and drink, from sunrise to sundown, and beware lest desire deprive you of this grace that is appointed in the Book.' "Also in the tQuestions and Answers' that form an appendix to the Aqdas, Baha'u'llah reveals the following: tVerily, I say that God has appointed a great station for fasting and prayer. But during good health its benefit is evident, and when one is ill, it is not permissible to fulfill them.' Concerning the age of maturity, He reveals in the appendix of that same book: tThe age of maturity is in the fifteenth year; women and men are alike in this respect.' c(Regarding the vital character and importance of the Divine ordinances and laws, and the necessity of complete obedience to them by the believers, we thus read in the Gleanings, p. 175: tKnow verily that the essence of justice and the source thereof are both embodied in the ordinance prescribed by Him Who is the Manifestation of the Self of God amongst men, if ye be of them that recognize this truth. He doth verily Incarnate the highest, the infallible standard of justice unto all creation. Were His law to be such as to strike terror into the hearts of all that are in heaven and on earth, that law is naught but manifest justice. The fears and agitation which the revelation of this law provoke in men's hearts should indeed be likened to the cries of the suckling babe weaned from his mother's milk, if ye be of them that perceive "The fasting period, which lasts nineteen days starting as a rule from the second of March every year and ending on the twentieth of the same month, involves complete abstention from food and drink from sunrise till sunset. It is essentially a period of meditation and prayer, of spiritual recuperation, during which the believer must strive to make the necessary readjustn-ients in his inner life, and to refresh and reinvigorate the spiritual forces latent in his soul. Its significance and purpose are, therefore, fundamentally spiritual in character. Fasting is symbolic, and a reminder of abstinence from selfish and carnal desires." Ñ SHOGHI EFFENDI, through his secretary, Haifa, January 10, 1936. The Annual Souvenir of eAbdu~1~Bahd Among the beloved and authentic traditions which will ever be treasured and celebrated by the Baha Community of Teaneck, New Jersey, assisted by all the adjacent Communities, is the Souvenir Feast of tAbdu'1-Bahi inaugurated by Him on the twenty-ninth of June, 1912. It is as if He had said: "This do ye in remembrance of Me," for in a Tablet to Mr. Roy Wilhelm tAbdu'1-BabA says: "Thy letter dated July 13, 1913, was received. Its contents indicated the firmness and steadfastness of the believers of God and told of holding a divine meeting in your radiant, charming country place. Praise be to God that the day was spent in the utmost joy and happiness. That Annual Memorial Meeting will be the Souvenir of CAbdu~1~Bahi especially when it is passed with infinite delight and gladness." And so from year to year this Feast marks one of the cherished events in which several hundred people participate. A beautifully arranged program with music and discourses by various friends proves indeed the source of joy and delight and proves also a successful method of advancing the teachings. During this year a notable increase is apparent in the number of attendants at the services, not oniy in the Mashriqu'l-Adhkar but in the various centers where meetings are held in public places particularly for the purpose of attracting new people. During the notable visit of RiXhi Effendi Afnin, that radiant expounder of the Faith, great numbers of people attended the meetings and many expressed the wish to become members of the study classes which are assiduously being carried on in every locality. To meet the demand for information about the Faith a quantity of literature has been prepared and is distributed to all inquirers. Among these pamphlets are those of Dr. Stanwood Cobb on ccHornocu1ture,~~ Miss Marion Holley's "Most Great Peace," the "Oneness of Mankind" by Hussein Effendi Rabkni and the ttPth to God" by Mrs. Dorothy Baker. A beautifully illustrated pamphlet on the CcBhi~i House of Worship" with text by Dr. Genevieve Coy [p124] 124 THE BAHA'I WORLD has attracted much comment and admiration and is one of which the friends may be justly proud. rrrerminatiois of First Stage of Formative Period of Our Fall is" 'tExamining the year as a whole, the following events and trends seem to possess most decisive importance. "First the publication of ~G1eanings From the NVritings of Baha'u'llah'; second, the completion of the external decoration of the clerestory section of the dome unit; third, the formation of ten new Spiritual Assemblies, which took place near the end of last year but could not be recognized and reported to the friends until after the 1935 Convention; fourth, the intensification of teaching activities and the increased clarity and power with which the believers have promulgated the Message; fifth, the visit paid us by RAbi Effendi AfMn; and sixth, the National Meeting at the Baha'i I Ñ louse of Worship on October 26 and 27 which commemorated the completion of another stage in Temple construction and inaugurated the beginning of general conferences between the National Spiritual Assembly and the representatives of local Assemblies. "On August 3, in response to a cablegram announcing the completion of the clerestory section, the Guardian used these significant words: tGratefully rejoice cios-ing glorious chapter marking termination first stage (of) Formative Period of our Faith. Appeal entire community henceforth concentrate its attention (and) resources (upon) activities (in the) teaching field, ensuring thereby (the) means essential for completion remaining units. Praying continually success.' CtThus were we made conscious of the operation of the mysterious law of cycles, under which each successive period is given its lesson to learn, its task to perform, creating thereby, like the succession of classes in a school, an enlargement of capacity for the harder tasks and the more important lessons to come. The opportunity offered does not return; only to the degree that we have been faithful in acquiring the qualities characteristic of the prior period, when the administrative structure was developed and the thoughts and actions concentrated upon Temple construction, can we rise to the full height of spiritual development and service vouchsafed to us in this era of teaching. The body of the Cause in America has been created. It is for us now to pray and strive that this body be filled with the light of true faith. "The character of the present era was in fact disclosed clearly to us in the cablegram sent to the National Spiritual Assembly for the conference at the Temple in October: cTte forces which progressive revelation of this mighty symbol of our Faith is fast releasing in (the) heart of a sorely tried continent no one of this generation can correctly appraise. The new hour has struck in (the) history of our beloved Cause, calling for nationwide, systematic, sustained effort in teaching field, enabling thereby these forces to be directed into such channels as shall redound to the glory of our Faith and (the) honor of its institutions.' "Such words are as the turning of a fresh page. May we inscribe upon it the record of inner and outer achievement brought into the realm of possibility and therefore responsibility by the irresistible onward march of God's Cause! cCTh ten new communities of believers who have established Spiritual Assemblies, adding their force to the development of the new world order, have surely received the prayers and good wishes of the friends as they assume their place in the Cause and take up the responsibilities which rest upon all who enter the realm of sacrifice and unity. In the letter of greeting sent them by the National Spiritual Assembly last May, they were reminded of these words written by Shoghi Effendi in 1923: 'Though your number be small and limited, yet by virtue of that Celestial Power bequeathed to every one of you by our departed Master, you are assured that ere long your small company shall expand and wield such power and influence as no earthly power can ever hope for or attain. Who can doubt that He is ever watching from His Station on high over His scattered fold and is guiding and strengthening His faithful lovers who toil and labor for the fulfilment of His [p125] CURRENT BAHA'I ACTIVITIES 125 word and the realization of His purpose for mankind?' "The root of all spiritual teaching lies hidden in the soil of the quickened soui, nourished by study and devotion voluntarily attained by the individual himself, and thus the success of any general teaching plan depends entirely upon the extent to which we ourselves, as individual believers, have made intense prior effort to become firmly rooted in the spiritual Kingdom. Ba. h~i'i teaching is the fruit of faith and the measure of unity. The Cause is perfect and the world of humanity is starved for lack of the bread of understanding and the wine of love. Therefore may we not for one moment regard our existence in the Cause as a kind of static membership which, once attained, we hold passively for life, but rather as a dynamic opportunity that must be fulfilled by continuous advance from stage to stage without limit and without end. "As we were told in tThe Golden Age of the Cause of Baha'u'llah': tTht the Cause associated with the name of Baha'u'llah feeds itself upon those hidden springs of celestial strength which no force of human personality, whatever its glamor, can replace; that its reliance is solely upon that mystic Source with which no worldly advantage, be it wealth, fame, or learning, can compare; that it propagates itself by ways mysterious and utterly at variance with the standards accepted by the generality of mankind, will become increasingly apparent as it forges ahead towards fresh conquests in its struggle for the spiritual regeneration of mankind.' On the other hand, this truth does not exclude unified effort nor well-conceived general plans; it does not confine teaching to the realm of personal mysticism; rather does it reveal the necessity of imbuing our plans, whatever they are from year to year, with spiritual reality and not relying upon formal and Collective measures alone. ttlt was most fortunate and opportune that the American visit of Riihi Effendi Afn6n came at the time when we were beginning to realize that the Guardian's words on teaching involved our rise to a higher level and not merely a duplication of former attitudes and methods. While that visit, unhappily, could not extend west of Chicago, nevertheless for many communities it brought inspiration and active, fruitful assistance. His knowledge, his passionate desire to promote the teachings, his heroic endurance in carrying out the continuous schedule of meetings Ñ all this contributed greatly to the advancement made by the Cause in America this year. CCThe conference held in Temple Foundation Hall last October, which gave to so many believers an opportunity to consult on the important subjects provided by the agenda, will, it is hoped, be followed in the future by similar general Baha'i conferences held not only in Foundation Hall but also in other parts of the country. The recommendation has been recorded in the Minutes of the National Assembly for the considera Ñ don of the incoming Assembly, that it prepare a schedule of its meetings throughout the year in advance, which schedule is to provide if possible for similar conferences with the friends on the Pacific Coast, on the Atlantic Coast, and perhaps also for those in the South. Included in the recommendation is the thought that these regional conferences should contain one or more large public meetings, like the Baha'i Congress held at each Annual Convention, so that the consultation of the friends and the coi-lective responsibility for teaching may be more closely linked together by the National Spiritual Assembly. cdt is interesting to note that this general plan revives and extends a policy put forward by the Assembly some ten years ago, when effort was made to hold a public meeting at the conclusion of each Assembly meeting Ñ an effort which the pressure of work compelled the Assembly to forego after a few months. We trust that the time has now come when the idea can be developed with added energy and made a distinct aspect of Baha'i activity." The Decisive Events of the Year Ccoly time can determine the relative importance of matters affecting the Cause, but the following specific happenings all have more than merely temporary value. [p126] 126 THE BAHA'I WORLD ctThe publication of cGleanings from the Writings of Baha'u'llah.' ccThe consolidation of Baha control of land surrounding the Shrines on Mount Carmel. ctThe completion of the entire dome unit of the House of Worship. c(The transfer to Trustees under an In Ñ denture of the house at Maiden, Mass., given to the Guardian under the Will and Testament of the late Maria Wilson Ñ the house at which the Master rested for some time during His American visit. ttThe donation to the Cause by Mr. and Mrs. John Bosch of the property at Geyser-nile, Calif., for use as a Baha'i Summer School. As this property is also held under an Indenture of Trust, it makes five separate legal bodies to be administered in addition to the function of the National Spiritual Assembly itself: Temple Trustees, Green Acre Trustees, Wilhelm Trustees, Trustees for the Wilson property at Maiden, and Trustees under the Indenture effected by Mr. and Mrs. Bosch. (cThe second visit made to America by Rijhi Effendi Afn~n. c(The symbol of the Greatest Name has been legally protected for the Cause by trade mark registration both in the United States and Canada. The word cBahA~i~ was similarly protected in the United States some years ago, and Canadian protection of it has likewise been obtained. c(The Encyclopaedia Britannica has removed the article on tBabiism' which for years has conveyed a limited and in many ways inaccurate impression of the Cause and replaced it with a new article approved by the Reviewing Committee, and furthermore has provided space for a brief article under the heading tBahA'i.' These changes will appear in the next printing of the present edition, and we have the assurance that in the next edition the subject of the Baha'i Faith will be more adequately treated than was possible in the restricted space available in the existing edition. To Miss Edna True we are indebted for the interest shown by the Editor in arranging for the two new articles. "The increased number of American believers serving the Cause in foreign lands, and the notable services they have been privileged to render. Early in the Baha'i year, Mrs. True and Mrs. Hoagg returned from Europe and Mr. II. R. Mathews and Mrs. Loulie Mathews from their journey through South America. The American believers now teaching abroad are: Miss Martha L. Root, Miss Lenora Holsapple, Miss Agnes Alexander, Miss Marion Jack, Mrs. Louise Gregory, Mrs. Clara Sharp, Miss Adelaide Sharp, Miss Julia Goldman, Mr. Charles Bishop and Mrs. Helen Bishop, Mrs. Anna Kunz, Miss Bertha Matthiesen, Miss Orcella Rexford, Mrs. Ruhangis Bolles, Miss Jeanne Bolles and Mr. Randolph Bolles, Jr., Mrs. May Maxwell, Miss Mary Maxwell, Mrs. Inez Greeven, Mys. India Haggerty, Mr. Mark Tobey, Mr. George Spendlove, Mrs. Isabelle Stebbins Dodge, Mr. Dudley Blakeley, Mrs. Elsa Russell Blakeley, Mrs. Lorol Schopflocher, Mine. Gita Orlova. Thus the American Baha community, through such devoted adherents, continues to perform its high mission in the Baha world. ~~Ear1y in the Baha year, it was the privilege of the N. S. A. to meet the boat on which Mr. and Mrs. Howard Carpenter returned from their visit to IrAn. t~The more vigorous and comprehensive plans carried out by Baha'i youth, under which groups throughout America and in many other countries held the first of a series of regional conftrences, extended their services into the field of public teaching, and, by the National Youth Committee, inaugurated a new and improved Youth bulletin. CCThe publication of The Baha'i World, Vol. V, an immense undertaking, both with respect to the gathering of its contents and the cost involved in its printing, with commensurate value as an impressive evidence of the international scope of the Baha'i community. c(The deepening in our collective realization of the importance of the three Summer Schools as instruments destined to exalt the standards of our public teaching in all local communities, and concentrate both facilities and experience for the establishment of future Baha'i Universities. ~~The publication of the first three new [p127] CURRENT BAHA'I ACTIVITIES 127 teaching pamphlets in the series planned by the Free Literature Committee, which when completed will provide brief but interesting statements on essential aspects of the Faith, at a price so low that eventually hundreds of thousands of copies may be distributed. "The completion of the important task assumed by the Committee on Editing Tablets several years ago, of preparing the unpublished Tablets of tAbdu'1-Bahi in the National Archives for use in another voi-ume of Tablets. ccTh preparation of the general letters written by the Guardian for publication in two volumes instead of the one volume issued originally in 1928. Under the new plan, the letters are to be divided into two series, one with the present title of tBah~'i Administration'; the other with the title cTh World Order of Baha'u'llah' and containing those letters on that subject received in more recent years. This general idea, it may be remarked, was approved by the Guardian in 1934, but the plan has been deferred until the supply of the books on hand was exhausted. The next edition of tBahA'i Administration' will contain several early letters reported this year by the Archives Committee. The cWorld Order' vo'-ume will contain the two ~Wor1d Order' letters, CThe Goal of a New 'World Order,' The Golden Age of the Cause of Baha'u'llah,' ~Arnerica and the Most Great Peace,' ~The Dispensation of Baha'u'llah,' and the new letter already mentioned, on tThe Un-foidment of World Civilization.' This latter book, as all believers recognize, traces not merely for the present Baha'i community but also for humanity itself the golden thread of Divine destiny woven through the fabric of human life in this crucial period. "The inclusion of an illustrated article on the Temple and the Teachings in the tArnerican Guide' series of volumes under preparation by writers in a Federal Department, which will be duplicated in the voi-umes covering the State of Illinois. ccThe first effort to compile information concerning each individual believer in the United States and Canada by means of the tHistorical Record' cards distributed a few months after the last Convention. "The possibility that Spiritual Assemblies will be established this year in the new cities of Dayton, Ohio, Springfield, Mass., and Rockford, Ill. Baha'i News, it should be remarked, has been the vehicle for so many general statements and reports that there has not been space for publishing a number of in Ñ teresting news items this year. The thought might be advanced that possibly in future a distinction can be made between material intended primarily for local Spiritual Assemblies, and material directed to all Baha'is. The material intended for the Assemblies could be issued in the form of a monthly mimeographed bulletin, while the more general information could have priority in Baha'i News. Such a method would tend to develop Baha'i News along the lines indicated in the letter written by the Guardian on April 10, 1925." General Observations CtA few general observations may be permitted, in order to learn as much as possible from our collective experience during the time since the last Convention. ttFirst of all, let us note that the Guardian's communications have in several instances been directed to the individual believer, emphasizing values in the Baha'i life which oniy voluntary effort can create. For example, his appeal for concentrated effort on teaching goes to the very heart of individual faith and devotion, and cannot be fulfilled by administrative effort alone. His call for an abandonment of membership in nonBahA'i religious bodies is another appeal to the individual loyalty. In his definition of the National Fund as C bedrock on which all other institutions must necessarily rest and be established,' Shoghi Effendi clearly enlarges the sphere of the individual believer's responsibility. His letter on prayer and fasting, above all, strikes the note of personal spirituality which must distinguish our own heart's relationship to the Divine. "Without this personal responsibility and continuous individual effort to advance in spiritual realms, administrative action would be fruitless and unavailing, a mere exercise of defined authority and power [p128] 128 THE BAHA'I WORLD without result. Oniy in a common consecration to Baha'u'llah can the inner as well as outer ties between communities and Assemblies become fulfilled in the unity for which the Manifestation suffered all the days of His life on earth. "Regarding the National Fund, we have the Guardian's expressed view that the demands upon it can be fully met by enlarging constantly the number of confirmed Baha'is. He does not advocate a retreat into smaller efforts and diminishing powers, but raises the golden banner heralding a determined and unflagging advance along the entire line. He has declared that none can estimate the reinforcement which the Baha'i community, and every active believer, will receive from on high when devotion becomes motion of the spirit to share a God-given truth. !!Now we must continually seek to enlarge our conception and purify our view of the universal meaning of Baha consultation, the principle underlying all our activities and sustaining our collective life. Consultation has been ordained not to enable any individual or group to bring pressure to bear upon others for the sake of attaining some predetermined aim. Consultation surely means that personal and group suggestions are advanced for the sake of contributing to the general community or Assembly discussion, and in a spirit severed from grief or dissatisfaction whatever the final decision may be. Furthermore, the law of consultation means that no matter how difficult the problem or tangled the situation which arises, all the believers concerned with it will continue their mutual contact and maintain effort to solve it until the problem has actually been removed. Those who remain absent from Nineteen Day meetings and other general Baha'i gatherings lose the flow of life through the Baha'i body, and after a time must necessarily become unduly individualistic or reflect the influence of the non-Bahi'i environment. The creation of unity brings sacrifice and suffering to every believer without exception. We can pay this price with gratitude and cheerfulness rather than reluctance if we realize that every experience of unhappiness or confusion we en Ñ counter in the Cause represents nothing else than opportunity for further growth in the Kingdom. To withdraw from a situation because it challenges our ego is a turning away from the healing waters that well from the Source of life and love." eeTloe Unfoldment of World Civilization" in conclusion, a few quotations from the Guardian's latest letter, addressed to all the friends. Its title, tThe Unfoldment of World Civilization,' suggests its marvelous scope as an analysis of the death of the old order and the birth of the new. CTh contrast between the accumulating evidences of steady consolidation that accompany the rise of the Administrative Order of the Faith of God, and the forces of disintegration which batter at the fabric of a travailing society, is as clear as it is arresting. Both within and without the Baha'i world the signs and tokens which, in a mysterious manner, are heralding the birth of that World Order, the establishment of which must signalize the Golden Age of the Cause of God, are growing and multiplying day by day. ~This New World Order, whose promise is enshrined in the Revelation of Baha'u'llah, whose fundamental principles have been enunciated in the writings of the Center of His Covenant, involves no less than the complete unification of the entire human race. No machinery falling short of the standard inculcated by the Baha'i Revelation, and at variance with the sublime pattern ordained in His teachings, which the collective efforts of mankind may yet devise can ever hope to achieve anything above or beyond that "Lesser Peace" to which the Author of our Faith has Himself alluded in His writings. The Most Great Peace on the other hand, as conceived by Baha'u'llah Ñ a peace that must inevitably follow as the practical consequence of the spiritualization of the world and the fusion of all its races, creeds, classes and nations Ñ can rest on no other basis, and can be preserved through no other agency, except the divinely appointed ordinances that are implicit in the World Order that stands associated with His holy name. The Revelation of Baha'u'llah, whose [p129] Recent Views of the Castle of MTh-Kfi where the Bib was confined. 129 [p130] 130 THE BAHA'I WORLD supreme mission is none other but the achievement of this organic and spiritual unity of the whole body of nations, should, if we be faithful to its implications, be regarded as signalizing through its advent the coining of age of the entire lntrnan race. It should be viewed not merely as yet another spiritual revival in the ever-chang-ing fortunes of mankind, not oniy as a further stage in a chain of progressive Revelations, nor even as the culmination of one of a series of recurrent prophetic cycles, but rather as marking the last and highest stage in the stupendous evolution of man collective life on this planet. The emergence of a world community, the consciousness of world citizenship, the founding of a world civilization and culture Ñ all of which must synchronize with the initial stages in the unfoldment of the Golden Age of the Baha era Ñ should, by their very nature, be regarded, as far as this planetary life is concerned, as the furthermost limits in the organization of human society, though man, as an individual, will, nay must indeed as a result of such a consummation, continue indefinitely to progress and develop.' CC cFor the revelation of so great a favor a period of intense turmoil and widespread suffering would seem to be indispensable. Resplendent as has been the Age that has witnessed the inception of the Mission with which Baha'u'llah has been entrusted, the interval which must elapse ere that Age yields its choicest fruit must, it is becomingly increasingly apparent, be overshadowed by such moral and social gloom as can alone prepare an unrepentant humanity for the prize she is destined to inherit. Deep as is the gloom that already encircles the world, the afflictive ordeals which that world is to suffer are still in preparation, nor can their blackness be as yet imagined. We stand on the threshold of an age whose convulsions proclaim alike the death-pangs of the old order and the birth-pangs of the new. "Such is the tremendous vista revealed to us by the Guardian's power to open the door upon the movements of destiny! Nothing that is merely human nature can possibly sustain the shock of the collapse as the pillars of the false temple are thrown from their foundations by an Almighty power. Only the Cause of God can endure Ñ the Cause that moves forward by the sincerity of its believers and their whole-souled unity in a Divine Faith." GENEVA SCANS THE EUROPEAN COMMUNITY B~ HELEN BISHOP HE International Baha'i Bureau in Geneva is a secretariat constituted to serve the eight hundred centers of the Baha'i World Community, and to be a bureau of information on the Cause. The Bureau exercises no authority whatsoever; neither is it subject to the jurisdiction of any local or National Assembly. Although our local teaching activity aims at the eventual formation of a Local Spiritual Assembly, the Bureau's sphere is international and its function cannot be impaired. The prerogative of the Bureau and its obligation to Assemblies is that same Law of Consultation, which Baha'u'llah has legislated to harmonize affairs, and to solve the human problems arising through the interaction of the individual and the group. Not in any way is the Bureau staff to be confused with elected administrative bodies. Its function is essentially an intermediary one to such elected bodies, as well as to other centers and even individuals. Our Guardian, Shoghi Effendi, has summarized: c!Geneva is auxiliary to the Center in Haifa. It does not assume the place of Haifa, but is auxiliary. It exercises no international authority; it does not try to impose, but helps and acts as intermediary between Haifa and other Baha'i centers. It is international because it links the different countries; it is like a distributing center." (Baha'i World, Vol. IV, p. 261.) A life-sketch of this Baha'i institution is available in the Babd'i World, Vol. IV. More recent happenings include the arrival [p131] CURRENT BAHA'I ACTIVITIES 131 of Mr. and Mrs. Charles Bishop in April of 1934. They came to work under the direction of Mrs. Emogene Hoagg, there to reinforce the efforts of Miss Lentz and Mrs. Lynch, two members of staff who had carried the Bureau routine for years. The former is German by birth, the latter Russian; both are versed in languages. In July of 1934, Mrs. Hoagg, under medical orders and with the permission of Shoghi Effendi, withdrew from the Bureau on extended leave of absence. This rest she has strenuously earned by years of pioneer work for the Cause in Italy and Geneva. Foremost among the Bureau's champions is Miss Julia Culver, now in California. These many years Miss Culver has assumed the quiet task of financing a diminutive institution in Geneva, reputedly one of the high-priced capitals of the world. The only other regular subscriber is Shoghi Effendi, who sends nine pounds sterling every month to keep us on the credit side of the ledger. Inasmuch as the Baha'i traveler invariably greets us, "After all, what goes on in the Bureau?", decorum allows that we make reply and state what the Bureau's mechanism of service entails. (a) A modest charity, sometimes material, but habitually the patient interview and encouragement of that inevitable drift of wanderers and maladjusted personalities, who are drawn into any religious stronghold that keeps an open door on a public Street. (b) Attendance at the public sessions of the League of Nations, and cooperation with international societies which are not committed to party politics. The Bureau is absolutely nonpartisan, and free from political entanglements actual or conversational. (c) The persistent effort to contact international workers, and all lesser personalities, who can be led from the universal social Principles revealed by Baha'u'llah to the recognition of His divine Manifestation. (d) Translations of the Teachings and other required materials into Esperanto, Spanish, Italian, Russian, French, German, and English. Materials for the Bureau's own use are translated independently; but translations for publication are made in collaboration with Assemblies, more particularly of late with the National Spiritual Assembly of the Baha'is of Germany and Austria. (e) The publication of a news Bulletin, heretofore occasional, in French, German, and English, to the number of five hundred copies. (f) A world correspondence in various languages including Esperanto, supplying information or dealing with matters pertaining to the Baha'i Faith. This is more intimately directed to isolated Baha'is and Assemblies of the continent, who are pressing for a firmer grasp of the Principles supporting the Administrative Order of Baha'i Faith. (g) The distribution of free literature to callers, or in response to letters of request; besides, the sale and distribution of all Baha'i books when ordered. The maintenance of a free reading and lending Library, opened daily for morning and afternoon hours, is a prime feature of the Bureau. Incidentally, the enlargement of our Library depends upon the continuous donations made by the Bureau's friends, and the Assemblies of the Orient and Occident. (h) The entertainment of visiting Baha'is or their acquaintances, who bring cards of introduction. The weekly tea and social hour, sometimes with music, is the most conspicuous of Bureau pleasures, Ñ and, more seriously, the prolific field of Bah&is-to-be: for association is the cause of unity; and unity is the source of order in the world." (Baha'u'llah) (i) The conduct of a weekly evening meeting for the public, wherein the Teachings are presented in accordance with a program, published and issued to individuals and societies. This direct Baha'i method is varied by an occasional guest speaker on some universal perspective of today's work. Since the Ridvan Season 1934, which is the time limit fixed for the commencement of this survey, visitors and guest speakers, who have contributed to the meetings, include: Professor Pitman Potter, instructor [p132] 132 THE BAHA'I WORLD in international law and member of a Juridical Commission under the League of Nations; Miss Emily Baich, International Secretary of the Women's International League for Peace and Freedom; Madame Dreyfus-Barney, member of the Intellectual Codperation Commission of the League of Nations; Dr. Kenneth Saunders of Columbia University, author of The Ideals of East and West; Swami Yatiswarananda of the Ramakrishna-Vivekananda Order; Mrs. Lorne Matteson; Dr. and Madame Fozdar of Bombay; the late Mr. Chatterjee, head of the Information Office of the League of Nations; Mr. Mountfort Mills; several leaders in the Esperanto Movement; Baha'is from inn. However, Miss Julia Goldman has been the traveling Baha'i teacher most frequently associated with Mrs. Bishop in the conduct of this teaching work. In April of 1934, later in September through March of 1935, in September of 1935, Miss Goldman was in Geneva cultivating the field of contacts. The orbit of Miss Goldman's activity extends to Florence, Paris, Brussels, in collaboration with the Princess Aussenac-de-Broglie; England, Copenhagen, Stockholm, and some of the Baha'i centers in Germany, in collaboration with Mrs. Jeanne Bolles. The archetype of traveling teachers is Miss Martha L. Root. After the publica-don of the modern Greek version of Baha'u'llah and the New Era [Athens, May 19341, she passed through the Balkan cities to Vienna, where the Assembly arranged meetings for her. She and Miss Lydia Zamenhof presented the Baha'i Faith at the International Esperanto Congress held in Stockholm, August 4th to the 11th, 1934. In Oslo, Norway, Miss Root assisted Miss Johanna Schubartli in the wide distribution of the latter's translation of Baha'u'llah and the New Era, published in April, 1935. Now she is translating the Kitdb-i-iqdn into Norwegian. Throughout this period publicity was activated in Denmark, Sweden and Norway by some leading newspapers, which reviewed the aims and Principles of the Cause. Among the fine interviews were those accorded to Mrs. Stuart French, who made excellent contacts during two seasons of the northern cruise. In Copenhagen, Miss Johanna Sorenson keeps alive the interest stimulated by these traveling teachers. His Majesty, King Haakon, granted Miss Root an audience at the Royal Palace in Oslo on May 9th, 1935. Previously, His Majesty, the King of Denmark, had accepted Baha'i literature presented by Mrs. Louise Erickson. She was granted an audience by Crown Prince Adolph of Sweden. Among celebrities, Dr. Sven Hedin, noted for explorations and Chinese archaeology, encountered another Baha'i and accepted literature. A Swedish composer, Count Waclimeister, is an ardent friend to the Cause and attends meetings in Paris. That Baha'i soui, brave "Man of the Trees," Richard St. Barbe Baker, did good work in Scandinavia in January, 1935. Activity is always propitious, but the arrival of Mrs. Louise Erickson in Scandinavia in February, 1935, is particularly so. The Master designated her to lift the spade of broken earth in the name of Scandinavia, when He dedicated the Universal House of Worship at Wilmette, Illinois, in 1912. She and Miss Root are now teaching in Finland, where indications are promising because observers agree that its folk are characterized by a high seriousness and an Oriental strain of religious insight. During the summer months of 1935, Miss Root was acclaimed in Iceland. She wrote that a friend at Reykjavik, won by Mrs. Thomas Collins with a booklet, became the open door through which all subsequent reception was offered: interviews, lectures, radio broadcasting, publicity. Thereby is a tale lively and gratifying, recent data towards the precept that a Baha'i may not neglect to make mention of Me on My earth"; for only the tcEssayer of Entities" can determine af ore-time the seeker's perception or the individual's share in this universal Cause. Holland is waiting for Miss Root's visit. There she will be equipped with the Dutch translations of Baha'u'llah and the Neu~ Era and the Hidden Words. The latter is the excellent work of Captain Leyden, his first translation of a Text from Baha'u'llah. Both publications are gifts made during this [p133] CURRENT BAHA'I ACTIVITIES 133 period by Mr. and Mrs. Max Greeven of Bremen, supplemented by a donation from Shoghi Effendi. To proceed with this enumeration of outposts: in Brussels, Belgium, a first-rate teacher, Mrs. May Maxwell, is active with Miss Mary Maxwell. No doubt, they will rally a group and hold regular meetings, for such is their record elsewhere. Esthonia has its family of Baha'is, first led to the Cause by the Nova Ta go. In Praha, Czechoslovakia, a Baha'i cooperates with Esperantists, and brings peace movements sonic cognizance of the Baha'i Faith. In Budapest, there are those who cherish the remembrance of tAbdu'1-BahA's presence there. Nor is Baha'u'llah left without a witness in Albania, for Mr. Ref o Chapary translates and teaches in Gjinokaster. Meanwhile, the Delegate from Albania to the League of Nations, M. Kurti, stands for the ennobling spiritual and humanitarian Principles represented by the Baha'i Movement. Other centers in the Balkans require oniy the presence of a moving Baha'i spirit to guide interest to the height of consecration. Mrs. Louise Gregory has been working in Belgrade courageously; and, at this writing, her return is immediate. Before her departure at the end of April in 1935, new Baha'is were declared; and a study class of six Russian students was formed. Madame Draga Ilk became a Baha'i when she translated Baha'u'llah and the New Era into Serbian. A manuscript translation of Some Answered Questions into Croatian was made at the Bureau in Geneva, and sent to Belgrade for circulation. The outlook is more than hopeful: Mrs. Gregory finds the Jugoslavs to be the most responsive I have found in any of the countries of Europe." At a still more concrete stage is the status quo in Bulgaria. Miss Marion Jack, knowing only French and English, but endowed by the Master with a winning spirit and a patience that subdues oppositions, has succeeded in the formation of a Spiritual Assembly, the first in the Balkans, elected in Sofia in July, 1934 by a Community of thirty or more. In that Community men of professions and able translators, former Theosophists, and an Esperanto leader, are working together with less talented folk. Interesting meetings are arranged to draw from a sympathetic circle double the size of the Community. Now, the Spiritual Assembly of Sofia is reaching out to further the teaching work in Varna, Dubnitza, Plovdiv, and Starazagora. Miss Jack describes the Bulgarians as open-minded and of religious temperament. Poised midway between Occident and Orient, they are singularly free from insular, cultural prejudices. This acceptance of the Prophetic Message recalls the genuine religious passion with which they received Cyril and Methodius, the Christian Apostles sent out from Constantinople. In the ninth century, by the conversion of the sovereign, Kh~n Boris, the people embraced Orthodoxy; and Bulgaria became an independent Church. Iiinian religion has been known there before, but it was a sophisticate and decadent form of it with which Bulgaria grappled from the tenth through the twelfth centuries (i.e. Manichaeism, "The Bogomil Heresy"). Martyrdoms, too. The poetic temperament ever seeks the romance of religion. Conflicts are the index of aliveness. If, through the informing Principles of the Baha'i Administrative Order, and the discipline of membership in World Community, a profound, religious subjectivity be converted into Unity Ñ then Bulgaria may find a sublime destiny in the Commonwealth of the Nations. In Italy, Baha'is are to be found in Rome and Florence. In Rapallo, at New Year 1935, the Baha'i Faith was introduced by two talks given at the villa of an American singer, Mrs. Ephra Townley. Brigadier General MacGeorge, who was in command of troops in lr~n during the World War, was glad to hear of a Cause which fostered understanding and unity between East and 'West. Mr. Ezra Pound admires 'Abdu'l-Baha, Ñ and met Him in London. A compelling poet, Mr. Pound has abandoned poetry to cry out for 'tSocial Credit," and applaud Movements to spiritualize man's material life. [p134] 134 THE BAHA'I WORLD At the International Esperanto Congress, which traveled through the Italian cities during the week of August 3, 1935, Miss Lidja Zamenhof presented the Baha'i Teachings. In Genoa, there is published in Italian a brilliant monthly review, which gives a world perspective on cultural, social, and spiritual achievements. Exchange of literature from the Bureau, and a somewhat detailed correspondence with its Editor, Professor Lorenzo Caboara, becomes an index of the depths of pure consciousness resident in Italy, and directed towards the emergence of a New World Order based upon justice Ñ and for humanity. In France, the Spiritual Assembly of Paris holds the largest regular meetings, and these according to high standard. Brilliant intellectual feats are performed by the students from tr~n, who select one of the youth group to prepare and read a paper at their own monthly meeting, sometimes attended by as many as fifty guests. This Union of Baha'i Students in Europe holds a yearly conference in Paris. At the Conference at Christmas time, 1934, the program developed a correlation between the Baha'i Cause and essential world-trends. The activities of an Armenian Baha'i in Marseilles have yielded a group which meets regularly. In Lyon, a study group of seven has been brought together by the combined efforts of Madame Bond, Miss Lidja Zamen-hof, and M. Ezzatollali KhAn Zabili of Isf~h4n. From Toulouse and Nancy, where Baha'is from Ir~n are residents, we anticipate further reports of teaching activity. A tract entitled Le Bahd'isme Ñ son his-toire Ñ sa portde inondiale, and the new edition of L'essai sur le Bahd'isrne, revised and annotated by Madame Dreyfus-Barney, are up-to-date equipment for the teaching work in France, Ñ and throughout Europe as French is still the secondary language. The National Spiritual Assembly of the Baha'is of the British Isles appointed a National Teaching Committee in the spring of 1935, under the chairmanship of Mr. F. St. George Spendlove. By assisting resident teachers, and extending the orbit of traveling teachers, this Committee plans to draw the groups of the provinces into closer cooperation with London. To that end, a northern representative was selected from Manchester, one of the oldest and strongest centers, much visited by the late Dr. Essle-mont, the Americans and the Persians. Its earliest Baha'i, Mr. E. T. Hall, completes this year his first quarter-century in teaching the Cause. Meanwhile, in London, Mrs. Basil Hall's Drama of the Kingdom and the challenging Promise of All Ages have been published. The variety and charm of the meetings have increased during this two-year period; and the flow of visitors from other countries has been constant. At last the Youth Group has been properly organized for regular meetings of study or sociability. It numbers twenty-five and counts some fine trinian students among its members. In October of 1935, the new Center in London was opened. It is more artistic and offers spacious quarters for meetings. In that same month the Committee sent forth a teacher to all the groups and their friends, more particularly to deepen the understanding of the evolving Administrative Order. All in all, the hour is auspicious and marks the time in which to increase the followers of Baha'u'llah in the British Isles. In Germany, on the other hand, teaching on a grand scale is not feasible now. In October of 1934, the government gave permission for the Baha'is to hold meetings throughout Germany, but these gatherings are necessarily invitational to Baha'is and their friends. In some cities a police commissioner attends special meetings. Exceptional successes were as follows: the Feast of Baha'u'llah commemorated in Stuttgart on November 12th, 1934, consisting of poetry, music, and addresses offered to an audience of several hundred; the public session of the Convention at Ridvan, 1935; the conference held in Berlin at Whitsuntide, 1935, for representatives of the northern centers. By far the most spectacular teaching project is the yearly Summer Week at Esslingen, near Stuttgart. Besides the orientation courses, and Baha'i Teachings, the Administration has been presented during the seasons of 1934 and 1935. The [p135] CURRENT BAHA'I ACTIVITIES 135 School draws visitors from IrAn, America and Europe; and it is, indeed, among the rememberable adventures of a Baha'i on the continent. Today, the program of activity in Germany is fourfold: 1) translations and publications; 2) the subjective deepening in the Faith and the Unity; 3) the centralization of authority in the National Spiritual Assembly and the direction of its strength to the Assemblies and groups; 4) declaring the Manifestation to those who will bear. This last is, in the deepest sense, the imperative throughout the countries under review here. To us it seems that Europe's spiritual oppression is too far advanced to admit of conversion in the mass: if souls escape the disiTlal atmosphere of religious orthodoxy, they are too frequently trapped in the sterility of a bitter unfaith. Prejudices abound, subtle and amazingly compiex Ñ prejudices of religion, class, nation, race, besides the refined prejudices of history, tradition, and culture. Addresses to the public notwithstanding, teaching in Europe at this eleventh hour resolves ultimately into the penetration of being in quest of souis inwardly taught and prepared by God for His Manifestation: I saw another angel ascending from the East, having the seal of the living God: and he cried with a loud voice tHurt not the earth until we have sealed the servants of our God in their foreheads.' " (Revelation VII) The followers of the Most Great Name are fighting the lawful and great fight for the prize of a high calling," but the Victory does not depend upon them. Great world events, predestined by God, are happening. Others will follow in rapid successrnn to alter life and manners at the roots; and, through that radical transformation, there will finally emerge the World Order of Baha'u'llah. [p136] EXCERPTS FROM BAHAI SACRED WRITINGS BAHA'U'LLAH From erGleanings from the Writings of Baha'u'llah" MAN is the supreme Talisman. Lack of a proper education hath, however, deprived him of that which he doth inherently possess. Through a word proceeding out of the mouth of God he was called into being; by one word more he was guided to recognize the Source of his education; by yet another word his station and destiny were safeguarded. The Great Being saith: Regard man as a mine rich in gems of inestimable value. Education can, alone, cause it to reveal its treasures and enable mankind to benefit therefrom. If any man were to meditate on that which the Scriptures, sent down from the heaven of God's holy Will, have revealed, he will readily recognize that their purpose is that all men shall be regarded as one soui, so that the seal bearing the words ttThe Kingdom shall be God's" may be stamped on every heart, and the light of Divine bounty, of grace, and mercy may envelop all mankind. The one true God, exalted be His glory, hath wished nothing for Himself. The allegiance of mankind profiteth Him not, neither doth its perversity harm Him. The Bird of the Realm of Utterance roiceth continually this call: rcAll things have I willed for thee, and thee, too, for thine own sake." If the learned and worldly-wise men of this age were to allow mankind to inhale the fragrance of fellowship and love every understanding heart would apprehend the meaning of true liberty, and discover the secret of undisturbed peace and absolute composure. Were the earth to attain this station and be illumined with its light it could then be truly said of it: "Thou shalt see in it no hollows or rising hills." 136 The generations that have gone before you Ñ whither are they fled? And those round whom in life circled the fairest and the loveliest of the land, where now are they? Profit by their example, 0 people, and be not of them that are gone astray. Others ere long will lay hands on what ye possess, and enter into your habitations. Incline your ears to My words, and be not numbered among the foolish. For every one of you his paramount duty is to choose for himself that on which no other may infringe and none usurp from him. Such a thing Ñ and to this the Almighty is My witness Ñ is the iove of God, could ye but perceive it. Build ye for yourselves such houses as the rain and floods can never destroy, which shall protect you from the changes and chances of this life. This is the instruction of Him Whom the world hath wronged and forsaken. Consider the pettiness of men's minds. They ask for that which injureth them, and cast away the thing that profiteth them. They are, indeed, of those that are far astray. We find some men desiring liberty, and priding themselves therein. Such men are in the depths of ignorance. Liberty must, in the end, lead to sedition, whose flames none can quench. Thus warneth you He Who is the Reckoner, the All-Knowing. Know ye that the embodiment of liberty and its symbol is the animal. That which beseemeth man is submission unto such restraints as will protect him from his own ignorance, and guard him against the harm of the mischief [p137] EXCERPTS FROM BAHA'I SACRED WRITINGS 137 maker. Liberty causeth man to overstep the bounds of propriety, and to infringe on the dignity of his station. It debaseth him to the level of extreme depravity and wickedness. Regard men as a flock of sheep that need a shepherd for their protection. This, verily, is the truth, the certain truth. We approve of liberty in certain circumstances, and refuse to sanction it in others. We, verily, are the All-Knowing. Say: True liberty consisteth in man's submission unto My commandments, little as ye know it. Were men to observe that which 'We have sent down unto them from the Heaven of Revelation, they would, of a certainty, attain unto perfect liberty. Happy is the man that hath apprehended the Purpose of God in whatever He hath revealed from the Heaven of His Will, that pervadeth all created things. Say: The liberty that profiteth you is to be found nowhere except in complete servitude unto God, the Eternal Truth. Whoso hath tasted of its sweetness will refuse to barter it for all the dominion of earth and heaven. All-praise to the unity of God, and all-honor to Him, the sovereign Lord, the incomparable and all-glorious Ruler of the universe, Who, out of inter nothingness, hath created the reality of all things, Who, from naught, bath brought into being the most refined and subtle elements of His creation, and Who, rescuing His creatures from the abasernents of remoteness and the perils of ultimate extinction, bath received them into the Kingdom of incorruptible glory. Nothing short of His all-encom-passing grace, His all-pervading mercy, could have possibly achieved it. How could it, otherwise, have been possible for sheer nothingness to have acquired by itself the worthiness and capacity to emerge from its state of nonexistence into the realm of being? Having created the world and all that liveth and moveth therein, He, through the direct operation of His unconstrained and sovereign Will, chose to confer upon man the unique distinction and capacity to know Him and to love Him Ñ a capacity that must needs be regarded as the gen crating impulse and the primary purpose underlying the whole of creation Upon the inmost reality of each and every created thing He hath shed the light of one of His names, and made it a recipient of the glory of one of His attributes. Upon the reality of man, however, He hath focused the radiance of all His names and attributes, and made it a mirror of His own Self. Alone of all created things man hath been singled out for so great a favor, so enduring a bounty. These energies with which the DayStar of Divine bounty and Source of heavenly guidance hath endowed the reality of man lie, however, latent within him, even as the flame is hidden within the candle and the rays of light are potentially present in the lamp. The radiance of these energies may be obscured by worldly desires even as the light of the sun can be concealed beneath the dust and dross which cover the mirror. Neither the candle nor the lamp can be lighted through their own unaided efforts, nor can it ever be possible for the mirror to free itself from its dross. It is clear and evident that until a fire is kindled the lamp will never be ignited, and unless the dross is blotted out from the face of the mirror it can never represent the image of the sun nor reflect its light and glory. And since there can be no tie of direct intercourse to bind the one true God with His creation, and no resemblance whatever can exist between the transient and the Eternal, the contingent and the Absolute, He hath ordained that in every age and dispensation a pure and stainless Soul be made manifest in the kingdoms of earth and heaven. Unto this subtle, this mysterious and ethereal Being I-fe hath assigned a twofold nature; the physical, pertaining to the world of matter, and the spiritual, which is born of the substance of God Himself. He bath, moreover, conferred upon Him a double station. The first station, which is related to His innermost reality, representeth Him as One 'Whose voice is the voice of God Himself. To this testifieth the tradition: "Manifold and mysterious is My relationship with God" The second station is the human station, exemplified by the following verses: [p138] 138 THE BAHA'I WORLD am but a man like you." "Say, praise be to my Lord! Am I more than a man, an apostle?" These Essences of Detachment, these resplendent Realities are the channels of God's all-pervasive grace. Led by the light of unfailing guidance, and invested with supreme sovereignty, they are commissioned to use the inspiration of their words, the effusions of their infallible grace and the sanctifying breeze of their revelation for the cleansing of every longing heart and receptive spirit from the dross and dust of earthly cares and limitations. Then, and only then, will the Trust of God, latent in the reality of man, emerge as resplendent as the rising Orb of Divine Revelation from behind the veil of concealment, and implant the ensign of its revealed glory upon the summit of men's hearts. From the foregoing passages and allusions it hath been made indubitably clear that in the kingdoms of earth and heaven there must needs be manifested a Being, an Essence Who shall act as a Manifestation and Vehicle for the transmission of the grace of the Divinity Itself, the Sovereign Lord of all. Through the Teachings of this DayStar of Truth every man will advance and develop until he attaineth the station at which he can manifest all the potential forces with which his inmost true self hath been endowed. It is for this very purpose that in every age and dispensation the Prophets of God and His chosen Ones have appeared amongst men, and have evinced such power as is born of God and such might as only the eternal can reveal. Can one of sane mind ever seriously imagine that, in view of certain words the meaning of which he cannot comprehend, the portal of God's infinite guidance can ever be closed in the face of men? Can he ever conceive for these Divine Luminaries, these resplendent Lights either a beginning or an end? What outpouring flood can compare with the stream of His all-embrac-ing grace, and what blessing can excel the evidences of so great and pervasive a mercy? There can be no doubt whatever that if for one moment the tide of His mercy and grace were to be withheld from the world, it would completely perish. For this reason, from the beginning that hath no beginning the portals of Divine mercy have been flung open to the face of all created things, and the clouds of Truth will continue to the end that bath no end to rain on the soil of human capacity, reality and personality their favors and bounties. Such bath been God's method continued from everlasting to everlasting. The Purpose of the one true God, exalted be His glory, in revealing Himself unto men is to lay bare those gems that lie hidden within the mine of their true and inmost selves. That the divers communions of the earth, and the manifold systems of religious belief, should never be allowed to foster the feelings of animosity among men is, in this Day, of the essence of the Faith of God and His Religion. Consider the past. How many, both high and iow, have, at all times, yearningly awaited the advent of the Manifestations of God in the sanctified persons of His chosen Ones. How often have they expected His coming, how frequently have they prayed that the breeze of Divine mercy might blow, and the promised Beauty step forth from behind the veil of concealment, and be made manifest to all the world. And whensoever the portals of grace did open, and the clouds of divine bounty did rain upon mankind, and the light of the Unseen did shine above the horizon of celestial might, they all denied Him, and turned away from His face Ñ the face of God Himself.... Reflect, what could have been the motive for such deeds? What could have prompted such behavior towards the Revealers of the beauty of the All-Glorious? Whatever in days gone by hath been the cause of the denial and opposition of those people hail now led to the perversity of the people of this age. To maintain that the testimony of Providence was incomplete, that it hath therefore been the cause of the denial of the people, is but open blasphemy. How far from the grace of the All-Bountiful and from His loving providence and tender mercies it is to single out a soul from amongst all men for the guidance of His creatures, and, on one hand, to withhold from Him the full measure of His divine [p139] EXCERPTS FROM BAHA'I SACRED WRITINGS 139 testimony, and, on the other, inflict severe retribution on His people for having turned away from His chosen One! Nay, the manifold bounties of the Lord of all beings have, at all times, through the Manifestations of His Divine Essence, encompassed the earth and all that dwell therein. Not for a moment hath His grace been withheld, nor have the showers of Pus lovingkindness ceased to rain upon mankind. Consequently, such behavior can be attributed to naught save the petty-minded-ness of such souis as tread the valley of arrogance and pride, are lost in the wilds of remoteness, walk in the ways of their idle fancy, and follow the dictates of the leaders of their faith. Their chief concern is mere opposition; their sole desire is to ignore the truth. Unto every discerning observer it is evident and manifest that had these people in the days of each of the Manifestations of the Sun of Truth sancti Ñ fled their eyes, their ears, and their hearts from whatever they had seen, heard, and felt, they surely would not have been deprived of beholding the beauty of God, nor strayed far from the habitations of glory. But having weighed the testimony of God by the standard of their own knowledge, gleaned from the teachings of the leaders of their faith, and found it at variance with their limited understanding, they arose to perpetrate such unseemly acts. Consider Moses! Armed with the rod of edestial dominion, adorned with the white band of Divine knowledge, and proceeding from the P~r~n of the love of God, and wielding the serpent of power and everlasting majesty, He shone forth from the Sinai of light upon the world. He summoned all the peoples and kindreds of the earth to the kingdom of eternity, and invited them to partake of the fruit of the tree of faithfulness. Surely you are aware of the fierce opposition of Pharaoh ~nd his people, and of the stones of idle fancy which the hands of infidels cast upon that blessed Tree. So much so that Pharaoh and his people finally arose and exerted their utmost endeavor to extinguish with the waters of falsehood and denial the lire of that sacred Tree, oblivious of the truth that no earthly water can quench the flames of Divine wisdom, nor mortar blasts extinguish the lamp of everlasting dominion. Nay, rather, such water cannot but intensify the burning of the flame, and such blasts cannot but ensure the preservation of the lamp, were ye to observe with the eye of discernment, and walk in the way of God's boiy will and pleasure. And when the days of Moses were ended, and the light of Jesus, shining forth from the DaySpring of the Spirit, encompassed the world, all the people of Israel arose in protest against Him. They clamored that He Whose advent the Bible had foretold must needs promulgate and fulfil the laws of Moses whereas this youthful Nazarene, who Laid claim to the station of the divine Messiah, had annulled the law of divorce and of the sabbath day Ñ the most weighty of all the laws of Moses. Moreover, what of the signs of the Manifestation yet to come? These people of Israel are even unto the present day still expecting that Manifestation which the Bible hath foretold! How many Manifestations of Holiness, how many Revealers of the light everlasting, have appeared since the time of Moses, and yet Israel, wrapt in the densest veils of satanic fancy and false imaginings, is still expectant that the idol of her own handiwork will appear with such signs as she herself bath conceived! Thus bath God laid hold of them for their sins, hath extinguished in then-i the spirit of faith, and tormented them with the flames of the nethermost fire. And th~5 for no other reason except that Israel refused to apprehend the meaning of such words as have been revealed in the Bible concerning the signs of the coming Revelation. As she never grasped their true significance, and, to outward seeming, such events never came to pass, she, therefore, remained deprived of recognizing the beauty of Jesus and of beholding the Face of God. And they still await His coming! From time immemorial even unto this day, all the kindreds and peoples of the earth have clung to such fanciful and unseemly thoughts, and thus have deprived themselves of the [p140] 140 THE BAHA'I WORLD clear waters streaming from the springs of purity and holiness. To them that are endowed with understanding, it is clear and manifest that, when the lire of the love of Jesus consumed the veils of Jewish limitations, and His ~I go and another will come, Who will teli you all that I have not told you, and will fulfil all that I have said." Both these sayings have but one meaning, were ye to ponder upon the Manifestations of the Unity of God with Divine insight. House occupied by Baha'u'llah, Akka, Palestine. authority was made apparent and partially enforced, He, the Revealer of the unseen Beauty, addressing one day His disciples, referred unto His passing, and, kindling in their hearts the fire of bereavement, said unto them: "I go away and come again unto you." And in another place He said: Qasr Mazra~ih, Every discerning observer will recognize that in the Dispensation of the Qur'an both the Book and the Cause of Jesus were confirmed. As to the matter of names, Muhammad, Himself, declared: '~I am Jesus." He recognized the truth of the signs, prophecies, and words of Jesus, and [p141] EXCERPTS FROM BAHA'I SACRED WRITINGS 141 testified that they were all of God. In this sense, neither the person of Jesus nor His writings hath differed from that of Muhammad and of His holy Book, inasmuch as both have championed the Cause of God, tittered His praise, and revealed His commandments. Thus it is that Jesus, Himself, declared: ~ go zway and come again unto you." Consider the sun. Were it to say now, "I am the sun of yesterday," it would speak the truth. And should it, bearing the sequence of time in mind, claim to be other than that sun, it still would speak the truth. In like manner, if it be said that all the days are but one and the same, it is correct and true. And if it be said, with respect to their particular names and designations, that they differ, that again is true. For though they are the same, yet one doth recognize in each a separate designation, a specific attribute, a particular character. Conceive accordingly the distinction, variation, and unity characteristic of the various Manifestations of holiness, that thou mayest comprehend the allusions made by the Creator of all names and attributes to the mysteries of distinction and unity, and discover the answer to thy question as to why that everlasting Beauty should have, at sundry times, called Himself by different names and titles. It is evident that changes brought about in every Dispensation constitute the dark clouds that intervene between the eye of man s understanding and the Divine Luminary which shineth forth from the dayspring of the Divine Essence. Consider how men for generations have been blindly imitating their fathers, and have been trained according to such ways and manners as have been laid down by the dictates of their Faith. 'Mere these men, therefore, to discover suddenly that a Man, Who hath been living in their midst, Who, with respect to every human limitation, bath been their equal, had risen to abolish every established principle imposed by their Faith Ñ principLes by which for centuries they have been disciplined, and every opposer and denier of which they have come to regard as infidel, profligate and wicked, Ñ they would of a certainly be veiled and hindered from acknowledging His truth. Such things are as "clouds" that veil the eyes of those whose inner being hath not tasted the Salsabil of detachment, nor drunk from the Kawthar of the knowledge of God. Such men, when acquainted with those circumstances, become so veiled that, without the least question, they pronounce the Manifestation of God as infidel, and sentence Him to death. You must have heard of such things taking place all down the ages, and are now observing them in these days. It behooveth us, therefore, to make the utmost endeavor, that, by God's invisible assistance, these dark veils, these clouds of Heaven-sent trials, may not hinder us from beholding the beauty of His shining Countenance, and that we may recognize Him only by His own Self. The beginning of all things is the knowledge of God, and the end of all things is strict observance of whatsoever hath been sent down from the empyrean of the Divine Will that pervadeth all that is in the heavens and all that is on the earth. The Divine Springtime is come, 0 Most Exalted Pen, for the Festival of the All Ñ Merciful is fast approaching. Bestir thyself, and magnify, before the entire creation, the name of Cod, and celebrate His praise, in such wise that all created things may be regenerated and made new. Speak, and hold not thy peace. The daystar of blissfulness shineth above the horizon of Our name, the Blissful, inasmuch as the kingdom of the name of God hath been adorned with the ornament of the name of thy Lord, the Creator of the heavens. Arise before the nations of the earth, and arm thyself with the power of this Most Great Name, and be not of those who tarry. Metbinks that thou hast halted and movest not upon My Tablet. Could the brightness of the Divine Countenance have bewildered thee, or the idle talk of the froward filled thee with grief and paralyzed thy movement? Take heed lest anything deter thee from extolling the greatness of this Day Ñ the Day whereon the Finger of maiesty and power bath opened the seal of [p142] 142 THE I3AHA'1 WORLD the Wine of Reunion, and called all who are in the heavens and all who are on the earth. Preferrest thou to tarry when the breeze announcing the Day of God hath already breathed over thee, or art thou of them that are shut out as by a veil from Him? No veil whatever have I allowed, 0 Lord of all names and Creator of the heavens, to shut me from the recognition of the glories of Thy Day Ñ the Day which is the lamp of guidance unto the whole world, and the sign of the Ancient of Days unto all tbem that dwell therein. My silence is by reason of the veils that have blinded Thy creatures' eyes to Thee, and my muteness is because of the impediments that have hindered Thy people from recognizing Thy truth. Thou knowest what is in me, but I know not what is in Thee. Thou art the All-Knowing, the All-Informed. By Thy name that excelleth all other names! If Thy overruling and all-compelling behest should ever reach me, it would empower me to revive the souls of all men, through Thy most exalted Word, which I have heard uttered by Thy Tongue of power in Thy Kingdom of glory. It would enable me to announce the revelation of Thy effulgent countenance wherethrough that which lay hidden from the eyes of men hath been manifested in Thy name, the Perspicuous, the sovereign Protector, the Self-Subsist-ing. Canst thou discover any one but Me, 0 Pen, in this Day? What bath become of the creation and the manifestations thereof? What of the names and their kingdom? "Whither are gone all created things, whether seen or unseen? What of the hidden secrets of the universe and its revelations? Lo, the entire creation hath passed away! Nothing remaineth except My Face, the Ever-Abiding, the Resplendent, the All-Glorious. This is the Day whereon naught can be seen except the splendors of the Ligbt that shineth from the face of Thy Lord, the Gracious, the Most Bountiful. Verily, We have caused every soul to expire by virtue of Our irresistible and all-subduing sovereignty. We have, then, called into being a new creation, as a token of Our grace unto men. I am, verily, the All-Bountiful, the Ancient of Days. Beware, 0 believers in the Unity of God, lest ye be tempted to make any distinction between any of the Manifestations of His Cause, or to discriminate against the signs that have accompanied and proclaimed their Revelation. This indeed is the true meaning of Divine Unity, if ye be of them that apprehend and believe this truth. Be ye assured, moreover, that the works and acts of each and every one of these Manifestations of God, nay whatever perraineth unto them, and whatsoever they may manifest in the future, are all ordained by God, and are a reflection of His Will and Purpose. Whoso maketh the slightest possible difference between their persons, their words, their messages, their acts and manners, hath indeed disbelieved in God, hath repudiated His signs, and betrayed the Cause of His Messengers. Look not upon the creatures of God except with the eye of kindliness and of mercy, for Our loving providence bath pervaded all created things, and Our grace encompassed the earth and the heavens. This is the Day whereon the true servants of God partake of the life-giving waters of reunion, the Day whereon those that are nigh unto Him are able to drink of the soft-flowing river of immortality, and they who believe in His unity the wine of His Presence, through their recognition of Him Who is the Highest and Last End of all, in Whom the Tongue of Majesty and Glory voiceth the call: ccThe Kingdom is Mine. I, Myself, am, of Mine own right, its Ruler." Attract the hearts of men, through the call of Him the one alone Beloved. Say: This is the Voice of God, if ye do but hearken. This is the DaySpring of the Revelation of God, did ye but know it. This is the Dawning-Place of the Cause of God, were ye to recognize it. This is the Source of the commandment of God, did ye but judge it fairly. This is the manifest and hidden Secret; would that ye might perceive it. 0 peoples of the world! Cast away, in My name that transcendeth all [p143] EXCERPTS FROM BAHA'I SACRED WRITINGS 143 other names, the things ye possess, and immerse yourselves in this Ocean in whose depths lay hidden the pearls of wisdom and of utterance, an ocean that surgeth in My name, the All-Merciful. Lauded and glorified art Thou, 0 Lord, my God! How can I make mention of Thee, assured as I am that no tongue, however deep its wisdom, can befittingly magnify Thy name, nor can the bird of the human heart, however great its longing, ever hope to ascend into the heaven of Thy majesty and knowledge. If I describe Thee, 0 my God, as Him Who is the All-Perceiving, I find myself compelled to admit that they Who are the highest Embodiments of perception have been created by virtue of Thy behest. And if I extol Thee as Him Who is the All-Wise, I, likewise, am forced to recognize that the WellSprings of wisdom have themselves been generated through the operation of Thy Will. And if I proclaim Thee as the Incomparable One, I soon discover that They Who are the inmost essence of oneness have been sent down by Thee and are but the evidences of Thine handiwork. And if I acclaim Thee as the Knower of all things, I must confess that They Who are the Quintessence of knowledge are but the creation and instruments of Thy Purpose. Exalted, immeasurably exalted, art Thou above the strivings of mortal man to unravel Thy mystery, to describe Thy glory, or even to hint at the nature of Thine Essence. For whatever such strivings may accomplish, they never can hope to transcend the limitations imposed upon Thy creatures, inasmuch as these efforts are actuated by Thy decree, and are begotten of Thine invention. The loftiest sentiments which the holiest of saints can express in praise of Thee, and the deepest wisdom which the most learned of men can utter in their attempts to comprehend Thy nature, all revolve around that Center Which is wholly subjected to Thy sovereignty, Which adoreth Thy Beauty, and is propelled through the movement of Thy Pen. Nay, forbid it, 0 my God, that I should have uttered such words as must of neces-sky imply the existence of any direct relationship between the Pen of Thy Revelation and the essence of all created things. Far, far are They "Who are related to Thee above the conception of such relationship! All comparisons and likenesses fail to do justice to the Tree of Thy Revelation, and every way is barred to the comprehension of the Manifestation of Thy Self and the DaySpring of Thy Beauty. Ear, far from Thy glory be what mortal man can affirm of Thee, or attribute unto Thee, or the praise with which he can glorify Thee! Whatever duty Thou hast prescribed unto Thy servants of extolling to the utmost Thy majesty and glory is but a token of 'Thy grace unto them, that they may be enabled to ascend unto the station conferred upon their own inmost being, the station of the knowledge of their own selves. No one else besides Thee hath, at any time, been able to fathom Thy mystery, or befittingly to extol Thy greatness. Unsearchable and high above the praise of men wilt Thou remain for ever. There is none other God but Thee, the Inaccessible, the Omnipotent, the Omniscient, the Holy of Holies. All-praise and glory be to God Who, through the power of His might, bath delivered His creation from the nakedness of nonexistence, and clothed it with the mantle of life. From among all created things He hath singled out for His special favor the pure, the gemlike reality of man, and invested it with a unique capacity of knowing Him and of reflecting the greatness of His glory. This twofold distinction conferred upon him hath cleansed away from his heart the rust of every vain desire, and made him worthy of the vesture with which his Creator hail designed to clothe him. It hath served to rescue his soul from the wretchedness of ignorance. This robe with which the body and soui of man hath been adorned is the very foundation of his wellbeing and development. 0, how blessed the day when, aided by the grace and might of the one true God, man will have freed himself from the bondage [p144] 144 THE BAHA'I WORLD and corruption of the world and all that is therein and will have attained unto true and abiding rest beneath the shadow of the Tree of Knowledge! Know thou that, according to what thy Lord the Lord of all men, hath decreed in His Book, the favors vouchsafed by Him unto mankind have been, and will ever remain, limitless in their range. First and foremost among these favors, which the Almighty hath conferred upon man, is the gift of understanding. His purpose in conferring such a gift is none other except to enable His creature to know and recognize the one true God Ñ exalted be His glory. This gift giveth man the power to discern the truth in all things, leadeth him to that which is right, and helpeth him to discover the secrets of creation. Next in rank, is the power of vision, the chief instrument whereby his understanding can function. The sense of hearing, of the heart, and the like, are similarly to be reckoned among the gifts with which the human body is endowed. Immeasurably exalted is the Almighty Who bath created these powers, and revealed them in the body of man. Thine eye is My trust, suffer not the dust of vain desires to becloud its luster. Thine ear is a sign of My bounty, let not the tumult of unseemly motives turn it away from My Word that encompasseth all creation. Thine heart is My treasury, allow not the treacherous hand of self to rob thee of the pearls which I have treasured therein. Thine hand is a symbol of My lovingkindness, hinder it not from holding fast unto My guarded and hidden Tablets. Unasked, I have showered upon thee My grace. Unpetitioned, I have fulfilled thy wish. In spite of thy undeserving, I have singled thee out for My richest, My incalculable favors. 0 My servants! Be as resigned and submissive as the earth, that from the soil of your being there may blossom the fragrant, the holy and multicolored hyacinths of My knowledge. Be ablaze as the fire, that ye may burn away the veils of heedlessness and set aglow, through the quickening energies of the love of God, the chilled and wayward heart. Be light and untrammelled as the breeze, that ye may obtain admittance into the precincts of My court, My inviolable Sanctuary. O My servants! Let not your vain hopes and idle fancies sap the foundations of your belief in the All-Glorious God, inasmuch as such imaginings have been wholly unprofitable unto men, and failed to direct their steps unto the straight Path. Think ye, 0 My servants, that the Hand of My all-en-compassing, My overshadowing, and transcendent sovereignty is chained up, that the flow of Mine ancient, My ceaseless, and all-pervasive mercy is checked, or that the clouds of My sublime and unsurpassed f a-vors have ceased to rain their gifts upon men? Can ye imagine that the wondrous works that have proclaimed My divine and resistless power are withdrawn, or that the potency of My will and purpose hath been deterred from directing the destinies of mankind? If it not be so, wherefore, then, have ye striven to prevent the deathless Beauty of My sacred and gracious Countenance from being unveiled to men's eyes? Why have ye struggled to hinder the Manifestation of the Almighty and All-Glorious Being from shedding the radiance of His Revelation upon the earth? Were ye to be fair in your judgment, ye would readily recognize how the realities of all created things are inebriated with the joy of this new and wondrous Revelation, how all the atoms of the earth have been illuminated through the brightness of its glory. Vain and wretched is that which ye have imagined and still imagine! Retrace your steps, 0 My servants, and incline your hearts to Him Who is the Source of your creation. Deliver yourselves from your evil and corrupt affections, and hasten to embrace the light of the undying Fire that gloweth on the Sinai of this mysterious and transcendent Revelation. Corrupt not the holy, the all-embracing, and primal Word of God, and seek not to profane its sanctity or to debase its exalted character. 0 heedless ones! Though the wonders of My mercy have encompassed all created things, both visible and invisible, and though the revelations of My grace [p145] EXCERPTS FROM BAHA'I SACRED WRITINGS 145 and bounty have permeated every atom of the universe, yet the rod with which I can chastise the wicked is grievous, and the fierceness of Mine anger against them terrible. 'With ears that are sanctified from vainglory and worldly desires hearken unto the counsels which I, in My merciful kindness, have revealed unto you, and with your inner and outer eyes contemplate the evidences of My marvelous Revelations. 0 My servants! Deprive not yourselves of the unfading and resplendent Light that shineth within the Lamp of Divine glory. Let the flame of the love of God burn brightly within your radiant hearts. Feed it with the oil of Divine guidance, and protect it within the shelter of your constancy. Guard it within the globe of trust and detachment from all else but God, so that the evil whisperings of the ungodly may not extinguish its light. 0 My servants! My holy, My divinely ordained Revelation may be likened unto an ocean in whose depths are concealed innumerable pearls of great price, of surpassing luster. It is the duty of every seeker to bestir himself and strive to attain the shores of this ocean, so that he may, in proportion to the eagerness of his search and the efforts he hath exerted, partake of such benefits as have been preordained in God's irrevocable and hidden Tablets. If no one be willing to direct his steps towards its shores, if every one should fail to arise and find Him, can such a failure be said to have robbed this ocean of its power or to have lessened, to any degree, its treasures? How vain, how contemptible, are the imaginations which your hearts have devised, and are still devising! 0 My servants! The one true God is My witness! This most great, this fathomless and surging Ocean is near, astonishingly near, unto you. Behold it is closer to you than your life-vein! Swift as the twinkling of an eye ye can, if ye but wish it, reach and partake of this imperishable favor, this God-given grace, this incorruptible gift, this most potent and unspeakably glorious bounty. o My servants! Could ye apprehend with what wonders of My munificence and bounty I have willed to entrust your souis, ye would, of a truth, rid yourselves of attachment to all created things, and would gain a true knowledge of your own selves Ñ a knowledge which is the same as the comprehension of Mine own Being. Ye would find yourselves independent of all else but Me, and would perceive, with your inner and outer eye, and as manifest as the revelation of My effulgent name, the seas of My loving kindness and bounty moving within you. Suffer not your idle fancies, your evil passions, your insincerity and blindness of heart to dim the luster, or stain the sanctity, of so lofty a station. Ye are even as the bird which soareth, with the full force of its mighty wings and with complete and joyous confidence, through the immensity of the heavens, until, impelled to satisfy its hunger, it turneth longingly to the water and clay of the earth below it, and, having been entrapped in the mesh of its desire, findeth itself impotent to resume its flight to the realms whence it came. Powerless to shake off the burden weighing on its sullied wings, that bird, hitherto an inmate of the heavens, is now forced to seek a dwelling-place upon the dust. Wherefore, 0 My servants, defile not your wings with the clay of waywardness and vain desires, and suffer them not to be stained with the dust of envy and hate, that ye may not be hindered from soaring in the heavens of My divine knowledge. 0 My servants! Through the might of God and His power, and out of the treasury of His knowledge and wisdom, I have brought forth and revealed unto you the pearls that lay concealed in the depths of His everlasting ocean. I have summoned the Maids of Heaven to emerge from behind the veil of concealment, and have clothed them with these words of Mine Ñ words of consummate power and wisdom. I have, moreover, with the hand of divine power, unsealed the choice wine of My Revelation, and have wafted its holy, its hidden, and musk-laden fragrance upon all created things. Who else but yourselves is to be blamed if ye choose to remain unendowed with so great an outpouring of God's transcendent and all-encompassing grace, with so bright a revelation of His resplendent mercy? [p146] 146 THE BAHA'I WORLD O My servants! There shineth nothing else in Mine heart except the unfading light of the Morn of Divine guidance, and out of My mouth proceedeth naught but the essence of truth, which the Lord your God hath revealed. Follow not, therefore, your earthly desires, and violate not the Covenant of God, nor break your pledge to Him. With firm determination, with the whole affection of your heart, and with the full force of your words, turn ye unto Him, and waik not in the ways of the foolish. The world is but a show, vain and empty, a mere nothing, bearing the semblance of reality. Set not your affections upon it. Break not the bond that uniteth you with your Creator, and be not of those that have erred and strayed from His ways. Verily I say, the world is like the vapor in a desert, which the thirsty dreameth to be water and striveth after it with all his might, uncil when he cometh unto it, he findeth it to be mere illusion. It may, moreover, be likened unto the lifeless image of the beloved whom the lover hath sought and found, in the end, after long search and to his utmost regret, to be such as cannot "fatten nor appease his hunger." o My servants! Sorrow not if, in these days and on this earthly plane, things contrary to your wishes have been ordained and manifested by God, for days of blissful joy, of heavenly delight, are assuredly in store for you. Worlds, holy and spiritually glorious, will be unveiled to your eyes. You are destined by Him, in this world and hereafter, to partake of their benefits, to share in their joys, and to obtain a portion of their sustaining grace. Know thou assuredly that the essence of all the Prophets of God is one and the same. Their unity is absolute. God, the Creator saith: There is no distinction whatsoever among the Bearers of My Message. They all have but one purpose; their secret is the same secret. To prefer one in honor to another, to exalt certain ones above the rest, is in no wise to be permitted. Every true Prophet hath regarded His Message as fundamentally the same as the Revelation of every other Prophet gone before Him. If any man, therefore, should fail to compre hend this truth, and should consequently indulge in vain and unseemly language, no one whose sight is keen and whose understanding is enlightened would ever allow such idle talk to cause him to waver in his belief. The measure of the revelation of the Prophets of God in this world, however, must differ. Each and every one of them hath been the Bearer of a distinct Message, and hath been commissioned to reveal Himself through specific acts. It is for this reason that they appear to vary in their greatness. Their Revelation may be likened unto the light of the moon that sheddeth its radiance upon the earth. Though every time it appeareth, it revealeth a fresh measure of its brightness, yet its inherent splendor can never diminish, nor can its light suffer extinction. It is ckar and evident, therefore, that any apparent variation in the intensity of their light is not inherent in the light itself, but should rather be attributed to the varying receptivity of an everchanging world. Every Prophet Whom the Almighty and Peerless Creator hath purposed to send to the peoples of the earth hath been entrusted with a Message, and charged to act in a manner, that would best meet the requirements of the age in which He appeared. God's Purpose in sending His Prophets unto men is twofold. The first is to liberate the children of men from the darkness of ignorance, and guide them to the light of true understanding. The second is to ensure the peace and tranquillity of mankind, and provide all the means by which they can be established. Little wonder, then, if the treatment prescribed by the physician in this day should not be found to be identical with that which he prescribed before. How could it be otherwise when the ills affecting the sufferer necess~ Ñ tate at every stage of his sickness a special remedy? In like manner, every time the Prophets of God have illumined the world with the resplendent radiance of the DayStar of Divine knowledge, they have invariably summoned its people to embrace the light of God through such means as best befitted the exigencies of the age in which they appeared. They were thus able [p147] EXCERPTS FROM BAHA'I SACRED WRITINGS 147 to scatter the darkness of ignorance, and to shed upon the world the glory of their own knowledge. It is towards the inmost essence of these Prophets, therefore, that the eye of every man of discernment must be directed, inasmuch as their one and only purpose hath always been to guide the erring, and give peace to the afflicted. These are not days of prosperity and triumph. The whole of mankind is in the grip of manifold ills. Strive, therefore, to save its life through the wholesome medicine which the almighty hand of the unerring Physician hath prepared. Justice is, in this day, bewailing its plight, and Equity groanech beneath the yoke of oppression. The thick clouds of tyranny have darkened the face of the earth, and enveloped its peoples. Through the movement of Our Pen of glory We have, at the bidding of the omnipotent Ordainer, breathed a new life into every human frame, and instilled into every word a fresh potency. All created things proclaim the evidences of this worldwide regeneration. This is the most great, the most joyful tidings imparted by the pen of this wronged One to mankind. Wherefore, fear ye, 0 My well-beloved ones! Who is it that can dismay you? A touch of moisture sufficeth to dissolve the hardened clay out of which this perverse generation is molded. The mere act of your gathering together is enough to scatter the forces of these vain and worthless people. Every man of insight will, in this day, readily admit that the counsels which the Pen of this wronged One hail revealed constitute the supreme animating power for the advancement of the world and the exaltation of its peoples. Arise, 0 people, and, by the power of God's might, resolve to gain the victory over your own selves, that haply the whole earth may be freed and sanctified from its servitude to the gods of its idle fancies Ñ gods that have inflicted such loss upon, and are responsible for the misery of, their wretched worshipers. These idols form the obstacle that impeded man in his efforts to advance in the path of perfection. ~Mc cherish the hope that the Hand of Divine power may lend its assistance stance to mankind, and deliver it from its state of grievous abasement. in one of the Tablets these words have been revealed: 0 people of God! Do not busy yourselves in your own concerns; let your thoughts be fixed upon that which will rehabilitate the fortunes of mankind and sanctify the hearts and sonis of men. This can best be achieved through pure and holy deeds, through a virtuous life and a goodly behavior. Valiant acts will ensure the triumph of this Cause, and a saintly character will reinforce its power. Cleave unto righteousness, Q people of Baha! This, verily, is the commandment which this wronged One hail given unto you, and the first choice of His unrestrained Will for every one of you. 0 friends! It behoveth you to refresh and revive your souls through the gracious favors which in this Divine, this soul-stir-ring Springtime are being showered upon you. The DayStar of His great glory hath shed its radiance upon you, and the clouds of His limitless grace have overshadowed you. How high the reward of him that hath not deprived himself of so great a bounty, nor failed to recognize the beauty of his Best-Beloved in this, His new attire. Watch over yourselves, for the Evil One is lying in wait, ready to entrap you. Gird yourselves against his wicked devices, and, led by the light of the name of the All-Seeing God, make your escape from the darkness that surroundeth you. Let your vision be world-embracing, rather than confined to your own self. The Evil One is he that hindereth the rise and obstruct-eth the spiritual progress of the children of men. It is incumbent upon every man, in this Day, to hold fast unto whatsoever will promote the interests, and exalt the station, of all nations and just governments. Through each and every one of the verses which the Pen of the Most High hath revealed the doors of love and unity have been unlocked and flung open to the face of men. We have erewhile declared Ñ and Our Word is the truth Ñ : "Consort with the followers of all religions in a spirit of friendliness and fellowship." "Whatsoever bath led the children of men to shun one another, and bath [p148] 148 THE BAHA'I WORLD caused dissensions and divisions amongst them, hath, through the revelation of these words, been nullified and abolished. From the heaven of God's Will, and for the purpose of ennobling the world of being and of elevating the minds and souls of men, hath been sent down that which is the most effective instrument for the education of the whole human race. The highest essence and most perfect expression of whatsoever the peoples of old have either said or written hath, through this most potent Revelation, been sent down from the heaven of the Will of the All-Possessing, the Ever-Abiding God. Of old it hath been revealed: "Love of one's country is an element of the Faith of God." The Tongue of Grandeur bath, however, in the day of His manifestation proclaimed: ttlt is not his to boast who loveth his country, but it is his who loveth the world." Through the power released by these exalted words He hath lent a fresh impulse, and set a new direction, to the birds of men's hearts, and hath obliterated every trace of restriction and limitation from God's holy Book. 0 people of Justice! Be as brilliant as the lighc, and as splendid as the lire that blazed in the Burning Bush. The brightness of the fire of your love will no doubt fuse and unify the contending peoples and kindreds of the earth, whilst the fierceness of the flame of enmity and hatred cannot but result in strife and ruin. We beseech God that He may shield His creatures from the evil designs of His enemies. He verily Lab power over all things. This is the Day in which God's most excellent favors have been poured out upon men, the Day in which His most mighty grace hath been infused into all created things. It is incumbent upon all the peoples of the world to reconcile their differences, and, with perfect unity and peace, abide beneath the shadow of the Tree of His care and lovingkindness. It behoveth them to cleave to whatsoever will in this Day be conducive to the exaltation of their stations, and to the promotion of their best interests. Happy are those whom the all-glorious Pen was moved to remember, and blessed are those men whose names, by vir rue of Our inscrutable decree, We have preferred to conceal. Beseech ye the one true God to grant that all men may be graciously assisted to fulfil that which is acceptable in Our sight. Soon will the presentday order be rolled up, and a new one spread out in its stead. Verily, thy Lord speaketh the truth, and is the Knower of things unseen. 0 ye the beloved of the one true God! Pass beyond the narrow retreats of your evil and corrupt desires, and advance into the vast immensity of the realm of God, and abide ye in the meads of sanctity and of detachment, that the fragrance of your deeds may lead the whole of mankind to the ocean of God's unfading glory. Forbear ye from concerning yourselves with the affairs of this world and all that pertain-eth unto it, or from meddling with the activities of those who are its outward leaders. The one true God, exalted be His glory, hath bestowed the government of the earth upon the kings. To none is given the right to act in any manner that would run counter to the considered views of them who are in authority. That which He bath served for Himself are the cities of men hearts; and of these the loved ones of Him Who is the Sovereign Truth are, in this Day, as the keys. Please God they may, one and all, be enabled to unlock, through the power of the Most Great Name, the gates of these cities. This is what is meant by aiding the one true God Ñ a theme to which the Pen of Him Who causeth the dawn to break hath referred in all His Books and Tablets. As to those that have tasted of the fruit of man's earthly existence, which is the recognition of the one true God, exalted be His glory, their life hereafter is such as We are unable to describe. The knowledge thereof is with God, alone, the Lord of all worlds. This is the Day whereon the Ocean of God's mercy hath been manifested unto men, the Day in which the DayStar of His lovingkindness hath shed its radiance upon [p149] EXCERPTS FROM BAHA'I SACRED WRITINGS 149 them, the Day in which the clouds of His bountiful favor have overshadowed the whole of mankind. Now is the time to cheer and refresh the downcast through the invigorating breeze of love and fellowship, and the living waters of friendliness and charity. They who are the beloved of God, in whatever place they gather and whomsoever they may meet must evince, in their attitude towards God, and in the manner of their celebration of His praise and glory, such humility and submissiveness that every atom of the dust beneath their feet may attest the depth of their devotion. The conversation carried by these holy souis should be informed with such power that these same atoms of dust will be thrilled by its influence. They should conduct themselves in such manner that the earth upon which they tread may never be allowed to address them such words as these; "I am to be preferred above you. For witness, how patient I am in bearing the burden which the husbandman layeth upon me. I am the instrument that continually impart-eth unto all beings the blessings with which He Who is the Source of all grace hath entrusted me. Notwithstanding the honor conferred upon me, and the unnumbered evidences of my wealth Ñ a wealth that sup-plieth the needs of all creation Ñ behold the measure of my humility, witness with what absolute submissiveness I allow myself to be trodden beneath the feet of men Show forbearance and benevolence and love to one another. Should any one among you be incapable of grasping a certain truth, or be striving to comprehend it, show forth, when conversing with him, a spirit of extreme kindliness and goodwill. Help him to see and recognize the truth, without esteeming yourself to be, in the least, superior to him, or to be possessed of greater endowments. The whole duty of man in this Day is to attain that share of the flood of grace which God poureth forth for him. Let none, therefore, consider the largeness or smallness of the receptacle. The portion of some might lie in the palm of a man's hand, the portion of others might fill a cup, and of others even a gallon-measure. Every eye, in this Day, should seek what will best promote the Cause of God. Great indeed is this Day! The allusions made to it in all the sacred Scriptures as the Day of God attest its greatness. The soul of every Prophet of God, of every Divine Messenger, bath thirsted for this wondrous Day. All the divers kindreds of the earth have, likewise, yearned to attain it. No sooner, however, had the DayStar of His Revelation manifested itself in the heaven of God's Will, than all, except those whom the Almighty was pleased to guide, were found dumbfounded and heedless. 0 thou that hast remembered Me! The most grievous veil hath shut out the peoples of the earth from His glory, and hindered them from hearkening to His Call. God grant that the Light of unity may envelop the whole earth, and that the seal, ~tthe Kingdom is God's," may be stamped upon the brow of all its peoples. Arise, 0 wayfarer in the path of the Love of God, and aid thou His Cause. Say: Barter not away this Youth, 0 people, for the vanities of this world or the delights of heaven. By the righteousness of the one true God! One hair of Him excelleth all that is in the heavens and all that is on the earth. Beware, 0 men, lest ye be tempted to part with Him in exchange for the gold and silver ye possess. Let His iove be a storehouse of treasure for your souls, on the Day when naught else but Him shall profit you, the Day when every pillar shall tremble, when the very skins of men shall creep, when all eyes shall stare up with terror. Say: 0 people! rear ye God, and turn not away disdainfully from His Revelation. Fall prostrate on your faces before God, and celebrate His praise in the daytime and in the night-season. Let thy soul glow with the flame of this undying Fire that burneth in the midmost heart of the world, in such wise that the waters of the universe shall be powerless to cool down its ardor. Make, then, mention of thy Lord, that haply the heedless among Our servants may be admonished through thy words, and the hearts of the righteous be gladdened. [p150] 150 THE BAHA'I WORLD Say: 0 men! This is a matchless Day. Matchless must, likewise, be the tongue that celebrateth the praise of the Desire of all nations, and matchless the deed that aspir-eth to be acceptable in His sight. The whole human race hath longed for this Day, that perchance it may fulfil that which well beseemeth its station, and is worthy of its destiny. Blessed is the man whom the affairs of the world have failed to deter from recognizing Him Who is the Lord of all things. So blind hath become the human heart that neither the disruption of the city, nor the reduction of the mountain in dust, nor even the cleaving of the earth, can shake off its torpor. The allusions made in the Scriptures have been unfolded, and the signs recorded therein have been revealed, and the prophetic cry is continually being raised. And yet all, except such as God was pleased to guide, are bewildered in the drunkenness of their heedlessness! 0 SalmAn! The door of the knowledge of the Ancient Being bath ever been, and wiii continue for ever to be, closed in the face of men. No man's understanding shall ever gain access unto His holy court. As a token of His mercy, however, and as a proof of His lovingkindness, He hath manifested unto men the DayStars of His divine guidance, the Symbols of His divine unity, and hath ordained the knowledge of these sanctified Beings to be identical with the knowledge of His own Self. Whoso recognizeth them hath recognized God. Whoso hearkeneth to their call, hath hearkened to the Voice of God, and whoso testi-fieth to the truth of their Revelation, hath testified to the truth of God Himself. Whoso turneth away from them, hath turned away from God, and whoso disbe-lieveth in them, hath disbelieved in God. Every one of them is the Way of God that connecteth this world with the realms above, and the Standard of His Truth unto every one in the kingdoms of earth and heaven. They are the Manifestations of God amidst men, the evidences of His Truth, and the signs of His glory. A drop of the billowing ocean of His endless mercy hath adorned all creation with the ornament of existence, and a breath wafted from His peerless Paradise hath invested all beings with the robe of His sanctity and glory. A sprinkling from the unfathomed deep of His sovereign and all-pervasive Will hath, out of utter nothingness, called into being a creation which is infinite in its range and deathless in its duration. The wonders of His bounty can never cease, and the stream of His merciful grace can never be arrested. The process of His creation hath had no beginning, and can have no end. In every age and cycle He hath, through the splendorous light, shed by the Manifestations of His wondrous Essence, recreated all things, so that whatsoever reflecteth in the heavens and on the earth the signs of His glory may not be deprived of the outpourings of His mercy, nor despair of the showers of His favors. How all-encom-passing are the wonders of His boundless grace! Behold how they have pervaded the whole of creation. Such is their virtue that not a single atom in the entire universe can be found which doth not declare the evidences of His might, which dab not glorify His holy Name, or is not expressive of the effulgent light of His unity. So perfect and comprehensive is His creation that no mind nor heart, however keen or pure, can ever grasp the nature of the most insignificant of His creatures; much less fathom the mystery of Him Who is the DayStar of Truth, Who is the invisibk and unknowable Essence. The conceptions of the de-vourest of mystics, the attainments of the most accomplished amongst men, the highest praise which human tongue or pen can render are all the product of man's finite mind and are conditioned by its limitations. Shake off, 0 heedless ones, the slumber of negligence, that ye may behold the radiance which His glory hath spread through the world. How foolish are those who murmur against the premature birth of His light. 0 ye who are inly blind! Whether too soon or too late, the evidences of His effulgent glory are now actually manifest. It behoveth you to ascertain whether or not such a light hath appeared. It is neither within your power nor mine to set the time [p151] EXCERPTS FROM BAHA'I SACRED WRITINGS 151 at which it should be made manifest. God's inscrutable Wisdom bath fixed its hour be.-forehand. Be content, 0 people, with that which God bath desired for you and predestined unto you. 0 my ill-wishers! The DayStar of eternal Guidance beareth me witness: Had it been in my power, I would have, under no circumstances, consented to distinguish myself amongst men, for the Name I bear utterly disdaineth to associate itsdf with this generation whose tongues are sullied and whose hearts are false. And whenever I chose to hold my peace and be still, lo, the voice of the Holy Ghost, standing on my right hand, aroused me, and the Supreme Spirit appeared before my face, and Gabriel overshadowed me, and the Spirit of Glory stirred within my bosom, bidding me arise and break my silence. If your hearing be purged and your ears be attentive, ye will assuredly perceive that every limb of my body, nay all the atoms of my being, proclaim and tear witness to this call: CCGod besides Whom is none other God, and He, Whose beauty is now manifest, is the reflection of His glory unto all that are in heaven and on earth." 0 Kamil! The heights which through the most gracious favor of God, mortal man can attain in this Day are as yet unrevealed to his sight. The world of being hath never had, nor doth it yet possess the capacity for, such a revelation. The day, however, is fast approaching when the potentialities of so great a favor will, by virtue of His behest, be manifested unto men. Though the forces of the nations be arrayed against Him, though the kings of the earth be leagued to undermine His Cause, the power of His might shall stand unshaken. He, verily, speaketh the truth, and summoneth all mankind to the way of Him who is the Incomparable, the All-Knowing. All men have been created to carry f or-ward an ever-advancing civilization. The Almighty beareth Me witness: To act like the beasts of the field is unworthy of man. Those virtues that befit his dignity are forbearance, mercy, compassion and lovingkindness towards all the peoples and kindreds eds of the earth. Say: 0 friends! Drink your fill from this crystal stream that flow-eth through the heavenly grace of Him who is the Lord of Names. Let others partake of its waters in My name, that the leaders of men in every land may fully recognize the purpose f or which the Eternal Truth hath been revealed, and the reason for which they themselves have been created. The vitality of men's belief in God is dying out in every land; nothing short of His wholesome medicine can ever restore it. The corrosion of ungodliness is eating into the vitals of human society; what else but the Elixir of His potent Revelation can cleanse and revive it? Is it within human power, 0 Hakim, to effect in the constituent elements of any of the minute and indivisible particles of matter so complete a transformation as to transmute it into purest gold? Perplexing and difficult as this may appear, the still greater task of converting satanic strength into heavenly power is one that We have been empowered to accomplish. The Force capable of such a transformation transcendeth the potency of the Elixir itsdf. The Word of God, alone, can claim the distinction of being endowed with the capacity required for so great and far-reaching a change. The Great Being saith: 0 ye children of men! The fundamental purpose animating the Faith of God and His Religion is to safeguard the interests and promote the unity of the human race, and to foster the spirit of love and fellowship amongst men. Suffer it not to become a source of dissension and discord, of hate and enmity. This is the straight path, the fixed and immovable foundation. Whatsoever is raised on this foundation, the changes and chances of the world can never impair its strength, nor will the revolution of countless centuries undermine its structure. Our hope is that the world's religious leaders and the rulers thereof will undoubtedly arise for the reformation of this age and the rehabilitation of its fortunes. Let them, after meditating on its needs, take counsel together and, through anxious and full deliberation, ad [p152] 152 THE BAHA'I WORLD minister to a diseased and sorely-afflicted world the remedy it requires. It is incumbent upon them who are in authority to exercise moderation in all things. 'Whatsoever passeth upon the limits of moderation will cease to exert a beneficial influence. Consider for instance such things as liberty, civilization and the like. However much men of understanding may favorably regard them, they will, if carried to excess, exercise a pernicious influence upon men. Please God, the peoples of the world may be led, as the result of the high endeavors exerted by their rulers and the wise and learned amongst men, to recognize their best interests. How long will humanity persist in its waywardness? How long will injustice continue? How long is chaos and confusion to reign amongst men? How long will discord agitate the face of society? The winds of despair arc, alas, blowing from every direction, and the strife that divideth and ailhicteth the human race is daily increasing. The signs of impending convulsions and chaos can now be discerned, inasmuch as the prevailing order appeareth to be lamentably defective. I beseech God, exalted be His glory, that He may graciously awaken the peoples of the earth, may grant that the end of their conduct may be profitable unto them, and aid them to accomplish that which beseemeth their station. 0 contending peoples and kindreds of the earth! Set your faces towards unity, and let the radiance of its light shine upon you. Gather ye together and, for the sake of God, resolve to root out whatever is the source of contention amongst you. Then will the effulgence of the world's great Luminary envelop the whole earth, and its inhabitants become the citizens of one city, and the occupants of one and the same throne. This wronged One hath, ever since the early days of His life, cherished none other desire but this, and will continue to entertain no wish except this wish. There can be no doubt whatever that the peoples of the world, of whatever race or religion, derive their inspiration from one heavenly source, and are the subjects of one God. The difference between the ordinances un der which they abide should be attributed to the varying requisites and exigencies of the age in which they were revealed. All of them, except a few which are the outcome of human perversity, were ordained of God, and are a reflection of His Will and Purpose. Arise and, armed with the power of faith, shatter to pieces the gods of your vain imaginings, the sowers of dissension amongst you. Cleave unto that which draweth you together and uniteth you. This, verily, is the most exalted Word which the Mother Book hath sent down and revealed unto you. To this beareth witness the Tongue of Grandeur from His habitation of glory. Behold the disturbances which, for many a long year, have afflicted the earth, and the perturbation that hath seized its peo-pies. It hath either been ravaged by war, or tormented by sudden and unforeseen calamities. Though the world is encompassed with misery and distress, yet no man hath paused to reflect what the cause or source of that may be. Whenever the True Counsellor uttered a word in admonishment, lo, they all denounced Him as a mover of mischief and rejected His claim. How bewildering, how confusing is such behavior! No two men can be found who may be said to be outwardly and inwardly united. The evidences of discord and malice are apparent everywhere, though all were made for harmony and union. The Great Being saith: 0 well-beloved ones! The tabernacle of unity hath been raised; regard ye not one another as strangers. Ye are the fruits of one tree, and the leaves of one branch. We cherish the hope that the light of justice may shine upon the world and sanctify it from tyranny. If the rulers and kings of the earth, the symbols of the power of God, exalted be His glory, arise and resolve to dedicate themselves to whatever will promote the highest interests of the whole of ~humanity, the reign of justice will assuredly be established amongst the children of men, and the effulgence of its light will envelop the whole earth. The Great Being saith: The structure of world stability and order bath been reared upon, and will continue to be sustained by, the [p153] EXCERPTS FROM BAHA'I SACRED WRITINGS 153 twin pillars of reward and punishment. In another passage He hath written: Take heed, 0 concourse of the rulers of the world! There is no force on earth that can equal in its conquering power the force of justice and wisdom. Blessed is the king who marcheth with the ensign of wisdom unfurled before him, and the battalions of justice massed in his rear. He verily is the ornament that adorneth the brow of peace and the countenance of security. There can be no doubt whatever that if the daystar of justice, which the clouds of tyranny have obscured, were to shed its light upon men, the face of the earth would be completely transformed. 0 ye the elected representatives of the people in every land! Take ye counsel together, and let your concern be only for that which profiteth mankind, and better-eth the condition thereof, if ye be of them that scan heedfully. Regard the world as the human body which, though at its creation whole and perfect, hath been afflicted, through various causes, with grave disorders and maladies. Not for one day did it gain ease, nay its sickness waxed more severe, as it fell under the treatment of ignorant physicians who gave full rein to their personal desires, and have erred grievously. And if, at one time, through the care of an able physician, a member of that body was healed, the rest remained afflicted as before. Thus informeth you the All-Knowing, the All-Wise. We behold it, in this day, at the mercy of rulers so drunk with pride that they cannot discern clearly their own best advan tage, much less recognize a Revelation so bewildering and challenging as this. And whenever any one of them hath striven to improve its condition, his motive hath been his own gain, whether confessedly so or not; and the unworthiness of this motive hail limited his power to heal or cure. That which the Lord hath ordained as the sovereign remedy and mightiest instrument for the healing of all the world is the union of all its peoples in one universal Cause, one common Faith. This can in no wise be achieved except through the power of a skilled, an all-powerful and inspired Physician. This, verily, is the truth, and all else naught but error. The purpose underlying the revelation of every heavenly Book, nay of every divinely revealed verse, is to endue all men with righteousness and understanding, so that peace and tranquillity may be firmly established amongst them. Whatsoever instilleth assurance into the hearts of men, whatsoever exalteth their station or promoteth their contentment, is acceptable in the sight of God. How lofty is the station which man, if he but chooseth to fulfil his high destiny, can attain! To what depths of degradation he can sink, depths which the meanest of creatures have never reached! Seize, 0 friends, the chance which this Day offereth you, and deprive not yourselves of the liberal effusion of His grace. I beseech God that He may graciously enable every one of you to adorn himself, in this blessed Day, with the ornament of pure and holy deeds. He, verily, doeth whatsoever He willeth. tABDU'L -BAHA UNDERSTANDING greatest gift to man is that of intellect, or understanding. The understanding is the power by which man acquires his knowledge of the several kingdoms of creation, and of various stages of existence, as well as of much which is invisible. Possessing this gift, he is, in himself, the sum of earlier creations Ñ he is able to get into touch with those kingdoms; and by this gift, he can frequently, through his scientific knowledge, reach out with prophetic vision. Intellect is, in truth, the most precious gift bestowed upon man by the divine bounty. Man alone, among created beings, has this wonderful power. All creation, preceding man, is bound by [p154] 154 THE BAHA'I WORLD the stern law of nature. The great sun, the multitudes of stars, the oceans and seas, the mountains, the rivers, the trees, and all animals, great or small Ñ none are able to evade obedience to nature's law. Man alone has freedom, and, by his understanding or intellect, has been able to gain control of and adapt some of those natural laws to his own needs. By the power of his intellect he has discovered means by which he not oniy traverses great continents in express trains and crosses vast oceans in ships, but, like the fish, he travels under water in submarines, and, imitating the birds, he flies through the air in airships. Man has succeeded in using electricity in several ways Ñ for light, for motive power, for sending messages from one end of the earth to the other Ñ and by electricity he can even hear a voice many miles away. By this gift of understanding or intellect he has also been able to use the rays of the sun to picture people and things, and even to capture the form of distant heavenly bodies. We perceive in what numerous ways man has been able to bend the powers of nature to his will. How grievous it is to see how man has used his God-given gift to frame instru ments of war, for breaking the commandment of God ccThou shalt not kill," and for defying Christ's injunction to ccLove one another." God gave this power to man that it might be used for the advancement of civilization, for the good of humanity, to increase love and concord and peace. But man prefers to use this gift to destroy instead of to build, for injustice and oppression, for hatred and discord and devastation, for the destruction of his fellow-creatures, whom Christ has commanded that he should love as himself! I hope that you will use your understanding to promote the unity and tranquillity of mankind, to give enlightenment and civilization to the people, to produce love in all around you, and to bring about the Universal Peace. Study the sciences, acquire more and more knowledge. Assuredly one may learn to the end of one's life! Use your knowledge always for the benefit of others; so may war cease from off the face of this beauti~u1 earth, and a glorious edifice of peace and concord be raised. Strive that your high ideals may be realized in the Kingdom of God on earth, as they will be in heaven. W/isdons of ~ EVOLUTION OF THE SOUL GOD, in His bounty, has given us a foretaste here, has given us certain proofs of the difference that exists between body, soul and spirit. We see that cold, heat, suffering, etc., only concern the body, they do not touch the spirit. How often do we see a man poor, sick, miserably clad, and with no means of support, yet spiritually strong. Whatever his body has to suffer, his spirit is free and well. Again, how often do we see a rich man, physically strong and healthy, but with a soui sick unto death. It is quite apparent to the seeing mind that a man's spirit is something very different to his physical body. The spirit is changeless, indestructible. The progress and development of the soui, the joy and sorrow of the soui, are independent of the physical body. If we are caused joy or pain by a friend, if a love prove true or false, it is the soul that is affected. If our dear ones are far from us Ñ it is the soui that grieves, and the grief or trouble of the soui may react on the body. Thus, when the spirit is fed with holy virtues, then is the body joyous; if the soul falls into sin, the body is in torment. When we find truth, constancy, fidelity and love, we are happy; but if we meet with lying, faithlessness and deceit, we are miserable. These are all things pertaining to the soui, and are not bodily ills. Thus, it is [p155] EXCERPTS FROM BAHA'I SACRED WRITINGS 155 apparent that the soul, even as the body, has its own individuality. But if the body undergoes a change, the spirit need not be touched. When you break a glass on which the sun shines, the glass is broken, but the sun still shines. If a cage containing a bird is destroyed, the bird is unharmed. If a lamp is broken, the flame can still burn bright. The same thing applies to the spirit of man. Though death destroy his body, it has no power over his spirit Ñ this is eternal, everlasting, both birthiess and deathless. As to the soui of man after death, it remains in the degree of purity to which it has evolved during life in the physical body, and after it is free from the body it remains plunged in the ocean of God's mercy. From the moment the soul leaves the body and arrives in the heavenly world, its evolution is spiritual, and that evolution is: The approaching unto God. In the physical creation, evolution is from one degree of perfection to another. The mineral passes with its mineral perfections to the vegetable; the vegetable, with its perfection, passes to the animal world, and so on to that of humanity. This world is full of seeming contradictions; in each of these kingdoms (mineral, vegetable and animal) life exists in its degree; though, when compared to the life in a man, the earth appears to be dead, yet she, too, lives and has a life of her own. In this world things live and die, and live again in other forms of life, but in the world of the spirit it is quite otherwise. The soul does not evolve from degree to degree as a law Ñ it only eyolves nearer to God, by the mercy and bounty of God. Try with all your hearts to be willing channels for God's bounty. For I say unto you that He has chosen you to be His messengers of love throughout the world, to be His bearers of spiritual gifts to man, to be the means of spreading unity and concord on the earth. Thank God with all your hearts that such a privilege has been given unto you. For a life devoted to praise is not too long in which to thank God for such a favor. Lift up your hearts above the present and look with eyes of faith into the future! Today the seed is sown, the grain falls upon the earth, but behold the day will come when it shall rise a glorious tree and the branches thereof shall be laden with fruit. Rejoice and be glad that this day has dawned, try to realize its power, for it is indeed wonderful! God has crowned you with honor and in your hearts has He set a radiant star; verily the light thereof shall brighten the whole world. Wisdom of eAbdu~l~Bahd. IMMORTALITY ACCORDING to divine philosophy, there are two important and universal conditions in the world of material phenomena; one which concerns life, the other concerning death; one relative to existence, the other nonexistence; one manifest in composition, the other in decomposition. Some define existence as the expression of reality or being, and nonexistence as non-being, imagining that death is annihilation. This is a mistaken idea, for total annihilation is an impossibility. At most, composition is ever subject to decomposition or disintegration; that is to say, existence implies the group~ ing of material elements in a form or body, and nonexistence is simply the dc-compos-ing of these groupings. This is the law of creation in its endless forms and infinite variety of expression. Certain elements have formed the composite creature man. This composite association of the elements in the form of a human body is therefore subject to disintegration which we call death, but after disintegration the elements themselves persist unchanged. Therefore total annihilation is an impossibility, and existence can never become nonexistence. This would be equivalent to saying that light can become darkness, which is manifestly untrue and impossible. As existence can never become nonexistence, there is no death for man; nay, rather, man is everlasting and everliving. The rational proof of this is that the atoms of the material elements are [p156] 156 TI-IL BAHA'I WORLD transferable from one form of existence to another, from one degree and kingdom to another, lower or higher. ror example, an atom of the soil or dust of earth may traverse the kingdoms from mineral to man by successive incorporations into the bodies of the organisms of those kingdoms. At one time it enters into the formation of the mineral or rock; it is then absorbed by the vegetable kingdom and becomes a constituent of the body and fibre of a tree; again it is appropriated by the animal, and at a still later period is found in the body of man. Throughout these degrees of its traversing the kingdoms from one form of phenomenal being to another, it retains its atomic existence and is never annihilated nor relegated to nonexistence. Nonexistence therefore is an expression applied to change of form, but this transformation can never be rightly considered annihilation, for the elements of composition are ever present and existent as we have seen in the journey of the atom through successive kingdoms, unimpaired; hence there is no death; life is everlasting. So to speak, when the atom entered into the composition of the tree, it died to the mineral kingdom, and when consumed by the animal, it died to the vegetable kingdom, and so on until its transference or transmutation into the kingdom of man; but throughout its traversing it was subject to transformation and not annihilation. Death therefore is applicable to a change or transference from one degree or condition to another. In the mineral realm there was a spirit of existence; in the world of plant life and organisms it reappeared as the vegetative spirit; thence it attained the animal spirit and finally aspired to the human spirit. These are degrees and changes but not oh-literation; and this is a rational proof that man is everlasting, ever living. Therefore death is only a relative term implying change. For example, we will say that this light before me, having reappeared in another incandescent lamp, has died in the one and lives in the other. This is not death in reality. The perfections of the mineral are translated into the vegetable and from thence into the animal, the virtue always attaining a plus or superlative degree in the upward change. In each kingdom we find the same virtues manifesting themselves more fully, proving that the reality has been transferred from a lower to a higher form and kingdom of being. Therefore nonexistence is only relative and absolute nonexistence inconceivable. This rose in my hand will become disintegrated and its sym-n-ietry destroyed, but the elements of its composition remain changeless; nothing affects their elemental integrity. They cannot become nonexistent; they are simply transferred from one state to another. Through his ignorance, man fears death; but the death he shrinks from is imaginary and absolutely unreal; it is only human imagination. The bestowal and grace of God have quickened the realm of existence with life and being. For existence there is neither change nor transformation; existence is ever existence; it can never be translated into nonexistence. It is gradation; a degree be-iow a higher degree is considered as nonexistence. This dust beneath our feet, as compared with our being, is nonexistent. When the human body crumbles into dust we can say it has become nonexistent; therefore its dust in relation to living forms of human being is as nonexistent but in its own sphere it is existent, it has its mineral being. Therefore it is well proved that absolute nonexistence is impossible; it is only relative. The purpose is this; Ñ that the everlasting bestowal of God vouchsafed to man is never subject to corruption. Inasmuch as He has endowed the phenomenal world with being, it is impossible for that world to become non-being, for it is the very genesis of God; it is in the realm of origination; it is a creational and not a subjective world, and the bounty descending upon it is continuous and permanent. Therefore man the highest creature of the phenomenal world is endowed with that continuous bounty bestowed by divine generosity without cessation. For instance, the rays of the sun are continuous, the beat of the sun emanates from it without cessation; no discontinuance of it is conceivable. Even so the bestowal of God is descending upon the world of humanity, never ceasing, con [p157] EXCERPTS FROM BAHA'I SACRED WRITINGS 157 tinuous, forever. If we say that the bestowal of existence ceases or falters it is equivalent to saying that the sun can exist with cessation of its effulgence. Is this possible? Therefore the effulgences of existence are ever-present and continuous. The conception of annihilation is a factor in human degradation, a cause of human debasement and lowliness, a source of human fear and abjection. It has been conducive to the dispersion and weakening of human thought whereas the realization of existence and continuity has upraised man to sublimity of ideals, established the foundations of human progress and stimulated the development of heavenly virtues; therefore it behooves man to abandon thoughts of nonexistence and death which are absolutely imaginary and see himself ever living, everlasting in the divine purpose of his creation. He must turn away from ideas which degrade the human soul, so that day by day and hour by hour he may advance upward and higher to spiritual perception of the continuity of the human reality. If he dwells upon the thought of non-exist-ence he will become utterly incompetent; with weakened willpower his ambition for progress will be lessened and the acquisition of human virtues will cease. Therefore you must thank God that He has bestowed upon you the blessing of life and existence in the human kingdom. Strive diligently to acquire virtues befitting your degree and station. Be as lights of the world which cannot be hid and which have no setting in horizons of darkness. Ascend to the zenith of an existence which is never beclouded by the fears and forebodings of nonexistence. When man is not endowed with inner perception he is not informed of these important mysteries. The retina of outer vision though sensitive and delicate may nevertheless be a hindrance to the inner eye which alone can perceive. The bestowaL of God which are manifest in all phenomenal life are sometimes hidden by intervening veils of mental and mortal vision which render man spiritually blind and incapable but when those scales are removed and the veils rent asunder, then the great signs of God will become visible and he will witness the eternal light filling the world. The bestowals of God are always manifest. The promises of heaven are ever present. The favors of God are all-sur-rounding but should the conscious eye of the soul of man remain veiled and darkened he will be led to deny these universal signs and remain deprived of these manifestations of divine bounty. Therefore we must endeavor with heart and soul in order that the veil covering the eye of inner vision may be removed, that we may behold the manifestations of the signs of God, discern His mysterious graces, and realize that material blessings as compared with spiritual bounties are as nothing. The spiritual blessings of God are greatest. When we were in the mineral kingdom, although endowed with certain gifts and powers, they were not to be compared with the blessings of the human kingdom. In the matrix of the mother we were the recipients of endowments and blessings of God, yet these were as nothing compared to the powers and graces bestowed upon us after birth into this human world. Likewise if we are born from the matrix of this physical and phenomenal environment into the freedom and loftiness of the life and vision spiritual, we shall consider this mortal existence and its blessings as worthless by comparison. In the spiritual world, the divine bestowals are infinite, for in that realm there is neither separation nor disintegration which characterize the world of material existence. Spiritual existence is absolute immortality, completeness and unchangeable being. Therefore we must thank God that He has created for us both material blessings and spiritual bestowals. He has given us material gifts and spiritual graces, outer sight to view the lights of the sun and inner vision by which we may perceive the glory of God. He has designed the outer ear to enjoy the melodies of sound and the inner hearing wherewith we may hear the voice of our Creator. We must strive with energies of heart, soul and mind to develop and manifest the perfections and virtues latent within the realities of the phenomenal world, for the human reality may be compared to a seed. If we sow the seed, a mighty tree appears from it. The [p158] 152 THE BAHA'uI WORLD virtues of the seed are revealed in the tree; it puts forth branches, leaves, blossoms, and produces fruits. All these virtues were hidden and potential in the seed. Through the blessing and bounty of cultivation these virtues became apparent. Similarly the merciful God our Creator has deposited within human realities certain virtues latent and potential. Through education and cuP ture, these virtues deposited by the loving God will become apparent in the human reality even as the unfoldment of the tree from within the germinating seed. Promulgation of Universal Peace. THE DIVINE SPIRIT HE greatest power in the realm and range of human existence is spirit Ñ the divine breath which animates and pervades all things. It is manifested throughout creation in different degrees or kingdoms. In the vegetable kingdom it is the spirit augmentative or power of growth, the animus of life and development in plants, trees and organisms of the floral world. In this degree of its manifestation, spirit is unconscious of the powers which qualify the kingdom of the animal. The distinctive virtue or pius of the animal is sense perception; it sees, hears, smells, tastes and feels but is incapable in turn, of conscious idea-non or reflection which characterize and differentiate the human kingdom. The animal neither exercises nor apprehends this distinctive human power and gift. From the visible it cannot draw conclusions regarding the invisible whereas the human mind from visible and known premises attains knowledge of the unknown and invisible. For instance, Christopher Columbus from information based upon known and provable facts drew conclusions which led him unerringly across the vast ocean to the unknown continent of America. Such power of accomplishment is beyond the range of animal intelligence. Therefore this power is a distinctive attribute of the human spirit and kingdom. The animal spirit cannot penetrate and discover the mysteries of things. It is a captive of the senses. No amount of teaching, for instance, would enable it to grasp the fact that the sun is stationary and the earth moves around it. Likewise the human spirit has its limitations. It cannot comprehend the phenomena of the kingdom transcending the human station, for it is a captive of powers and life forces which have their operation upon its own plane of existence and it cannot go beyond that boundary. There is however another spirit which may be termed the divine, to which Jesus Christ refers when he declares that man must be born of its quickening and baptized with its living fire. Souls deprived of that spirit are accounted as dead, though they are possessed of the human spirit. His Holiness Jesus Christ has pronounced them dead inasmuch as they have no portion of the divine spirit. He says rcLet the dead bury their dead." in another instance he declares, "That which is born of the flesh is flesh; and that which is born of the spirit is spirit." By this he means that sonis though alive in the human kingdom are nevertheless dead if devoid of this particular spirit of divine quickening. They have not partaken of the divine life of the higher kingdom; for the sour which partakes of the power of the divine spirit is verily living. This quickening spirit has spontaneous emanation from the Sun of Truth, from the reality of divinity and is not a revelation or a manifestation. It is like the rays of the sun. The rays are emanations from the sun. This does not mean that the sun has become divisible; that a part of the sun has come out into space. This plant beside me has risen from the seed; therefore it is a manifestation and unfoldment of the seed. The seed, as you can see, has unfolded in manifestation and the result is this plant. Every leaf of the plant is a part of the seed. But the reality of divinity is indivisible and each individual of human kind cannot be a part of it as is often claimed. Nay, rather, the individual realities of mankind when spiritually born are emanations from the reality of divinity, lust as the flame, heat [p159] EXCERPTS FROM BAHA'I SACRED WRITINGS 159 and light of the sun are the effulgence of the sun and not a part of the sun itself. Therefore a spirit has emanated from the reality of divinity, and its effulgences have become visible in human entities or realities. This ray and this heat are permanent. There is no cessation in the effulgence. As long as the sun exists the heat and light will exist, and inasmuch as eternality is a property of divinity, this emanation is everlasting. There is no cessation in its outpouring. The more the world of humanity develops, the more the effulgences or emanations of divinity will become revealed, just as the stone when it becomes polished and pure as a mirror will reflect in fuller degree the glory and splendor of the sun. The mission of the prophets, the revelation of the Hoiy Books, the manifestation of the heavenly teachers and the purpose of divine philosophy all center in the training of the human realities so that they may become clear and pure as mirrors and reflect the light and love of the Sun of Reality. Therefore I hope that whether you be in the east or the west you will strive with heart and soul in order that day by day the world of humanity may become glorified, more spiritual, more sanctified; and that the splendor of the Sun of Reality may be revealed fully in human hearts as in a mirror. This is worthy of the world of mankind. This is the true evolution and progress of humanity. This is the supreme bestowal. Otherwise, by simple development along material lines man is not perfected. At most, the physical aspect of man, his natural or material conditions may become stabilized and improved but he will remain deprived of the spiritual or divine bestowal. He is then like a body without a spirit, a lamp without the light, an eye without the power of vision, an ear that hears no sound, a mind incapable of perceiving, an intellect minus the power of reason. Man has two powers, and his development two aspects. One power is connected with the material world and by it he is capable of material advancement. The other power is spiritual and through its development his inner, potential nature is awakened. These powers are like two wings. Both must be developed, for flight is impossible with one wing. Praise be to God! material advancement has been evident in the world but there is need of spiritual advancement in like proportion. We must strive unceasingly and without rest to accomplish the development of the spiritual nature in man, and endeavor with tireless energy to advance humanity toward the nobility of its true and intended station. For the body of man is accidental; it is of no importance. The time of its disintegration will inevitably come. But the spirit of man is essential and therefore eternal. It is a divine bounty. It is the effulgence of the Sun of Reality and therefore of greater importance than the physical body. Pronndgation of Universal Peace. NATURE AND THE WORD NATURE is the material world. When we look upon it we see that it is dark and imperfect. For instance, if we allow a piece of land to remain in its natural condition, we will find it covered with thorns and thistles; useless weeds and wild vegetation will flourish upon it and it will become like a jungle. The trees will be fruitless, lacking beauty and symmetry; wild animals, noxious insects and reptiles will abound in its dark recesses. This is the incompleteness and imperfection of the world of nature. To chaAge these conditions, we must clear the ground and cultivate it so that flowers may grow instead of thorns and weeds; that is to say, we must illumine the dark world of nature. In their primal natural state, the forests are dim, gloomy, impenetrable. Man opens them to the light, clears away the tangled underbrush and plants fruitful trees. Soon the wild woodlands and jungle are changed into productive orchards and beautiful gardens; order has replaced chaos; the dark realm of nature has become illumined and brightened by Cultivation. If man himself is left in his natural state, he will become lower than the animal and [p160] 160 THE BAHA'I WORLD continue to grow more ignorant and imperfect. The savage tribes of Central Africa are evidences of this. Left in their natural condition, they have sunk to the lowest depths and degrees of barbarism, dimly groping in a world of mental and moral obscurity. If we wish to illumine this dark plane of human existence we must bring man forth from the hopeless captivity of nature, educate him and show him the pathway of light and knowledge, until, up-hf ted from his condition of ignorance, he becomes wise and knowing; no longer savage and revengeful, lie becomes civilized and kind; once evil and sinister, he is endowed with the attributes of heaven. But left in his natal condition without education and training, it is certain that he will become more depraved and vicious than the animal, even to the extreme degree Witnessed among African tribes who practice cannibalism. It is evident therefore that the world of nature is incomplete, imperfect until awakened and illumined by the light and stimulus of education. In these days there are new schools of philosophy blindly claiming that the world of nature is perfect. If this is true, why are children trained and educated in schools, and what is the need of extended courses in sciences, arts and Letters in colleges and universities? What would be the result if humanity was left in its natal condition without education of training? All scientific discoveries and attainments are the outcomes of knowledge and education. The telegraph, phonograph, telephone were latent and potential in the world of nature but would never have come forth into the realm of visibility unless man through education had pentrared and discovered the laws which control them. All the marvelous developments and miracles of what we call civilization would have remained hidden, unknown and so to speak, nonexistent, if man had remained in his natural conditon, deprived of the bounties, blessings and benefits of education and mental culture. The intrinsic difference between the ignorant man and the astute philosopher is that the former has not been lifted out of his natural condition, while the latter has undergone systematic training and edu cation in scbools and colleges until his mind has awakened and unfolded to higher realms of thought and perception; otherwise both are human and natural. God has sent forth the prophets for the purpose of quickening the soui of man into higher and divine recognitions. He has revealed the heavenly books for this great purpose. For this the breaths of the Holy Spirit have been wafted through the gardens of human hearts, the doors of the divine kingdom opened to mankind and the invisible inspirations sent forth from on high. This divine and ideal power has been bestowed upon man in order that he may purify himself from the imperfections of nature and uplift his soul to the realm of might and power. God has purposed that the darkness of the world of nature shall be dispelled and the imperfect attributes of the natal self be effaced in the effulgent reflection of the Sun of Truth. The mission of the prophets of God has been to train the souls of humanity and free them from the thraldom of natural instincts and physical tendencies. They are like unto gardeners, and the world of humanity is the field of their cultivation, the wilderness and untrained jungle growth wherein they proceed to labor. They cause the crooked branches to become straightened, the fruitless trees to become fruitful, and gradually transform this great wild uncultivated field into a beautiful orchard producing wonderful abundance and outcome. If the world of nature was perfect and complete in itself, there would be no need of such training and cultivation in the human world; no need of teachers, schools and universities, arts and crafts. The reve-larions of the prophets of God would not have been necessary and the heavenly books would have been superfluous. If the world of nature was perfect and sufficient for mankind we would have no need of God and our belief in Him. Therefore the bestowal of all these great helps and accessories to the attainment of divine life is because the world of nature is incomplete and imperfect. Consider this Canadian country during the early history of Montreal when the land was in its wild, uncui-tivated and natural condition. The soil was [p161] EXCERPTS FROM BAHA'I SACRED WRITINGS 161 unproductive, rocky and almost uninhabitable, vast forests stretching in every direction. What invisible power caused this great metropolis to spring up amid such savage and forbidding conditions? It was the human mind. Therefore nature and the effect of nature's laws were imperfect. The mind of man remedied and removed this imperfect condition, until now we behold a great city instead of a savage unbroken wilderness. Before the coming of Columbus, America itself was a wild, uncultivated expanse of primeval forest, mountains and rivers Ñ a very world of nature. Now it has become the world of man. It was dark, forbidding and savage; now it has become illumined with a great civilization and prosperity. Instead of forests, we behold productive farms, beautiful gardens and prolific orchards. Instead of thorns and useless vegetation, we find flowers, domestic animals and fields await~ ing harvest. If the world of nature was perfect, the condition of this great country would have been left unchanged. If a child is left in its natural state and deprived of education, there is no doubt that it will grow up in ignorance and illiteracy, its mental faculties dulled and dimmed; in fact it will become like an animal. This is evident among the savages of Central Africa who are scarcely higher than the beast in mental development. The conclusion is irresistible that the splendors of the Sun of Truth, the Word of God have been the source and cause of human upbuilding and civilization. The world of nature is the kingdom of the animal. In its natural condition and plane of limitation the animal is perfect. The ferocious beasts of prey have been completely subject to the laws of nature in their development. They are without education or training; they have no power of abstract reasoning and intellectual ideals; they have no touch with the spiritual world and are without conception of God or the Holy Spirit. The animal can neither recognize nor apprehend the spiritual power of man, and makes no distinction between man and itself for the reason that its susceptibilities are limited to the plane of the senses. It lives under the bondage of nature and nature's laws. All the animals are materialists. They are deniers of God and without realization of a transcendent power in the universe. They have no knowledge of the divine prophets and holy books; mere captives of nature and the sense world. In reality they are like the great philosophers of this day who are not in touch with God and the Holy Spirit; deniers 6f the prophets, ignorant of spiritual susceptibilities, deprived of the heavenly bounties and without belief in the power supernatural. The animal lives this kind of life blissfully and untroubled whereas the material philosophers labor and study for ten or twenty years in schools and colleges, denying God, the Hdy Spirit and divine inspirations. The animal is even a greater philosopher, for it attains the ability to do this without labor and study. For instance, the cow denies God and the Holy Spirit, knows nothing of divine inspirations, heavenly bounties or spiritual emotions and is a stranger to the world of hearts. Like the philosophers, the cow is a captive of nature and knows nothing beyond the range of the senses. The philosophers however glory in this, saying, "We are not captives of superstitions; we have implicit faith in the impressions of the senses and know nothing beyond the realm of nature which contains and covers everything." But the cow with-our study or proficiency in the sciences, modestly and quietly views life from the same standpoint, living in harmony with nature's laws in the utmost dignity and nobility. This is not the glory of man. The glory of man is in the knowledge of God, spir~ itual susceptibilities, attainment to transcendent powers and the bounties of the Holy Spirit. The glory of man is in being informed of the teachings of God. This is the glory of humanity. Ignorance is not glory but darkness. Can these souls who are steeped in the lower strata of ignorance become informed of the mysteries of God and the realities of existence yet His Holiness Jesus Christ be without knowledge of them? Is the intellect of these people greater than the intellect of Christ? His Holiness Christ was heavenly, divine and belonged to the world of the kingdom. [p162] 162 THE BAHA'I WORLD He was the embodiment of spiritual knowledge. His intellect was superior to these philosophers, his comprehension deeper, his perception keener, his knowledge more perfect. How is it that he overlooked and denied himself everything in this world? He attached little importance to this material life, denying himself rest and composure, accepting trials and voluntarily suffering vicissitudes because he was endowed with spiritual susceptibilities and the power of the Holy Spirit. He beheld the splendors of the divine kingdom, embodied the bounties of God and possessed ideal powers. He was illumined with love and mercy and so likewise were all the prophets of God. Promulgation of Universal Peace. THE MEDIATOR HE divine Reality is unthinkable, limitless, eternal, immortal and invisible. The woild of creation is bound by natural law, finite and mortal. The infinite Reality cannot be said to ascend or descend. It is beyond the understanding of man, and cannot be described in terms which apply to the phenomenal sphere of the created world. Man, then, is in extreme need of the only power by which he is able to receive help from the divine reality, that power alone bringing him into contact with the source of all life. An intermediary is needed to bring two extremes into relation with each other. Riches and poverty, plenty and need: without an intermediary power there could be no relation between these pairs of opposites. So we can say that there must be a Mediator between God and man, and this is none other than the Holy Spirit, which brings the created earth into relation with the "Unthinkable One," the divine Reality. The divine Reality may be likened to the sun and the Holy Spirit to the rays of the sun. As the rays of the sun bring the light and warmth of the sun to the earth, giving life to all created beings, so do the CCMani~ festations" bring the power of the Holy Spirit from the divine Sun of Reality to give light and life to the souls of men. Behold, there is an intermediary necessary between the sun and the earth; the sun does not descend to the earth, neither does the earth ascend to the sun. This contact is made by the rays of the sun which bring light and warmth and heat. The Holy Spirit is the light from the Sun of Truth bringing, by its infinite power, life and illumination to all mankind, flooding all souls with divine radiance, conveying the blessings of God's mercy to the whole world. The earth, without the medium of the warmth and light of the rays of the sun, could receive no benefits from the sun. Likewise the Holy Spirit is the very cause of the life of man; without the Holy Spirit he would have no intellect, he would be unable to acquire his scientific knowledge by which his great influence over the rest of creation is gained. The illumination of the Holy Spirit gives to man the power of thought, and enables him to make discoveries by which he bends the laws of nature to his will. The Holy Spirit it is which, through the mediation of the prophets of God, teaches spiritual virtues to man and enables him to attain eternal life. All these blessings are brought to man by the Holy Spirit; therefore we can understand that the Holy Spirit is the Intermediary between the creator and the created. The light and heat of the sun cause the earth to be fruitful, and create life in all things that grow; and the Holy Spirit quickens the souis of men. The two great Apostles, St. Peter and St. John the Evangelist, were once simple, humble workmen, toiling for their daily bread. By the power of the Holy Spirit their souls were illumined, and they received the eternal blessings of Christ. Wisdom of !Abdu'l-Baha [p163] EXCERPTS FROM BAHA'I SACRED WRITINGS 163 THE MYSTERY OF SACRIFICE TIPHIS evening I wish to speak to you concerning the mystery of sacrifice. There are two kinds of sacrifice, the physical and the spiritual. The explanation made by the churches concerning this subject is in reality superstition. For instance it is recorded in the gospel that His Holiness Christ said, "I am the living bread which came down from heaven: if any man eat of this bread he shall live forever." He also said, CCThi wine is my blood which is shed for the remission of sins." These verses have been interpreted by the churches in such a superstitious way that it is impossible for human reason to understand or accept the explanation. They say that His Holiness Adam disobeyed the command of God and partook of the fruit of the forbidden tree thereby committing a sin which was transmitted as a heritage to his posterity. They teach that because of Adam's sin all his descendants have likewise committed transgression and have become responsible through inheritance; consequently all mankind deserves punishment and must make retribution; and that God sent forth His son as a sacrifice in order that man might be forgiven and the human race delivered from the consequences of Adam's transgression. We wish to consider these statements from the standpoint of reason. Could we conceive of His Highness the Divinity who is justice itself, inflicting punishment upon the posterity of Adam for Adam s own sin and disobedience? Even if we should see a governor, an earthly ruler punishing a son for the wrongdoing of his father, we would look upon that ruler as an unjust man. Granted the father committed a wrong, what was the wrong committed by the son? There is no connection between the two. AWn-n's sin was not the sin of his posterity especially as Adam is a thousand generations back of the man today. If the father of a thousand generations committed a sin, is it just to demand that the present generation should suffer the consequences thereof? There are other questions and evidences to be considered. His Holiness Abraham was a manifestation of God and a descendant of Adam; likewise His Holiness Ishmaci, His Holiness Isaac, His Holiness Jeremiah and the whole line of prophets including David, Solomon and Aaron were among his posterity. Were all these holy men condemned to a realm of punishment because of a deed committed by the first father, because of a mistake said to have been made by their mutual and remotest ancestor His Holiness Adam? The explanation is made that when His Holiness Christ came and sacrificed himself, all the line of holy prophets who preceded him became free from sin and punishment. Even a child could not justly make such an assertion. These interpretations and statements are due to a misunderstanding of the meanings of the Bible. In order to understand the reality of sacrifice let us consider the crucifixion and death of His Holiness Jesus Christ. It is true that be sacrificed himself for our sake. What is the meaning of this? When His Holiness Christ appeared, he knew that be must proclaim himself in opposition to all the nations and peoples of the earth. He knew that mankind would arise against him and inflict upon him all manner of tribulations. There is no doubt that one who put forth such a claim as Christ announced, would arouse the hostility of the world and be subjected to personal abuse. He realized that his blood would be shed and his body rent by violence. Notwithstanding his knowledge of what would befall him, he arose to proclaim his message, suffered all tribulation and hardships from the people and finally offered his life as a sacrifice in order to illumine humanity; gave his blood in order to guide the world of mankind. He accepted every calamity and suffering in order to guide men to the truth. Had he desired to save his own life and were he without wish to offer himself in sacrifice he would not have been able to guide a single soul. There was no doubt that his blessed blood would be shed and his body broken. Nevertheless that hoiy soul accepted calam-fry and death in his love for mankind. This is one of the meanings of sacrifice. [p164] 164 THE BAHA'I WORLD As to the second meaning, he said, N am the bread which came down from heaven." It was not the body of Christ which came from heaven. His body came from the womb of Mary but the Christ perfections descended from heaven; the reality of Christ came down from heaven. The spirit of Christ and not the body descended from heaven. The body of Christ was but human. There could be no question that the physical body was born from the womb of Mary. But the reality of Christ, the spirit of Christ, the perfections of Christ all came from heaven. Consequently by saying he was the bread which came from heaven he meant that the perfections which he showed forth were divine perfections, that the blessings within him were heavenly gifts and bestowals, that his light was the light of reality. He said, "If any man eat of this bread, he shall live forever." That is to say whosoever assimilates these divine perfections which are within me will never die; whosoever has a share and partakes of these heavenly bounties I embody will find eternal life; he who takes unto himself these divine lights shall find life everlasting. How manifest the meaning is! How evident! For the soul which acquires divine perfections and seeks heavenly illumination from the teachings of Christ will undoubtedly live eternally. This is also one of the mysteries of sacrifice. In reality His Holiness Abraham sacrificed himself, for he brought heavenly teachings to the world and conferred heavenly food upon mankind. As to the third meaning of sacrifice, it is this: Ñ If you plant a seed in the ground a tree will become manifest from that seed. The seed sacrifices itself to the tree that will come from it. The seed is outwardly lost, destroyed but the same seed which is sacrificed will be absorbed and embodied in the tree, its blossoms, fruit and branches. If the identity of that seed had not been sacrificed to the tree which became manifest from it, no branches, blossoms or fruits would have been forthcoming. His Holiness Christ outwardly disappeared. His personal identity became hidden from the eyes even as the identity of the seed disappeared, but the bounties, divine qualities and perfections of Christ became manifest iii the Christian community which Christ founded through sacrificing himself. When you look at the tree you will realize that the perfections, blessings, properties and beauty of the seed have become manifest in the branches, twigs, blossoms and fruit; consequently the seed has sacrificed itself to the tree. Had it not done so, the tree would not have come into existence. His Holiness Christ like unto the seed sacrificed himself for the tree of Christianity. Therefore his perfections, bounties, favors, lights and graces became manifest in the Christian community, for the coming of which he sacrificed himself. As to the fourth significance of sacrifice, it is the principle that a reality sacrifices its own characteristics. Man must sever himself from the influences of the world of matter, from the world of nature and its laws; for the material world is the world of corruption and death. It is the world of evil and darkness, of animalism and ferocity, bloodthirstiness, ambition and avarice, of self-worship, egotism and passion; it is the world of nature. Man must strip himself of all these imperfections, must sacrifice these tendencies which are peculiar to the outer and material world of existence. On the other hand man must acquire heavenly qualities and attain divine attributes. He must become the image and likeness of God. He must seek the bounty of the eternal, become the manifester of the love of God, the light of guidance, the tree of life and the depository of the bounties of God. That is to say man must sacrifice the qualities and attributes of the world of nature for the qualities and attributes of the world of God. For instance consider the substance we call iron. Observe its qualities; it is solid, black, cold. These are the characteristics of iron. 'When the same iron absorbs heat from the fire, it sacrifices its attribute of solidity for the attribute of fluidity. It sacrifices its attribute of darkness for the attribute of light which is a quality of the lire. It sacrifices its attribute of coldness to the quality of heat which the fire possesses; so that in the iron there remains no solidity, darkness or cold. It becomes ilLumined and trans [p165] EXCERPTS FROM BAHA'I SACRED WRITINGS 165 formed, having sacrificed its qualities to the qualities and attributes of the fire. Likewise man when separated and severed from the attributes of the world of nature sacrifices the qualities and exigencies of that mortal realm and manifests the perfections of the Kingdom, just as the qualities of the iron disappeared and the qualities of the fire appeared in their place. Every man trained through the teachings of God and illumined by the light of His guidance, who becomes a believer in God and His signs and is enkindled with the fire of the love of God sacrifices the imperfections of nature for the sake of divine perfections. Consequently every perfect person, every illumined, heavenly individual stands in the station of sacrifice. It is my hope that through the assistance and providence of God and through the bounties of the kingdom of AbM you may be entirely severed from the imperfections of the world of nature, purified from selfish, human desires, receiving life from the kingdom of Abhi and attaining heavenly graces. May the divine light become manifest upon your faces, the fragrances of holiness refresh your nostrils and the breath of the Holy Spirit quicken you with eternal life. Promulgation of Universal Peace. SPIRITUAL TRUTH IS REVEALED IT is a selfevident fact that phenomenal existence can never grasp nor comprehend the ancient and essential reality. Utter weakness cannot understand absolute strength. When we view the worM of creation we discover differences in degree which make it impossible for the lower to comprehend the higher. For example, the mineral kingdom, no matter how much it may advance can never comprehend the phenomena of the vegetable kingdom. Whatever development the vegetable may attain, it can have no message from nor come in touch with the kingdom of the animal. However perfect may be the growth of a tree it cannot realize the sensation of sight, hearing, smell, taste and touch; these are beyond its limitation. Although it is the possessor of existence in the world of creation, a tree nevertheless has no knowledge of the superior degree of the animal kingdom. Likewise no matter how great the advancement of the animal it can have no idea of the human plane; no knowledge of intellect and spirit. Difference in degree is an obstacle to this comprehension. A lower degree cannot comprehend a higher although all are in the same world of creation, whether mineral, vegetable or animal. Degree is the barrier and limitation. In the human plane of existence we can say we have knowledge of a vegetable, its qualities and product, hut the vegetable has no knowledge or corn-prehension ion whatever of us. No matter how near perfection this rose may advance in its own sphere it can never possess hearing and sight. Inasmuch as in the creational world which is phenomenal, difference of degree is an obstacle or hindrance to comprehension, how can the human being, which is a created exigency, comprehend the ancient divine reality which is essential? This is impossible because the reality of divinity is sanctified beyond the comprehension of the created being man. Furthermore, that which man can grasp is finite to man, and man to it is as infinite. Is it possible then for the reality of divinity to be finite and the human creature infinite? On the contrary the reverse is true; the human is finite while the essence of divinity is infinite. Whatever comes within the sphere of human comprehension must be limited and finite. As the essence of divinity transcends the comprehension of man, therefore God brings forth certain Manifestations of the divine reality upon whom He bestows heavenly effulgences in order that they may be intermediaries between humanity and Himself. These holy Manifestations or prophets of God are as mirrors which have acquired illumination from the Sun of Truth, but the Sun does not descend from its high zenith and does not effect entrance within the mirror. In truth this mirror has attained complete polish and purity until the utmost capacity [p166] 166 THE BAHA'I WORLD of reflection has been developed in it, therefore the Sun of Reality with its fulLest effulgence and splendor is revealed therein. These mirrors are earthly whereas the reality of divinity is in its highest apogee. Although its lights are shining and its heat is manifest in them, although these mirrors are telling their story of its effulgence, the Sun nevertheless remains in its own lofty station; it does not descend, it does not effect entrance, because it is holy and sanctified. The Sun of Divinity and of Reality has revealed itself in various mirrors. Though these mirrors are many, yet the Sun is one. The bestowals of God are one; the reality of the divine religion is one. Consider how the one and same light has reflected itself in the different mirrors or manifestations of it. There are certain souls who are lovers of the Sun; they perceive the effulgence of the Sun from every mirror. They are not fettered or attached to the mirrors; they are attached to the Sun itself and adore it no matter from what point it may shine. But those who adore the mirror and are attached to it, become deprived of witnessing the light of the Sun when it shines forth from another mirror. For instance, the Sun of Reality revealed itself from the Mosaic mirror. The people who were sincere accepted and believed in it. When the same Sun shone from the Messianic mirror, the Jews who were not lovers of the Sun and who were fettered by their adoration of the mirror of Moses did not perceive the lights and effulgences of the Sun of Reality resplendent in Jesus, therefore they were deprived of its bestowals. Yet the Sun of Reality, the Word of God shone from the Messianic mirror through the wonderful channel of Jesus Christ more fully and more wonderfully. Its effulgences were manifestly radiant but even to this day the Jews are holding to t~e Mosaic mirror. Therefore they are bereft of witnessing the lights of eternity in Jesus. In brief; the sun is one sun, the light is one light which shines upon all phenomend being. Every creature has a portion thereof, but the pure mirror can reveal the story of its bounty more fully and completely. Therefore we must adore the light of the Sun no matter through what mirror it may be revealed. We must not entertain prejudice, for prejudice is an obstacle to realization. Inasmuch as the effulgence is one effulgence, the human realities must all become recipients of the same light, recog-rnzing in it the compelling force that unites them in its illumination. As this is the radiant century, it is my hope that the Sun of Truth may illumine all humanity. May the eyes be opened and the ears become attentive; may souls become resuscitated and consort together in the utmost harmony as recipients of the same light. Pronudgation of Universal Peace. THE NEED OF AN EDUCATOR we consider existence, we see that the mineral, vegetable, animal, and human worlds are all in need of an educator. If the earth is not cultivated it becomes a jungle where useless weeds grow; but if a cultivator comes and tills the ground, it produces crops which nourish living creatures. It is evident, therefore, that the soil needs the cultivation of the farmer. Consider the trees: if they remain without a cultivator they will be fruitless, and without fruit they are useless; but if they receive the care of a gardener, these same barren trees become fruitful, and through cultivation, fertilization, and engrafting, the trees which had bitter fruits yield sweet fruits. These are rational proofs; in this age the peoples of the world need the arguments of reason. The same is true with respect to animals: notice that when the animal is trained it becomes domestic, and also that man, if he is left without training, becomes bestial, and, moreover, if left under the rule of nature, becomes lower than an animal; whereas if he is educated he becomes an angel. For the greater number of animals [p167] EXCERPTS FROM BAHA'I SACRED WRITINGS 167 do not devour their own kind, but men, among the negroes of Central Africa, kill and eat each other. Now reflect that it is education that brings the East and the West under the authority of man; it is education that produces wonderful industries; it is education that spreads glorious sciences and arts; it is education that makes manifest new discoveries and laws. If there were no educator, there would be no such things as comforts, civilization, facilities, or humanity. If a man be left alone in a wilderness where he sees none of his own kind, he will undoubtedly become a mere brute; it is then clear that an educator is needed. But ~ducation is of three kinds: material, human, and spiritual. Material education is concerned with the progress and development of the body, through gaining its sustenance, its material comfort and ease. This education is common to animals and man. Human education signifies civilization and progress: that is to say, government, administration, charitable works, trades, arts and handicrafts, sciences, great inventions and discoveries of physical laws, which are the activities essential to man as distinguished from the animal. Divine education is that of the Kingdom of God: it consists in acquiring divine perfections, and this is true education; for in this estate man becomes the center of divine appearance, the manifestation of the words, ccLet us make man in our image and after our likeness." This is the supreme goal of the world of humanity. Now we need an educator who will be at the same time a material, human, and spiritual educator, and whose authority will be effective in all conditions. So if any one should say, "I possess perfect comprehension and intelligence, and I have no need of such an educator," he would be denying that which is clear and evident, as though a child should say, "I have no need of education; I will act according to my reason and intelligence, and so I shall attain the perfections of existence"; or as though the blind should say, ttj am in no need of sight, because many other blind people exist without difficulty." Then it is plain and evident that man needs an educator, and this educator must be unquestionably and indubitably perfect in all respects, and distinguished above all men. For otherwise he cannot be their educator. More particularly because he must be at the same time their material and human as well as their spiritual educator; that is to say, he will teach men to organise and carry out physical matters, and to regulate the form of society with regard to the establThhing of help and assistance in life, so that material affairs may be organized and regulated for any circumstances that may occur. In the same way he will establish human education; that is to say, he must educate intelligence and thought in such a way that they may attain complete development, so that knowledge and science may increase, and the reality of things, the mysteries of beings, and the properties of existence may be discovered; that day by day instructions, inventions, and laws may be improved; and from things perceptible to the senses conclusions as to intellectual things may be deduced. He must also impart spiritual education; so that intelligence and comprehension may penetrate the metaphysical world, and may receive benefit from the sanctifying breeze of the Holy Spirit, and may enter into relationship with the Supren-ie Concourse. He must so educate the human reality that it may become the center of the divine appearance, to such a degree that the attributes and the names of God shall be resplendent in the mirror of the reality of man, and the holy verse, c~nwe will make man in Our image and likeness," shall become true. It is clear that human power is not able to fill such a great office, and that the reason alone could not undertake the responsibility of so great a mission. How can one solitary person without help and without support lay the foundations of such a noble construction? He must depend on the help of the spiritual and divine power to be able to undertake this mission. One Holy Soul gives life to the world of humanity, changes the aspect of the terrestrial globe, causes intelligence to progress, vivifies souls, lays the foundation of a new [p168] 168 THE BAHA'I WORLD existence, establishes the basis of a marvellous creation, organizes the world, brings nations and religions under the shadow of one standard, delivers man from the world of imperfections and vices, and inspires him with the desire and need of natural and acquired perfections. Certainly nothing short of a divine power could accomplish so great a work. We ought to consider this with justice, for this is the office of justice. A Cause which all the governments and peoples of the world, with all their powers and armies, cannot promulgate and spread, one Holy Soul can promote without help or support! Can this be done by human power? No, in the name of God! For example, Christ, alone and solitary, upraised the standard of spiritual peace and righteousness, a work which all the victorious governments with all their hosts were unable to accomplish. Consider what was the fate of so many and diverse empires and peoples: the Roman Empire, France, Germany, Russia, England, etc.; all were gathered together under the same tent; that is to say, the appearance of Christ brought about a union among these diverse nations; some of whom, under the influence of Christianity, became so united that they sacrificed their lives and property for one another. After the time of Constantine, who was the protagonist of Christianity, divisions broke out among them. The point I wish to make is that Christ sustained a cause that all the kings of the earth could not establish! He united the various religions and modified ancient customs. Consider what great divergences existed between IRomans, Greeks, Syrians, Egyptians, Phcrnicians, Israelites, and other peopies of Europe. Christ removed these divergences, and became the cause of love between these communities. Although after some time empires destroyed this union, the work of Christ was accomplished. Therefore the universal educator must be at the same time not oniy a material, but also a human and spiritual educator; and he must possess a supernatural power, so that he may hold the position of a divine teacher. If he does not show forth such a holy power, he will not be able to educate, for if he be imperfect, how can he give a perfect education? if he be ignorant, how can he make others wise? If he be unjust, how can he make others just? If he be earthly, how can he make others heavenly? Now we must consider justly: did these Divine Manifestations 1 who have appeared possess all these qualifications or not? If they had not these qualifications and these perfections, they were not real educators. Therefore it must be our task to prove to the thoughtful by reasonable arguments the prophethood of Moses, of Christ, and of the other Divine Manifestations. And the proofs and evidences which we give must not be based on traditional but on rational arguments. It has now been proved by rational arguments that the world of existence is in the utmost need of an educator, and that its education must be effected by a divine power. There is no doubt that this holy power is due to inspiration, and that the world must be educated through this power which is above human power. Some Answered Questions. 1 Divine Manifestations are the founders of religions. THE FIVE ASPECTS OF SPIRIT KNOW that, speaking generally, there are five divisions of the spirit. First the vegetable spirit: this is a power which results from the combination of elements and the mingling of substances by the decree of the Supreme God, and from the influence, the effect, and connection of other existences. When these substances and elements are separated from each other, the power of growth also ceases to exist; so, to use another figure, eLectricity results from the combination of elements, and when these elements are separated, the electric force is dispersed and lost. Such is the vegetable spirit. After this is the animal spirit, which also [p169] EXCERPTS FROM BAHA'I SACRED WRITINGS 169 results from the mingling and combination of elements; but this combination is more complete, and through the decree of the Almighty Lord a perfect mingling is obtained, and the animal spirit, in other words the power of the senses, is produced. It will perceive the reality of things from that which is seen and visible, audible, edible, tangible, and that which can be smelt. After the dissociation and decomposition of the combined elements, this spirit also will naturally disappear. It is like this lamp which you see: when the oil and wick and fire are brought together, light is the result; but when the oil is finished and the wick consumed, the light will also vanish and be lost. The human spirit may be likened to the bounty of the sun shining on crystal. The body of man, which is composed from the elements, is combined and mingled in the most perfect form; it is the most solid construction, the noblest combination, the most perfect existence. It grows and de~ velops through the animal spirit. This perfected body can be compared to a crystal, and the human spirit to the sun. Nevertheless, if the crystal breaks, the bounty of the sun continues; and if the crystal is destroyed or ceases to exist, no harm will happen to the bounty of the sun which is everlasting. This spirit has the power of discovery; it encompasses all things. All these wonderful signs, these scientific discoveries, great enterprises and important historical events which you know, are due to it. From the realm of the invisible and hidden, through spiritual power, it brought them to the plane of the visible. So, man is upon the earth, yet he makes discoveries in the heavens. From known realities, that is to say from the things which are known and visible, he discovers unknown things. For example, mail is in this hemisphere, but, like Columbus, through the power of his reason he discovers another hemisphere, that is America, which was until then unknown. His body is heavy, but through the help of an instrument which be invents, he is able to soar aloft. He is slow of movement, but by an instrument which he invents he travels to the East and 'West with extreme rapidity. Briefly, this power embraces all things. But the spirit of man has two aspects: one divine, one satanic; that is to say, it is capable of the utmost perfection, or it is capable of the utmost imperfection. If it acquires virtues it is the most noble of the existing beings, and if it acquires vices it becomes the most degraded existence. The fourth degree of spirit is the heavenly spirit; it is the spirit of faith and the bounty of God; it comes from the breath of the Holy Spirit, and by the divine power it becomes the cause of eternal life. It is the power which makes the earthly man heavenly, and the imperfect man perfect. It makes the impure to be pure, the silent eloquent; it purifies and sanctifies those made captive by carnal desires; it makes the ignorant wise. The fifth spirit is the Holy Spirit. This Holy Spirit is the mediator between God and His creatures. It is iike a mirror facing the sun. As the pure mirror receives light from the sun and transmits this bounty to others, so the Holy Spirit is the mediator of the Holy Light from the Sun of Reality, which it gives to the sancti Ñ fled realities. It is adorned with all the divine perfections. Every time it appears the world is renewed, and a new cycle is founded. The body of the world of humanity puts on a new garment. It can be compared to the spring; whenever it comes, the world passes from one condition to another. Through the advent of the season of spring the black earth and the fields and wildernesses will become verdant and blooming, and all sorts of flowers and sweet-scented herbs will grow; the trees will have new life, and new fruits will appear, and a new cycle is founded. The appearance of the Holy Spirit is like this. Whenever it appears, it renews the world of humanity and gives a new spirit to the human realities: it arrays the world of existence in a praiseworthy garment, dispels the darkness of ignorance, and causes the radiation of the light of perfections. Christ with this power has renewed this cycle; the heavenly spring with the utmost freshness and sweetness spread its tent in [p170] 170 THE BAHA'I WORLD the world of humanity, and the life-giving breeze perfumed the nostrils of the enlightened ones. In the same way, the appearance of Baha'u'llah was like a new springtime which appeared with holy breezes, with the hosts of everlasting life, and with heavenly power. It established the Throne of the Divine Kingdom in the center of the world, and by the power of the Holy Spirit re. 'viyed souis and established a new cycle. Some Answered Questions. THE DIVINITY CAN ONLY BE COMPREHENDED THROUGH THE DIVINE MANIFESTATIONS Question. Ñ What connection has the Reality of Divinity with the Lordly Rising-places and the Divine Dawning-points? Answer. Ñ Know that the Reality of Divinity or the substance of the Essence of Oneness is pure sanctity and absolute holiness: that is to say, it is sanctified and exempt from all praise. The whole of the supreme attributes of the degrees of existence, in reference to this plane, are oniy imaginations. It is invisible, incomprehensible, inaccessible, a pure essence which cannot be described; for the Divine Essence surrounds all things. Verily that which surrounds is greater than the surrounded, and the surrounded cannot contain that by which it is surrounded, nor comprehend its reality. However far mind may progress, though it may reach to the final degree of comprehension, the limit of understanding, it beholds the divine signs and attributes in the world of creation, and not in the world of God. For the essence and the attributes of the Lord of Unity are in the heights of sanctity, and for the minds and understandings there is no way to approach that position. tThe way is closed and seeking is forbidden." IT is evident that the human understanding is a quality of the existence of man, and that man is a sign of God, how can the quality of the sign surround the creator of the sign? that is to say, how can the understanding which is a quality of the existence of man, comprehend God? Therefore the Reality of the Divinity is hidden from all comprehension, and concealed from the minds of all men. It is absolutely impossible to ascend to that plane. 'We see that everything which is lower is powerless to comprehend the reality of that which is higher. So the stone, the earth, the tree, however much they may evolve, cannot comprehend the reality of man, and cannot imagine the powers of sight, of hearing, and of the other senses, although they are all alike created. Therefore how can man, the created, understand the reality of the pure Essence of the Creator? This plane is unapproachable by the understanding, no explanation is sufficient for its comprehension, and there is no power to indicate it. What has an atom of dust to do with the pure world, and what relation is there between the limited mind and the infinite world? Minds are powerless to comprehend God, and the souis become bewildered in explaining Him. "The eyes see Him not, but He seeth the eyes. He is the Omniscient, the Knower."' Consequently, with reference to this plane of existence, every statement and elucidation is defective, all praise and all description are unworthy, every conception is vain, and every meditation is futile. But for this Essence of the essences, this Truth of truths, this Mystery of mysteries, there are reflections, auroras, appearances and resplendencies, in the world of existence. The dawning-place of these splendors, the place of these reflections, and the appearance of these manifestations, are the Holy Dawn-ing-places, the Universal Realities and the Divine Beings, who are the true mirrors of the sanctified Essence of God. All the perfections, the bounties, the splendors which come from God, are visible and evident in the Reality of the Holy Manifestations, like the sun which is resplendent in a clear polished mirror with all its perfections and bounties. If it be said that the mirrors are the manifestations of the sun ' Qur'an, S&ih 6. [p171] EXCERPTS FROM BAHA'I SACRED WRITINGS 171 and the dawning-places of the rising star, this does not mean that the sun has descended from the height of its sanctity and become incorporated in the mirror, nor that the Unlimited Reality is limited to this place of appearance. God forbid! This is the belief of the adherents of anthropornor-phism. No; all the praises, the descriptions and exaltations refer to the Holy Manifestations. That is to say, all the descriptions, the qualities, the names and the attributes which we mention, return to the Divine Manifestations; but as no one has attained to the reality of the Essence of Divinity, so no one is able to describe, explain, praise or glorify it. Therefore all that the human reality knows, discovers, and understands of the names, the attributes, and the perfec-dons of God, refer to these Holy Manifestations. There is no access to anything else: "the way is closed, and seeking is forbidden." Nevertheless we speak of the names and attributes of the Divine Reality, and we praise Him by attributing to Him sight, hearing, power, life, and knowledge. We affirm these names and attributes, not to prove the perfections of God, but to deny that He is capable of imperfections. When we look at the existing world, we see that ignorance is imperfection and knowledge is perfection, therefore we say that the sancti-fled Essence of God is wisdom. Weakness is imperfection and power is perfection; consequently we say that the sanctified Essence of God is the acme of power. It is not that we can comprehend His knowledge, His sight, His power and life, for it is beyond our comprehension; for the essential names and attributes of God are identical with His Essence, and His Essence is above all comprehension. If the attributes are not identical with the Essence, there must also be a multiplicity of preexistences, and differences between the attributes and the Essence must also exist: and as Preexistence is necessary, therefore the sequence of pre Ñ existences would become infinite. This is an evident error. Accordingly all these attributes, names, praises, and eulogies apply to the Places of Manifestation; and all that we imagine and suppose beside them is mere imagination, for we have no means of comprehending that which is invisible and inaccessible. This is why it is said: C(AJJ that you have distinguished through the illusion of your imagination in your subtle mental images, is but a creation like unto yourself, and returns to you." 1 It is clear that if we wish to imagine the Reality of Divinity, this imagination is the surrounded, and we are the surrounding one; and it is sure that the one who surrounds is greater than the surrounded. From this it is certain and evident that if we imagine a Divine Reality outside of the HdLy Manifestations, it is pure imagination; for there is no way to approach the Reality of Divinity which is nor cut off to us, and all that we imagine is mere supposition. Therefore reflect that different peoples of the world are revolving around imagina-Uons, and are worshippers of the idols of thoughts and conjectures. They are not aware of this; they consider their imaginations to be the Reality which is withdrawn from all comprehension, and purified from all descriptions. They regard themselves as the people of Unity, and the others as worshippers of idbls; but idols at least have a mineral existence, while the idols of thoughts and the imaginations of man are but fancies; they have not even mineral existence. C(Take warning, 0 possessors of perception!" Know that the attributes of perfection, the splendor of the divine bounties, and the lights of inspiration, are visible and evident in all the Holy Manifestations; but the glorious Word of God, Christ, and the Greatest Name, Baha'u'llah, are manifestations and evidences which are beyond imagination; for they possess all the perfections of the former Manifestations, and more than that, they possess some perfections which make the other Manifestations dependent upon them. So all the Prophets of Israel were centers of inspiration; Christ also was a receiver of inspiration; but what a difference between the inspiration of the Word of God and the revelations of Isaiah, Jeremiah, and Elijah! Reflect that light is the expression of the vibrations of the etheric matter: the nerves 1 From a kladith. [p172] 172 THE BAHA'I WORLD of the eye are affected by these vibrations, and sight is produced. The light of the lamp exists through the vibration of the etheric matter, so also does that of the sun; but what a difference between the light of the sun and that of the stars or the lamp! The spirit of man appears and is manifest in the embryonic condition, and also in that of childhood and of maturity, and it is resplendent and evident in the condition of perfection. The spirit is one, but in the embryonic condition the power of sight and of hearing is lacking. In the state of maturity and perfection it appears in the utmost splendor and brilliance. In the same way the seed in the beginning becomes leaves, and is the place where the vegetable spirit appears; in the condition of fruit it manifests the same spirit, that is to say, the power of growth appears in the utmost perfection: but what a difference between the condition of the leaves and that of the fruit! For from the fruit a hundred thousand leaves appear, though they all grow and develop through the same vegetable spirit. Notice the difference between the virtues and perfections of Christ, the splendors and brilliance of Baha'u'llah, and the virtues of the Prophets of Israel, such as Ezekiel or Samuel. All were the manifestations of inspiration, but between them there is an infinite difference. Some Answered Questions. THE THREE STATIONS OF THE DIVINE MANIFESTATIONS KNOW' that the Holy Manifestations, though they have the degrees of endless perfections, yet, speaking generally, have only three stations. The first station is the physical; the second station is the human, which is that of the rational soul; the third is that of the divine appearance and the heavenly splendor. The physical station is phenomenal; it is composed of elements, and necessarily everything that is composed is subject to decomposition: it is not possible that a composition should not be disintegrated. The second is the station of the rational soul, Which is the human reality; this also is phenomenal, and the Holy Manifestations share it with all mankind. Know that, although the human soul has existed on the earth for prolonged times and ages, yet it is phenomenal. As it is a divine sign, when once it has come into existence it is eternal. The spirit of man has a beginning, but it has no end; it con Ñ tinues eternally. In the same way the species existing on this earth are phenomenal, f or it is established that there was a time when these species did not exist on the surface of the earth. Moreover, the earth has not always existed, but the world of existence has always been; for the universe is not limited to this terrestrial globe. The meaning of this is, that although human souis are phenomenal, they are nevertheless immortal, everlasting, and perpetual; for the world of things is the world of imperfection in comparison with that of man, and the world of man is the world of perfection in comparison with that of things. When imperfections reach the station of perfection, they become eternal.' This is an example of which you must comprehend the meaning. The third station is that of the divine appearance and heavenly splendor: it is the Word of God, the Eternal Bounty, the Holy Spirit. It has neither beginning nor end, for these things are related to the world of contingencies, and not to the divine world. For God, the end is the same thing as the beginning. So the reckoning of days, weeks, months, and years, of yesterday and today, is connected with the terrestrial globe; but in the sun there is no such thing Ñ there is neither yesterday, today, nor tomorrow, neither months nor years Ñ all are equal. In the same way the Word of God is purified from all these conditions and is exempt from the boundaries, the laws, and the limits of the world of contingency. Therefore the reality of prophethood, which is the Word of God and the perfect state of manifestation, did 1 i.e. in the kingdom of man, where alone the Spirit manifests immortality. [p173] EXCERPTS FROM BAHA'I SACRED WRITINGS 173 not have any beginning, and will not have any end; its rising is different from all others, and is like that of the sun. For example, its dawning in the sign of Christ was with the utmost splendor and radiance, and this is eternal and everlasting. See how many conquering kings there have been, how many statesmen and princes, powerful organizers, all of whom have disappeared, whereas the breezes of Christ are still blowing, his light is still shining, his melody is still resounding, his standard is still waving, his armies are still fighting, his heavenly voice is still sweetly melodious, his clouds are still showering gems, his lightning is still flashing, his reflection is still clear and brilliant, his splendor is still radiating and luminous; and it is the same with those souls who are under his protection and are shining with his light. Then it is evident that the Manifestations possess three conditions: the physical condition, the condition of the rational soul, and the condition of the divine appearance and heavenly splendor. The physical condition will certainly become decomposed, but the condition of the rational soul, though it has a beginning, has no end: nay, it is endowed with everlasting life. But the Holy Reality, of which Christ says "The Father is in the Son," has neither beginning nor end. When beginning is spoken of, it signifies the state of manifesting; and symbolically, the condition of silence is compared to sleep. For example, a man is sleeping Ñ when he begins to speak he is awake Ñ but it is always the same individual, whether he be asleep or awake; no difference has occurred in his station, his elevation, his glory, his reality, or his nature. The state of silence is compared to sleep, and that of manifestation to wakefulness. A man sleeping or waking is the same man; sicep is one state, and wakefulness is another. The time of silence is compared to sleep, and manifestation and guidance are compared to wakefulness. In the Gospel it is said, "In the beginning was the Word, and the NVord was with God." Then it is evident and clear that Christ did not reach to the station of Mcssiahship and its perfections at the time of baptism, when the Holy Spirit descended upon Him in the likeness of a dove. Nay, the Word of God from all eternity has always been, and will be, in the exaltation of sanctification. Some Answered Questions. THE HUMAN CONDITION AND THE SPIRITUAL CONDITION OF THE DIVINE MANIFESTATIONS WE said that the Manifestations have three planes. First, the physical reality, which depends upon the body; secondly, the individual reality, that is to say, the rational soul; thirdly, the divine appearance, which is the divine perfections, the cause of the life of existence, of the education of souls, of the guidance of p~ople, and of the enlightenment of the contingent world. The physical state is the human state which perishes, because it is composed of elements, and all that is composed of elements will necessarily be decomposed and dispersed. But the individual reality of the Manifestations of God is a holy reality, and for that reason it is sanctified, and in that which concerns its nature and quality, is distinguished from all other things. It is like the sun, which by its essential nature produces light, and cannot be compared to the moon, just as the particles that compose the globe of the sun cannot be compared with those which compose the moon. The particles and organization of the former produce rays, but the particles of which the moon is composed do not produce rays, but need to borrow light. So other human realities are those souls who, like the moon, take light from the sun; but that holy reality is luminous in himself. The third plane of that Being 1 is the Divine Bounty, the splendor of the Preexistent Beauty, and the radiance of the light of the Almighty. The individual realities of the Divine Manifestations have no separation from the Bounty of God and 1 The Manifestation. [p174] 174 THE BAHA'I WORLD the Lordly Splendor. In the same way the orb of the sun has no separation from the light. Therefore it may be said that the ascension of the Holy Manifestation is simply the leaving of this elemental form. For example, if a lamp illumines this niche, and if its light ceases to illuminate it because the niche is destroyed, the bounty of the lamp is not cut off. Briefly, in the Holy Manifestations the Preexistent Bounty is like the light, the individuality is represented by the glass globe, and the human body is like the niche: if the niche is destroyed, the lamp continues to burn. The Divine Manifestations are so many different mirrors, because they have a special individuality, but that which is reflected in the mirrors is one sun. It is clear that the reality of Christ is different from that of Moses. Verily from the beginning that Holy Reality 1 is conscious of the secret of existence, and from the age of childhood signs of greatness appear and are visible in him. Therefore how can it be that with all these bounties and perfections he should have no consciousness? We have mentioned that the Holy Manifestations have three planes. The physical condition, the individual reality, and the center of the appearance of perfection: it is like the sun, its heat and its light. Other individuals have the physical plane, the 1 The Manifestation. plane of the rational soul Ñ the spirit and mind. So the saying ~ was asleep and the divine breezes passed over me and I awoke," is like Christ's saying: ccThe body is sad and the spirit is happy," or again: ~tJ am afflicted, or I am at ease, or I am troubled" Ñ these refer to the physical condition, and have no reference to the individual reality nor to the manifestation of the Divine Reality. Thus consider what thousands of vicissitudes can happen to the body of man, but the spirit is not affected by them; it may even be that some members of the body are entirely crippled, but the essence of the mind remains and is everlasting. A thousand accidents may happen to a garment, but for the wearer of it there is no danger. These words which Baha'u'llah said: ~ was asleep, and the breeze passed over me and awakened me," refer to the body. In the world of God there is no past, no future, and no present; all are one. So when Christ said: ttJn the beginning was the Word" Ñ that means it was, is, and shall be; for in the world of God there is no time. Time has sway over creatures, but not over God. For example, in the prayer he says: !tThy name is hallowed"; the meaning is that Thy name was, is, and shall be hallowed. Morning, noon, and evening are related to this earth, but in the sun there is neither morning, noon, nor evening. Some Answered Questions. THE KNOWLEDGE OF THE DIVINE MANIFESTATIONS Question. Ñ One of the powers possessed by the Divine Manifestations is knowledge: to what extent is it limited? Answer. Ñ Knowledge is of two kinds: one is subjective, and the other objective knowledge; that is to say, an intuitive knowledge and a knowledge derived from perception. HE knowledge of things which men universally have, is gained by reflection or by evidence: that is to say, either by the power of the mind the conception of an object is formed, or from beholding an object the form is produced in the mirror of the heart. The circle of this knowledge is very limited, because it depends upon effort and attainment. But the second. sort of knowledge, which is the knowledge of being, is intuitive, it is like the cognizance and consciousness that man has of himself. For example, the mind and the spirit of man are cognizant of the conditions and states of the members and component parts of the body, and are aware of all the physical sensations; in the same way they are aware of their power, of their feelings, and of their spiritual conditions. This is the knowledge of being which man realizes and [p175] General View of the Resting-Place of Baha'i Khinum, the Greatest Holy Leaf, the Center around which future Baha'i Institutions will cluster. [p176] EXCERPTS FROM BAHA'I SACRED WRITINGS 175 perceives; for the spirit surrounds the body, and is aware of its sensations and powers. This knowledge is not the outcome of effort and study; it is an existing thing, it is an absolute gift. Since the Sanctified Realities, the universal Manifestations of God, surround the essence and qualities of the creatures, transcend and contain existing realities and understand all things, therefore their knowledge is divine knowledge, and not acquired: that is to say, it is a holy bounty, it is a divine revelation. We will mention an example, expressly for the purpose of comprehending this subject. The most noble being on the earth is man. He embraces the animal, vegetable, and mineral kingdoms: that is to say, these conditions are contained in him to such an extent that he is the possessor of these conditions and states; he is aware of their mysteries and of the secrets of their existence. This is simply an example, and not an analogy. Briefly, the universal Manifestations of God are aware of the reality of the mysteries of beings, therefore they establish laws which are suitable and adapted to the state of the world of man; for religion is the essential connection which proceeds from the realities of things. The Manifestation, that is, the Holy Lawgiver, unless he is aware of the realities of beings, will not comprehend the essential connection which proceeds from the realities of things, and he will certainly not be able to establish a religion conformable to the facts and suited to the conditions. The Prophets of God, the universal Manifestations, are like skilled physicians, and the contingent world is like the body of man: the divine laws are the remedy and treatment. Consequently the doctor must be aware of, and know, all the members and parts, as well as the constitution and state of the patient, so that he can prescribe a medicine which will be beneficial against the violent poison of the disease. In reality the doctor deduces from the disease itself the treatment which is suited to the patient, for he diagnoses the malady, and afterwards prescribes the remedy for the illness. Until the malady be discovered, how can the remedy and treatment be prescribed? The doctor then must have a thorough knowledge of the constitution, members, organs, and state of the patient, and be acquainted with all diseases and all remedies, in order to prescribe a fitting medicine. Religion, then, is the necessary connection which emanates from the reality of things; and as the universal Manifestations of God are aware of the mysteries of beings, therefore they understand this essential connection, and by this knowledge establish the Law of God. Some Answered Questions. THE UNIVERSAL CYCLES Question. Ñ .What is the real explanation of the cycles which occur in the world of existence? Answer. Ñ Each one of the luminous bodies in this limitless firmament has a cycle of revolution which is of a different duration, and every one revolves in its own orbit, and again begins a new cycle. So the earth, every three hundred and sixty-five days, five hours, forty-eight minutes and a fraction, completes a revolution; and then it begins a new cycle, that is to say, the first cycle is again renewed. In the same way, for the whole universe, whether for the heavens or for men, there are cycles of great events, of important facts and occurrences. rences. When a cycie is ended, a new cycle begins, and the old one, on account of the great events which take place, is completely forgotten, and not a trace or record of it will remain. As you see, we have no records of twenty thousand years ago, although we have before proved by argument that life on this earth is very ancient. It is not one hundred thousand, or two hundred thousand, or one million or two million years old; it is very ancient, and the ancient records and traces are entirely obliterated. EACH of the Divine Manifestations has likewise a cycle, and during the cycle his laws and commandments prevail and are [p177] EXCERPTS FROM BAHA'I SACRED WRITINGS 177 performed. When his cycle is completed by the appearance of a new Manifestation, a new cycie begins. In this way cycles begin, end, and are renewed, until a universal cycle is completed in the world, when important events and great occurrences will take place which entirely efface every trace and every record of the past; then a new universal cycle begins in the world, for this universe has no beginning. We have before stated proofs and evidences concerning this subject; there is no need of repetition. Briefly, we say a universal cycle in the world of existence signifies a long duration of time, and innumerable and incalculable periods and epochs. In such a cycle the Manifestations appear with splendor in the realm of the visible, until a great and universal Manifestation makes the world the center of his radiance. His appearance causes the world to attain to maturity, and the extension of his cycie is very great. Afterwards other Manifestations will arise under his shadow, who according to the needs of the time will renew certain commandments relating to material questions and affairs, while remaining under his shadow. We are in the cycle which began with Adam, and its universal Manifestation is Baha'u'llah. Some Answered Questions. [p178] [p179] PART TWO [p180] [p181] THE WORLD ORDER OF BAHA'U'LLAH PRESENTDAY ADMINISTRATION OF THE BAHA'I FAITH INTRODUCTORY STATEMENT By Horace Holley IT HAS been the general characteristic of religion that organization marks the interruption of the true spiritual influence and serves to prevent the original impulse from being carried into the world. The organization has invariably become a substitute for religion rather than a method or an instrument used to give the religion effect. The separation of peoples into different traditions unbridged by any peaceful or constructive intercourse has made this inevitable. Up to the present time, in fact, no Founder of a revealed religion has explicitly laid down the principles that should guide the administrative machinery of the Faith He has established. In the Baha'i Cause, the principles of world administration were expressed by Baha'u'llah, and these principles were developed in the writings of tAbdu'1-Bahi, more especially in His Will and Testament. The purpose of this organization is to make possible a true and lasting unity among peoples of different races, classes, interests, characters, and inherited creeds. A close and sympathetic study of this aspect of the Baha'i Cause will show that the purpose and method of Baha'i administration is so perfectly adapted to the fundamental spirit of the Revelation that it bears to it the same relationship as body to soul. In character, the principles of Baha'i administration represent the science of cooperation; in application, they provide for a new and higher type of morality worldwide in scope. In the clash and confusion of sectarian prejudice, the Baha'i religion is impartial and sympathetic, offering a foundation upon which reconciliation can be firmly based. Amid the complex interrelations of governments, the religion stands absolutely neutral as to political purposes and entirely obedient to all recognized authority. It will not be overlooked by the student that Baha'u'llah is the oniy religious teacher making obedience to just governments and rulers a definite spiritual command. In this brief analysis of the several features of the Baha'i system of administration the purpose is rather to place in the hands or the believers themselves a convenient summary of the available instructions than to clarify this aspect of the teachings to the non-BabA'i. Until one has made contact with the spirit of the Baha'i teachings and desires to cooperate wholeheartedly with their purpose, the administrative phase of the Faith can have little real meaning or appeal. At the time of the passing of tAbdu'1-BaM, the organization was fully defined but not yet established among His followers. The responsibility for carrying out the instructions was placed by tAbdu'1-BaM upon His grandson, Shoghi Effendi, to whom was assigned the function of "Guard-ian of the Cause." Obedience to the authority of the Guardian was definitely enjoined upon all Baha by tAbdu'1-Bah4, but this authority carries with it nothing of an arbitrary or personal character, being limited as to purpose and method by the writings of Baha'u'llah and ~Abd'IBh' The Guardian unifies the efforts to bring 181 [p182] 182 THE BAHA'I WORLD into complete application those principles of world administration already clearly defined. To assist the Guardian in his manifold responsibilities and duties and particularly in the promotion of the teaching work, tAb-du'1-Bahi provided for the appointment of a group of coworkers to be known as "The Hands of the Cause of God." The appointment of this body is a function of the Guardian, and these from their own number are to elect nine persons who will be closely associated with the Guardian in the discharge of his duties. It is the function of the Guardian also to appoint his own successor, this appointment to be ratified by the nine Hands of the Cause. It is the genius of the Baha'i Faith that the principle underlying the administration of its affairs aims to improve the life and uphuild the character of the individual believer in his own local community, wherever it may be, and not to enhance the prestige of those relatively few who, by election or appointment, hold positions of higher authority. Baha'i authority is measured by self-sacrifice and not by arbitrary power. This fundamental aim can be seen clearly on studying the significant emphasis which tAbdu'1-BahA placed upon the local Baha'i community. The local group, involving as it does men and women in all the normal activities and relations of life, is the foundation upon which rests the entire evolution of the Cause. The local Baha'i community is given official recognition oniy after its number of adult declared believers has become nine or more. Up to this point, the community exists as a voluntary group of workers and students of the Cause. In this connection, the word ttcommu-nity" is not used in the sense of any local-fry, exclusively Baha'i in membership, nor of any manner of living differing outwardly from the general environment, such as has been attempted by religionists and also members of philosophic and economic movements in the past. A Baha'i community is a unity of minds and hearts, an association of people entirely vdluntary in character, established upon a common experience of devotion to the universal aims of Baha'u'llah and agreement as to the methods by which these aims can be advanced. A Baha community differs from other voluntary gatherings in that its foundation is so deeply laid and broadly extended that it can include any sincere soul. Whereas other associations are exclusive, in effect if not in intention, and from method if not from ideal, Baha'i association is inclusive, shutting the gates of fellowship to no sincere soul. In every gathering there is latent or developed some basis of selection. In religion this basis is a creed limited by the historical nature of its origin; in politics this is party or platform; in economics this is a mutual misfortune or mutual power; in the arts and sciences this basis consists of special training or activity or interest. In all these matters, the more exclusive the basis of selection, the stronger the move-ncwnt Ñ a condition diametrically opposed to that existing in the Baha'i Cause. Hence the Cause, for all its spirit of growth and progress, develops siowiy as regards the numbers of its active adherents. For people are accustomed to exclusiveness and division in all affairs. The important sanctions have ever been warrants and justifications of division. To enter the Baha'i religion is to leave these sanctions behind Ñ an experience which at first invariably exposes one to new trials and sufferings, as the human ego revolts against the supreme sanction of universal love. The scientific must associate with the simple and unlearned, the rich with the poor, the white with the colored, the mystic with the literalist, the Christian with the Jew, the Muslim with the Parsee: and on terms removing the advantage of long established presumptions and privileges. But for this difficult experience there are glorious compensations. Let us remember that art grows sterile as it turns away from the common humanity, that philosophy likewise loses its vision when developed in solitude, and that politics and religion never succeed apart from the general needs of mankind. Human nature is not yet known, for we have all lived in a state of mental, moral, emotional or social defense, and the psychology of defense is the psychology of inhibition. But the love of God removes [p183] THE WORLD ORDER OF BAHA'U'LLAH 183 fear; the removal of fear establishes the latent powers, and association with others in spiritual love brings these powers into vital, positive expression. A Baha'i community is a gathering where this process can take place in this age, siowiy at first, as the new impetus gathers force, more rapidly as the members become conscious of the powers unfolding the flower of unity among men. Where the community is small and insignificant, in comparison with the population of the city or town, the first condition of growth is understanding of the Manifestation of Baha'u'llah, and the next condition is that of true humility. If these two conditions exist, the weakest soul becomes en-ciowed with effective power in service to the Cause. The result of unity, in fact, is to share the powers and faculties of all with each. The responsibility for and supervision of Local Baha'i affairs is vested in a body known as the Spiritual Assembly. This body (limited to nine members) is elected annually on April 21st, the first day of Ridy ~in (the Festival commemorating the Declaration of Baha'u'llah) by the adult declared believers of the community, the voting list being drawn up by the outgoing Spiritual Assembly. Concerning the character and fuActions of this body, cAbdut. BaM has written as follows: tcIt is incumbent upon everyone (every believer) not to take any step (of Baha'i activity) without consulting the Spiritual Assembly, and they must assuredly obey with heart and soui its bidding and be submissive unto it, that things may be properly ordered and well arranged. Otherwise every person will act independently and, after his own judgment, will follow his own desire, and do harm to the Cause. "The prime requisites for them that take counsel together are purity of motive, radiance of spirit, detachment from all cisc save God, attraction to His divine fragrance, humility and lowliness amongst His loved ones, patience and longsuffering in difficulties and servitude to His exalted Threshold. Should they be graciously aided to acquire these attributes, victory from the unseen Kingdom of Bah4 shall be vouchsafed safed to them. In this day, Assemblies of consultation arc of the greatest importance and a vital necessity. Obedience unto them is essential and obligatory. The members thereof must take counsci together in such wise that no occasion for ill-feeling or discord may arise. This can be attained when every member expresses with absolute freedom his own opinion and setteth forth his argument. Should anyQne oppose, he must on no account feel hurt, for not until matters are fully discussed can the right way be revealed. The shining spark of truth cometh forth only after the clash of differing opinions. If after discussion a decision be carried unanimously, well and good; but if, the Lord forbid, differences of opinion should arise, a majority of voices must prevail. t~Th first condition is absolute iove and harmony amongst the members of the Assembly. They must be wholly free from estrangement and must manifest in themselves the Unity of God, for they are the waves of one sea, the drops of one river, the stars of one heaven, the rays of one sun, the trees of one orchard, the flowers of one garden. Should harmony of thought and absolute unity be nonexistent, that gathering shall be dispersed and that Assembly be brought to naught. "The second condition: They must when coming together turn their faces to the Kingdom on high and ask aid from the realm of Glory. Discussions must all be confined to spiritual matters that pertain to the training of souis, the instruction of children, the relief of the poor, the help of the feeble throughout all classes in the world, kindness to all peoples, the diffusion of the fragrances of God and the exaltation of His Holy Word. Should they endeavor to fulfil these conditions the grace of the Holy Spirit shall be vouchsafed unto them and that Assembly shall become the center of the divine blessings, and hosts of divine confirmation shall come to their aid, and they shall day by day receive a new effusion of spirit." The letters of Shoghi Effendi quote the fundamental instructions contained in the writings of Baha'u'llah and CAbd 'lBh' on the character of Baha'i administration, and [p184] 184 THE BAHA'I WORLD give them definite application: "A careful study of Baha'u'llah's and tAbdu'1-BaM's Tablets will reveal that other duties (besides teaching the Cause), no less vital to the interests of the Cause, devolve upon the elected representatives of the friends in every locality. '~They must endeavor to promote amity and concord amongst the friends and secure an active and wholehearted cooperation for the service of the Cause. "They must do their utmost to extend at all times the helping hand to the poor, the sick, the disabled, the orphan, the widow, irrespective of color, caste and creed. (cThey must promote by every means in their power the material as well as spiritual enlightenment of youth, the means for the education of children; institute, whenever possible, Baha educational institutions; organize and supervise their work, and provide the best means for their progress and development. ccThey must bend every effort to promote the interests of the Mashriqu'1 Ñ Adhkir (that is, House of Worship) 1 and hasten the day when the work of this glorioss Edifice2 will have been consummated. !cThey must encourage and stimulate by every means at their command, through subscriptions, reports and articles, the development of the various Baha'i magazines. ttThey must undertake the arrangement of the regular meetings of the friends, the feasts and anniversaries, as well as the special gatherings designed to serve and promote the social, intellectual and spiritual interests of their fellowmen. "They must supervise in these days when the cause is still in its infancy all Baha'i publications and translations, and provide in general for a dignified and accurate presentation of all Baha'i literature and its distribution to the general public. tcThese rank among the most outstanding obligations of the members of every Spiritual Assembly. In whatever locality the Cause has sufficiently expanded, and in order to insure efficiency and avoid confusion, each of these manifold functions 1 Referring particularly to Spiritual Assemblies in America. 2 On the shore of Lake Michigan. will have to be referred to a special Committee, responsible to that Assembly, elected by it from among the friends in that local-fry, and upon whose work the Assembly will have to exercise constant and general supervision. CCIn every locality, be it city or hamlet, where the number of adult declared believers exceed nine, a local Spiritual Assembly must be forthwith established. (cAs the progress and extension of spiritual activities is dependent and conditioned upon material means, it is of absolute necessity that immediately after the establishment of local as well as national Spiritual Assemblies, a Baha'i Fund be established, to be placed under the exclusive control of the Spiritual Assembly. All donations and contributions should be offered to the Treasurer of the Assembly, for the express purpose of promoting the interests of the Cause throughout that locality or country. It is the sacred obligation of every conscientious and faithful servant of Baha'u'llah, who desires to see His Cause advance, to contribute freely and generously for the increase of that Fund. The members of the Spiritual Assembly will at their own discretion expand it to promote the teaching campaign, to help the needy, to establish educational Baha'i institutions, to extend in every way their sphere of service. ceNothing whatever should be given to the public by any individual among the friends, unless fully considered and approved by the Spiritual Assembly in his locality; and, if this (as is undoubtedly the case) is a matter that pertains to the general interests of the Cause in that land, then it is incumbent upon the Spiritual Assembly to submit it to the consideration and approval of the National Body representing all the various local Assemblies. Not only with regard to publication, but all matters without any exception whatsoever, regarding the interests of the Cause in that locality, individually or collectively, should be referred exclusively to the Spiritual Assembly in that locality, which shall decide upon it, unless it be a matter of national interest, in which case it shall be referred to the National (Baha'i) Body. With this National Body also will rest the decision [p185] THE WORLD ORDER OF BAHA'U'LLAH 185 whether a given question is of local or national interest. (By national affairs is not meant matters that are political in their character, for the friends of God the world over are strictly forbidden to meddle with political affairs in any way whatever, but rather things that affect the spiritual activities of the body of the friends in that land.) "Full harmony, however, as well as cooperation among the various local Assemblies and the members themselves, and particularly between each Assembly and the National Body is of the utmost importance, for upon it depends the unity of the Cause of God, the solidarity of the friends, the full, speedy and efficient working of the spiritual activities of His loved ones. "The various Assemblies, local and national, constitute today the bedrock upon the strength of which the Universal House (of Justice) is in future to be firmly established and raised. Not until these function vigorously and harmoniously can the hope for the termination of this period of transition be realized. Bear in mind that the keynote of the Cause of God is not dictatorial authority, but humble fellowship; not arbitrary power, but the spirit of frank and loving consultation. Nothing short of the spirit of a true Baha'i can hope to reconcile the principles of mercy and justice, of freedom and submission, of the sanctity of the right of the individual and of self-surrender, of vigilance, discretion and prudence on the one hand, and fellowship, candor, and courage on the other." Experience in the life of a Baha'i community and participation in the details of its several activities impresses one with the fact that Baha'i unity has in it new elements which work powerfully to expand one's area of sympathy, deepen one's insight, develop one's character and bring order and stability into all of one's affairs. There can be no higher privilege than the experience of attempting to serve faithfully upon a Spiritual Assembly, conscious as its members are of the unique standard upheld by ~Abdu'1 Ñ Bah4 and bringing as it does the opportunity of dealing with a large range and diversity of human problems from an impersonal point of view. It is inevitable that the nine elected members shall exemplify diverse interests and types of character, with the result that unity of heart and conscience with the other eight members is a direct training to enter into spiritual unity with the larger body of mankind. No such schools of discipline and inspiration exist on earth today, for one must bear in mind that a Baha'i community can never be an exclusive group nor a closed circle of interests but, on the contrary, its fundamental purpose is to unify and cooperate with every possible element in the surrounding population. The local Spiritual Assembly after election organizes by electing from its own number a chairman, corresponding secretary, recording secretary and treasurer. It should appoint from its own members or from the local Baha'i community working committees responsible for the various permanent activities of the Cause. Since a Spiritual Assembly is established upon a new and higher ideal, the character, knowledge and purity of its members is essential to success. Wherever personal ambition, narrowness or impurity enters a Spiritual Assembly, the results are invariably to check the growth of the Cause and, if these conditions are prolonged, to destroy the foundation already laid. The careful student of the teachings will accept this result as one more vindication of the all-surround-ing spirit protecting this Faith. The elimination of an unworthy group from the Baha'i Cause would be a bitter disappointment but not an evidence that the Cause had failed. On the contrary, the Cause could only be declared a failure if personal ambition, pride, narrowness and impurity should so prevail as to build a worldwide organization able to pervert the original purpose. The local Spiritual Assemblies of a country are linked together and coordinated through another elected body of nine members, the National Spiritual Assembly. This body comes into being by means of an annual election held by elected delegates representing the local Baha'i communities. The delegates are elected by all the adult declared believers of a community in which a Spiritual Assembly exists. The National [p186] 186 THE BAHA'I WORLD Convention in which the delegates are gathered together is composed of an elective body based upon the principle of proportional representation. The total number of delegates is fixed by Shoghi Effendi for each country, and this number is fulfilled by assigning to each local community the number of delegates called for by its relative numerical strength. These National Conventions are preferably held during the period of Ridvan, the twelve days beginning April 21, which commemorate the Declaration made by Baha'u'llah in the Garden of Ridvan near Baghd~d. The recognition of delegates is vested in the outgoing National Spiritual Assembly. A National Convention is an occasion for deepening one's understanding of Baha'i activities and of sharing reports of national and local activities for the period of the elapsed year. It has been the custom to hold a public Baha Congress in connection with the Convention. The function of a Baha'i delegate is limited to the duration of the National Convention and participation in the election of the new National Spiritual Assembly. While gathered together, the delegates are a consultative and advisory body whose recommendations are to be carefully considered by the members of the elected National Spiritual Assembly. Delegates unable to attend the Convention in person are permitted to vote for the new National Spiritual Assembly by mail. The relation of the National Spiritual Assembly to the local Spiritual Assemblies and to the body of the believers in the country is thus defined in the letters of the Guardian of the Cause: "Regarding the establishment of National Assemblies, it is of vital importance that in every country, where the conditions are f a-vorable and the number of the friends has grown and reached a considerable size Ñ that a National Spiritual Assembly be immediately established, representative of the friends throughout that country. "Its immediate purpose is to stimulate, unify and coordinate, by frequent personal consultations, the manifold activities of the friends as well as the local Assemblies; and by keeping in close and constant touch with the Holy Land, initiate measures, and direct in general the affairs of the Cause in that country. "It serves also another purpose, no less essential than the first, as in the course of time it shall evolve into the National House of Justice (referred to in tAbdu'1-BaM's Will as the cSecondary House of Justice') which according to the explicit text of the Testament will have, in conjunction with the other National Assemblies throughout the Baha'i world, to elect directly the members of the International or Universal House of Justice, that Supreme Council that will guide, organize and unify the affairs of the Movement throughout the world. (cTbis National Spiritual Assembly which, pending the establishment of the Universal House of Justice, will have to be reelected once a year, obviously assumes grave responsibilities for it has to exercise full authority over all the local Assemblies in its province, and will have to direct the activities of the friends, guard vigilantly the Cause of God, and control and supervise the affairs of the Movement in general. ccVital issues, affecting the interests of the Cause in that country, such as the matter of translation and publication, the Mashriqu'l-Adhkar, the teaching work, and other similar matters that stand distinct from strictly local affairs, must be under the full jurisdiction of the National Assembly. ttlt will have to refer each of these questions, even as the local Assemblies, to a special committee, to be elected by the members of the National Spiritual Assembly from among all the friends in that country, which will bear to it the same relations as the local committees bear to their respective local Assemblies. "With it, too, rests the decision whether a certain point at issue is strictly local in its nature, and should be reserved for the consideration and decision of the local Assembly, or whether it should fall under its own province and be a matter which ought to receive its special attention. cdt is the bounden duty, in the interest of the Cause we all love and serve, of the members of the incoming National Assembly, once elected by the delegates at Convention time, to seek and have the utmost regard, [p187] THE WORLD ORDER OF BAHA'U'LLAH 187 individually as well as collectively, for. the advice, the considered opinion and the true sentiments of the assembled delegates. Banishing every vestige of secrecy, of undue reticence, of dictatorial aloofness from their midst, they should radiantly and abundantly unfold to the eyes of the delegates by whom they were elected, their plans, their hopes and their cares. They should familiarize the delegates with the various matters that will have to be considered in the current year, and calmly and conscientiously study and weigh the opinions and judgments of the delegates. The newly elected National Assembly, during the few days when the Convention is in session, and after the dispersion of the delegates, should seek ways and means to cultivate understanding, facilitate and maintain the exchange of views, deepen confidence, and vindicate by every tangible evidence their one desire to serve and advance the common weal. "The National Spiritual Assembly, however, in view of the unavoidable limitations imposed upon the convening of frequent and longstanding sessions of the Convention, will have to retain in its hands the final decision on all matters that affect the interests of the Cause Ñ such as the right to decide whether any local Assembly is functioning in accordance with the principles laid down for the conduct and the advancement of the Cause. t~The seating of delegates to the Convention (that is, the right to decide upon the validity of the credentials of the delegates at a given Convention), is vested in the outgoing National Assembly, and the right to decide who has the voting privilege is also ultimately placed in the hands of the National Spiritual Assembly, either when a Local Spiritual Assembly is for the first time being formed in a given locality, or when differences arise between a new applicant and an already established local Assembly. tt'Mere the National Spiritual Assembly to decide, after mature deliberation, to omit the holding of the Baha'i Convention and Congress in a given year, then they could, only in such a case, devise ways and means to insure that the annual election of the National Spiritual Assembly should be held by mail, provided it can be conducted with sufficient thoroughness, efficiency and dispatch. It would also appear to me unobjectionable to enable and even to require in the last resort such delegates as cannot possibly undertake the journey to the seat of the Baha'i Convention to send their votes, for the election of the National Spiritual Assembly only, by mail to the National Secretary." Concerning the matter of drawing up the voting list to be used at the annual local Baha'i elections, the responsibility for this is placed upon each local Spiritual Assembly, and as a guidance in the matter the Guardian has written the following: "To state very briefly and as adequately as present circumstances permit, the principal factors that must be taken into consideration before deciding whether a person may be regarded a true believer or not: Full recognition of the station of the Forerunner, the Author and the True Exemplar of the Baha'i Cause, as set forth in ~ Will and Testament; unreserved acceptance of and submission to whatsoever has been revealed by their Pen; loyal and steadfast adherence to every clause of our Beloved's sacred Will; and close association with the spirit as well as the form of the presentday Baha'i administration Ñ these I conceive to be the fundamental and primary considerations that must be fairly, discreetly and thoughtfully ascertained before reaching such a vital decision.~~ Abdu'l-Baha's instructions provide for the further development of Baha'i organization through an International Spiritual Assembly to be elected by the members of the National Spiritual Assemblies. This international body has not yet come into existence, but its special character has been clearly defined: ttAnd now, concerning the Assembly (Baytu~1~~CAd~1: that is, House of Justice) which God bath ordained as the source of all good and freed from all error, it must be elected by universal suffrage, that is, by the believers. Its members must be manifestations of the fear of God, and daysprings of knowledge and understanding, must be steadfast in God's Faith, and the well-wishers of all mankind. By this Assembly is meant the Universal Assembly: [p188] 188 THE BAHA'I WORLD that is, in each country a secondary Assembly must be instituted, and these secondary Assemblies must elect the members of the Universal one. "Unto this body all things must be referred. It enacteth all ordinances and regulations that are not to be found in the explicit Holy Text. By this body all the difficult problems are to be resolved, and the Guardian of the Cause is its sacred head and the distinguished member, for life, of that body. Should he not attend in person its deliberations, he must appoint one to represent him. This assembly enacteth the laws and the executive enforceth them. The legislative body must reinforce the executive, the executive must aid and assist the legislative body, so that, through the close union and harmony of these two forces, the foundation of fairness and justice may become firm and strong, that all the regions of the world may become even as Paradise itself. ccUntO the Most Holy Book everyone must turn, and all that is not expressly recorded therein must be referred to the Universal Assembly. That which this body, either unanimously or by a majority, doth carry, that is verily the truth and the purpose of God Himself. Whoso doth deviate therefrom is verily of them that love discord, hath shown forth malice and turned away from the Lord of the Covenant." Even at the present time, the Baha'is in all parts of the world maintain an intimate and cordial association by means of regular correspondence and individual visits. This contact of members of different races, nationalities and religious traditions is concrete proof that the burden of prejudice and the historical factors of division can be entirely overcome through the spirit of oneness established by Baha'u'llah. The general student of religion will not fail to note four essential characteristics of Baha'i administration. The first is its completely successful reconciliation of the usually opposed claims of democratic freedom and unanswerable authority. The second is the entire absence from the Baha'i Cause of anything approaching the institution of a salaried professional clergy. The Baha'i conception ception of religion i•s one which combines mysticism, which is a sacred personal experience, with practical morality, which is a useful contact between the individual and his fellow man. In the nature of things, some souL are more advanced than others, and the function of spiritual teaching is given special importance in the writings of Baha'u'llah and CAbd~1Bh~ The Baha'i teacher, however, has no authority over the individual conscience. The individual conscience must be subordinated to the decisions of a duly elected Spiritual Assembly, but this relationship is entirely different in character and results from the relationship of an individual with minister or priest. The third characteristic is the absence of internal factionalism, that bane of all organized effort, and the sure sign of the presence of spiritual disease. The predominant spirit of unity which distinguishes the Baha'i Cause in its relation to the world, making its followers strive for reconciliation rather than partisan victory, creates an internal condition, unlike that which exists in movements whibh accept partisan victory, in one or another form, as their very reason for being. Such movements can but disintegrate from within; the Baha'i Order can but grow. Significant also is the fourth characteristic, namely, that the Baha'i Cause has within it an inherent necessity operating slowly but surely to bring its administration into the hands of those truly fitted for the nature of the work. The lesser vision gives way invariably for the larger vision, itself replaced by the still larger vision in due time. The result is an inevitable improvement in the qualities placed at the service of the Cause, until the highest attributes of humanity will be enrolled. In the Baha'i Cause we are actually witnessing the fulfilment of that strange and cryptic saying, ttThe meek shall inherit the earth." That the administrative machinery is not an end in itself but merely the means to spread everywhere the light of faith and brotherhood, is frequently expressed by the Guardian in his general letters, and this brief survey may well close with one of those passages: [p189] THE WORLD ORDER OF BAHA'U'LLAH 189 fCNot by the force of numbers, not by the mere exposition of a set of new and noble principles, not by an organized campaign of teaching Ñ no matter how worldwide and elaborate in its character Ñ not even by the staunchness of our faith or the exaltati6n of our enthusiasm, can we ultimately hope to vindicate in the eyes of a critical and skeptical age the supreme claim of the Abhd Revel ation. One thing and only one thing will unfailingly and alone secure the undoubted triumph of this sacred Cause, namely the extent to which our own inner life and private character mirror forth in their manifold asftects the splendor of those eternal principles proclaimed by Baha'u'llah." A PROCEDURE FOR THE CONDUCT OF THE LOCAL SPIRITUAL ASSEMBLY Adopted by the National Spiritual Assembly of the Baha'is of the United States and Canada INTRODUCTION tCA perusal of some of the words of Baha'u'llah and tAbdu'1-Bahi on the duties and functions of the Spiritual Assemblies in every land (later to be designated as the local Houses of Justice), emphatically reveals the sacredness of their nature, the wide scope of their activity, and the grave responsibility which rests upon them." Ñ SHOGHI EFFENDI, March 5, 1922. "The Lord hath ordained that in every city a House of Justice be established wherein shall gather counsellors to the number of Bah4. It behooveth them to be the trusted ones of the Merciful among men and to regard themselves as the guardians appointed of God for all that dwell on earth. It is incumbent upon them to take counsel together and to have regard for the interests of the servants of God, for His sake, even as they regard their own interests, and to choose that which is meet and seemly. Thus hath the Lord your God commanded you. Beware lest ye put away that which is clearly revealed in His Tablet. Fear God, 0 ye that perceive." Ñ BAHA'I 'LLAH "It is incumbent upon every one not to take any step without consulting the Spiritual Assembly, and they must assuredly obey with heart and soui its bidding and be submissive unto it, that things may be properly ordered and well arranged. Otherwise wise every person will act independently and after his own judgment, will follow his own desire, and do harm to the Cause. "The prime requisites for them that take counsel together are purity of motive, radiance of spirit, detachment from all else save God, attraction to His Divine Fragrance, humility and lowliness amongst His loved ones, patience and longsuffering in diflicul-ties and servitude to His exalted Threshold. Should they be graciously aided to acquire these attributes, victory from the unseen Kingdom of Baha shall be vouchsafed to them. In this day, Assemblies of consultation are of the greatest importance and a vital necessity. Obedience unto them is essential and obligatory. The members thereof must take counsel together in such wise that no occasion for ill-feeling or discord may arise. This can be attained when every member expresseth with absolute freedom his own opinion and setteth forth his argument. Should any one oppose, he must on no account feel hurt for not until matters are fully discussed can the right way be revealed. The shining spark of truth cometh forth only after the clash of differing opinions. If, after discussion, a decision be carried unanimously, well and good; but if, the Lord forbid, differences of opinion should arise a majority of voices must prevail. ttTh first condition is absolute iove and harmony amongst the members of the Assembly. They must be wholly free from estrangement and must manifest in them [p190] 190 THE BAHA'I WORLD selves the Unity of God, for they are the waves of one sea, the drops of one river, the stars of one heaven, the rays of one sun, the trees of one orchard, the flowers of one garden. Should harmony of thought and absolute unity be nonexistent, that gathering shall be dispersed and that Assembly be brought to naught. The second condition: Ñ They must when coming together turn their faces to the Kingdom on High and ask aid from the Realm of Glory. They must then proceed with the utmost devotion, courtesy, dignity, care and moderation to express their views. They must in every matter search out the truth and not insist upon their own opinion, for stubbornness and persistence in one's views will lead ultimately to discord and wrangling and the truth will remain hidden. The honored members must with all freedom express their own thoughts, and it is in no wise permissible for one to belittle the thought of another, nay, he must with moderation set forth the truth, and should differences of opinion arise a majority of voices must prevail, and all must obey and submit to the majority. It is again not permitted that any one of the honored members object to or censure, whether in or out of the meeting, any decision arrived at previously, though that decision be not right, for such criticism would prevent any decision from being enforced. In short, whatsoever thing is arranged in harmony and with love and purity of motive, its result is light, and should the least trace of estrangement prevail the re Ñ suit shall be darkness upon darkness. If this be so regarded, that Assembly shall be of God, but otherwise it shall lead to cooiness and alienation that proceed from the Evil One. Discussions must all be confined to spiritual matters that pertain to the training of souis, the instruction of children, the relief of the poor, the help of the feeble throughout all classes in the world, kindness to all peoples, the diffusion of the fragrances of God and the exaltation of His Holy Word. Should they endeavor to fulfil these conditions the Grace of the Holy Spirit shall be vouchsafed unto them, and that Assembly shall become the center of the Divine blessings, the hosts of Divine confirmation shall come to their aid and they shall day by day receive a new effusion of ~ C(T1~e importance, nay the absolute necessity of these local Assemblies is manifest when we realize that in the days to come they will evolve into the local House of Justice, and at present provide the firm foundation on which the structure of the Master's 'Will is to be reared in future. "In order to avoid division and disruption, that the Cause may not fall a prey to conflicting interpretations, and lose thereby its purity and pristine vigor, that its affairs may be conducted with efficiency and promptness, it is necessary that every one (that is, every member of the Baha'i community) should conscientioudy take an active part in the election of these Assemblies, abide by their decision, enforce their decree, and cooperate with them wholeheartedly in their task of stimulating the growth of the Movement throughout all regions. The members of these Assemblies. on their part, must disregard utterly their own likes and dislikes, their personal interests and inclinations, and concentrate their minds upon those measures that will conduce to the welfare and happiness of the Baha'i community and promote the common weal." Ñ Snocnr EFFENDI, March 12, 1923. "Let us recall His explicit and often-repeated assurance that every Assembly elected in that rarified atmosphere of selflessness and detachment is, in truth, appointed of God, that its verdict is truly inspired, that one and all should submit to its decision unreservedly and with cheerfulness. " Ñ SHOGHI EFFENDI, February 23, 1924. I. FUNCTIONS OF THE LOCAL SPIRITUAL ASSEMBLY The various functions of the local Spiritual Assembly, and its nature as a constitutional body, are duly set forth in Article VII of the ByLaws of the National Spiritual Assembly, and are more definitely defined in the ByLaws of a local Spiritual Assembly approved by the National Spiritual Assembly and recommended by the [p191] THE WORLD ORDER OF BAHA'U'LLAH 191 Guardian. Each local Spiritual Assembly, and all members of the local Baha'i community, shall be guided and controlled by the provisions of those ByLaws. II. MEETINGS OF THE LOCAL SPIRITUAL ASSEMBLY In addition to its observance of the general functions vested in the institution of a Spiritual Assembly, each Spiritual Assembly has need of a procedure for the conduct of its meetings. The following items represent the outline of the parliamentary rules of procedure which the National Spiritual Assembly has adopted and recommends to each and every local Spiritual Assembly throughout the United States and Canada. Calling of Meetings A meeting of the Spiritual Assembly is valid oniy when it has been duly called, that is, when each and every member has been informed of the time and place. The general practice is for the Assembly to decide upon some regular time and place for its meetings throughout the Baha'i year, and this decision when recorded in the Minutes is sufficient notice to the members. When the regular schedule cannot be followed, or the need arises for a special meeting, the secretary, on request by the chairman or any three inembers of the Spiritual Assembly, should send due notice to all the members. Order of Business Roll call by the Secretary (or Recording Secretary). Prayer. Reading and approval of Minutes of previous meetings. Report of Secretary (or Corresponding Secretary), including presentation of letters received by the Assembly since its last meeting, and of any and all recommendations duly adopted by the community at the last Nineteen Day Feast. Report of Treasurer. Report of Committees. Unfinished business. New business, including conferences with members of the community and with applicants for enrollment as members of the community. Closing Prayer. Conduct of Business A Spiritual Assembly, in maintaining its threefold function of a body given (within the limits of its jurisdiction) an executive, a legislative and a judicial capacity, is charged with responsibility for initiating action and making decisions. Its meetings, therefore, revolve around various definite matters which require deliberation and collective decision, and it is incumbent upon the members, one and all, to address themselves to the subject under discussion and not engage in general speeches of an irrelevant character. Every subject or problem before an Assembly is most efficiently handled when the following process is observed: first, ascertainment and agreement upon the facts; second, agreement upon the spiritual or administrative Teachings which the question involves; third, full and frank discussion of the matter, leading up to the offering of a resolution; and fourth, voting upon the resolution. A resolution, or motion, is not subject to discussion or vote until duly made and seconded. It is preferable to have each resolution clear and complete in itself, but when an amendment is duly made and seconded, the chairman shall call for a vote on the amendment first and then on the original motion. An amendment must be relevant to, and not contravene, the subject matter of the motion. The chairman, or other presiding officer, has the same power and responsibility for discussion and voting upon motions as other members of the Assembly. Discussion of any matter before the Assembly may be terminated by a motion duly made, seconded and voted calling upon the chairman to put the matter to a vote or to proceed to the next matter on the agenda. The purpose of this procedure is to prevent any member or members from prolonging the discussion beyond the point at which full opportunity has been given all members to express their views. 'When the Assembly has taken action [p192] 192 THE BAHA'I WORLD upon any matter, the action is binding upon all members, whether present or absent from the meeting at which the action was taken. Individual views and opinions must be subordinated to the will of the Assembly when a decision has been made. A Spiritual Assembly is an administrative unit, as it is a spiritual unit, and therefore no distinction between ttmajority~~ and "minority" groups or factions can be recognized. Each member must give undivided loyalty to the institution to which he or she has been elected. Any action taken by the Assembly can be reconsidered at a later meeting, on motion duly made, seconded and carried. This reconsideration, according to the result of the consultation, may lead to a revision or the annulment of the prior action. If a majority is unwilling to reconsider the prior action, further discussion of the matter by any member is improper. The Assembly has a responsibility in filling a vacancy caused by the inability of any member to attend the meetings. "It is only too obvious that unless a member can attend regularly the meetings of his local Assembly, it would be impossible for him to discharge the duties incumbent upon him, and to fulfil his responsibilities as a representative of the community. Membership in a local Spiritual Assembly carries with it, indeed, the obligation and capacity to remain in close touch with Local Baha'i activities, and ability to attend regularly the sessions of the Assembly." Ñ SHOGHI EFFENDI, January 27, 1935. The Spiritual Assembly, as a permanent body, is responsible for maintaining all its records, including Minutes of meetings, correspondence and financial records, throughout its existence as a Baha'i institution. Each officer, therefore, on completing his or her term of office, shall turn over to the Assembly all records pertaining to the business of the Assembly. III. CONSULTATION WITH THE COMMUNITY A. The institution of the Nineteenth Day Feast provides the recognized and regular occasion for genera] consultation on the part of the community, and for consulta tion between the Spiritual Assembly and the members of the community. The conduct of the period of consultation at Nineteen Day Feasts is a vital function of each Spiritual Assembly. From Words of tAbdu~1~BaM, "The Nineteen Day Feast was inaugurated by the BTh and ratified by Baha'u'llah, in His Holy Book, the Aqdas, so that people may gather together and outwardly show fel Ñ lowship and love, that the Divine mysteries may be disclosed. The object is concord, that through this fellowship hearts may become perfectly united, and reciprocity and mutual helpfulness be established. Because the members of the world of humanity are unable to exist without being banded together, cooperation and helpfulness is the basis of human society. Without the realization of these two great principles no great movement is pressed forward." London, England, December 29, 1912. (Quoted in BAHA'I NEWS No. 33.) The Nineteen Day Feasi has been described by the Guardian as the foundation of the World Order of Baha'u'llah. It is to be conducted according to the following program: the first part, entirely spiritual in character, is devoted to readings from Baha'i Sacred 'Writings; the second part consists of general consultation on the affairs of the Cause. The third part is the material feast and social meeting of all the believers, and should maintain the spiritual nature of the Feast. Baha'is should regard this Feast as the very heart of their spiritual activity, their participation in the mystery of the Holy Utterance, their steadfast unity one with another in a universality raised high above the limitations of race, class, nationality, sect, and personality, and their privilege of contributing to the power of the Cause in the realm of collective action. March 21 April 9 April 28 May 17 June 5 June 24 Calendar of the Nineteen Day Feast July 13 November 23 August 1 December 12 August 20 December 31 September 8 January 19 September 27 February 7 October 16 March 2 November 4 [p193] THE WORLD ORDER OF BAHA'U'LLAH 193 The Spiritual Assembly is responsible for the holding of the Nineteen Day Feast. If the Baha'i calendar for some adequate reason cannot be observed, the Assembly may arrange to hold a Feast at the nearest possible date. Only members of the Baha'i community, and visiting Baha'is from other communities, may attend these meetings, but young people of less than twenty-one years of age, who have studied the Teachings and declared their intention of joining the community on reaching the age of twenty-one, may also attend. Regular attendance at the Nineteen Day Feast is incumbent upon every Baha'i, illness or absence from the city being the only justification for absence. Believers are expected to arrange their personal affairs so as to enable them to observe the Baha'i calendar. Order of Business for the Consultation Period The chairman or other appointed representative of the Spiritual Assembly presides during the period of consultation. The Spiritual Assembly reports to the community whatever communications have been received from the Guardian and the National Spiritual Assembly, and provides opportunity for general discussion. The Assembly likewise reports its own activities and plans, including committee appointments that may have been made since the last Feast, the financial report, arrangements made for public meetings, and in general share with the community all matters that concern the Faith. These reports are to be followed by general consultation. A matter of vital importance at this meeting is consideration of national and international Baha'i affairs, to strengthen the capacity of the community to cooperate in promotion of the larger Baha'i interests and to deepen the understanding of all believers concerning the relation of the local community to the Baha'i World Community. Individual Baha'is are to find in the Nineteen Day Feast the channel through which to make suggestions and recommen dations to the National Spiritual Assembly. These recommendations are offered first to the local community, and when adopted by the community come before the local Assembly, which then may in its discretion forward the recommendation to the National Spiritual Assembly accompanied by its own considered view. Provision is to be made for reports from committees, with discussion of each report. Finally, the meeting is to be open for suggestions and recommendations from individual believers on any matter affecting the Cause. The local Baha'i community may adopt by majority vote any resolution which it wishes collectively to record as its advice and recommendation to the Spiritual Assembly. Upon each member of the community lies the obligation to make his or her utmost contribution to the consultation, the ideal being a gathering of Baha inspired with one spirit and concentrating upon the one aim to further the interests of the Faith. The Secretary of the Assembly records each resolution adopted by the community, as well as the various suggestions advanced during the meeting, in order to report these to the Spiritual Assembly for its consideration. 'Whatever action the Assembly takes is to be reported at a later Nineteen Day Feast. Matters of a personal nature should be brought before the Spiritual Assembly and not to the community at the Nineteen Day Feast. Concerning the attitude with which believers should come to these Feasts, the Master has said, CCYOU must free yourselves from everything that is in your hearts, before you enter." (Baha'i News Letter of the N. S. A. of Germany and Austria, December, 1934.) B. The Annual Meeting on April 21, called for the election of the Spiritual Assembly, provides the occasion for the presentation of annual reports by the Assembly and by all its Committees. The chairman of the outgoing Assembly presides at this meeting. The order of Business includes: Reading of the call of the meeting, reading of appropriate Baha'i passages bearing upon the [p194] 194 THE BAHA'I WORLD subject of the election, appointment of tellers, distribution of ballots, prayers for the spiritual guidance of the voters, the election, presentation of annual reports, tellers' report of the election, approval of the tellers' report. C. The Annual Meeting for the election of Convention delegate (or delegates) is likewise presided over by the Assembly chairman, and except for the annual reports the Order of Business is similar to that observed at the meeting held each April 21. It is preferable for the Spiritual Assembly to arrange a special meeting for the election of delegates, and not hold this election during the consultation period of a Nineteen Day Feast. D. In addition to these occasions for general consultation, the Spiritual Assembly is to give consultation to individual believers whenever requested. During such consultation with individual believers, the Assembly should observe the following principles: the impartiality of each of its members with respect to all matters under discussion; the freedom of the individual Baha'i to express his views, feelings and recommendations on any matter affecting the interests of the Cause, the confidential character of this consultation, and the principle that the Spiritual Assembly does not adopt any resolution or make any final decision, until the party or parties have withdrawn from the meeting. Appeals from decisions of a local Spiritual Assembly are provided for in the ByLaws and the procedure fully described in a statement published in BAT-L&'i NEWS, February, 1933. When confronted with evidences of unhappiness, whether directed against the Assembly or against members of the community, the Spiritual Assembly should realize that its relationship to the believers is not merely that of a formal constitutional body but also that of a spiritual institution called upon to manifest the attributes of courtesy, patience and loving insight. Many conditions are not to be remedied by the exercise of power and authority but rather by a sympathetic understanding of the sources of the difficulty in the hearts of the friends. As cAbdu~1~BahA has explained, some of the people are children and must be trained, some are ignorant and must be educated, some are sick and must be healed. Where, however, the problem is not of this order but represents flagrant disobedience and disloyalty to the Cause itself, in that case the Assembly should consult with the National Spiritual Assembly concerning the necessity for disciplinary action. Members of the Baha'i community, for their part, should do their utmost by prayer and meditation to remain always in a positive and joyous spiritual condition, bearing in mind the Tablets which call upon Baha'is to serve the world of humanity and not waste their precious energies in negative complaints. IV. BAHA'I ANNIVERSARIES, FESTIVALS AND DAYS OF FASTING The Spiritual Assembly, among its various duties and responsibilities, will provide for the general observance by the local community of the following Holy Days: Feast of Ridvan (Declaration of Baha'u'llah) April 21-May 2, 1863. Declaration of the Bib, May 23, 1844. Ascension of Baha'u'llah, May 29, 1892. Martyrdom of the Mb, July 9, 1850. Birth of the Mb, October 20, 1819. Birth of Baha'u'llah, November 12, 1817. Day of the Covenant, November 26. Ascension of eAbdu~1~Bahi, November 28, 1921. Period of the Fast, nineteen days begin-fling March 2. Feast of Naw-Riiz (Baha'i New Year), March 21. [p195] THE WORLD ORDER OF BAHA'U'LLAH 195 THE ANNUAL BAHA CONVENTION A Statement by the National Spiritual Assembly (Approved by the Guardian) Despite the repeated explanations given by the Guardian on this subject, there seems to exist each year, prior to and also during the Convention period, some misunderstanding as to the nature of the Annual Meeting. In order to establish a definite standard of Convention procedure, the following statement has been approved and adopted, and in accordance with the vote taken by the National Assembly, a copy of the statement is placed in the hands of the presiding officer of the Convention to control the Convention procedure, after being read to the delegates by the officer of the National Spiritual Assembly by whom the Convention is convened.1 ccThe delegates present at this Annual Baha'i Convention are called upon to render a unique, a vital service to the Faith of Baha'u'llah. Their collective functions and responsibilities are not a matter of arbitrary opinion, but have been clearly described by the Guardian of the Cause. If civil governments have found it necessary to adopt the doctrine that tignorance of the law is no excuse,' how much more essential it is for Baha'is, individually and collectively, to base their responsible actions upon thorough comprehension of the fundamental princi-pies which underlie that Administrative Order which in its maturity is destined to become the World Order of Baha'u'llah. CCC idrble confusion would have been avoided at Conventions held during the past three years had the delegates, and all members of the National Spiritual Assembly itself, given sufficient consideration to the fact that BAHA'I Nrws of February, 1930, contained an explanation of the Annual Convention which had been prepared by the National Spiritual Assembly, submitted to Shoghi Effendi, and definitely approved by him. It is because this statement of four years ago has gone unnoticed that successive II This reference to '%eing read to the delegates" was in connection with the 1934 Convention only. The statement is here published for the general information of the believers. Conventions, acting upon some matters as a law unto themselves, have inadvertently contravened the Guardian's clear instructions. ccThe National Spiritual Assembly now calls attention to two specific portions of the 1930 statement approved by the Guardian which have been neglected in subsequent Conventions: first, the ruling that non-delegates do not possess the right to participate in Convention proceedings; and, second, that the time of the election of members of the National Spiritual Assembly shall be fixed in the Agenda at such a time as to allow the outgoing Assembly full time to report to the delegates, and to allow the rnconiing Assembly to have f till consultation with the assembled delegates. It is surely evident that a procedure or principle of action once authorized by the Guardian is not subject to alteration by any Baha'i body or individual believer to whom the procedure directly applies. "In order to remove other sources of misunderstanding, the National Spiritual Assembly now feels it advisable to point out that the Guardian's letters on the subject of the Convention, received and published in BAHA'I Nrws this year,' do not, as some believers seem to feel, organically change the character and function of the Annual Meeting, but reaffirm and strengthen instructions and explanations previously given. In the light of all the Guardian's references to this subject, compiled and published by the National Spiritual Assembly in BAHA'I NEWS of November, 1933 and February, 1934, the following brief summary has been prepared and is now issued with the soic purpose of contributing to the spiritual unity of the chosen delegates here present: Ñ ~ The Annual Baha'i Convention has two unique functions to fulfill, discussion of current Baha'i matters and the election of the National Spiritual Assembly. The discussion should be free and untrammeled, 'February, 1934. [p196] 196 THE BAHA'I WORLD the election carried on in that spirit of prayer and meditation in which alone every delegate can render obedience to the Guardian s expressed wish. After the Convention is convened by the Chairman of the National Spiritual Assembly, and after the roll call is read by the Secretary of the Assembly, the Convention proceeds to the election of its chairman and secretary by secret ballot and without advance nomination, according to the standard set for all Baha'i elections. "2. Non-delegates may not participate in Convention discussion. All members of the National Spiritual Assembly may participate in the discussion, but oniy those members who have been elected delegates may vote on any matter brought up for vote during the proceedings. 3. The outgoing National Spiritual Assembly is responsible for rendering reports of its own activities and of those carried on by its committees during the past year. The annual election is to be held at a point midway during the Convention sessions, so that the incoming Assembly may consult with the delegates. tC4 The Convention is free to discuss any Baha matter, in addition to those treated in the annual reports. The Convention is responsible for making its own rules of procedure controlling discussion; for example, concerning any limitations the delegates may find it necessary to impose upon the time allotted to or claimed by any one delegate. The National Assembly will maintain the rights of the delegates to confer freely and fully, free from any restricted pressure, in the exercise of their function. cc~• The Convention as an organic body is limited to the actual Convention period. It has no function to discharge after the close of the sessions except that of electing a member or members to fill any vacancy that might arise in the membership of the National Spiritual Assembly during the year. ~ The Convention while in session has no independent legislative, executive or judicial function. Aside from its action in electing the National Spiritual Assembly, its discussions do not represent actions but recommendations which shall, according to the Guardian's instructions, be given conscientious consideration by the National Assembly. 7. The National Spiritual Assembly is the supreme Baha'i administrative body within the American Baha community, and its jurisdiction continues without interruption during the Convention period as during the remainder of the year, and independently of the individuals composing its membership. Any matter requiring action of legislative, executive or judicial nature, whether arising during the Convention pe-nod or at any other time, is to be referred to the National Spiritual Assembly. The National Assembly is responsible for upholding the administrative principles applying to the holding of the Annual Convention as it is for upholding all other administrative principles. If, therefore, a Convention departs from the principles laid down for Conventions by the Guardian, and exceeds the limitations of function conferred upon it, in that case, and in that case alone, the National Spiritual Assembly can and must intervene. It is the National Spiritual Assembly, and nor the Convention, which is authorized to decide when and why such intervention is required. CC 8. The National Spiritual Assembly feels that it owes a real duty to the delegates, and to the entire body of believers, in presenting any and all facts that may be required in order to clarify matters discussed at the Convention. There can be no true Baha consultation at this important meeting if any incomplete or erroneous view should prevail. "9. The National Assembly in adopting and issuing this statement does so in the sincere effort to assure the constitutional freedom of the Convention to fulfill its high mission. The path of true freedom lies in knowing and obeying the general principles given to all Baha'is for the proper conduct of their collective affairs. While the entire world plunges forward to destruction, it is the responsibility of the National Spiritual Assembly to uphold that Order on which peace and security solely depends." [p197] THE WORLD ORDER OF BAHA'U'LLAH 197 THE NONPOLITICAL CHARACTER OF THE BAHA'I FAITH A Statement Prepared by the National Spiritual Assembly in Response to the Request for Clarification of the Subject Voiced by the 1933 Annual Convention It is the view of the National Spiritual Assembly that the Guardian's references to the nonpolitical character of the Baha'i Faith, when studied as a whole, are so clear that they can be fully grasped by all believers and rightly applied by all Local Spiritual Assemblies to any problems they may encounter. Should special circumstances arise, however, the National Assembly will make every effort to assist any Local Assembly to arrive at fuller understanding of this important subject. The first reference to consider is taken from the letter written by Shoghi Effendi on March 21, 1932, published under the title of "The Golden Age of the Cause of Baha'u'llah." ~~]j feel it, therefore, incumbent upon me to stress, now that the time is ripe, the importance of an instruction which, at the present stage of the evolution of our Faith, should be increasingly emphasized, irrespective of its application to the East or to the "West. And this principle is no other than that which involves the nonparticipation by the adherents of the Faith of Baha'u'llah, whether in their individual capacities or collectively as local or national Assemblies, in any form of activity that might be interpreted, either directly or indirectly, as an interference in the political affairs of any particular government. "Let them refrain from associating themselves, whether by word or by deed, with the political pursuits of their respective nations, with the policies of their governments and the schemes and programs of parties and factions. In such controversies they should assign no blame, take no side, further no design, and identify themselves with no system prejudicial to the best interests of that worldwide Fellowship which it is their aim to guard and foster. Let them beware lest they allow themselves to become the tools of unscrupulous politicians, or to be entrapped by the treacherous devices of the plotters and the perfidious among their countrymen. Let them so shape their lives and regulate their conduct that no charge of secrecy, of fraud, of bribery or of intimidation may, however ill-founded, be brought against them. It is their duty to strive to distinguish, as clearly as they possibly can, and if needed with the aid of their elected representatives, such posts ~nd functions as are either diplomatic or political, from those that are purely administrative in character, and which under no circumstances are affected by the changes and chances that political activities and party government, in every land, must necessarily involve. Let them affirm their unyielding determination to stand, firmly and unreservedly, for the way of Baha'u'llah, to avoid the entanglements and bickerings inseparable from the pursuits of thc politician, and to become worthy agencies of that Divine Polity which incarnates God's immutable Purpose for all men. "Let them proclaim that in whatever country they reside, and however advanced their institutions, or profound their desire to enforce the laws and apply the principles enunciated by Baha'u'llah, they will, unhesitatingly, subordinate the operation of such laws and the application of such principles to the requirements and legal enactments of their respective governments. Theirs is not the purpose, while endeavoring to conduct and perfect the administrative affairs of their Faith, to violate, under any circumstances, the provisions of their country's constitution, much less to allow the machinery of their administration to supersede the government of their respective countries." This instruction raised the question whether believers should vote in any public election. A Tablet revealed by 'Abdu'l-Baha to Mr. Thornton Chase was sent to the Guardian, and the following reply was received, dated January 26, 1933: ttThe Guardian fully recognizes the authenticity and controlling influence of this [p198] 198 THE BAJIAJIf WORLD instruction from eAbdu~1.~Bahi upon the question. He, however, feels under the responsibility of stating that the attitude taken by the Master (that is, that American citizens are in duty bound to vote in public elections) implies certain reservations. He, therefore, lays it upon the individual conscience to see that in following the Master's instructions no Baha'i vote for an officer nor Baha'i participation in the affairs of the Republic shall involve acceptance by that individual of a program or policy that contravenes any vital principle, spiritual or social, of the Faith." The Guardian added to this letter the following postscript: ccj feel it incumbent upon me to clarify the above statement, written in my behalf, by stating that no vote cast, or office undertaken, by a Baha'i should necessarily constitute acceptance, by the voter or office holder, of the entire program of any political party. No Baha'i can be regarded as either a Republican or Democrat, as such. He is, above all cisc, the supporter of the principles enunciated by Baha'u'llah, with which, I am firmly convinced, the program of no political party is completely bar-monious. In a letter dated March 16, 1933, the Guardian sent these further details: CtAS regards the nonpolitical character of the Baha'i Faith, Shoghi Effendi feels that there is no contradiction whatsoever between the Tablet (to Thornton Chase, referred to above) and the reservations to which he has referred. The Master surely never desired the friends to use their influence towards the realization and promotion of policies contrary to any of the principles of the Faith. The friends may vote, if they can do it, without identifying themselves with one party or another. To enter the arena of party politics is surely detrimental to the best interests of the Faith and will harm the Cause. It remains for the individuals to so use their right to vote as to keep aloof from party politics, and always bear in mind that they are voting on the merits of the individual, rather than because he belongs to one party or another. The matter must be made perfectly clear to the individuals, who will be left free to exercise their discretion and judgment. But if a certain person does enter into party politics and labors for the ascendency of one party over another, and continues to do it against the expressed appeals and warnings of the Assembly, then the Assembly has the right to refuse him the right to vote in Baha'i elections.~~ CONCERNING MEMBERSHIP IN NONBAHA'I RELIGIOUS ORGANIZATIONS The instruction written by Shoghi Effendi concerning membership in nonBahA'i religious organizations, published in the July, 1935, number of BAHA'I NEWS, has brought forth some interesting and important communications from local Spiritual Assemblies and also from individual believers, to all of which the National Spiritual Assembly has given careful and sympathetic attention. The National Assembly itself, on receiving that instruction, made it the subject of extensive consultation, feeling exceedingly responsible for its own understanding of the Guardian's words and anxious to contribute to the understanding of the friends. In October, 1935, the Assembly sent in reply to some of these communications a general letter embodying its thoughts on the subject, and a copy of that letter was forwarded to Shoghi Effendi for his approval and comment. His references to its contents, made in. letters addressed to the National Spiritual Assembly on November 29 and December 11, 1935, are appended to this statement. Now that Shoghi Effendi's approval has been received, the National Assembly feels it desirable to publish, for the information of all the American believers, the substance of the October letter. While so fundamental an instruction is bound to raise different questions corresponding to the different conditions existing throughout the Baha'i community, the most important consideration is our collective need to grasp the essential principle [p199] THE WORLD ORDER OF BAHA'U'LLAH 199 underlying the new instruction, and our capacity to perceive that the position which the Guardian wishes us to take in regard to church membership is a necessary and inevitable result of the steady development of the World Order of Baha'u'llah. This essential principle is made clear when we turn to Shoghi Effendi's further reference to the subject as published in BAHA'I NEWS for October, 1935 Ñ words written by the Guardian's own hand. In the light of these words, it seems fully evident that the way to approach this instruction is in realizing the Faith of Baha'u'llah as an ever-growing organism destined to become something new and greater than any of the revealed religions of the past. Whereas former raiths inspired hearts and illumined souls, they eventuated in formal religions with an ecclesiastical or Ñ ganization, creeds, rituals and churches, while the Faith of Baha'u'llah, likewise renewing man's spiritual life, will gradually produce the institutions of an ordered society, fulfilling not merely the function of the churches of the past but also the func-don of the civil state. By this manifesta-. don of the Divine Will in a higher degree than in former ages, humanity will emerge from that immature civilization in which church and state are separate and competitive institutions, and partake of a true civilization in which spiritual and social principles are at last reconciled as two aspects of one and the same Truth. No Baha'i can read the successive 'XJorld Order letters sent us by Shoghi Effendi without perceiving that the Guardian, for many years, has been preparing us to understand and appreciate this fundamental purpose and mission of the Revelation of Baha'u'llah's. Even when the Master ascended, we were for the most part still considering the Baha'i Faith as though it were oniy the "return of Christ" and failing to perceive the entirely new and larger elements latent in the Teachings of Baha'u'llah. Thus, in the very first of the World Order letters, written February 27th, 1929, Shoghi Effendi said: "Who, I may ask, when viewing the international character of the Cause, its far-flung ramifications, the increasing complexity of its affairs, the diversity versity of its adherents, and the state of confusion that assails on every side the infant Faith of God, can for a moment question the necessity of some sort of ad. ministrative machinery that will insure, amid the storm and stress of a struggling civilization, the unity of the Faith, the preservation of its identity, and the protection of its interests?" Although for five years the Guardian had been setting forth the principles of Baha'i Administration in frequent letters, in 1927 he apparently felt it necessary to overcome some doubts here and there as to the validity of the institutions the Master bequeathed to the Baha'is in His Will and Testament. The series of W'orld Order letters, however, goes far beyond the point of defending and explaining their validity as an essential element in the Faith of Baha'u'llah Ñ the Guardian vastly extended the horizon of our understanding by making it clear that the Administrative Order, in its full development, is to be the social structure of the future civilization. Thus, in that same letter quoted above, he wrote: "Not only will the presentday Spiritual Assemblies be styled differently in future, but will be enabled also to add to their present functions those powers, duties, and prerogatives necessitated by the recognition of the Faith of Baha'u'llah, not merely as one of the recognized religious systems of the world, but as the State Religion of an independent and Sovereign Power. And as the Baha'i Faith permeates the masses of the peopies of East and West, and its truth is embraced by the majority of the peoples of a number of the Sovereign States of the world, will the Universal House of Justice attain the plenitude of its power, and exercise, as the supreme organ of the Baha'i Commonwealth, all the rights, the duties, and responsibilities incumbent upon the world's future super-state." This passage stands as the keystone in the noble structure which Shoghi Effendi has raised in his function as interpreter of the Teachings of Baha'u'llah. The Master developed the Cause to the point where this social Teaching, always existent in the Tablets of Baha'u'llah, could be explained to the believers and given its due significance as [p200] 200 THE BAHA'I WORLD the fulfilment of Baha'i evolution. As the Guardian expressed it: "That Divine Civilization, the establishment of which is the primary mission of the Baha'i Faith." (World Order of Baha'u'llah, pages 3 and 4.) For us these words mean that a Baha' i is not merely a member of a revealed Religion, be is also a citizen in a 'World Order even though that Order today is still in its infancy and still obscured by the shadows thrown by the institutions, habits and attitudes derived from the past. But since the aim and end has been made known, our devotion and loyalty must surely express itself, not in clinging to views and thoughts emanating from the past, but in pressing forward in response to the needs of the new creation. That true devotion, which consists in conscious knowledge of the "primary mission," and unified action to assist in bringing about its complete triumph, recognizes that a BaJA'i today must have singleness of mind as of aim, without the division arising when we stand with one foot in the Cause and one foot in the world, attempting to reconcile diverse elements which the Manifestation of God Himself has declared to be irreconcilable. The principle underlying the Guardian instruction about membership in nonBahA'i religious bodies has already been emphasized by Shoghi Effendi in another connection Ñ the instruction about the nonpolitical char-acted of the Faith which he incorporated in his letter entitled "The Golden Age of the Cause of Baha'u'llah." For example: ~ feel it, therefore, incumbent upon me to stress, now that the time is ripe, the importance of an instruction which, at the present stage of the evolution of our Faith, should be increasingly emphasized, irrespective of its application to the East or to the West. And this principle is no other than that which involves the nonparticipation by the adherents of the Faith of Baha'u'llah, whether in their individual capacities or collectively as local or national Assemblies, in any form of activity that might be interpreted, either directly or indirectly, as an interference in the political affairs of any particular government." Again, when the question was raised as to membership in certain nonBahA'i organizations not directly religious or political in character, the Guardian replied: (cRegarding association with the World Fellowship of Faiths and kindred Societies, Shoghi Effendi wishes to reaffirm and elucidate the general principle that Baha'i elected representatives as well as individuals should refrain from any act or word that would imply a departure from the principles, whether spiritual, social or administrative, established by Ba Ñ hA'u'lUh. rormal affiliation with and acceptance of membership in organizations whose programs or policies are not wholly reconcilable with the Teachings is of course out of the question." (BAHA'I NEWS, August, 1933.) Thus, not once but repeatedly the Guardian has upheld the vital principle underlying every type of relationship between Baha'is and other organizations, namely, that the Cause of Baha'u'llah is an ever-growing organism, and as we begin to realize its universality our responsibility is definitely established to cherish and defend that universality from all compromise, all admixture with worldly elements, whether emanating from our own habits rooted in the past or from the deliberate attacks imposed by enemies from without. It will be noted that in the instruction published in July, 1935, BAHA'I NEWS, the Guardian made it clear that the principle involved is not new and unexpected, but rather an application of an established principle to a new condition. "Concerning membership in nonBahA'i religious associations, the Guardian wishes to reemphasize the general principle already laid down in his communications to your Assembly and also to the individual believers that no Baha'i who wishes to be a wholehearted and sincere upholder of the distinguishing principles of the Cause can accept full membership in any non-Bah&'i ecclesiastical organization. For it is only too obvious that in most of its fundamental assumptions the Cause of Baha'u'llah is completely at variance with outworn creeds, ceremonies and institutions. During the days of the Master the Cause was still in a stage that made such an open and sharp [p201] THE WORLD ORDER OF BAHA'U'LLAH 201 dissociation between it and other religious organizations, and particularly the Muslim Faith, not oniy inadvisable but practically impossible to establish. But since His passing events throughout the Baha'i world, and particularly in Egypt where the Muslim religious courts have formally testified to the independent character of the Faith, have developed to a point that has made such an assertion of the independence of the Cause not oniy highly desirable but absolutely essential." To turn now to the Guardian's words published in October BAHA'I NEWS: "The separation that has set in between the institutions of the Baha'i Faith and the IslAmic ecclesiastical organizations that oppose it imposes upon every loyal upholder of the Cause the obligation of refraining from any word or action that might prejudice the position which our enemies have of their own accord proclaimed and established. This historic development, the beginnings of which could neither be recognized nor even anticipated in the years immediately preceding 'Abdu'l-Baha's passing, may be said to have signalized the Formative Period of our Faith and to have paved the way for the consolidation of its administrative order. Though our Cause unreservedly recognizes the Divine origin of all the religions that preceded it and upholds the spiritual truths which lie at their very core and are common to them all, its institutions, whether administrative, religious or humanitarian, must, if their distinctive character is to be maintained and recognized, be increasingly divorced from the outworn creeds, the. meaningless ceremonials and manmade institutions with which these religions are at present identified. Our adversaries in the East have initiated the struggle. Our future opponents in the 'West will, in their turn, arise and carry it a stage further. Ours is the duty, in anticipation of this inevitable contest, to uphold unequivocally and with undivided loyalty the integrity of our Faith and demonstrate the distinguishing features of its divinely appointed institutions." Nothing could be clearer or more emphatic. These words, asserting again the essential universality of the Cause, likewise repeat and renew the warning that the organized religions, even in America, will become bitterly hostile to the Faith of Baha'u'llah, denounce and oppose it, and seek its destruction in vain effort to maintain their own "outworn creeds" and material power. Informed of this inevitable development, can a Baha'i any longer desire to retain a connection which, however liberal and pleasing it now seems, is a connection with a potential foe of the Cause of God? The Guardian's instruction signifies that the time has come when all American believers must become fully conscious of the implications of such connections, and carry out their loyalty to its logical conclusion. Shoghi Effendi's latest words are not merely an approval of the foregoing statement, but a most helpful elucidation of some of the problems which arise when the friends turn to their local Assemblies for specific advice under various special circumstances. "The explanatory statement in connection with membership in non-BaM'i religious organizations is admirably conceived, convincing and in full conformity with the principles underlying and implied in the unfolding world order of Baha'u'llah." (No-vember 29, 1933.) CCTh Guardian has carefully read the copy of the statement you had recently prepared concerning non-membership in nonBahA'i religious organizations, and is pleased to realize that your comments and explanations are in full conformity with his views on the subject. He hopes that your letter will serve to clarify this issue in the minds of all the believers, and to further convince them of its vital character and importance in the present stage of the evolution of the Cause. In this case,~ as also in that of suffering believers, the Assemblies, whether local or national, should act tactfully, patiently and in a friendly and kindly spirit. Knowing how painful and dangerous it is for such believers to repudiate A special case involving an aged believer, afflicted with illness, for whom severance of church relations might have been too great a shock. [p202] 202 THE BAHA'I WORLD their former allegiances and friendships, they should try to gradually persuade them of the wisdom and necessity of such an action, and instead of thrusting upon them a new principle, to make them accept it inwardly, and out of pure conviction and desire. Too severe and immediate action in such cases is not oniy fruitless but actually harmful. It alienates people instead of winning them to the Cause. ccThe other point concerns the advisability of contributing to a church. In this case also the friends must realize that contributions to a church, especially when not regular, do not necessarily entail affiliation. The believers can make such offerings, occasionally, and provided they are certain that while doing so they are not connected as members of any church. There should be no confusion between the terms affiliation and association. While affiliation with ecclesiastical organizations is not permissible, association with them should not oniy be tolerated but even encouraged. There is no better way to demonstrate the universality of the Cause than this. Baha'u'llah, indeed, urges His followers to consort with all religions and nations with utmost friendliness and love. This constitutes the very spirit of His message to mankind." (December 11, 1935.) The National Spiritual Assembly trusts that the subject will receive the attention of local Assemblies and communities, and that in the light of the foregoing explanations the friends will find unity and agreement in applying the instruction to whatever situations may arise. In teaching new believers let us lay a proper foundation so that their obedience will be voluntary and assured from the beginning of their enrollment as Baha'is. In our attitude toward the older believers who are affected by the instruction let us act with the patience and kindliness the Guardian has urged. BAHA'I S AND WAR A Statement by the National Spiritual Assembly 1 One of the chief responsibilities of Baha'is in this transitional era is to grasp the principle upon which rests their loyalty to the Faith of Baha'u'llah in relation to their duty toward their civil government. This problem arises in its most difficult form in connection with our individual and collective attitude toward war. Nothing could be more powerful than the Baha teachings on the subject of Peace. Not oniy does Baha'u'llah confirm the teachings of all former Manifestations which uphold amity and fellowship between individual human beings, and the supremacy of love as the end and aim of mutual intercourse and association, but He likewise extends the divine law of Peace to governments and rulers, declaring to them that they are called upon to establish Peace 1 "'The Guardian has carefully read the N. S. A's statement on the Baha'i attitude toward war, and approves of its circulation among the believers. Ñ Shoghi Effendi, through his secretary, Haifa, January 10, 1936. and Justice upon earth, and uproot forever the dire calamity of international war. Despite His Revelation, a most agonizing and excruciating conflict raged in Europe for four years, and since that war many other wars and revolutions have dyed the earth, while at present the heaven of human hope is black with the approach of a final world-shaking catastrophe. What wonder that faithful Baha'is, abhorring and detesting war as insane repudiation of divine law, as destroyer of life and ruin of civilization, should now, in these fateful days, ponder how they may save their loved ones from the calamity of the battlefield, and how they may contribute their utmost to any and every effort aimed at the attainment of universal Peace? Conscious of these heart-stirrings, and mindful of its responsibility toward all American believers, and particularly that radiant youth which would first of all be sacrificed in the event of a declaration of war by the government, the Natioiial Spir [p203] THE WORLD ORDER OF BAHA'U'LLAH 203 itual Assembly wishes to express its view upon the inatter, in the hope that the result of its study of the Teachings and of the Guardian's explanations will assist in bringing a unity of opinion and a clarification of thought among the friends. Concerning the duty of Baha'is to their government, we have these words, written by Shoghi Effendi on January 1, ~929 (see ~ Administration," page 152): CCTO all these (that is, restrictive measures of the Soviet r~gime) the followers of the Faith of Baha'u'llah have with feelings of burning agony and heroic fortitude unanimously and unreservedly submitted, ever mindful of the guiding principle of Baha'i conduct that in connection with their administrative activities, no matter how grievously interference with them might affect the course of the extension of the Movement, and the suspension of which does not constitute in itself a departure from the principle of loyalty to their Faith, the considered judgment and authoritative decrees issued by their responsible rulers must, if they be faithful to Baha'u'llah's and ~ express injunctions, be thoroughly respected and loyally obeyed. In matters, however, that vitally affect the integrity and honor of the Faith of Baha'u'llah, and are tantamount to a recantation of their faith and repudiation of their innermost belief, they are convinced, and are unhesitatingly prepared to vindicate by their lifeblood the sincerity of their conviction, that no power on earth, neither the arts of the most insidious adversary nor the bloody weapons of the most tyrannical oppressor, can ever succeed in extorting from them a word or deed that might tend to stifle the voice of their conscience or varnish the purity of their faith." In view of the fact that early Christians were persecuted because they refused to render military service, the question might be raised whether the above statement means that the Guardian includes refusal to bear arms as one of those matters which cCvitally affect the integrity and honor of the Faith and are tantamount to a recantation of their faith and repudiation of their innermost belief" Ñ a question the more important in that the early Christians preferred persecution to military service. The answer to this question is that the Guardian instructs us that the obligation to render military duty placed by governments upon their citizens is a form of loyalty to one's government which the Baha'i must accept, but that the believers can, through their National AssemMy, seek exemption from active army duty provided their government recognizes the right of members of religious bodies making peace a matter of conscience to serve in some noncombatant service rather than as part of the armed force. The National Spiritual Assembly has investigated carefully this aspect of the situation, and has found that, whereas the government of the United St&tes did, in the last war, provide exemption from military duty on religious grounds, nevertheless this exemption was part of the Statutes bearing directly upon that war, and with the cessation of hostilities the exemption lapsed. In other words, there is today no basis on which any Baha'i may be exempted from military' duty in a possible future conflict. The National Assembly, consequently, cannot at present make any petition for exemption of Baha'is from war service, for such petitions must be filed with reference to some specific Act or Statute under which exemption can be granted. The Assembly understands that, in the event of war, there will be some kind of provision for exemption enacted, but as far as Baha'is are concerned, no steps can be taken until this government declares itself in a state of war. This explanation, it is hoped, will satisfy those who for some years have been urging that protection be secured for American Baha'i youth. On the other hand it must be pointed out that it is no part of our teaching program to attract young people to the Cause merely in order to take advantage of any exemption that may later on be officially obtained for duly enrolled Baha'is. The oniy justifiable reason for joining this Faith is because one realizes that it is a divine Cause and is ready and willing to accept whatever may befall a believer on the path of devotion. The persecutions which have been inflicted [p204] 204 THE BAHA'I WORLD upon Baha'is so frequently make it clear that the path of devotion is one of sacrifice and not of ease or special privilege. Another question encountered here and there among believers is what can Baha'is do to work for Peace? Outside the Cause we see many organizations with peace programs, and believers occasionally feel that it is their duty to join such movements and thereby work for a vital Baha'i principle. It is the view of the National Spiritual Assembly that activity in and for tbe Cause itself is the supreme service to world peace. The Baha'i community of the world is the true example of Peace. The Baha principles are the only ones upon which Peace can be established. Therefore, by striving to enlarge the number of declared believers, and broadcasting the Teachings of BaM 'u'llAh, we are doing the utmost to rid humanity of the scourge of war. Of what use to spend time and money upon incomplete human programs when we have the universal program of the Manifestation of God? The firm union of the Baha is in active devotion to the advancement of their own Faith Ñ this is our service to Peace, as it is our service to all other human needs Ñ economic justice, race amity, religious unity, etc. Let nonbelievers agitate for disarmament and circulate petitions for this and that pacifist aim Ñ a Baha'i truly alive in this Faith will surely prefer to base his activities upon the foundation laid by Baha'u'llah, walk the path which the Master trod all His days, and heed the appeals which the Guardian has given us to initiate a new era in the public teaching of the Message. THE WILL AND TESTAMENT OF CABDU~L BAIl Excerpts Made by the National Spiritual Assembly of the Baha'is of the United States and Canada, by Direction of Shoghi Effendi, Guardian of the Baha'i Faith NVELL is it with him who fixeth his gaze upon the Order of Baha'u'llah and rendereth thanks unto his Lord! For He assuredly will be made manifest. God hath indeed ordained it in the Bayin. Ñ The 13db. ("The Dispensation of Baha'u'llah," pages 54 Ñ S 5.) The world's equilibrium hath been upset through the vibrating influence of this most great, this new World Order. Mankind's ordered life bath been revolutionized through the agency of this unique, this wondrous System Ñ the like of which mortal eyes have never witnessed. Ñ Baha'u'llah. ("The Dispensation of Baha'u'llah," page 54.) It is incumbent upon the Aglis5.n, the Afn&n and My kindred to turn, one and all, their faces towards the Most Mighty Branch. Consider that which We have revealed in Our Most Holy Book: "When the ocean of My presence bath ebbed and the Book of My Revelation is ended, turn your faces toward Him Whom God hath purposed, Who bath branched from this Ancient Root." The object of this sacred verse is none except the Most Mighty Branch (tAbdu'1-Bahi). Thus have We graciously revealed unto you Our potent Will, and I am verily the Gracious, the All-Power ful. Ñ Baha'u'llah. ("The Dispensation of Baha'u'llah," page 42.) There hath branched from the Sadratu'1-Munvah~ this sacred and glorious Being, this Branch of Holiness; well is it with him that hath sought His shelter and abideth beneath His shadow. Verily the Limb of the Law of God hath sprung forth from this Root which God hath firmly implanted in the Ground of His Will, and Whose Branch hath been so uplifted as to encompass the whole of creation. Ñ Baha'u'llah. ("The Dispensation of Baha'u'llah," page 43.) In accordance with the explicit text of the Kitab-i-Aqdas, Baha'u'llah hath made the Center of the Covenant the Interpreter of His Word Ñ a Covenant so firm and [p205] THE WORLD ORDER OF BAHA'U'LLAH 205 mighty that from the beginning of time until the present day no religious Dispensation hath produced its 1ike. Ñ Abdu'l-Baha. (c(The Dispensation of Baha'u'llah," page 44.) tAbdu'I-Bahi Who incarnates an institution for which we can find no parallel whatsoever in any of the world's recognized religious systems, may be said to have closed the Age to which He Himself belonged and opened the one in which we are now laboring. His Will and Testament should thus be regarded as the perpetual, the indissoluble link which the mind of Him Who is the Mystery of God has conceived in order to insure the continuity of the three ages that constitute the component parts of the Baha'i Dispensation. The creative energies released by the Law of Baha'u'llah, permeating and evolving within the mind of tAbdu'1-BahA have, by their very impact and close interaction, given birth to an Instrument which may be viewed as the Charter of the New World Order which is at once the glory and the promise of this most great Dispensation. The Will may thus be acclaimed as the inevitable offspring resulting from that mystic intercourse between Him Who communicated the generating influence of His divine Purpose and the One Who was its vehicle and chosen recipient. Being the Child of the Covenant Ñ the Heir of both the Originator and the Interpreter of the Law of God Ñ the Will and Testament of CAbdu~I~Bahi can no more be divorced from Him Who supplied the original and mod-'rating impulse than from the One Who ultimately conceived it. Baha'u'llah's inscrutable purpose, we must ever bear in mind, has been so thoroughly infused into the conduct of tAbdu'1-BahA, and their motives have been so closely wedded together, that the mere attempt to dissociate the teachings of the former from any system which the ideal Exemplar of those same teachings has established would amount to a repudiation of one of the most sacred and basic truths of the Faith. The Administrative Order, which ever since tAbdu'1-BaM's ascension has evolved and is taking shape under our very eyes in no fewer than forty countries of the world, may be considered as the framework of the Will itself, the inviolable stronghold wherein this newborn child is being nurtured and develops. This Administrative Order, as it expands and consolidates itself, will no doubt manifest the potentialities and reveal the full implications of this momentous Document Ñ this most remarkable expression of tile 'Will of One of the most remarkable Figures of the Dispensation of Baha'u'llah. It will, as its component parts, its organic institutions, begin to function with efficiency and vigor, assert its claim and demonstrate its capacity to be regarded not only as the nucleus but the very pattern of the New World Order destined to embrace in the fulness of time the whole of mankind. Ñ Shoghi Effendi. ('The Dispensation of Baha'u'llah," pages 5152.) ALL-PRAISE to Him Who, by the Shield of His Covenant, hath guarded the Temple of His Cause from the darts of doubtfulness, Who by the Hosts of His Testament hath preserved the Sanctuary of His Most Beneficent Law and protected His Straight and Luminous Path, staying thereby the onslaught of the company of Covenant-breakers, that have threatened to subvert His Divine Edifice; Who hath watched over His Mighty Stronghold and All-glorious Faith, through the aid of men whom the slander of the slanderer affects not, whom no earthly calling, glory and power can turn aside from the Covenant of God and His Testament, established firmly by His clear and manifest words, writ and revealed by His All-glorious Pen and recorded in the Preserved Tablet. Salutation and praise, blessing and glory rest upon that primal branch of the Divine and Sacred Late-Tree, grown out, blest, tender, verdant and flourishing from the Twin Holy Trees; the most wondrous, unique and priceless pearl that doth gleam from out the Twin Surging Seas; upon the offshoots of the Tree of Holiness, the twigs of the Celestial Tree, they that in the Day of the Great Dividing have stood fast and firm in the Covenant; upon the Hands [p206] 206 THE BAHA'I WORLD (pillars) of the Cause of God that have diffused widely the Divine Fragrances, declared His Proofs, proclaimed His Faith, published abroad His Law, detached themselves from all things but Him, stood for righteousness in this world, and kindled the Fire of the Love of God in the very hearts and souis of His servants; upon them that have believed, rested assured, stood steadfast in His Covenant and followed the Light that after my passing shineth from the Dayspring of Divine Guidance Ñ for behold! he is the blest and sacred bough that hath branched out from the Twin Holy Trees. Well is it with him that seeketh the shelter of his shade that shadoweth all mankind. 0 ye beloved of the Lord! The greatest of all things is the protection of the True Faith of God, the preservation of His Law, the safeguarding of His Cause and service unto His Word. Ten thousand souis have shed streams of their sacred blood in this path, their precious lives they offered in sacrifice unto Him, hastened wrapt in holy ecstasy unto the glorious field of martyrdom, upraised the Standard of God's Faith and writ with their lifeblood upon the Tablet of the world the verses of His Divine Unity. The sacred breast of His Holiness, the Exalted One (may my life be a sacrifice unto Him), was made a target to many a dart of woe, and in Mizindar~n, the Blessed feet of the Abbi Beauty (may my life be offered up for His loved ones) were so grievously scourged as to bleed and be sore wounded. His neck also was put into captive chains and His feet made fast in the stocks. In every hour, for a period of fifty years, a new trial and calamity befell Him and fresh afflictions and cares beset Him. One of them: after having suffered intense vicissitudes, He was made homeless and a wanderer and fell a victim to still new vexations and troubles. In tlrAq, the DayStar of the world was so exposed to the wiles of the people of malice as to be eclipsed in splendor. Later on Tie was sent an exile to the Great City (Con-stantinople) and thence to the Land of Mystery (Adrianople), whence, grievously wronged, He was eventually transferred to the Most Great Prison (tAkk6). He Whom the world bath wronged (may my life be offered up for His loved ones) was four times banished from city to city, till at last condemned to perpetual confinement, He was incarcerated in this Prison, the prison of highway robbers, of brigands and of manslayers. All this is but one of the trials that have afflicted the Blessed Beauty, the rest being even as grievous as this. According to the direct and sacred command of God we are forbidden to utter slander, are commanded to show forth peace and amity, are exhorted to rectitude of conduct, straightforwardness and harmony with all the kindreds and peoples of the world. We must obey and be the well-wishers of the governments of the land, regard disloyalty unto a just king as disloyalty to God Himself and wishing evil to the government a transgression of the Cause of God. 0 God, my God! Thou seest this wronged servant of Thine, held fast in the talons of ferocious lions, of ravening wolves, of bloodthirsty beasts. Graciously assist me, through my love for Thee, that I may drink deep of the chalice that brim-meth over with faithfulness to Thee and is filled with Thy bountiful Grace; so that, fallen upon the dust, I may sink prostrate and senseless whilst my vesture is dyed crimson with my blood. This is my wish, my heart's desire, my hope, niy pride, my glory. Grant, 0 Lord my God, and my Refuge, that in my last hour, my end, may even as musk shed its fragrance of glory! Is there a bounty greater than this? Nay, by Thy Glory! I call Thee to witness that no day passeth but that I quaff my fill from this cup, so grievous are the misdeeds wrought by them that have broken the Covenant, kindled discord, showed their malice, stirred sedition in the land and dishonored Thee amidst Thy servants. Lord! Shield Thou from these Covenant-breakers the mighty Stronghold of Thy Faith and protect Thy secret Sanctuary from the onslaught of the ungodly. Thou art in truth the Mighty, the Powerful, the Gracious, the Strong. [p207] THE WORLD ORDER OF BAHA'U'LLAH 207 o God, my God! Shield Thy trusted servants from the evils of self and passion, protect them with the watchful eye of Thy loving kindness from all rancor, hate and envy, shelter them in the impregnable stronghold of Thy Cause and, safe from the darts of doubtfulness, make them the manifestations of Thy glorious Signs, illumine their faces with the effulgent rays shed from the Dayspring of Thy Divine Unity, gladden their hearts with the verses revealed from Thy Holy Kingdom, strengthen their loins by Thy all-swaying power that cometh from Thy Realm of Glory. Thou art the All-Bountiful, the Protector, the Almighty, the Gracious! o ye that stand fast in the Covenant! When the hour corneth that this wronged and broken winged bird will have taken flight unto the celestial concourse, when it will have hastened to the Realm of the Unseen and its mortal frame will have been either lost or hidden neath the dust, it is incumbent upon the Afnin, that are steadfast in the Covenant of God, and have branched from the Tree of Holiness; the Hands (pillars), of the Cause of God (the glory of the Lord rest upon them), and all the friends and loved ones, one and all to bestir themselves and arise with heart and soul and in one accord, to diffuse the sweet savors of God, to teach His Cause and to promote His Faith. It behooveth them not to rest for a moment, neither to seek repose. They must disperse themselves in every land, pass by every clime and travel throughout all regions. Bestirred, without rest and steadfast to the end they must raise in every land the triumphal cry "0 Thou the Glory of Glories!" (Y~-Bah~'u'1-AbliA), must achieve renown in the world wherever they go, must burn brightly even as a candle in every meeting and must kindle the flame of Divine love in every assembly; that the light of truth may rise resplendent in the midmost heart of the world, that throughout the East and throughout the West a vast concourse may gather under the shadow of the Word of God, that the sweet savors of holiness may be diffused, that faces may shine radiantly, hearts be filled with the Divine spirit and souls be made heavenly. In these days, the most important of all things is the guidance of the nations and peoples of the world. Teaching the Cause is of utmost importance for it is the head cornerstone of the foundation itself. This wronged servant has spent his days and nights in promoting the Cause and urging the peoples to service. He rested not a moment, till the fame of the Cause of God was noised abroad in the world and the celestial strains from the Abh~ Kingdom roused the East and the West. The be-lQved of God must also follow the same example. This is the secret of faithfulness, this is the requirement of servitude to the Threshold of BaLl The disciples of Christ forgot themselves and all earthly things, forsook all their cares and belongings, purged themselves of self and passion and with absolute detachment scattered far and wide and engaged in calling the peoples of the world to the Divine Guidance, till at last they made the world another world, illumined the surface of the earth and even to their last hour proved self-sacrificing in the pathway of that Beloved One of God. Finally in various lands they suffered glorious martyrdom. Let them that are men of action follow in their footsteps! 0 my loving friends! After the passing away of this wronged one, it is incumbent upon the Aghs~n (Branches), the Afn~n (Twigs) of the Sacred Lote-Tree, the Hands (pillars) of the Cause of God and the loved ones of the Ab1A Beauty to turn unto Shoghi Effendi Ñ the youthful branch branched from the two hallowed and sacred Lote-Trees and the fruit grown from the union of the two offshoots of the Tree of Holiness Ñ as he is the sign of God, the chosen branch, the guardian of the Cause of God, he unto whom all the Aghsin, the Afnin, the Hands of the Cause of God and His loved ones must turn. He is the expounder of the words of God and after him will succeed the firstborn of his lineal descendants. The sacred and youthful branch, the guardian of the Cause of God, as well as the Universal House of Justice, to be universally elected and established, are both under the care and protection of the Abh~ [p208] 208 THE BAHA'I WORLD Beauty, under the shelter and unerring guidance of His Holiness, the Exalted One (may my life be offered up for them both). Whatsoever they decide is of God. Whoso obeyeth him not, neither obeyeth them, hath not obeyed God; whoso rebelleth against him and against them hath rebelled against God; whoso opposeth him hath opposed God; whoso contendeth with them hath contended with God; whoso disputeth with him hath disputed with God; whoso denieth him hath denied God; whoso dis-believeth in him hath disbelieved in God; whoso deviateth, separateth himself and turneth aside from him hath in truth deviated, separated himself and turned aside from God. May the wrath, the fierce indignation, the vengeance of God rest upon him! The mighty stronghold shall remain impregnable and safe through obedience to him who is the guardian of the Cause of God. It is incumbent upon the members of the House of Justice, upon all the Aghsin, the Afn&n, the Hands of the Cause of God to show their obedience, submissiveness and subordination unto the guardian of the Cause of God, to turn unto him and be iowiy before him. He that opposeth him bath opposed the True One, will make a breach in the Cause of God, will subvert His word and will become a manifestation of the Center of Sedition. Beware, beware, lest the days after the ascension (of Baha'u'llah) be repeated when the Center of Sedition waxed haughty and rebellious and with Divine Unity for his excuse deprived himself and perturbed and poisoned others. No doubt every vainglorious one that purposeth dissension and discord will not openly declare his evil purposes, nay rather, even as impure gold, would he seize upon divers measures and various pretexts that he may separate the gathering of the people of Baha. My object is to show that the Hands of the Cause of God must be ever watchful and so soon as they find anyone beginning to oppose and protest against the guardian of the Cause of God cast him out from the congregation of the people of Baha and in no wise accept any excuse from him. How often hath grievous error been disguised in the garb of truth, that it might sow the seeds of doubt in the hearts of men! 0 ye beloved of the Lord! It is incumbent upon the guardian of the Cause of God to appoint in his own lifetime him that shall become his successor, that differences may not arise after his passing. He that is appointed must manifest in himself detachment from all worldly things, must be the essence of purity, must show in himself the fear of God, knowledge, wisdom and learning. Thus, should the firstborn of the guardian of the Cause of God not manifest in himself the truth of the words: Ñ t~The child is the secret essence of its sire," that is, should he not inherit of the spiritual within him (the guardian of the Cause of God) and his glorious lineage not be matched with a goodly character, then must he (the guardian of the Cause of God), choose another branch to succeed him. The Hands of the Cause of God must elect from their own number, nine persons that shall at all times be occupied in the important services in the work of the guardian of the Cause of God. The election of these nine must be carried either unanimously or by majority from the company of the Hands of the Cause of God and these, whether unanimously or by a majority vote, must give their assent to the choice of the one whom the guardian of the Cause of God bath chosen as his successor. This assent must be given in such wise as the assenting and dissenting voices may not be distinguished (secret ballot). 0 friends! The Hands of the Cause of God must be nominated and appointed by the guardian of the Cause of God. All must be under his shadow and obey his command. Should any, within or without the company of the Hands of the Cause of God, disobey and seek division, the wrath of God and His vengeance will be upon him, for he will have caused a breach in the true Faith of God. The obligations of the Hands of the Cause of God are to diffuse the Divine Fragrances, to edify the souls of men, to promote learning, to improve the character of all men and to be, at all times and under all conditions, sanctified and detached from [p209] THE WORLD ORDER OF BAHA'U'LLAH 209 earthly things. They must manifest the fear of God by their conduct, their manners, their deeds and their words. This body of the Hands of the Cause of God is under the direction of the guardian of the Cause of God. He must continually urge them to strive and endeavor to the utmost of their ability to diffuse the sweet savors of God, and to guide all the peoples of the world, for it is the light of Divine Guidance that causeth all the universe to be illumined. To disregard, though it be for a moment, this absolute command which is binding upon everyone, is in no wise permitted, that the existent world may become even as the AbhA Paradise, that the surface of the earth may become heavenly, that contention and conflict amidst peoples, kindreds, nations and governments may disappear, that all the dwellers on earth may become one people and one race, that the world may become even as one home. Should differences arise they shall be amicably and conclusively settled by the Supreme Tribunal, that shall include members from all the governments and peoples of the world. 0 ye beloved of the Lord! in this sacred Dispensation, conflict and contention are in no wise permitted. Every aggressor deprives himself of God's grace. It is incumbent upon everyone to show the utmost love, rectitude of conduct, straightforwardness and sincere kindliness unto all the peoples and kindreds of the world, be they friends or strangers. So intense must be the spirit of love and lovingkindness, that the stranger may find himself a friend, the enemy a true brother, no difference whatsoever existing between them. For universality is of God and all limitations earthly. Thus man must strive that his reality may manifest virtues and perfections, the light whereof may shine upon everyone. The light of the sun shineth upon all the world and the merciful showers of Divine Providence fall upon all peoples. The vivifying breeze reviveth every living creature and all beings endued with life obtain their share and portion at His heavenly board. In like manner, the affections and lovingkindness of the servants of the One True God must be bountifully and universally extended to all mankind. Regarding this, restrictions and limitations are in no wise permitted. Wherefore, 0 my loving friends! Consort with all the peoples, kindreds and religions of the world with the utmost truthfulness, uprightness, faithfulness, kindliness, goodwill and friendliness; that all the world of being may be filled with the holy ecstasy of the grace of Baha, that ignorance, enmity, hate and rancor may vanish from the world and the darkness of estrangement amidst the peoples and kindreds of the world may give way to the Light of Unity. Should other peoples and nations be unfaithful to you show your fidelity unto them, should they be unjust toward you show justice towards them, should they keep aloof from you attract them to yourself, should they show their enmity be friendly towards them, should they poison your lives sweeten theii souls, should they inflict a wound upon you be a salve to their sores. Such are the attributes of the sincere! Such are the attributes of the truthful. And now, concerning the House of Justice which God hath ordained as the source of all good and freed from all error, it must be elected by universal suffrage, that is, by the believers. Its members must be manifestations of the fear of God and daysprings of knowledge and understanding, must be steadfast in God's faith and the well-wishers of all mankind. By this House is meant the Universal House of Justice, that is, in all countries, a secondary House of Justice must be instituted, and these secondary Houses of Justice must elect the members of the Universal one. Unto this body all things must be referred. It enacteth all ordinances and regulations that are not to be found in the explicit Holy Text. By this body all the difficult problems are to be resolved and the guardian of the Cause of God is its sacred head and the distinguished member for life of that body. Should he not attend in person its deliberations, he must appoint one to represent him. Should any of the members commit a sin, injurious to the common weal, the guardian of the Cause of God hath at his own discretion the right to expel [p210] 210 THE BAHA'I WORLD him, whereupon the people must elect another one in his stead. This House of Justice enacteth the laws and the government enforceth them. The legislative body must reinforce the executive, the executive must aid and assist the legislative body so that through the close union and harmony of these two forces, the foundation of fairness and justice may become firm and strong, that all the regions of the world may become even as Paradise itself. 0 ye beloved of the Lord! It is incumbent upon you to be submissive to all monarchs that are just and show your fidelity to every righteous king. Serve ye the sovereigns of the world with utmost truthfulness and loyalty. Show obedience unto them and be their well-wishers. Without their leave and permission do not meddle with political affairs, for disloyalty to the just sovereign is disloyalty to God himself. This is my counsel and the commandment of God unto you. Well is it with them that act accordingly. o dearly beloved friends! I am now in very great danger and the hope of even an hour's life is lost to me. I am thus constrained to write these lines for the protection of the Cause of God, the preservation of His Law, the safeguarding of His Word, and the safety of His Teachings. By the Ancient Beauty! This wronged one hath in no wise borne nor doth he bear a grudge against any one; towards none doth he entertain any ill-feeling and uttereth no word save for the good of the world. My supreme obligation, however, of necessity, prompteth me to guard and preserve the Cause of God. Thus, with the greatest regret, I counsel you saying:~~~ccGuard ye the Cause of God, protect His law and have the utmost fear of discord. This is the foundation of the belief of the people of Bali (may my life be offered up for them). CCHiS Holiness, the Exalted One, (the Bib) is the Manifestation of the Unity and Oneness of God and the Forerunner of the Ancient Beauty. His Holiness the AbM Beauty (may my life be a sacrifice for His steadfast friends) is the Supreme Manifestation of God and the Dayspring of His Most Divine Essence. All others are servants unto Him and do His bidding." Unto the Most Holy Book every one must turn and all that is not expressly recorded therein must be referred to the Universal House of Justice. That which this body, whether unanimously or by a majority doth carry, that is verily the Truth and the Purpose of God himself. Whoso doth deviate therefrom is verily of them that love dis. cord, bath shown forth malice and turned away from the Lord of the Covenant. By this House is meant that Universal House of Justice which is to be elected from all countries, that is, from those parts in the East and West where the loved ones are to be found, after the manner of the customary elections in Western countries such as those of England. It is incumbent upon these members (of the Universal House of Justice) to gather in a certain place and deliberate upon all problems which have caused difference, questions that are obscure and matters that are not expressly recorded in the Book. Whatsoever they decide has the same effect as the Text itself. And inasmuch as this House of Justice hath power to enact laws that are not expressly recorded in the Book and bear upon daily transactions, so also it hath power to repeal the same. Thus for example, the House of Justice enacteth today a certain law and enforceth it, and a hundred years hence, circumstances haying profoundly changed and the conditions having altered, another House of Justice will then have power, according to the exigencies of the time, to alter that law. This it can do because that law forncieth no part of the Divine Explicit Text. The House of Justice is both the Initiator and the Abrogator of its own laws. And now, one of the greatest and most fundamental principles of the Cause of God is to shun and avoid entirely the Covenant-breakers, for they will utterly destroy the Cause of God, exterminate His Law and render of no account all efforts exerted in the past. 0 friends! It behooveth you to call to mind with tenderness the trials of His Holiness, the Exalted One and show [p211] THE WORLD ORDER OF BAHA'U'LLAH 211 your fidelity to the Ever-Blest Beauty. The utmost endeavor must be exerted lest all these woes, trials and afflictions, all this pure and sacred blood that hath been shed so profusely in the Path of God, may prove to be in vain. 0 ye beloved of the Lord! Strive with all your heart to shield the Cause of God from the onslaught of the insincere, for souis such as these cause the straight to become crooked and all benevolent efforts to produce contrary results. o God, my God! II call Thee, Thy Prophets and Thy Messengers, Thy Saints and Thy Holy Ones, to witness that I have declared conclusively Thy Proofs unto Thy loved ones and set forth clearly all things unto them, that they may watch over Thy Faith, guard Thy Straight Path and protect Thy Resplendent Law. Thou art, verily, the All-knowing, the All-wise! Whosoever and whatsoever meeting becometh a hindrance to the diffusion of the Light of Faith, let the loved ones give them counsel and say: CCQf 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. Of such a gift how can we deprive ourselves? Nay, our lives, our goods, our comforts, our rest, we offer them all as a sacrifice for the Abhi Beauty and teach the Cause of God." Caution and prudence, however, must be observed even as recorded in the Book. The veil must in no wise be suddenly rent asunder. The Glory of Glories rest upon you. 0 ye the faithful loved ones of 'Abdu'l-Baha! It is incumbent upon you to take the greatest care of Shoghi Effendi, the twig that hath branched from and the fruit given forth by the two hallowed and Divine Lote-Trees, that no dust of despondency and sorrow may stain his radiant nature, that day by day he may wax greater in happiness, in joy and spirituality, and may grow to become even as a fruitful tree. For he is, after cAbdu~1~Bahi the guardian of the Cause of God, the Afnin, the Hands (pillars) of the Cause and the beloved of the Lord must obey him and turn unto him. He that obeyeth him not, hath not obeyed God; he that turneth away from him, hath turned away from God and he that denieth him, hath denied the True One. Beware lest anyone falsely interpret these words, and like unto them that have broken the Covenant after the Day of Ascension (of Baha'u'llah) advance a pretext, raise the standard of revolt, wax stubborn and open wide the door of false interpretation. To none is given the right to put forth his own opinion or express his particular convictions. All must seek guidance and turn unto the Center of the Cause and the House of Justice. And he that turneth unto whatsoever else is indeed in grievous error. The Glory of Glories rest upon you! Let no one, while this System is still in its infancy, misconceive its character, belittle its significance or misrepresent its purpose. The bedrock on which this Administrative Order is founded is God's immutable Purpose for mankind in this day. The Source from which it derives its in Ñ spiration is no one less than Baha'u'llah Himself. Its shield and defender are the embattled hosts of the AbIA Kingdom. Its seed is the blood of no less than twenty thousand martyrs who have offered up their lives that it may be born and flourish. The axis round which its institutions revolve are the authentic provisions of the Will and Testament of cAbdu~1~Bahi. Its guiding principles are the truths which He Who is the unerring Interpreter of the teachings of our Faith has so clearly enunciated in His public addresses throughout the West. The laws that govern its operation and limit its functions are those which have been expressly ordained in the KITAB-I-AQDAS. The seat round which its spiritual, its humanitarian and administrative activities will cluster are the Mashriqu'l-Adhkar and its Dependencies. The pillars that sustain its authority and buttress its structure are the twin institutions of the Guardianship and of the Universal House of Justice. The central, the underlying aim which animates it is the establishment of the New 'World Order as adumbrated by Baha'u'llah. The methods it employs, the standard it incul-. cates, incline it to neither East nor West, neither Jew nor Gentile, neither rich nor [p212] 212 THE BAHA'I WORLD poor, neither white nor colored. Its watchword is the unification of the human race; its standard the "Most Great Peace"; its consummation the advent of that golden millennium Ñ the Day when the kingdoms of this world shall have become the Kingdom of God Himself, the Kingdom of Baha'u'llah. Ñ SHoGrn E1KFENDL ("The Dispensation of Baha'u'llah," pages 64 and 65.) EXCERPTS FROM THE LETTERS OF SHOGHI EFFENDI J HAVE been acquainted by the perusal of your latest communications with the nature of the doubts that have been publicly expressed, by one who is wholly misinformed as to the true precepts of the Cause, regarding the validity of institutions that stand inextricably interwoven with the Faith of Baha'u'llah. Not that I for a moment view such faint misgivings in the light of an open challenge to the structure that embodies the Faith, nor is it because I question in the least the unyielding tenac-fry of the faith of the American believers, if I venture to dwell upon what seems to me appropriate observations at the present stage of the evolution of our beloved Cause. I am indeed inclined to welcome these expressed apprehensions inasmuch as they afford me an opportunity to familiarize the elected representatives of the believers with the origin and character of the institutions which stand at the very basis of the world order ushered in by Baha'u'llah. We should feel truly thankful for such futile attempts to undermine our beloved Faith Ñ attempts that protrude their ugly face from time to time, seem for a while able to create a breach in the ranks of the faithful, recede finally into the obscurity of oblivion, and are thought of no more. Such incidents we should regard as the interpositions of Providence, designed to fortify our faith, to clarify our vision, and to deepen our understanding of the essentials of His Divine Revelation. it would, however, be helpful and instructive to bear in mind certain basic principles with reference to the Will and Testament of Abdu'l-Baha, which together with the Kitab Ñ i-.Aqdas, constitutes the chief depositary wherein are enshrined those priceless elements of that Divine Civiliza-. tion, the establishment of which is the primary mission of the Baha'i Faith. A study of the provisions of these sacred documents will reveal the close relationship that exists between them, as well as the identity of purpose and method which they inculcate. Far from regarding their specific provisions as incompatible and contradictory in spirit, every fair-minded inquirer will readily admit that they are not oniy complementary, but that they mutually confirm one another, and are inseparable parts of one complete unit. A comparison of their contents with the rest of Baha'i Sacred 'Writings will similarly establish the conformity of whatever they contain with the spirit as well as the letter of the authenticated writings and sayings of Baha'u'llah and tAbdu'1-BahA. In fact, he who reads the Aqdas with care and diligence will not find it hard to discover that the Most Holy Book [Aqdas] itself anticipates in a number of passages the institutions which tAbdu~1~ Bali ordains in His Will. By leaving certain matters unspecified and unregulated in His Book of Laws [Aqd as], Baha'u'llah seems to have deliberately left a gap in the general scheme of Baha Dispensation, which the unequivocal provisions of the Master's W'iIl has filled. To attempt to divorce the one from the other, to insinuate that the Teachings of Baha'u'llah have not been upheld, in their entirety and with absolute integrity, by what tAbdu'1-Bah& has revealed in his Will, is an unpardonable affront to the unswerving fidelity that has characterized the life and labors of our beloved Master. I will not attempt in the least to assert or demonstrate the authenticity of the Will and Testament of Abdu'l-Baha, for that in itself would betray an apprehension on my part as to the unanimous confidence of the believers in the genuineness of the last written wishes of our departed Master. I will oniy confine my observations to those issues [p213] THE WORLD ORDER OF I3AHA'U'LLAH 213 which may assist them to appreciate the essential unity that underlies the spiritual, the humanitarian, and the administrative principles enunciated by the Author and the Interpreter of the Baha'i Faith. I am at a ioss to explain that strange mentality that inclines to uphold as the soic criterion of the truth of the Baha'i Teachings what is admittedly only an obscure and unauthenticated translation of an oral statement made by ~Abd'1Bh' in defiance and total disregard of the available text of all of His universally recognized writings. I truly deplore the unfortunate distortions that have resulted in days past from the' incapacity of the interpreter to grasp the meaning of tAbdu'1-Bah4, and from his incompetence to render adequately such truths as have been revealed to him by the Master's statements. Much of the confusion that has obscured the understanding of the believers should be attributed to this double error involved in the inexact rendering of an only partially understood statement. Not infrequently has the interpreter even failed to convey the exact purport of the inquirer's specific questions, and, by his deficiency of understanding and expression in conveying the answer of tAbdu'1-Bahi, has been responsible for reports wholly at variance with the true spirit and purpose of the Cause. It was chiefly in view of this misleading nature of the reports of the informal conversations of tAbdu'1-Bahi with visiting pilgrims, that I have insistently urged the believers of the West to regard such statements as merely personal impressions of the sayings of their Master, and to quote and consider as authentic oniy such translations as are based upon the authenticated text of His recorded utterances in the original tongue. It should be remembered by every follower of the Cause that the system of Ba-hi'i administration is not an innovation imposed arbitrarily upon the Baha'is of the world since the Master's passing, but derives its authority from the Will and Testament of rAbdu~l~Bah6, is specifically prescribed in unnumbered Tablets, and rests in some of its essential features upon the explicit provisions of the Kitab-i-Aqdas. It thus unifies and correlates the principles sepa rately laid down by Baha'u'llah and Abdu'l-Baha, and is indissolubly bound with the essential verities of the Faith. To dissociate the administrative principles of the Cause from the purely spiritual and humanitarian teachings would be tantamount to a mutilation of the body of the Cause, a separation that can only result in the disintegration of its component parts, and the extinction of the Faith itself. Local and National Houses of Justice IT should be carefully borne in mind that the local as well as the international Houses of Justice have been expressly enjoined by the Kitab-i-Aqdas; that the institution of the National Spiritual Assembly, as an intermediary body, and referred to in the Master's Will as the "Secondary House of Justice," has the express sanction of ~Abdu'1 Baha; and that the method to be pursued for the election of the International and National Houses of Justice has been set forth by Him in His Will, as well as in a number of His Tablets. Moreover, the institutions of the local and national Funds, that are now the necessary adjuncts to all Local and National Spiritual Assemblies, have not only been established by tAbdu'1-BaM in the Tablets He revealed to the Baha'is of the Orient, but their importance and necessity have been repeatedly emphasized by Him in His utterances and writings. The concentration of authority in the hands of the elected representatives of the believers; the necessity of the submission of every adherent of the raith to the considered judgment of Baha'i Assemblies; His preference for unanimity in decision; the decisive character of the majority vote; and even the desirability for the exercise of close supervision over all Baha'i publications, have been sedulously instilled by Abdu'l-Baha, as evidenced by His authenticated and widely-scattered Tablets. To accept His broad and humanitarian Teachings on one hand, and to reject and dismiss with neglectful indifference His more challenging and distinguishing precepts, would be an act of manifest disloyalty to that which He has cherished most in His life. That the Spiritual Assemblies of today will be replaced in time by the Houses of [p214] 214 THE BAHA'I WORLD Justice, and are to all intents and purposes identical and not separate bodies, is abundantly confirmed by cAbdu~1~BahA Himself. He has in fact in a Tablet addressed to the members of the first Chicago Spiritual Assembly, the first elected Baha'i body instituted in the United States, referred to them as the members of the ccHouse of Justice" for that city, and has thus with His own pen established beyond any doubt the identity of the present Baha'i Spiritual Assemblies with the Houses of Justice referred to by Baha'u'llah. For reasons which are not difficult to discover, it has been found advisable to bestow upon the elected representatives of Baha'i communities throughout the world the temporary appellation of Spiritual Assemblies, a term which, as the position and aims of the Baha'i Faith are better understood and more fully recognized, will gradually be superseded by the permanent and more appropriate designation of House of Justice. Not oniy will the presentday Spiritual Assemblies be styled differently in future, but will be enabled also to add to their present functions those powers, duties, and prerogatives necessitated by the recognition of the Faith of Baha'u'llah, not merely as one of the recognized religious systems of the world, but as the State Religion of an independent and Sovereign Power. And as the Baha'i Faith permeates the masses of the peoples of East and 'West, and its truth is embraced by the majority of the peoples of a number of the Sovereign States of the world, will the Universal House of Justice attain the plentitude of its power, and exercise, as the supreme organ of the Baha'i Commonwealth, all the rights, the duties, and responsibilities incumbent upon the world's future super-state. It must be pointed out, however, in this connection that, contrary to what has been confidently asserted, the establishment of the Supreme House of Justice is in no way dependent upon the adoption of the Baha'i Faith by the mass of the peoples of the world, nor does it presuppose its acceptance by the majority of the inhabitants of any one country. In fact, cAbd~1BhA Himself, in one of His earliest Tablets, contemplated the possibility of the formation of the Universal House of Justice in His own lifetime, and but for the unfavorable circumstances prevailing under the Turkish r6gime, would have, in all probability, taken the preliminary steps for its establishment. It will be evident, therefore, that given favorable circumstances, under which the Baha'is of Inn and of the adjoining countries under Soviet Rule may be enabled to elect their national representatives, in accordance with the guiding principles laid down in tAbdu'1-Bah4's writings, the only remaining obstacle in the way of the definite formation of the International House of Justice will have been removed. For upon the National Houses of Justice of the East and West devolves the task, in conformity with the explicit provisions of the Will, of electing directly the members of the International House of Justice. Not until they are themselves fully representative of the rank and file of the believers in their respective countries, not until they have acquired the weight and the experience that will enable them to function vigorously in the organic life of the Cause, tan they approach their sacred task, and provide the spiritual basis for the constitution of so august a body in the Baha world. J The Institution of Guardianship T must be also clearly understood by every believer that the institution of Guardianship does not under any circumstances abrogate, or even in the slightest degree detract from, the powers granted to the Universal House of Justice by Baha'u'llah in the Kitab-i-Aqdas, and repeatedly and solemnly confirmed by cAbdu~1~Bah& in His Will. It does not constitute in any manner a contradiction to the AK/ill and Writings of Baha'u'llah, nor does it nullify any of His revealed instructions. It enhances the prestige of that exalted assembly, stabilizes its supreme position, safeguards its unity, assures the continuity of its labors, without presuming in the slightest to infringe upon the inviolability of its clearly defined sphere of jurisdiction. We stand indeed too close to so monumental a document to claim for ourselves a complete understanding of all its implications, or to presume to have grasped the manifold mys [p215] THE WORLD ORDER OF BAHA'U'LLAH 215 teries it undoubtedly contains. Only future generations can comprehend the value and the significance attached to this Divine Masterpiece, which the hand of the Master-builder of the world has designed for the unification and the triumph of the worldwide Faith of Baha'u'llah. Only those who come after us will be in a position to realize the value of the surprisingly strong emphasis that has been placed on the institution of the House of Justice and of the Guardianship. They oniy will appreciate the significance of the vigorous language employed by tAbdu'1-Balxi with reference to the band of Covenant-breakers that has opposed Him in His days. To them alone will be revealed the suitability of the institutions initiated by Abdu'l-Baha to the character of the future society which is to emerge out of the chaos and confusion of the present age. The Animating Purpose of Baha'i Institutions And, now, it behooves us to reflect on the animating purpose and the primary functions of these divinely-established institutions, the sacred character and the universal efficacy of which can be demonstrated only by the spirit they diffuse and the work they actually achieve. I need not dwell upon what I have already reiterated and emphasized that the administration of the Cause is to be conceived as an instrument and not a substitute for the Faith of Baha'u'llah, that it should be regarded as a channel through which His promised blessings may flow, that it should guard against such rigidity as would clog and fetter the liberating forces released by His Revelation. Who, I may ask, when viewing the international character of the Cause, its far-flung ramifications, the increasing complexity of its affairs, the diversity of its adherents, and the state of confusion that assails on every side the infant Faith of God, can for a moment question the necessity of some sort of administrative machinery that will insure, amid the storm and stress of a struggling civilization, the unity of the Faith, the preservation of its identity, and the protection of its interests? To repudiate the validity of the assemblies of the elected ministers of the Faith of Baha'u'llah would be to reject these countless Tablets of Baha'u'llah and Abdu'l-Baha, wherein they have extolled their privileges and duties, emphasized the glory of their mission, revealed the immensity of their task, and warned them of the attacks they must needs expect from the unwisdorn of friends, as well as from the malice of their enemies. It is surely for those to whose hands so priceless a heritage has been committed to prayerfully watch lest the tool should supersede the Faith itself, lest undue concern for the minute details arising from the administration of the Cause obscure the vision of its promoters, lest partiality, ambition, and worldliness tend in the course of time to becloud the radiance, stain the purity, and impair the effectiveness of the Faith of Baha'u'llah. (February 27, 1929.) THE WORLD ORDER OF BAHA'U'LLAH AMID the reports that have of late reached the Holy Land, most of which witness to the triumphant march of the Cause, a few seem to betray a certain apprehension regarding the validity of the institutions which stand inseparably associated with the raith of Baha'u'llah. These expressed misgivings appear to be actuated by certain whisperings which have emanated from quarters which are either wholly misinformed regarding the fundamentals of the Baha Revelation, or which deliberately contrive to sow the seeds of dissension in the hearts of the faithful. Viewed in the light of past experience, the inevitable result of such futile attempts, however persistent and malicious they be, is to contribute to a wider and deeper recognition by believers and unbelievers alike of the distinguishing features of the Faith proclaimed by Baha'u'llah. These challenging criticisms, whether or not dictated by malice, cannot but serve to galvanize the souis of its ardent supporters, and to consolidate [p216] 216 THE BAHA'I WORLD the ranks of its faithful promoters. They will purge the Faith from those pernicious elements whose continued association with the believers tends to discredit the fair name of the Cause, and to tarnish the pur-fry of its spirit. We should welcome, therefore, not only the open attacks which its avowed enemies persistently launch against it, but should also view as a blessing in disguise every storm of mischief with which they who apostatize their faith or claim to be its faithful exponents assail it from time to time. Instead of undermining the Faith, such assaults, both from within and without, reinforce its foundations, and excite the intensity of its flame. Designed to becloud its radiance, they proclaim to all the world the exalted character of its precepts, the completeness of its unity, the uniqueness of its position, and the pervasiveness of its influence. I do not feel for one moment that such clamor, mostly attributable to impotent rage against the resisdess march of the Cause of God, can ever distress the valiant warriors of the Faith. For these heroic souis, whether they be contending in America's impregnable stronghold, or struggling in the heart of Europe, and across the seas as far as the continent of Australia, have already abundantly demonstrated the tenacity of their faith and the abiding value of their conviction. I feel it, however, incumbent upon me by virtue of the responsibility attached to the Guardianship of the Faith, to dwell more fully upon the essential character and the distinguishing features of that world order as conceived by Baha'u'llah. It behooves us, dear friends, to endeavor not oniy to familiarize ourselves with the essential features of this supreme Handiwork of Baha'u'llah, but also to grasp the fundamental difference existing between this world-embracing, divinely-appointed Order and the chief ecclesiastical organizations of the world, whether they pertain to the Church of Christ, or to the ordinances of the Muhammadan Dispensation. For those whose priceless privilege is to guard over, administer the affairs, and advance the interests of these Baha'i institutions will have, sooner or later, to face this searching question: "Where and how does this Order established by Baha'u'llah, which to outward seeming is but a replica of the institutions established in Christianity and IsUm, differ from them? Are not the twin institutions of the House of Justice and of the Guardianship, the institution of the Hands of the Cause of God, the institution of the national and local Assemblies, the institution of the Mashriqu'l-Adhkar but different names for the institutions of the Papacy and the Caliphate, with all their attending ecclesiastical orders which the Christians uphold and advocate? What can possibly be the agency that can safeguard these Baha'i institutions, so strikingly resemblant, in some of their features, to those which have been reared by the Fathers of the Church and the Apostles of Muliam-mad, from witnessing the deterioration in character, the breach of unity, and the extinction of influence, which have befallen all organized religious hierarchies? Why should they not eventually suffer the same fate that has overtaken the institutions which the successors of Christ and Mu-bammad have reared?" Upon the answer given to these challenging questions will, in a great measure, depend the success of the efforts which believers in every land are now exerting for the establishment of God's kingdom upon the earth. Few will fail to recognize that the Spirit breathed by Baha'u'llah upon the world, and which is manifesting itself with varying degrees of intensity through the efforts consciously displayed by His avowed supporters and indirectly through certain humanitarian organizations, can never permeate and exercise an abiding influence upon mankind unless and until it incarnates itself in a visible Order, which would bear its name, wholly identify itself with His principles, and function in conformity with His laws. That Baha'u'llah in His Book of Aqdas, and later tAbdu'1-BahA in His Will Ñ a document which confirms, supplements, and correlates the provisions of the Aqdas Ñ have set forth in their entirety those essential elements for the constitution of the world Baha'i Commonwealth, no one who has read them will deny. According to these divinely-ordained administrative principles, [p217] THE WORLD ORDER OF BAHA'U'LLAH 217 the Dispensation of Baha'u'llah's Ñ tbe Ark of human salvation Ñ must needs be modelled. From them, all future blessings must flow, and upon them its inviolable authority must ultimately rest. For Baha'u'llah, we should readily recognize, has not only imbued mankind with a new and regenerating Spirit. He has not merely enunciated certain universal princi-pies, or propounded a certain philosophy, however potent, sound and universal these may be. In addition to these He, as well as tAbdu'1-BahA after Him, have, unlike the Dispensations of the past, clearly and specifically laid down a set of Laws, established definite institutions, and provided for the essentials of a Divine Economy. These are destined to be a pattern for future society, a supreme instrument for the establishment of The Most Great Peace, and the one agency for the unification of the world, and the proclamation of the reign of righteousness and justice upon the earth. Not oniy have they revealed all the directions required for the practical realization of those ideals which the Prophets of God have visualized, and which from time immemorial have inflamed the imagination of seers and poets in every age; they have also, in unequivocal and emphatic language, appointed those twin institutions of the House of Justice and of the Guardianship as their chosen Successors, destined to apply the principles, promulgate the laws, protect the institutions, adapt loyally and intelligently the Faith to the requirements of progressive society, and consummate the incorruptible inheritance which the Founders of the Faith have bequeathed to the world. Should we look back to the past, were we to search out the Gospel and the Qur'an, we will readily recognize that neither the Christian nor the IslAmic Dispensations can offer a parallel either to the system of Divine Economy so thoroughly established by Baha'u'llah, or to the safeguards which He has provided for its preservation and advancement. Therein, I am profoundly convinced, lies the answer to those questions to which I have already referred. None, I feel, will question the fact that the fundamental reason why the unity of the Church of Christ was irretrievably shattered, and its influence was in the course of time undermined was that the Edifice which the Fathers of the Church reared after the passing of His First Apostle was an Edifice that rested in nowise upon the explicit directions of Christ Himself. The authority and features of their administration were wholly inferred, and indirectly derived, with more or less justification, from certain vague and fragmentary references which they found scattered amongst His utterances as recorded in the Gospel. Not one of the sacraments of the Church; not one of the rites and ceremonies which the Christian Fathers have elaborately devised and ostentatiously observed; not one of the elements of severe discipline they rigorously imposed upon the primitive Christians; none of these reposed on the direct author-fry of Christ, or emanated from His specific utterances. Not one of these did Christ conceive, none did He specifically invest with sufficient authority to either interpret His Word, or to add to that which He had not specifically enjoined. ror this reason, in later generations, voices were raised in protest against the self-ap-pointed Authority which arrogated to itself privileges and powers which did not emanate from the clear text of the Gospel of Jesus Christ, and which constituted a grave departure from the spirit which that Gospel did inculcate. They argued with force and justification that the canons promulgated by the Councils of the Church were not divinely-appointed laws, but were merely human devices which did not even rest upon the actual utterances of Jesus. Their contention centered around the fact that the vague and inconclusive words, addressed by Christ to Peter, "Thou art Peter, and upon this rock I will build my Church," could never justify the extreme measures, the elaborate ceremonials, the fettering creeds and dogmas, with which His successors have gradually burdened and obscured His Faith. Had it been possible for the Church Fathers, whose unwarranted authority was thus fiercely assailed from every side, to refute the denunciations heaped upon them by quoting specific utterances of Christ regarding the future administration of His [p218] 218 THE BAHA'I WORLD Church, or the nature of the authority of His Successors, they would surely have been capable of quenching the flame of controversy, and preserving the unity of Christendom. The Gospel, however, the only repository of the utterances of Christ, afford no such shelter to these harassed leaders of the Church, who found themselves helpless in the face of the pitiless onslaught of their enemy, and who eventually had to submit to the forces of schism which invaded their ranks. In the Muhammadan Revelation, however, although His Faith as compared with that of Christ was, so far as the administration of His Dispensation is concerned, more complete and more specific in its provisions, yet in the matter of succession it gave no written, no binding and conclusive instructions to those whose mission was to propagate His Cause. For the text of the Qur'an, the ordinances of which regarding prayer, fasting, marriage, divorce, inheritance, pilgrimage, and the like, have after the revo-hation of thirteen hundred years remained intact and operative, gives no definite guidance regarding the Law of Succession, the source of all the dissensions, the controversies, and schisms which have dismembered and discredited Isl4m. Not so with the Revelation of Baha'u'llah. Unlike the Dispensation of Christ, unlike the Dispensation of Muhammad, unLike all the Dispensations of the past, the apostles of Baha'u'llah in every land, wherever they labor and toil, have before them in clear, in unequivocal and emphatic language, all the laws, the regulations, the principles, the institutions, the guidance, they require for the prosecution and consummation of their task. Both in the administrative provisions of the Baha Dispensation, and in the matter of succession, as embodied in the twin institutions of the House of Justice and of the Guardianship, the followers of Baha'u'llah can summon to their aid such irrefutable evidences of Divine Guidance that none can resist, that none can belittle or ignore. Therein lies the distinguishing feature of the Baha'i Revelation. Therein lies the strength of the unity of the Faith, of the validity of a Revelation that claims not to destroy or belittle previous Revelations, but to connect, unify and fulfill them. We should also bear in mind that the distinguishing character of the Baha'i Revelation does not consist solely in the completeness and unquestionable validity of the Dispensation which the teachings of Baha'u'llah and tAbdu'1-.Bah& have established. Its excellence lies also in the fact that those elements which in past Dispensations have, without the least authority from their Founders, been a source of corruption and of incalculable harm to the Faith of God, been strictly excluded by the clear text of Baha'u'llah's writings. Those unwarranted practices, in connection with the sacrament of baptism, of communion, of confession of sins, of asceticism, of priestly domination, of elaborate ceremonials, of holy war and of polygamy, have one and all been rigidly suppressed by the Pen of Baha'u'llah, whilst the rigidity and rigor of certain observances, such as fasting, and which are necessary to the devotional life of the individual, have been considerably abated. Dear friends! Feeble though our Faith may now appear in the eyes of men, who either denounce it as an offshoot of IsUm, or contemptuously ignore it as one more of those obscure sects that abound in the West, this priceless gem of Divine Revelation, now still in its embryonic state, shall evolve within the shell of His law, and shall forge ahead, undivided and unimpaired, till it embraces the whole of mankind. Only those who have already recognized the supreme station of Baha'u'llah, only those whose hearts have been touched by His love, and have become familiar with the potency of His spirit, can adequately appreciate the value of this Divine Economy Ñ His inestimable gift to mankind. (March 21, 1930.) [p219] THE WORLD ORDER OF BAHA'U'LLAH 219 THE GOAL OF A NEW WORLD ORDER HE inexorable nirnrcb of recent events has carried humanity so near to the goal foreshadowed by Baha'u'llah that no responsible follower of His Faith, viewing on all sides the distressing evidences of the world's travail, can remain unmoved at the thought of its approaching deliverance. It would not seem inappropriate, at a time when we are commemorating the world over, the termination of the first decade since CAbd~1Bh~~ sudden re Ñ moval from our midst, to ponder, in the light of the teachings bequeathed by Him to the world, such events as have tended to hasten the gradual emergence of the World Order anticipated by Baha'u'llah. Ten years ago, this very day, there flashed upon the world the news of the passing of Him Who alone, through the ennobling influence of His love, strength and wisdom, could have proved its stay and solace in the many afflictions it was destined to suffer. How well we, the little band of His avowed supporters who lay claim to have recognized the Light that shone within Him, can still remember His repeated allusions, in the evening of His earthly life, to the tribulation and turmoil with which an unregenerate humanity was to be increasingly afflicted. How poignantly some of us can recall His pregnant remarks, in the presence of the pilgrims and visitors who thronged I-us doors on the morrow of the jubilant celebrations that greeted the termination of the World War Ñ a war, which by the horrors it evoked, the losses it entailed and the complications it engendered, was destined to exert so far-reaching an influence on the fortunes of mankind. How serenely, yet how powerfully, He stressed the cruel deception which a Pact, hailed by peoples and nations as the embodiment of triumphant justice and the unfailing instrument of an abiding peace, held in store for an unrepentant humanity. ~Teace, Peace," how often we heard Him remark, erthe lips of potentates and peoples unceasingly proclaim, whereas the fire of unquenched hatreds still sinoulders in their hearts." How often we heard Him raise His voice, 'November 28, 1921. whilst the tumult of triumphant enthusiasm was still at its height and long before the faintest misgivings could have been felt or expressed, confidently declaring that the Document, extolled as the Charter of a liberated humanity, contained within itself seeds of such bitter deception as would further enslave the world. How abundant are now the evidences that attest the perspicacity of His unerring judgment! Ten years of unceasing turmoil, so laden with anguish, so fraught with incalculable consequences to the future of civilization, have brought the world to the verge of a calamity too awful to contemplate. Sad indeed is the contrast between the manifestations of confident enthusiasm in which the Plenipotentiarics at Versailles so freely indulged and the cry of unconcealed distress which victors and vanquished alike are now raising in the hour of bitter delusion. Neither the force which the Framers and Guarantors of the Peace Treaties have mustered, nor the Lofty ideals which originally animated the Author of the Covenant of the League of Nations, have proved a sufficient bulwark against the forces of internal disruption with which a structure so laboriously contrived had been consistently assailed. Neither the provisions of the socalled Settlement which the victorious Powers have sought to impose, nor the machinery of an institution which America's illustrious and farseeing President had conceived, have proved, either in conception or practice, adequate instruments to ensure the integrity of the Order they had striven to establish. r!The ills from which the world now suffers," wrote cAbdu~1~BahA in January 1920, '"will mulfiply; the gloom which envelops it will deepen. The Balkans will remain discontented. Its restlessness will increase. The vanquished Powers will continue to agitate. They will resort to every measure that may rekindle the flame of war. Movements, newly-born and worldwide in their range, will exert their utmost effort for the advancement of their designs. The Movement of the Left 'will acquire great importance. Its influence will spread." [p220] 220 THE BAnAl WORLD Economic distress, since those words were written, together with political confusion, financial upheavals, religious restlessness and racial animosities, seem to have conspired to add immeasurably to the burdens under which an impoverished, a war-weary world is groaning. Such has been the cumulative effect of these successive crises, following one another with such bewildering rapidity, that the very foundations of society are trembling. The world, to whichever continent we turn our gaze, to however remote a region our survey may extend, is everywhere assailed by forces it can neither explain nor control. Europe, hitherto regarded as the cradle of a highly-vaunted civilization, as the torchbearer of liberty and the mainspring of the forces of world industry and commerce, stands bewildered and paralyzed at the sight of so tremendous an upheaval. Long Ñ cherished ideals in the political no less than in the economic sphere of human activity are being severely tested under the pressure of reactionary forces on one hand and of an insidious and persistent radicalism on the other. From the heart of Asia distant rumblings, ominous and insistent, portend the steady onslaught of a creed which, by its negation of God, His Laws and Principles, threatens to disrupt the foundations of human society. The clamor of a nascent nationalism, coupled with a recrudescence of skepticism and unbelief, come as added misfortunes to a continent hitherto regarded as the symbol of agelong stability and undisturbed resignation. From darkest Africa the first stirrings of a conscious and determined revolt against the aims and methods of political and economic imperialism can be increasingly discerned, adding their share to the growing vicissitudes of a troubled age. Not even America, which until very recently prided itself on its traditional policy of aloofness and the selfcontained character of its economy, the invulnerability of its institutions and the evidences of its growing prosperity and prestige, has been able to resist the impelling forces that have swept her into the vortex of an economic hurricane that now threatens to impair the basis of her own industrial and economic life. Even faraway Australia, which, owing to its remoteness from the storm-centers of Europe, would have been expected to be immune from the trials and torments of an ailing continent, has been caught in this whirlpool of passion and strife, impotent to extricate herself from their ensnaring influence. Never indeed have there been such widespread and basic upheavals, whether in the social, economic or political spheres of human activity as those now going on in different parts of the world. Never have there been so many and varied sources of danger as those that now threaten the structure of society. The following words of Baha'u'llah are indeed significant as we pause to reflect upon the present state of a strangely disordered world: "How long will humanity persist in its waywardness? How long will injustice continue? Flow long is chaos and confusion to reign amongst men? How long will discord agitate the face of society? The winds of despair are, alas, blowing from every direction, and the strife that divides and afflicts the human race is daily increasing. The signs of impending convulsions and chaos can now be discerned, inasmuch as the prevailing order appears to be lamentably defective.~~ The disquieting influence of over thirty million souls living under minority conditions throughout the continent of Europe; the vast and ever-swelling army of the unemployed with its crushing burden and demoralizing influence on governments and peoples; the wicked, unbridled race of armaments swallowing an ever-increasing share of the substance of already impoverished nations; the utter demoralization from which the international financial markets are now increasingly suffering; the onslaught of secularism invading what has hitherto been regarded as the impregnable strongholds of Christian and Muslim orthodoxy Ñ these stand out as the gravest symptoms that bode ill for the future stability of the structure of modern civilization. Little wonder if one of Europe's pre~minent thinkers, honored for his wisdom and restraint, should have been forced to make so bold an assertion: "The world is passing through the gravest crisis in the history of civilization." ~~NVe stand," writes another, [p221] THE WORLD ORDER OF BAHA'U'LLAH 221 tbefore either a world catastrophe, or perhaps before the dawn of a greater era of truth and wisdom." ~tIt is in such times," he adds, ~~that religions have perished and are born." Might we not already discern, as we scan the political horizon, the alignment of those forces that are dividing afresh the continent of Europe into camps of potential combatants, determined upon a contest that may mark, unlike the last war, the end of an epoch, a vast epoch, in the history of human evolution? Are we, the privileged custodians of a priceless raith, called upon to witness a cataclysmical change, politically as fundamental and spiritually as beneficent as that which precipitated the fall of the Roman Empire in the 'West? Might it not happen Ñ every vigilant adherent of the Faith of Baha'u'llah might well pause to reflect Ñ that out of this world eruption there may stream forces of such spiritual energy as shall recall, nay eclipse, the splendor of those signs and wonders that accompanied the establishment of the Faith of Jesus Christ? Might there not emerge out of the agony of a shaken world a religious revival of such scope and power as to even transcend the potency of those world-directing forces with which the Religions of the Past have, at fixed intervals and according to an inscrutable Wisdom, revived the fortunes of declining ages and peoples? Might not the bankruptcy of this present, this highly-vaunted materialistic civilization, in itself clear away the choking weeds that now hinder the unfoldment and future efflorescence of God's struggling raith? Let Baha'u'llah Himself shed the illumination of His words upon our path as we steer our course amid the pitfalls and miser-'Cs of this troubled age. More than fifty years ago, in a world far removed from the ills and trials that now torment it, there flowed from His Pen these prophetic words: "The world is in travail and its agitation waxeth day by day. Its face is turned towards waywardness and unbelief. Such shall be its plight that to disclose it now would not be meet and seemly. Its perversity will long continue. And when the appointed hour is come, there shall suddenly appear that which shall cause the limbs of mankind to quake. Then and oniy then will the Divine Standard be unfurled and the Nightingale of Paradise warble its melody." Dearly beloved friends! Humanity, whether viewed in the light of man's individual conduct or in the existing relationships between organized communities and nations, has, alas, strayed too far and suffered too great a decline to be redeemed through the unaided efforts of the best among its recognized rulers and statesmen Ñ however disinterested their motives, however concerted their action, however unsparing in their zeal and devotion to its cause. No scheme which the calculations of the highest statesmanship may yet devise, no doctrine which the most distinguished exponents of economic theory may hope to advance, no principle which the most ardent of moralists may strive to inculcate, can provide, in the last resort, adequate foundations upon which the future of a distracted world can be built. No appeal for mutual tolerance which the worldly-wise might raise, however compelling and insistent, can calm its passions or help restore its vigor. Nor would any general scheme of mere organized international cooperation, in whatever sphere of human activity, however ingenious in conception or extensive in scope, succeed in removing the root cause of the evil that has so rudely upset the equilibrium of present day society. Not even, I venture to assert, would the very act of devising the machinery required for the political and economic unification of the world Ñ a principle that has been increasingly advocated in recent times Ñ provide in itself the antidote against the poison that is steadily undermining the vigor of organized peoples and nations. What else, might we not confidently affirm, but the unreserved acceptance of the Divine Program enunciated, with such simplicity and force as far back as sixty years ago, by Baha'u'llah, embodying in its essen-dais God's divinely appointed scheme for the unification of mankind in this age, coupled with an indomitable conviction in the unfailing efficacy of each and all of its provisions, is eventually capable of withstanding the forces of internal disintegration [p222] 222 THE BAHA'I WORLD which, if unchecked, must needs continue to eat into the vitals of a despairing society. It is towards this goal Ñ the goal of a new World Order, Divine in origin, all-embrac--ing in scope, equitable in principle, challenging in its features Ñ that a harassed humanity must strive. To claim to have grasped all the implica-dons of Baha'u'llah's prodigious scheme for worldwide human solidarity, or to have fathomed its import, would be presumptuous on the part of even the declared supporters of His Faith. To attempt to visualize it in all its possibilities, to estimate its future benefits, to picture its glory, would be premature at even so advanced a stage in the evolution of mankind. All we can reasonably venture to attempt is to strive to obtain a glimpse of the first streaks of the promised Dawn that must, in the fulness of time, chase away the gloom that has encircled humanity. All we can do is to point out, in their broadest outlines, what appears to us to be the guiding principles underlying the World Order of Baha'u'llah, as amplified and enunciated by tAbdu'1-Bahi, the Center of His Covenant with all mankind and the appointed Interpreter and Expounder of His Word. That the unrest and suffering afflicting the mass of mankind are in no small measure the direct consequences of the World War and are attributable to the unwisdom and shortsightedness of the framers of the Peace Treaties oniy a biased mind can refuse to admit. That the financial obligations contracted in the course of the war, as well as the imposition of a staggering burden of reparations upon the vanquished, have, to a very great extent, been responsible for the maldistribution and consequent shortage of the world's monetary gold supply, which in turn has, to a very great measure, accentuated the phenomenal fall in prices and thereby relentlessly increased the burdens of impoverished countries, no impartial mind would question. That intergovernmental debts have imposed a severe strain on the masses of the people in Europe, have upset the equilibrium of national budgets, have crippled national industries, and led to an increase in the number of the unemployed, is no less apparent to an prejudiced observer. That the spirit of vindictiveness, of suspicion, of fear and rivalry, engendered by the war, and which the provisions of the Peace Treaties have served to perpetuate and foster, has led to an enormous increase of national competitive armaments, involving during the last year the aggregate expenditure of no less than a thousand million pounds, which in turn has accentuated the effects of the worldwide depression, is a truth that even the most superficial observer will readily admit. That a narrow and brutal nationalism, which the postwar theory of self-determi-nation has served to reinforce, has been chiefly responsible for the policy of high and prohibitive tariffs, so injurious to the. healthy flow of international trade and to the mechanism of international finance, is a fact which few would venture to dispute. It would be idle, however, to contend that the war, with all the losses it involved, the passions it aroused and the grievances it left behind, has solely been responsible for the unprecedented confusion into which almost every section of the civilized world is plunged at present. Is it not a fact Ñ and this is the central idea I desire to emphasize Ñ that the fundamental cause of this world unrest is attributable, not so much to the consequences of what must sooner or later come to be regarded as a transitory dislocation in the affairs of a continually changing world, but rather to the failure of those into whose hands the immediate destinies of peoples and nations have been committed, to adjust their systems of economic and political institutions to the imperative needs of a fast evolving age? Are not these intermittent crises that convulse presentday society due primarily to the lamentable inability of the world's recognized leaders to read aright the signs of the times, to rid themselves once for all of their preconceived ideas and fettering creeds, and to reshape the machinery of their respective governments according to those standards that are implicit in Baha'u'llah's supreme declaration of the Oneness of Mankind Ñ the chief and distinguishing feature of the Faith He proclaimed? For the principle of the Oneness of Mankind, the cornerstone of Baha'u'llah's world-embracing dominion, [p223] THE WORLD ORDER OF BAHA'U'LLAH 223 implies nothing more or less than the enforcement of His scheme for the unification of the world Ñ the scheme to which we have already referred. CCIn every Dispensation," writes cAbdu~1~BaM, "the light of Divine Guidance has been focussed upon one central theme In this wondrous Revelation, this glorious century, the foundation of the Faith of God and the distinguishing feature of His Law is the consciousness of the Oneness of Mankind." How pathetic indeed are the efforts of these leaders of human institutions who, in utter disregard of the spirit of the age, are striving to adjust national processes, suited to the ancient days of selfcontained nations, to an age which must either achieve the unity of the world, as adumbrated by Baha'u'llah, or perish, At so critical an hour in the history of civilization it behooves the leaders of all the nations of the world, great and small, whether in the East or in the W'est, whether victors or vanquished, to give heed to the clarion call of Baha'u'llah and, thoroughly imbued with a sense of world solidarity, the sine quli non of loyalty to His Cause, arise manfully to carry out in its entirety the one remedial scheme He, the Divine Physician, has prescribed for an ailing humanity. Let them discard, once for all, every preconceived idea, every national prejudice, and give heed to the sublime counsel of tAbdu'1 Ñ Baha, the authorized Expounder of His teachings. You can best serve your country, was 'Abdu'l-Baha's rejoinder to a high official in the service of the federal government of the United States of America, who had questioned Him as to the best manner in which he could promote the interests of his government and people, if you strive, in your capacity as a citizen of the world, to assist in the eventual application of the principle of federalism underlying the government of your own country to the relationships now existing between the peoples and nations of the world. In ccTh Secret of Divine Civilization" (ttThe Mysterious Forces of Civilization"), tAbdu'1-Bahi's outstanding contribution to the future reorganization of the world, we read the following: ccTr civilization will unfurl its banner in the midmost heart of the world whenever a certain number of its distinguished and high-minded sovereigns Ñ the shining exemplars of devotion and determination Ñ shall, for the good and happiness of all mankind, arise, with firm resolve and clear vision, to establish the Cause of Universal Peace. They must make the Cause of Peace the object of general consultation, and seek by every means in their power to establish a Union of the nations of the world. They must conclude a binding treaty and estab-fish a covenant, the provisions of which shall be sound, inviolable and definite. They must proclaim it to all the world and obtain for it the sanction of all the human race, This supreme and noble undertaking Ñ the real source of the peace and wellbeing of all the world Ñ should be regarded as sacred by all that dwell on earth, All the forces of humanity must be mobilized to ensure the stability and permanence of this Most Great Covenant, In this all-embracing pact the limits and frontiers of each and every nation should be clearly fixed, the principles underlying the relations of governments towards one another definitely laid down, and all internationaL agreements and obligations ascertained, In like manner, the size of the armaments of every government should be strictly limited, for if the preparations for war and the military forces of any nation should be allowed to increase, they will arouse the suspicion of others. The fundamental principle underlying this solemn Pact should be so fixed that if any government later violate any one of its provisions, all the governments on earth should arise to reduce it to utter submission, nay the human race as a whole should resolve, with every power at its disposal, to destroy that government, Should this greatest of all remedies be applied to the sick body of the world, it will assuredly recover from its ills and will remain eternally safe and secure." "A few," He further adds, cCunaware of the power latent in human endeavor, consider this matter as highly impracticable, nay even beyond the scope of man's utmost efforts. Such is not the case, however. On the contrary, thanks to the unfailing grace of God, the lovingkindness of His favored [p224] 224 THE BAHA'I WORLD ones, the endeavors of unrivalled wise and capable souls, and the thoughts and ideas of the peerless leaders of this age, nothing whatsoever can be regarded as unattainable. Endeavour, ceaseless endeavour, is required. Nothing short of an indomitable determination can possibly achieve it. Many a cause past ages have regarded as purely visionary, yet in this day have become most easy and practicable. Why should this most great and lofty cause Ñ the daystar of the firmament of true civilization and the cause of the glory, the advancement, the wellbeing and the success of all humanity Ñ be regarded as impossible of achievement? Surely the day will come when its beauteous light shall shed illumination upon the assemblage of man. In one of His Tablets tAbdu'1 Ñ Baha, elucidating further His noble theme, reveals the following: "In cycles gone by, though harmony was established, yet, owing to the absence of means, the unity of all mankind could not have been achieved. Continents remained widely divided, nay even among the peoples of one and the same continent association and interchange of thought were well nigh impossible. Consequently intercourse, understanding and unity amongst all the peoples and kindreds of the earth were unat Ñ tamable. In this day, however, means of communication have multiplied, and the five continents of the earth have virtually merged into one. In like manner all the members of the human family, whether peoples or governments, cities or villages, have become increasingly interdependent. For none is self-sufficiency any longer possible, inasmuch as political ties unite all peoples and nations, and the bonds of trade and industry, of agriculture and education, are being strengthened every day. Hence the unity of all mankind can in this day be achieved. Verily this is none other but one of the wonders of this wondrous age, this glorious century. Of this past ages have been deprived, for this century Ñ the century of light Ñ has been endowed with unique and unprecedented glory, power and illumination. Hence the miraculous unfolding of a fresh marvel every day. Eventually it will be seen how bright its candles will burn in the assemblage of man. "Behold how its light is now dawning upon the world's darkened horizon. The first candle is unity in the political realm, the early glimmerings of which can now be discerned, The second candle is unity of thought in world undertakings, the consummation of which will ere long be witnessed. The third candle is unity in freedom which will surely come to pass. The fourth candle is unity in religion which is the cornerstone of the foundation itself, and which, by the power of God, will be revealed in all its splendor. The fifth candle is the unity of nations Ñ a unity which in this century will be securely established, causing all the peoples of the world to regard themselves as citizens of one common fatherland. The sixth candle is unity of races, making of all that dwell on earth peoples and kindreds of one race. The seventh candle is unity of language, that is, the choice of a universal tongue in which all peoples will be instructed and converse. Each and every one of these will inevitably come to pass, inasmuch as the power of the Kingdom of God will aid and assist in their realization." Over sixty years ago, in His Tablet to Queen Victoria, Baha'u'llah, addressing "the concourse of the rulers of the earth," revealed the following: CcTk ye counsel together, and let your concern be only for that which profiteth mankind and bettereth the condition thereof. Regard the world as the human body which though created whole and perfect has been afflicted, through divers causes, with grave ills and maladies. Not for one day did it rest, nay its sicknesses waxed more severe, as it fell under the treatment of unskilled physicians who have spurred on the steed of their worldly desires and have erred grievously. And, if at one time, through the care of an able physician, a member of that body was healed, the rest remained afflicted as before. Thus informeth you the All-Knowing, the All-Wise. That which the Lord bath ordained as a sovereign remedy and mightiest instrument for the healing of all the world is the union of all its peoples in one urn [p225] THE WORLD ORDER OF BAHA'U'LLAH 225 versa1 Cause, one common Faith. This can in no wise be achieved except through the power of a skilled, all-powerful and inspired Physician. This verily is the truth, and all else naught but error. In a further passage Baha'u'llah adds these words: ~tWe see you adding every year unto your expenditures and laying the burden thereof on the people whom ye rule; this verily is naught but grievous injustice. Fear the sighs and tears of this wronged One, and burden not your peopies beyond that which they can endure. Be reconciled among yourselves, that ye may need armaments no more save in a measure to safeguard your territories and dominions. Be united, 0 concourse of the sovereigns of the world, for thereby will the tempest of discord be stilled amongst you and your peoples find rest. Should any one among you take up arms against another, rise ye all against him, for this is naught but manifest justice." What else could these weighty words signify if they did not point to the inevitable curtailment of unfettered national sovereignty as an indispensable preliminary to the formation of the future Commonwealth of all the nations of the world? Some form of a world super-state must needs be evolved, in whose favor all the nations of the world will have willingly ceded every claim to make war, certain rights to impose taxation and all rights to maintain armaments, except for purposes of maintaining internal order within their respective dorninions. Such a state will have to include within its orbit an international executive adequate to enforce supreme and unchallengeable authority on every recalcitrant member of the commonwealth; a world parliament whose members shall be elected by the peopie in their respective countries and whose election shall be confirmed by their respective governments; and a supreme tribunal whose judgment will have a binding effect even in such cases where the parties concerned did not voiun-tarily agree to submit their case to its consideration. A world community in which all economic barriers will have been permanently demolished and the interdependence of Capital and Labor definitely recognized; in which the clamor of religious fanaticism and strife will have been forever stilled; in which the flame of racial animosity will have been finally extinguished; in which a single code of international law Ñ the product of the considered judgment of the world's federated representatives Ñ shall have as its sanction the instant and coercive intervention of the combined forces of the federated units; and finally a world community in which the fury of a capricious and militant nationalism will have been transmuted into an abiding consciousness of world citizenship Ñ such indeed, appears, in its broadest outline, the Order anticipated by Baha'u'llah, an Order that shall come to be regarded as the fairest fruit of a slowly maturing age. "The Tabernacle of Unity," Baha'u'llah proclaims in His message to all mankind, "has been raised; regard ye not one another as strangers. Of one tree are all ye the fruit and of one bough the leaves. The world is but one country and mankind its citizens. Let not a man glory in that he loves his country; let him rather glory in this, that he loves his kind." Let there be no misgivings as to the animating purpose of the worldwide Law of Baha'u'llah. Far from aiming at the subversion of the existing foundations of society, it seeks to broaden its basis, to remould its institutions in a manner consonant with the needs of an everchanging world. It can conflict with no legitimate allegiances, nor can it undermine essential ioy-alties. Its purpose is neither to stifle the flame of a sane and intelligent patriotism in men s hearts, nor to abolish the system of national autonomy so essential if the evils of excessive centralization are to be avoided. It does not ignore, nor does it attempt to suppress the diversity of ethnical origins, of climate, of history, of language and tradition, of thought and habit, that differentiate the peoples and nations of the world. It calls for a wider loyalty, for a larger aspiration than any that has animated the human race. It insists upon the subordination of national impulses and interests to the imperative claims of a unified world. It repudiates excessive centralization on one hand, and disclaims all attempts at uni [p226] 226 THE BAHA'I WORLD formity on the other. Its watchword is unity in diversity such as Abdu'l-Baha Himself has explained: "Consider the flowers of a garden. Though differing in kind, color, form and shape, yet, inasmuch as they are refreshed by the waters of one spring, revived by the breath of one wind, invigorated by the rays of one sun, this diversity increaseth their charm and addeth unto their beauty. How unpleasing to the eye if all the flowers and plants, the leaves and blossoms, the fruit, the branches and the trees of that garden were all of the same shape and color! Diversity of hues, form and shape enricheth and adorneth the garden, and heighteneth the effect thereof. In like manner, when divers shades of thought, temperament, and character, are brought together under the power and influence of one central agency, the beauty and glory of human perfection will be revealed and made manifest. Naught but the celestial potency of the Word of God, which ruleth and transcendeth the realities of all things, is capable of harmonizing the divergent thoughts, sentiments, ideas and convictions of the children of men. The call of Baha'u'llah is primarily directed against all forms of provincialism, all insularities and prejudices. If long-cher-ished ideals and time-honoured institutions, if certain social assumptions and religious formulx have ceased to promote the welfare of the generality of mankind, if they no longer administer to the needs of a continually evolving humanity, let them be swept away and relegated to the limbo of obsolescent and forgotten doctrines. Why should these, in a world sublect to the immutable law of change and decay, be exempt from the deterioration that must needs overtake every human institution? For legal standards, political and economic theories are solely designed to safeguard the interests of humanity as a whole, and not humanity to be crucified for the preservation of the integrity of any particular law or doctrine. Let there be no mistake. The principle of the Oneness of Mankind Ñ the pivot round which all the teachings of Bah6~ 'u'Ilih revolve Ñ is no mere outburst of igno rant emotionalism or an expression of vague and pious hope. Its appeal is not to be merely identified with a reawakening of the spirit of brotherhood and goodwill among men, nor does it aim soieiy at the fostering of harmonious cooperation among individual peoples and nations. Its implications are deeper, its claims greater than any which the Prophets of old were allowed to advance. Its message is applicable not oniy to the individual, but concerns itself primarily with the nature of those essential relationships that must bind all the states and nations as members of one human f am-ily. It does not constitute merely the enunciation of an ideal, but stands inseparably associated with an institution adequate to embody its truth, demonstrate its validity, and perpetuate its influence. It implies an organic change in the structure of presentday society, a change such as the world has not yet experienced. It constitutes a challenge, at once bold and universal, to outworn shibboleths of national creeds Ñ creeds that have had their day and which must, in the ordinary course of events as shaped and controlled by Providence, give way to a new gospel, fundamentally different from, and infinitely superior to, what the world has already conceived. lit calls for no iess than the reconstruction and the demilitarization of the whole civilized world Ñ a world organically unified in all the essential aspects of its life, its political machinery, its spiritual aspiration, its trade and finance, its script and language, and yet infinite in the diversity of the national characteristics of its federated units. It represents the consummation of human evolution Ñ an evolution that has had its earliest beginnings in the birth of family life, its subsequent development in the achievement of tribal solidarity, leading in turn to the constitution of the city-state, and expanding later into the institution of independent and sovereign nations. The principle of the Oneness of Mankind, as proclaimed by Baha'u'llah, carries with it, no more and no less, than a solemn assertion that attainment to this final stage in this stupendous evolution is not only necessary but inevitable, that its realization is fast approaching, and that nothing short [p227] THE WORLD ORDER OF BAHA'U'LLAH 227 of a power that is born of God can succeed in establishing it. So marvellous a conception finds its earliest manifestations in the efforts consciously exerted and the modest beginnings already achieved by the declared adherents of the Faith of Baha'u'llah who, conscious of the sublimity of their calling and initiated into the ennobling principles of His Administration, are forging ahead to establish His Kingdom on this earth. It has its indirect manifestations in the gradual diffusion of the spirit of world solidarity which is spontaneously arising out of the welter of a disorganized society. It would be stimulating to follow the history of the growth and development of this lofty conception which must increasingly engage the attention of the responsible custodians of the destinies of peoples and nations. To the states and principalities just emerging from the welter of the great Napoleonic upheaval, whose chief preoccupation was either to recover their rights to an independent existence or to achieve their national unity, the conception of world solidarity seemed not oniy remote but inconceivable. It was not until the forces of nationalism had succeeded in overthrowing the foundations of the Holy Alliance that had sought to curb their rising power, that the possibility of a world order, transcending in its range the political institutions these nations had established, came to be seriously entertained. It was not until after the World SMar that these exponents of arrogant nationalism came to regard such an order as the object of a pernicious doctrine tending to sap that essential loyalty upon which the continued existence of their national life depended. With a vigor that recalled the energy with which the members of the Holy Alliance sought to stifle the spirit of a rising nationalism among the peoples liberated from the Napoleonic yoke, those champions of an unfettered national sovereignty, in their turn, have labored and are still laboring to discredit principles upon which their own salvation must ultimately depend. The fierce opposition which greeted the abortive scheme of the Geneva Protocol; the ridicule poured upon the proposal for a United States of Europe which was subse-quendy advanced, and the failure of the general scheme for the economic union of Europe, may appear as setbacks to the efforts which a handftil of foresighted people are earnestly exerting to advance this noble ideal. And yet, are we not justified in deriving fresh encouragement when we observe that the very consideration of such proposals is in itself an evidence of their steady growth in the minds and hearts of men. In the organized attempts that are being made to discredit so exalted a conception are we not witnessing the repetition, on a larger scale, of those stirring struggles and fierce controversies that preceded the birth, and assisted in the reconstruction, of the unified nations of the "West? To take but one instance. How confident were the assertions made in the days preceding the unification of the states of the North American continent regarding the insuperable barriers that stood in the way of their ultimate federation! "Was it not widely and emphatically declared that the conflicting interests, the mutual distrust, the differences of government and habit that divided the states were such as no force, whether spiritual or temporal, could ever hope to harmonize or control? And yet how different were the conditions prevailing a hundred and fifty years ago from those that characterize presentday society! It would indeed be no exaggeration to say that the absence of those facilities which modern scientific progress has placed at the service of humanity in our time made of the problem of welding the American states into a single federation a task infinitely complex than that which confronts a divided humanity in its efforts to achieve the unification of all mankind. Who knows that for so exalted a conceptiOn to take shape a suffering more intense than any it has yet experienced will have to be inflicted upon humanity? Could anything less than the fire of a civil war with all its violence and vicissitudes Ñ a war that nearly rent the great American Republic Ñ have welded the states, not oniy into a Union of independent units, but into a Nation, in spite of all the ethnic differences that characterized its component parts? That [p228] 228 THE BAHA'I WORLD so fundamental a revolution, involving such far-reaching changes in the structure of society, can be achieved through the ordinary processes of diplomacy and education seems highly improbable. We have but to turn our gaze to humanity's bloodstained history to realize that nothing short of intense mental as well as physical agony has been able to precipitate those epochmaking changes that constitute the greatest landmarks in the history of human civilization. Great and far-reaching as have been those changes in the past, they cannot but appear, when viewed in their proper perspective, except as subsidiary adjustments preluding that transformation of unparalleled majesty and scope which humanity is in this age bound to undergo. That the forces of a world catastrophe can alone precipitate such a new phase of human thought is, alas, be-coining increasingly apparent. That nothing short of the fire of a severe ordeal, unparalleled in its intensity, can fuse and weld the discordant entities, that constitute the elements of presentday civilization, into the integral components of the world Commonwealth of the future is a truth which future events will increasingly demonstrate. The prophetic voice of Baha'u'llah warning, in the concluding passages of the Hidden Words, "the peoples of the world" that an unforeseen calamity is following them and that grievous retribution awaiteth them" throws indeed a lurid light upon the immediate fortunes of sorrowing humanity. Nothing but a fiery ordeal, out of which humanity will emerge, chastened and prepared, can succeed in implanting that sense of responsibility which the leaders of a newborn age must arise to shoulder. I would again direct your attention to those ominous words of Baha'u'llah which I have already quoted: "And when the appointed hour is come, there shall suddenly appear that which shall cause the limbs of mankind to quake." Has not tAbdu'I-BaM Himself asserted in unequivocal language that ttanother war, fiercer than the last, will assuredly break out"? Upon the consummation of this colossal, this unspeakably glorious enterprise Ñ an enterprise that baffled the resources of Roman statesmanship and which Napoleon's desperate efforts failed to achieve Ñ will depend the ultimate realization of that millennium of which poets of all ages have sung and seers have long dreamed. Upon it will depend the fulfillment of the prophecies uttered by the Prophets of old when swords shall be beaten into ploughshares and the lion and the lamb lie down together. It alone can usher in the Kingdom of the Heavenly Father as anticipated by the Faith of Jesus Christ. It alone can lay the foundation for the New World Order visualized by Baha'u'llah Ñ a World Order that shall reflect, however dimly, upon this earthly plane, the ineffable splendors of the AbM Kingdom. One word more in conclusion. The proclamation of the Oneness of Mankind Ñ the head cornerstone of Baha'u'llah's all-em-bracing dominion Ñ can under no circumstances be compared with such expressions of pious hope as have been uttered in the past. His is not merely a call which He raised, alone and unaided, in the face of the relentless and combined opposition of two of the most powerful Oriental potentates of His day Ñ while Himself an exile and prisoner in their hands. It implies at once a warning and a promise Ñ a warning that in it lies the soic means for the salvation of a greatly suffering world, a promise that its realization is at hand. Uttered at a time when its possibility had not yet been seriously envisaged in any part of the world, it has, by virtue of that celestial potency with which the Spirit of Baha'u'llah has breathed into it, come at last to be regarded, by an increasing number of thoughtful men, not oniy as an approaching possibility, but as the necessary outcome of the forces now operating in the world. Surely the world, contracted and transformed into a single highly complex organism by the marvellous progress achieved in the realm of physical science, by the worldwide expansion of commerce and industry, and struggling, under the pressure of world economic forces, amidst the pitfalls of a materialistic civilization, stands in dire need of a restatement of the Truth underlying all the Revelations of the past in a language suited to its essential requirements. And [p229] THE WORLD ORDER OF BAHA'U'LLAH 229 what voice other than that of Baha'u'llah Ñ the Mouthpiece of God for this age Ñ is capable of effecting a transformation of society as radical as that which He has already accomplished in the hearts of those men and women, so diversified and seemingly irreconcilable, who constitute the body of His declared followers throughout the world? That such a mighty conception is fast budding out in the minds of men, that voices are being raised in its support, that its salient features must fast crystallize in the consciousness of those who are in authority, few indeed can doubt. That its modest beginnings have already taken shape in the worldwide Administration with which the adherents of the Faith of Baha'u'llah stands associated oniy those whose hearts are tainted by prejudice can fail to perceive. Ours, dearly-beloved coworkers, is the paramount duty to continue, with undimmed vision and unabated zeal, to assist in the final erection of that Edifice the foundations of which Baha'u'llah has laid in our hearts. Ours is the duty to derive added hope and strength from the general trend of recent events, however dark their immediate effects, and to pray with unremitting fervor that He may hasten the approach of the realization of that Wondrous Vision which constitutes the brightest emanation of His Mind and the fairest fruit of the fairest civilization the world has yet seen. Might not the hundredth anniversary 1 of the Declaration of the Faith of Baha'u'llah mark the inauguration of so vast an era in human history? (November 28, 1931.) 1 1963. NONPOLITICAL CHARACTER OF THE BAHA FAITH We stand too close to so colossal a Revelation to expect in this, the first century of its era, to arrive at a just estimate of its towering grandeur, its infinite possibilities, its transcendent beauty. Small though our present numbers may be, however limited our capacities, or circumscribed our influence, we, into whose hands so pure, so tender, so precious, a heritage has been entrusted, should at all times strive, with unrelaxing vigilance, to abstain from any thoughts, words, or deeds, that might tend to dim its brilliance or injure its growth. Dear friends: Clear and emphatic as are the instructions which our departed Master has reiterated in countless Tablets bequeathed by Him to his followers throughout the world, a few, owing to the restricted influence of the Cause in the West, have been purposely withheld from the body of His occidental disciples, who, despite their numerical inferiority, are now exercising such a preponderating influence in the direction and administration of its affairs. I feel it, therefore, incumbent upon me to stress, now that the time is ripe, the importance of an instruction which, at the present state of the evolution of our Faith, should be increasingly emphasized, irrespective of its application to the East or to the West. And this principle is no other than that which involves the nonparticipation by the adherents of the Faith of Baha'u'llah, whether in their individual capacities or collectively as local or national Assemblies, in any form of activity that might be interpreted, either directly or indirectly, as an interference in the political affairs of any particular government. Whether it be in the publications which they initiate and supervise; or in their official and public deliberations; or in the posts they occupy and the services they render; or in the communications they address to their fellow-disciples; or in their dealings with men of eminence and authority; or in their affiliations with kindred societies and organizations, it is, I am firmly convinced, their first and sacred obligation to abstain from any word or deed that might be construed as a violation of this vital principle. Theirs is the duty to demonstrate, on one hand, their unqualified loyalty and obedience to whatever is the considered judgment of their respective governments. Let them refrain from associating them-seives, whether by word or by deed, with the political pursuits of their respective nations, with the policies of their governments and the schemes and programs of parties [p230] 230 THE BAHA'I WORLD and factions. In such controversies they should assign no blame, take no side, further no design, and identify themselves with no system prejudicial to the best interests of that worldwide Fellowship which it is their aim to guard and foster. Let them beware lest they allow themselves to become the tools of unscrupulous politicians, or to be entrapped by the treacherous devices of the plotters and the perfidious among their countrymen. Let them so shape their lives and regulate their conduct that no charge of secrecy, of fraud, of bribery or of intimidation may, however ill-founded, be brought against them. Let them rise above all particularism and partisanship, above the vain disputes, the petty calculations, the transient passions that agitate the face, and engage the attention, of a changing world. It is their duty to strive to distinguish, as clearly as they possibly can, and if needed with the aid of their elected representatives, such posts and functions as are either diplomatic or political from those that are purely administrative in character, and which under no circumstances are affected by the changes and chances that political activities and party government, in every land, must necessarily involve. Let them affirm their unyielding determination to stand, firmly and unreservedly, for the way of Baha'u'llah, to avoid the entanglements and bickerings inseparable from the pursuits of the politician, and to become worthy agencies of that Divine Polity which incarnates God's immutable Purpose for all men. It should be made unmistakably clear that such an attitude implies neither the slightest indifference to the cause and interests of their own country, nor involves any insubordination on their part to the authority of recognized and established governments. Nor does it constitute a repudiation of their sacred obligation to promote, in the most effective manner, the best interests of their government and people. It indicates the desire cherished by every true and loyal follower of Baha'u'llah to serve, in an unselfish, unostentatious and patriotic fashion, the highest interests of the country to which he belongs, and in a way that would entail no departure from the high standards of integrity and truthfulness associated with the teachings of His Faith. (March 21, 1932.) AMERICA AND THE MOST GREAT PEACE Dearly-beloved friends! It is not for me, nor does it seem within the competence of any one of the present generation, to trace the exact and full history of the rise and gradual consolidation of this invincible arm, this mighty organ, of a continually advancing Cause. It would be premature at this early stage of its evolution, to attempt an exhaustive analysis, or to arrive at a just estimate, of the impelling forces that have urged it forward to occupy so exalted a place among the various instruments which the Hand of Omnipotence has fashioned, and is now perfecting, for the execution of His divine Purpose. Future historians of this mighty Revelation, endowed with pens abler than any which its presentday supporters can claim to possess, will no doubt transmit to posterity a masterly exposition of the origins of those forces which, through a remarkable swing of the pendu lurn, have caused the administrative center of the Faith to gravitate, away from its cradle, to the shores of the American continent and towards its very heart Ñ the present mainspring and chief bdwark of its fast evolving institutions. On them will devolve the task of recording the history, and of estimating the significance, of so radical a revolution in the fortunes of a siowiy maturing Faith. Theirs will be the opportunity to extol the virtues and to immortalize the memory of those men and women who have participated in its accomplishment. Theirs will be the privilege of evaluating the share which each of these champion-builders of the World Order of Baha'u'llah has had in ushering in that golden Millennium, the promise of which lies enshrined in His teachings. Does not the history of primitive Christianity and of the rise of IslAm, each in its [p231] THE WORLD ORDER OF BAHA'U'LLAH 231 own way, offer a striking parallel to this strange phenomenon the beginnings of which we are now witnessing in this, the first century of the Baha'i Era? Has not the Divine Impulse which gave birth to each of these great religious systems been driven, through the operation of those forces which the irresistible growth of the Faith itself had released, to seek away from the land of its birth and in more propitious climes a ready field and a more adequate medium for the incarnation of its spirit and the propagation of its cause? Have not the Asiatic churches of Jerusalem, of Antioch and of Alexandria, consisting chiefly of those Jewish converts, whose character and temperament inclined them to sympathize with the traditional ceremonies of the Mosaic Dispensation, been forced as they steadily declined to recognize the growing ascendancy of their Greek and Roman brethren? Have they not been compelled to acknowledge the superior valor and the trained efficiency which have enabled these standard-bearers of the Cause of Jesus Christ to erect the symbols of His worldwide dominion on the ruins of a collapsing Empire? Has not the animating spirit of IsUm been constrained, under the pressure of similar circumstances, to abandon the inhospitable wastes of its Arabian Home, the theatre of its greatest sufferings and exploits, to yield in a distant land the fairest fruit of its siowiy maturing civilization? rrFrom floe beginning of t~'me until the present day," Abdu'l-Baha Himself affirms, ~the light of Divine Revelation hath risen in the East and shed its radiance upon the W/est. The illumination thus shed hath, however, acquired in the West an extraordinary brilliancy. Consider the Faith proclaimed by Jesus. Though it first appeared in the East, yet not until its ligkt had been shed upon the West did the full measure of ils potentialities be manifest." reThe day is approaching," He, in another passage, assures us, ~~when ye shall witness how, through the splendor of the Faith of Baha'u'llah, the West will have replaced the East, radiating the light of Divine Guidance." ~~In the books of the Prophets," He again asserts, ~certa~n glad-tidings are recorded which are absolutely true and free from doubt. The East hath ever been the dawning-place of the Sun of Truth. In the East all the Prophets of God have appeared. The West hath acquired illumination from the East but in some respects the reflection of the light bath been greater in the Occident. This is spe-~ cially true of Christianity. Jesus Christ appeared in Palestine and His teachings were founded in that country. Although the doors of the Kingdom were first opened in (hat land and (he bestowals of God were spread broadcast from its center, the people of the West have embraced and promulgated Christianity more fully than the leo-pie of the East." Little wonder that from the same unerring pen there should have flowed, after Abdu'l-Baha's memorable Visit to the W'est, these often-quoted words, the significance of which it would be impossible for me to overrate: ~The continent of America," He announced in a Tablet unveiling His Divine Plan to the believers residing in the NorthEastern States of the American Republic, ~is in the eyes of the one true God the land wherein Ihe splendors of His light shall be revealed, 'where the righteous will abide and the free assemble." ~May this American democracy," He Himself, while in America, was heard to remark, rrbe the first nation to establish the foundation, of interna~ional agreement. May it be the first nation to proclaim the unity of mankind. May it be the first to unfurl the shmdard of the ~Most Great Peace.' The American people are indeed worthy of being the first to build the tabernacle of the great peace and proclaim the oneness of mankind. May America become the distributing center of spiritual enlightenment and all the world receive this heavenly blessing. For America has developed powers and capacities greater and more wonderful than any other nations. May the inhabitants of Ibis country become like angels of heaven with faces turned continually toward God. May all of them become servants of the omnipotent One. May they rise from their present material attainments to such a height that heavenly illumination may stream from this center to all the peoples of the world. This American nation is equipped and empowered to ac-coin push that which will adorn the pages [p232] 232 THE BAHA'I WORLD of history, to become the envy of the world and be blest in both the East and the West for the triumph of its people The American continent gives signs and evidences of very great advancement. Its future is even more promising, for its in flu Ñ ence and illumination are far-reaching. It will lead all nations spiritually." Would it seem extravagant, in the light of so sublime an utterance, to expect that in the midst of so enviable a region of the earth and out of the agony and wreckage of an unprecedented crisis there should burst forth a spiritual renaissance which, as it propagates itself through the instrumentality of the American believers, will rehabilitate the fortunes of a decadent age? It was cAbdu~1~Bah~, Himself, His most intimate associates testify, Who, on more than one occasion, intimated that the establishment of His Father's Faith in the North American continent ranked as the most outstanding among the threefold aims which, as He conceived it, constituted the principal objective of His ministry. It was He who, in the heyday of His life and almost immediately after His Father's ascension, conceived the idea of inaugurating His mission by enlisting the inhabitants of so promising a country under the banner of Baha'u'llah. He it was Who in His unerring wisdom and out of the abundance of His heart chose to bestow on His favored disciples, to the very last day of His life, the tokens of His unfailing solicitude and to overwhelm them with the marks of His special favor. It was He Who, in His declining years, as soon as delivered from the shackles of a long and cruel incarceration, decided to visit the land which had remained for so many years the object of His infinite care and love. It was He Who, through the power of His pres Ñ ence and the charm of His utterance, infused into the entire body of His followers those sentiments and principles which could alone sustain them amidst the trials which the very prosecution of their task would inevitably engender. Was He not, through the several functions which He exercised whilst He dwelt amongst them, whether in the laying of the cornerstone of their House of Worship, or in the Feast which He offered them and at which He chose to serve them in person, or in the emphasis which He on a more solemn occasion placed on the implications of His spiritual station Ñ was He not, thereby, deliberately bequeathing to them all the essentials of that spiritual heritage which He knew they would ably safeguard and by their deeds continually enrich? And finally who can doubt that in the Divine Plan which, in the evening of His life, He unveiled to their eyes He was investing them with that spiritual primacy on which they could rely in the fulfillment of their high destiny? ~O ye apostles of Baha'u'llah!" lie thus addresses them in one of His Tablets, rrMay my life be sacrificed for you! Behold the portals which Baha'u'llah loath opened before you! Consider how exalted and lofty is the station you are destined to attain; how unique the favors with which you have been endowed." reMy thoughts," He tells them in another passage, rrare turned towards you, and my heart leaps within me at your mention. Could ye know how my soul glows with your love, so great a hap pi Ñ ness would flood your hearts as to cause you to become enainoured with each other." reThe full measure of your success," He de-dares in another Tablet, rris as yet unrevealed, its significance still unapprehended. Ere long ye wili, 'with your own eyes, witness how brilliantly every one of you, even as a shining star, will radiate in the firma-nient of your country the light of Divine Guidance and ivill bestow upon its people the glory of an everlasting life." f!The range of your future achievements," He once more affirms, result remains undisclosed. I fervently hope that in the near future the whole earth may be stirred and shaken by the results of your achievements." f!T lie Al-nilgioty," He assures them, ~ will no doubt grant you the help of His grace, will invest you with the tokens of His might, and will endue your souls with the sustaining power of His holy Spirit." ~~Be not concerned," He admonishes them, r?with the sindiliness of your numbers, neither be oppressed by the multitude of an unbelieving world. Exert yourselves; your mission is unspeak<-ably glorious. Should success crown your enterfrrise, America will assuredly evolve into a center front which waves of spiritual [p233] THE WORLD ORDER OF BAHA'U'LLAH 233 power will emanate, and the throne of the Kingdom of God will, in the plenitude of its majesty and glory, be firmly established." (April 21, 1933.) THE BAHA'I ADMINISTRATIVE ORDER Dearly-beloved brethren in ~Abdu'1 Ñ Baha With the ascension of Baha'u'llah the DayStar of Divine guidance which, as foretold by Shaykh Alirnad and Siyyid Ki~m, had risen in Shiriz, and, while pursuing its westward course, had mounted its zenith in Adrianople, had finally sunk below the horizon of tAkki, never to rise again ere the complete revolution of one thousand years. The setting of so effulgent an Orb brought to a definite termination the period of Divine Revelation Ñ the initial and most vitalizing stage in the Baha'i era. Inaugurated by the BTh, culminating in Baha'u'llah, anticipated and extolled by the entire company of the Prophets of this great prophetic cycle, this period has, except for the short interval between the Mb's martyrdom and Baha'u'llah's shaking experiences in the SiyTh-ChM of Tihrin, been characterized by almost fifty years of continuous and progressive Revelation Ñ a period which by its duration and fecundity must be regarded as unparalleled in the entire field of the world's spiritual history. The passing of Abdu'l-Baha on the other hand, marks the closing of the Heroic and Apostolic Age of this same Dispensation Ñ that primitive period of our Faith the splendors of which can never be rivalled, much less be eclipsed, by the magnificence that must needs distinguish the future victories of Baha'u'llah's Revelation. ror neither the achievements of the champion-builders of the presentday institutions of the Faith of Baha'u'llah, nor the tumultuous triumphs which the heroes of its Golden Age will in the coming days succeed in winning, can measure with, or be included within the same category as, the wondrous works associated with the names of those who have generated its very life and laid its pristine foundations. That first and creative age of the Baha'i era must, by its very nature, stand above and apart from the formative period into which we have entered and the golden age destined to succeed it. cAbdu~1~BahA Who incarnates an institution for which we can find no parallel whatsoever in any of the world's recognized religious systems, may be said to have closed the Age to which He Himself belonged and opened the one in which we are now laboring. His Will and Testament should thus be regarded as the perpetual, the indissoluble link which the mind of Him Who is the Mystery of God has conceived in order to insure the continuity of the three ages that constitute the component parts of the Baha'i Dispensation. The period in which the seed of the Faith had been siowiy germinating is thus intertwined both with the one which must witness its efflorescence and the subsequent age in which that seed will have finally yielded its golden fruit. The creative energies released by the Law of Baha'u'llah, permeating and evolving within the mind of Abdu'l-Baha have, by their very impact and close interaction, given birth to an Instrument which may be viewed as the Charter of the New World Order which is at once the glory and the promise of this most great Dispensation. The Will may thus be acclaimed as the inevitable offspring resulting from that mystic intercourse between Him Who communicated the generating influence of His divine Purpose and the One Who was its vehicle and chosen recipient. Being the Child of the Covenant Ñ the Heir of both the Originator and the Interpreter of the Law of God Ñ the Will and Testament of tAbdu~1Bah~ can no more be divorced from Him Who supplied the original and motivating impulse than from the One Who ultimately conceived it. Baha'u'llah's inscrutable purpose, we must ever bear in mind, has been so thoroughly infused into the conduct of Abdu'l-Baha, and their motives have been so closely wedded together, that the mere attempt to dissociate the teachings of the former from any system which the ideal Exemplar of those same teachings has established would amount to [p234] 234 THE BAHA'I WORLD a repudiation of one of the most sacred and basic truths of the Faith. The Administrative Order, which ever since tAbdu~1~Bah&s ascension has evolved and is taking shape under our very eyes in no fewer than forty countries of the world, may be considered as the framework of the 'Will itself, the inviolable stronghold wherein this newborn child is being nurtured and develops. This Administrative Order, as it expands and consolidates itself, will no doubt manifest the potentialities and reveal the full implications of this momentous Document Ñ this most remarkable expression of the Will of One of the most remarkable Figures of the Dispensation of Baha'u'llah. It will, as its component parts, its organic institutions, begin to function with efficiency and vigor, assert its claim and demonstrate its capacity to be regarded not only as the nucleus but the very pattern of the New World Order destined to embrace in the fulness of time the whole of mankind. It should be noted in this connection that this Administrative Order is fundamentally different from anything that any Prophet has previously established, inasmuch as Baha'u'llah has Himself revealed its principles, established its institutions, appointed the person to interpret His Word and conferred the necessary authority on the body designed to supplement and apply His legislative ordinances. Therein lies the secret of its strength, its fundamental distinction, and the guarantee against disintegration and schism. Nowhere in the sacred scriptures of any of the world's religious systems, nor even in the writings of the Inaugurator of the Baha'i Dispensation, do we find any provisions establishing a covenant or providing for an administrative order that can compare in scope and authority with those that lie at the very basis of the Baha'i Dispensation. Has either Christianity or Islirn, to take as an instance two of the most widely diffused and outstanding among the world's recognized religions, anything to offer that can measure with, or be regarded as equivalent to, either the Book of Baha'u'llah's Covenant or to the Will and Testament of CAbd~1Bh~? Does the text of either the Gospel or the Qur'an confer sufficient authority upon those leaders and coun cils that have claimed the right and assumed the function of interpreting the provisions of their sacred scriptures and of administering the affairs of their respective communities? Could Peter, the admitted chief of the Apostles, or the Jni6m 'Au, the cousin and legitimate successor of the Prophet, produce in support of the primacy with which both had been invested written and explicit affirmations from Christ and Muhammad that could have silenced those who either among their contemporaries or in a later age have repudiated their authority and, by their action, precipitated the schisms that persist until the present day? Where, we may confidently ask, in the recorded sayings of Jesus Christ, whether in the matter of succession or in the provision of a set of specific laws and clearly defined administrative ordinances, as distinguished from purely spiritual principles, can we find anything approaching the detailed injunctions, laws and warnings that abound in the authenticated utterances of both Baha'u'llah and tAbdu'1-Bahi? Can any passage of the Qur'an, which in respect to its legal code, its administrative and devotional ordinances marks already a notable advance over previous and more corrupted Revelations, be construed as placing upon an unassailable basis the undoubted authority with which Muhammad had, verbally and on several occasions, invested His successor? Can the Author of the Bab Dispensation, however much He may have succeeded through the provisions of the BayAn in averting a schism as permanent and catastrophic as those that afflicted Christianity and Isltm Ñ can He be said to have produced instruments for the safeguarding of His faith as definite and efficacious as those which must for all time preserve the unity of the organized followers of the Faith of Baha'u'llah Alone of all the Revelations gone before it this Faith has, through the explicit directions, the repeated warnings, the authenticated safeguards incorporated and elaborated in its teachings, succeeded in raising a structure which the bewildered followers of bankrupt and broken creeds might well approach and critically examine, and seek, ere it is too late, the invulnerable security of its world-embracing shelter. [p235] THE WORLD ORDER OF BAHA'U'LLAH 235 No wonder that He Who through the operation of His Will has inaugurated so vast and unique an Order and Who is the Center of so mighty a Covenant should have written these words: "So finn and mighty is this Covenant that from the beginning of time until the present day no religious Dispensation hat/a produced its like." rev(Jhatsoever is latent in the innermost of this holy cycle," He wrote during the darkest and most dangerous days of His ministry, reshall gradually appear and be made manifest, for now is but the be ginning of its growth and the days pring of the revelation of its signs." "Fear not," are His reassuring words foreshadowing the rise of the Administrative Order established by His Will, ~Jear not if this Branch be severed from this material world and cast aside its leaves; nay, the leaves thereof shall flourish, for this Branch will grow after it is cut off front this world below, it shall reach the loftiest pinnacles of glory, and it shall bear such fruits as will perfume the world with their fragrance." To what cisc if not to the power and majesty which this Administrative Order Ñ the rudiments of the future all-enfolding Baha'i Commonwealth Ñ is destined to manifest, can these utterances of Baha'u'llah allude: ~CThe world's equilibrium hath been upset through the vibrating influence of this most great, this new World Order. Mankind's ordered life hath been revolutionized through the agency of this unique, this wondrous System Ñ the like of which mortal eyes have never witnessed." The Bib Himself, in the course of His references to "Him Whom God will make manifest" anticipates the System and glorifies the World Order which the Revelation of Baha'u'llah is destined to unfold. (ewe1! is it with him," is His remarkable statement in the third chapter of the Bay6.n, %vho fixeth his gaze upon the Order of Baha'u'llah and rendereth thanks unto his Lord! For lie will assuredly be made manifest. God loath indeed irrevocably ordained it in the Baydn." In the Tablets of Baha'u'llah where the institutions of the International and 1oca~ Houses of Justice are specifically designated and formally established; in the institution of the Hands of the Cause of God which first Baha'u'llah and then CAbd~1Bh~ brought into being; in the institution of both local and national Assemblies which in their embryonic stage were already functioning in the days preceding ~Abdu'1 Baha'is ascension; in the authority with which the Author of our Faith and the Center of His Covenant have in their Tablets chosen to confer upon them; in the institution of the Local Fund which operated according to CAbd~1Bh~~ specific injunctions addressed to certain Assemblies in Inn; in the verses of the Kitab-i-Aqdas the implications of which clearly anticipate the institution of the Guardianship; in the explanation which cAbdu~1~BaM, in one of His Tablets, has given to, and the emphasis He has placed upon, the hereditary principle and the law of primogeniture as having been upheld by the Prophets of the past Ñ in these we can discern the faint glimmerings and discover the earliest intimation of the nature and working of the Administrative Order which the Will of tAbdu'1-Bahi was at a later time destined to proclaim and formally establish. An attempt, I feel, should at the present juncture be made to explain the character and functions of the twin pillars that support this mighty Administrative Structure Ñ the institutions of the Guardianship and of the Universal House of Justice. To describe in their entirety the diverse elements that function in conjunction with these institutions is beyond the scope and purpose of this general exposition of the fundamental verities of the Faith. To define with accuracy and minuteness the features, and to analyze exhaustively the nature of the relationships which, on the one hand, bind together these two fundamental organs of the Will of tAbdu'1-BahA and connect, on the other, each of them to the Author of the Faith and the Center of His Covenant is a task which future generations will no doubt adequately fulfil. My present intention is to elaborate certain salient features of this scheme which, however close we may stand to its colossal structure, are already so clearly defined that we find it inexcusable to either misconceive or ignore. [p236] 236 THE BAHA'I WORLD It should be stated, at the very outset, in clear and unambiguous language, that these twin institutions of the Administrative Order of Baha'u'llah should be regarded as divine in origin, essential in their functiOns and complementary in their aim and purpose. Their common, their fundamental object is to insure the continuity of that divinely-appointed authority which flows from the Source of our Faith, to safeguard the unity of its followers and to maintain the integrity and flexibility of its teachings. Acting in conjunction with each other these two inseparable institutions administer its affairs, coordinate its activities, promote its interests, execute its laws and defend its subsidiary institutions. Severally,, each operates within a clearly defined sphere of jurisdiction; each is equipped with its own attendant institutions Ñ instruments designed for the effective discharge of its particular responsibilities and duties. Each exercises, within the limitations imposed upon it, its powers, its authority, its rights and prerogatives. These are neither contradictory, nor detract in the slightest degree from the position which each of these institutions occupies. Far from being incompatible or mutually destructive, they supplement each other's authority and functions, and are permanently and fundamentally united in their aims. Divorced from the institution of the Guardianship the World Order of BaLk u'llTh would be mutilated and permanently deprived of that hereditary principle which, as tAbdu'1-BahA has written, has been invariably upheld by the Law of God. rrIn all the Divine Dispensations," He states, in a Tablet addressed to a follower of the Faith in Iran, !!the eldest son hath been given extraordinary distinctions. Even the station of pro phethood hat/i been his birthright." Without such an institution the integrity of the Faith would be imperilled, and the stability of the entire fabric would be gravely endangered. Its prestige would suffer, the means required to enable it to take a long, an uninterrupted view over a series of generations would be completely lacking, and the necessary guidance to define the sphere of the legislative action of its elected representatives would be totally withdrawn. Severed from the no less essential institution of the Universal House of Justice this same System of the Will of Abdu'l-Baha would be paralyzed in its action and would be powerless to fill in those gaps which the Author of the Kitab-i-Aqdas has deliberately left in the body of His legislative and administrative ordinances. rrHe is the Interpreter of the Word of God," tAbdu'1 Ñ Bah4, referring to the functions of the Guardian of the Faith, asserts, using in His Will the very term which He Himself had chosen when refuting the argument of the Covenant-breakers who had challenged His right to interpret the utterances of Baha'u'llah. !After hii;s," He adds, eewill succeed the flrst-born of his lineal descendants." "The mighty stronghold," He further explains, ershall remain impregnable and safe through obedience to loins who is the Guardiais of the Cause of God." Nt is incumbent upon the members of the House of Justice, upon all the Agksdn, the Afndn., the Hands of the Cause of God, to show their obedience, subinis-siveness and subordination unto the Guardian of the Cause of God." Nt is incumbent upon the nseinbers of the House of Justice," Baha'u'llah, on the other hand, declares in the Eighth Leaf of the Exalted Paradise, to take counsel together regarding those things which have not outwardly been revealed in the Book, and to enforce that which is agreeable to them. God will vent] inspire them with whatsoever He ivilleth, and He verily is the Provider, the Omniscient." erUntO the Most Holy Book" (the Kitab-i-Aqdas), 'Abdu'l-Baha states in His Will, "every one must turn, and all that is not expressly recorded therein must be referred to the Universal House of Justice. That which this body, whether unanimously or by a majority doth carry, that is verily the truth and the purpose of Cod Himself. Whoso doth deviate there from is verily of them that love discord, hath shown forth malice, and turned away from the Lord of the Covenant." Not only does tAbdu'1-BahA confirm in His Will Baha'u'llah's above-quoted state [p237] THE WORLD ORDER OF BAHA'U'LLAH 237 ment, but invests this body with the additional right and power to abrogate, according to the exigencies of time, its own enactments, as well as those of a preceding House of Justice. rrlisasmuch as the House of Justice," is His explicit statement in His Will, ~~hath power to enact laws that are not expressly recorded in the Book and bear upon daily transactions, so also it hath power to repeal the sante This it can do because these laws form no part of the divine explicit text." Referring to both the Guardian and the Universal House of Justice we read these emphatic words: "The sacred and youthful Branch, the Guardian of the Cause of God, as well as the Universal House of Justice to be universally elected and established are both under the care and protection of the Abhd Beauty, under the shelter and unerring guidance of the Exalted One (the Rib) (may my life be offered up for then; both). Whatsoever they decide is of God." From these statements it is made indubitably clear and evident that the Guardian of the Faith has been made the Interpreter of the Word and that the Universal House of Justice has been invested with the function of legislating on matters not expressly revealed in the teachings. The interpretation of the Guardian, functioning within his own sphere, is as authoritative and binding as the enactments of the International House of Justice, whose exclusive right and prerogative is to pro-flounce upon and deliver the final judgment on such laws and ordinances as Baha'u'llah has not expressly revealed. Neither can, nor will ever, infringe upon the sacred and prescribed domain of the other. Neither will seek to curtail the specific and undoubted authority with which both have been divinely invested. Though the Guardian of the Faith has been made the permanent head of so august a body he can never, even temporarily, assume the right of exclusive legislation. He cannot override the decision of the majority of his fellow-members, but is bound to insist upon a reconsideration by them of any enactment he conscientiously believes to conflict with the Meaning and to depart from the spirit of Baha'u'llah's revealed utterances. He interprets what has been specifically revealed, and cannot legislate except in his capacity as member of the Universal House of Justice. He is debarred from laying down independently the constitution that must govern the organized activities of his fellow-members, and from exercising his influence in a manner that would encroach upon the liberty of those whose sacred right is to elect the body of his collaborators. It should be borne in mind that the institution of the Guardianship has been anticipated by ~Abd'1Bh' in an allusion He made in a Tablet addressed, long before His own ascension, to three of His friends in ir4n. To their question as to whether there would be any person to whom ~i11 the Baha'is would be called upon to turn after His ascension He made the following reply: ~As to the question ye have asked me, know verily that this is a well-guarded secret. It is even as a gem concealed within, its shell. That it will be revealed is predestined. The time will come when its light will a~ftear, when its evidences will be made manifest, and its secrets unravelled." Dearly-beloved friends! Exalted as is the position and vital as is the function of the institution of the Guardianship in the Administrative Order of Baha'u'llah, and staggering as must be the weight of responsibility which it carries, its importance must, whatever be the language of the 'Will, be in no wise overemphasized. The Guardian of the Faith must not under any circumstances, and whatever his merits or his achievements, be exalted to the rank that will make him a co-sharer with Abdu'l-Baha in the unique position which the Center of the Covenant occupies Ñ much iess to the station exclusively ordained for the Manifestation of God. So grave a departure from the established tenets of our Faith is nothing short of open blasphemy. As I have already stated, in the course of my references to tAbdu~1 Baha'is station, however great ~he gulf that separates Him from the Aurhor of a Divine Revelation it can never measure with the distance that stands between Him Who is the Center of Baha'u'llah's Covenant and the Guardians who are its chosen ministers. [p238] 238 THE BAHA'I WORLD There is a far, far greater distance separating the Guardian from the Center of the Covenant than there is between the Center of the Covenant and its Author. No Guardian of the Faith, I feel in my solemn duty to place on record, can ever claim to be the perfect exemplar of the teachings of Baha'u'llah or the stainless mirror that reflects His light. Though overshadowed by the unfailing, the unerring protection of Baha'u'llah and of the Bib, and however much he may share with tAbdu'1-Bah4 the right and obligation to interpret tbe Baha'i teachings, he remains essentially human and cannot, if he wishes to remain faithful to his trust, arrogate to himself, under any pretence whatsoever, the rights, the privileges and prerogatives which Baha'u'llah has chosen to confer upon His Son. In the light of this truth to pray to the Guardian of the Faith, to address him as lord and master, to designate him as his holiness, to seek his benediction, to celebrate his birthday, or to commemorate any event associated with his life would be tantamount to a departure from those established truths that are enshrined within our beloved Faith. The fact that the Guardian has been specifically endowed with such power as he may need to reveal the purport and disclose the implications of the utterances of Baha'u'llah and of tAbdu'1 BaM does not necessarily confer upon him a station coequal with those Whose words he is called upon to interpret. He can exercise that right and discharge this obligation and yet remain infinitely inferior to both of them in rank and different in nature. To the integrity of this cardinal principle of our Faith the words, the deeds of its present and future Guardians must abundantly testify. By their conduct and example they must needs establish its truth upon an unassailable foundation and transmit to future generations unimpeachable evidences of its reality. For my own part to hesitate in recognizing so vital a truth or to vacillate in proclaiming so firm a conviction must con. stitute a shameless betrayal of the confidence reposed in me by !Abdu'l-Baha and an unpardonable usurpation of the author-fry fry with which lie Himself has been invested. A word should now be said regarding the theory on which this Administrative Order is based and the principle that must govern the operation of its chief institutions. It would be utterly misleading to attempt a comparison between this unique, this divinely-conceived Order and any of the diverse systems which the minds of men, at various periods of their history, have contrived for the government of human institutions. Such an attempt would in itself betray a lack of complete appreciation of the excellence of the handiwork of its great Author. How could it be otherwise when we remember that this Order constitutes the very pattern of that divine civilization which the almighty Law of Baha'u'llah is designed to establish upon earth? The divers and ever-shifting systems of human polity, whether past or presens whether originating in the East or in the West, offer no adequate criterion wherewith to estimate the potency of its hidden virtues or to appraise the solidity of its foundations. The Baha'i Commonwealth of the future, of which this vast Administrative Order is the sole framework, is, both in theory and practice, not only unique in the entire history of political institutions, but can find no parallel in the annals of any of the world's recognized religious systems. No form of democratic government; no system of autocracy or of dictatorship, whether monarchical or republican; no intermediary scheme of a purely aristocratic order; nor even any of the recognized types of theocracy, whether it be the Hebrew Commonwealth, or the various Christian ecclesiastical organizations, or the Tm~mate or the Caliphate in Isl4m Ñ none of these can be identified or be said to conform with the Administrative Order which the master-hand of its perfect Architect has fashioned. This newborn Administrative Order incorporates within its structure certain elements which are to be found in eadh of the three recognized forms of secular government, without being in any sense a mere replica of any one of them, and without [p239] THE WORLD ORDER OF BAHA'U'LLAH 239 introducing within its machinery any of the objectionable features which they inherently possess. It blends and harmonizes, as no government fashioned by mortal hands has as yet accomplished, the salutary truths which each of these systems undoubtedly contains without vitiating the integrity of those God-given verities on which it is ultimately founded. The Administrative Order of the Faith of Baha'u'llah must in no wise be regarded as purely democratic in character inasmuch as the basic assumption which requires all democracies to depend fundamentally upon getting their mandate from the people is altogether lacking in this Dispensation. In the conduct of the administrative affairs of the Faith, in the enactment of the legisla-don necessary to supplement the laws of the Kitab-i-Aqdas, the members of the Universal House of Justice, it should be borne in mind, are not, as Baha'u'llah's utterances clearly imply, responsible to those whom they represent, nor are they allowed to be governed by the feelings, the general opinion, and even the convictions of the mass of the faithful, or of those who directly elect them. They are to follow, in a prayerful attitude, the dictates and promptings of their conscience. They may, indeed they must, acquaint themselves with the conditions prevailing among the community, must weigh dispassionately in their minds the merits of any case presented for their consideration, but must reserve for themselves the right of an unfettered decision. !CGod will verily inspire them with whatsoever He willeth," is Baha'u'llah's incontrovertible assurance. They, and not the body of those who either directly or indirectly elect them, have thus been made the recipients of the divine guidance which is at once the lifeblood and ultimate safeguard of this Revelation. Moreover, he who symbolizes the hereditary principle in this Dispensation has been made the interpreter of the words of its Author, and ceases consequently, by virtue of the actual authority vested in him, to be the figurehead invariably associated with the prevailing systems of constitutional monarchies. Nor can the Baha'i Administrative Order be dismissed as a hard and rigid system of unmitigated autocracy or as an idle imitation of any form of absolutistic ecclesiastical government, whether it be the Papacy, the ImAmate or any other similar institution, for the obvious reason that upon the international elected representatives of the followers of Baha'u'llah has been conferred the exclusive right of legislating on matters not expressly revealed in the Baha'i writings. Neither the Guardian of the Faith nor any institution apart from the International House of Justice can ever usurp this vital and essential power or encroach upon that sacred right. The abolition of professional priesthood with its accompanying sacraments of baptism, of communion and of confession of sins, the laws requiring the election by universal suffrage of all local, national, and international Houses of Justice, the total absence of episcopal authority with its attendant privileges, corruptions and bureaucratic tendencies, are further evidences of the non-autocratic character of the Baha'i Administrative Order and of its inclination to democratic methods in the administration of its affairs. Nor is this Order identified with the name of Baha'u'llah to be confused with any system of purely aristocratic government in view of the fact that it upholds, on the one hand, the hereditary principle and entrusts the Guardian of the Faith with the obligation of interpreting its teachings, and provides, on the other, for the free and direct election from among the mass of the faithful of the body that constitutes its highest legislative organ. 'Whereas this Administrative Order cannot be said to have been modelled after any of these recognized systems of government, it nevertheless embodies, reconciles and assimilates within its framework such wholesome elements as are to be found in each one of them. The hereditary authority which the Guardian is called upon to exer-cisc, the vital and essential functions which the Universal House of Justice discharges, the specific provisions requiring its democratic election by the representatives of the faithful Ñ these combine to demonstrate the truth that this divinely revealed Order, which can never be identified with any of the standard types of government referred [p240] 240 THE BAHA'I WORLD to by Aristotle in his works, embodies and blends with the spiritual verities on which it is based the beneficent elements which are to be found in each one of them. 'The admitted evils inherent in each of these systems being rigidly and permanently excluded, this unique Order, however long it may endure and however extensive its ramifications, cannot ever degenerate into any form of despotism, of oligarchy, or of demagogy which must sooner or later corrupt the machinery of all manmade and essentially defective political institutions. Dearly-beloved friends! Significant as are the origins of this mighty administrative structure, and however unique its features, the happenings that may be said to have heralded its birth and signalized the initial stage of its evolution seem no less remarkable. How striking, how edifying the contrast between the process of siow and steady consolidation that characterizes the growth of its infant strength and the devastating onrush of the forces of disintegration that are assailing the outworn institutions, both religious and secular, of presentday society! The vitality which the organic institutions of this great, this ever-expanding Order so strongly exhibit; the obstacles which the high courage, the undaunted resolution of its administrators have already surmounted; the fire of an unquenchable enthusiasm that glows with undiminished fervor in the hearts of its itinerant teachers; the heights of self-sacrifice which its' champion-builders are now attaining; the breadth of vision, the confident hope, the creative joy, the inward peace, the uncompromising integrity, the exemplary discipline, the unyielding unity and solidarity which its stalwart defenders manifest; the degree to which its moving Spirit has shown itself capable of assimilating the diversified elements within its pale, of cleansing them of all forms of prejudice and of fusing them with its own structure Ñ these are evidences of a power which a disillusioned and sadly shaken society can ill afford to ignore. Compare these splendid manifestations of the spirit animating this vibrant body of the Faith of Baha'u'llah with the cries and agony, the follies and vanities, the bitterness and prejudices, the wickedness and divisions of an ailing and chaotic world. 'Witness the fear that torments its leaders and paralyzes the action of its blind and bewildered statesmen. How fierce the hatreds, how false the ambitions, how petty the pursuits, how deep-rooted the suspicions of its peoples! How disquieting the lawlessness, the corruption, the unbelief that are eating into the vitals of a tottering civilization! Might not this process of steady deterioration which is insidiously invading so many departments of human activity and thought be regarded as a necessary accompaniment to the rise of this almighty Arm of Baha'u'llah Might we not look upon the momentous happenings which, in the course of the past twenty years, have so deeply agitated every continent of the earth, as ominous signs simultaneously proclaiming the agonies of a disintegrating civilization and the birthpangs of that World Order Ñ that Ark of human salvation Ñ that must needs arise upon its ruins? The catastrophic fall of mighty monarchies and empires in the European continent, allusions to some of which may be found in the prophecies of Baha'u'llah; the decline that has set in, and its still continuing, in the fortunes of the ShiCih hierarchy in His own native land; the fall of the Qij~r dynasty, the traditional enemy of His Faith; the overthrow of the Sult~nate and the Caliphate, the sustaining pillars of Sunni IslAm, to which the destruction of Jerusalem in the latter part of the first century of the Christian era offers a striking parallel; the wave of secularization which is invading the Mubammadan ecclesiastical institutions in Egypt and sapping the loyalty of its staunchest supporters; the humiliating blows that have afflicted some of the most powerful Churches of Christendom in Russia, in Western Europe and Central America; the dissemination of those subversive doctrines that are undermining the foundations and overthrowing the structure of seemingly impregnable strongholds in the political and social spheres of human activity; the signs of an impending [p241] THE WORLD ORDER OF BAHA'U'LLAH 241 catastrophe, strangely reminiscent of the Fall of the Roman Empire in the West, which threatens to engulf the whole structure of presentday civilization Ñ all witness to the tumult which the birth of this mighty Organ of the Religion of Baha'u'llah has cast into the world Ñ a tumult which will grow in scope and in intensity as the implications of this constantly evolving Scheme are more fully understood and its ramifications more widely extended over the surface of the globe. A word more in conclusion. The rise and establishment of this Administrative Order Ñ the shell that shields and enshrines so precious a gem Ñ constitutes the hallmark of this second and formative age of the Baha'i era. It will come to be regarded, as it recedes farther and farther from our eyes, as the chief agency empowered to usher in the concluding phase, the consummation of this glorious Dispensation. Let no one, while this System is still in its infancy, misconceive its character, belittle its significance or misrepresent its purpose. The bedrock on which this Administrative Order is founded is God's immutable Purpose for mankind in this day. The Source from which it derives its inspiration is no one less than Baha'u'llah Himself. Its shield and defender are the embattled hosts of the AtM Kingdom. Its seed is the blood of no less than twenty thousand martyrs who have offered up their lives that it may be born and flourish. The axis round which its institutions revolve are the authentic provisions of the Will and Testament of ~Abd'1Bh' Its guiding principles are the truths which He Who is the unerring Interpreter of the teachings of our Faith has so clearly enunciated in His public addresses throughout the West. The laws that govern its operation and limit its functions are those which have been expressly ordained in the Kitab-i-Aqdas. The seat round which its spiritual, its humanitarian and administrative activities will cluster are the Mashriqu'l-Adhkar and its Dependencies. The pillars that sustain its authority and buttress its structure are the twin institutions of the Guardianship and of the Universal House of Justice. The central, the underlying aim which animates it is the establishment of the New World Order as adumbrated by Baha'u'llah. The methods it employs, the standard it inculcates, incline it to neither East nor West, neither Jew nor Gentile, neither rich nor poor, neither white nor colored. Its watchword is the unification of the human race; its standard the "Most Great Peace"; its consummation the advent of that golden millennium Ñ the Day when the kingdoms of this world shall have become the Kingdom of God Himself, the Kingdom of Baha'u'llah. (February 8, 1934.) THE UNFOLDMENT OF WORLD CIVILIZATION As your co-sharer in the building up of the New World Order which the mind of Baha'u'llah has visioned, and whose features the pen of cAbdu~1~BahA its perfect Architect, has delineated, I pause to contemplate with you the scene which the revolution of well-nigh fifteen years after His passing unfolds before us. The contrast between the accumulating evidences of steady consolidation that accompany the rise of the Administrative Order of the Faith of God, and the forces of disintegration which batter at the fabric of a travailing society, is as clear as it is arresting. Both within and outside the Baha'i world the signs and tokens which, in a mysterious manner, are heralding the birth of that World Order, the establishment of which must signalize the Golden Age of the Cause of God, are growing and multiplying day by day. No fair-minded observer can any longer fail to discern them. He cannot be misled by the painful slowness characterizing the unfoldment of the civilization which the followers of Baha'u'llah are laboring to establish. Nor can he be deluded by the ephemeral manifestations of returning prosperity which at times appear to be capable of checking the disruptive influence of the chronic ills afflicting the institutions of a decaying age. The signs of the times are too numerous [p242] 242 THE BAHA'I WORLD and compelling to allow him to mistake their character or to belittle their significance. He can, if he be fair in his judgment, recognize in the chain of events which proclaim on the one hand the irresistible march of the institutions directly associated with the Revelation of Baha'u'llah and foreshadow on the other the downfall of those powers and principalities that have either ignored or opposed it Ñ he can recognize in them all evidences of the operation of God's all-pervasive Will, the shaping of His perfectly ordered and world-embracing Plan. r~Soon,~~ Baha'u'llah's own words proclaim it, ~will the present day Order b~ rolled up, and a new one spread out in its stead. Verily, thy Lord spealzetl3 the truth and is the Knower of things unseen." ~By Myself," He solemnly asserts, ~the day is approaching when We wili have rolled up the world and all that is therein, and spread out a new Order in its stead. He, verily, is powerful over all things." ~The world's equilibrium," He explains, ~hath been upset through the vibrating influence of this Most Great, this new World Order. Mankind's ordered life hath been revolutionized through the agency of this unique, this wondrous System, the like of which mortal eyes have never wh~nessed." ~The signs of impending convulsions and chaos," He warns the peoples of the world, ~can now be discerned, inasmuch as the prevailing Order appeareth to be lamentably de-f ective." Dearly-beloved friends! This New World Order, whose promise is enshrined in the Revelation of Baha'u'llah, whose fundamental principles have been enunciated in the writings of the Center of His Covenant, involves no iess than the complete unification of the entire human race. This unification should conform to such principles as would directly harmonize with the spirit that animates, and the laws that govern the operation of, the institutions that already constitute the structural basis of the Administrative Order of His Faith. No machinery falling short of the standard inculcated by the Baha'i Revelation, and at variance with the sublime pattern ordained in His teachings, which the col lective efforts of mankind may yet devise can ever hope to achieve anything above or beyond that ~Lesser Peace" to which the Author of our Faith has Himself alluded in His writings. ~Now that ye have refused the Most Great Peace," He, admonishing the kings and rulers of the earth, has written, ~ho1d ye fast i~nto this the Lesser Peace, that 13a ply ye may in some degree better your own condition and that of your dependents." Expatiating on this Lesser Peace, He thus addresses in that same Tablet the rulers of the earth: "Be reconciled among yourselves, that ye may need no more armaments save in a measure to safeguard your territories and doininions Be united, 0 kings of the earth, for thereby will the tempest of discord be stifled amongst you, and your peoples find rest, if ye be of them that comprehend. Should any one among you take up arms against another, rise ye all against him, for this is naught but manifest justice." The Most Great Peace, on the other hand, as conceived by Baha'u'llah Ñ a peace that must inevitably follow as the practical consequence of the spiritualization of the world and the fusion of all its races, creeds, classes and nations Ñ can rest on no other basis, and can be preserved through no other agency, except the divinely appointed ordinances that are implicit in the W~or1d Order that stands associated with His holy name. In His Tablet, revealed almost seventy years ago to Queen Victoria, Baha'u'llah, alluding to this Most Great Peace, has declared: ~That which the Lord hath ordained as the sovereign remedy and mightiest instrument for the healing of all the world is the union of all its peoples in one universal Cause, one common Faith. This can in no wise be achieved except through the power of a skilled, an all-powerful and inspired Physician. This, verily, is the truth, and all else naught but error Consider these days in which the Ancient Beauty, He Who is the Most Great Name, hath been sent down to regenerate and unify mankind. Behold how with drawn swords they rose against Him, and committed that which caused the Faithful Spirit to tremble. And whenever We said unto them: !Lo, the World Reformer is come,' they made reply: [p243] THE WORLD ORDER OF BAHA'U'LLAH 243 rHC, in truth, is one of the stirrers of mischief.' ,, !!fl beseerneth all men in this Day," He, in another Tablet, asserts, to take firm hold on the Most Great Name, and to establish the unity of all mankind. There is no place to flee to, no refuge that any one can seek, except Him." Humanity's Coming of Age The Revelation of Baha'u'llah, whose supreme mission is none other but the achievement of this organic and spiritual unity of the whole body of nations, should, if we be faithful to its implications, be regarded as signalizing through its advent the coming of age of the entire human race. It should be viewed not merely as yet another spiritual revival in the ever-chang-ing fortunes of mankind, not only as a further stage in a chain of progressive Revelations, nor even as the culmination of one of a series of recurrent prophetic cycles, but rather as marking the last and highest stage in the stupendous evolution of man s collective life on this planet. The emergence of a world community, the consciousness of world citizenship, the founding of a world civilization and culture Ñ all of which must synchronize with the initial stages in the unfoldment of the Golden Age of the Baha'i Era Ñ should, by their very nature, be regarded, as far as this planetary life is concerned, as the furthermost limits in the organization of human society, though man, as an individual, will, nay must indeed as a result of such a con Ñ summation, continue indefinitely to progress and develop. That mystic, all-pervasive, yet indefinable change, which we associate with the stage of maturity inevitable in the life of the individual and the development of the fruit must, if we would correctly apprehend the utterances of Baha'u'llah, have its counterpart in the evolution of the organization of human society. A similar stage must sooner or later be attained in the collective life of mankind, producing an even more striking phenomenon in world relations, and endowing the whole human race with such potentialities of well Ñ being as shall provide, throughout the succeeding ages, the chief incentive required for the eventual fulfilment of its high destiny. Such a stage of maturity in the process of human government must, for all time, if we would faithfully recognize the tremendous claim advanced by Baha'u'llah, remain identified with the Revelation of which He was the Bearer. In one of the most characteristic passages He Himself has revealed, He testifies in a language that none can mistake to the truth of this distinguishing principle of Baha'i belief: "It hath been decreed by Us that Ihe Word of God and a11 the potentialities thereof shall be manifested unto inert in strict conformity with such con di Ñ tions as have been foreordained by Hi-rn Who is the' All-Knowing, the All-Wise Should the Word be allowed to release suddenly all the energies latent within it, no man could sustain the weight of so mighty a revelation Consider that which hath been sent down unto Muloans-mad, the Apostle of God. The measure of the Revelation of which He was the Bearer had been clearly foreordained by Him Who is the Almighty, the All-Powerful. They that heard Hi-rn, however, could apprehend His purpose only to the extent of their station and spiritual capacity. He, in like manner, uncovered the Face of W/is-dons in ~ro portion to their ability to sustain the burden of His Message. No sooner had mankind attained the stage of maturity, than the SWord revealed to men's eyes the latent energies with which it had been endowed Ñ energies which manifested themselves in the plenitude of their glory when the Ancient Beauty appeared, in the year sixty, in the person of !Ali~Mu1oanz~mad, tide Bab." CAbdu~1~Bahi elucidating this fundamental verity, has written: All created things have their degree or stage of mat ur-ity. The period of maturity in the life of a tree is the time of its fruit-bearing The aninial attains a stage of full growth and completeness, and in the human kingdom man reaches his maturity when the light of his intelligence attains its greatest power and development Similarly there are periods and stages in the collective life of humanity. At one time it was passing through its stage of childhood, at [p244] 244 THE BAHA'I WORLD another its period of youth, but now it has entered its long-predicted phase of inatur-ity, the evidences of which are everywhere apparent That which was applicable to human needs during the early history of the race can neither meet nor satisfy the demands of this day, this period of newness and consummation. Humanity has emerged from its former state of lhnitation and preihuinary training. Man must now become imbued with new virtues and powers, new moral standards, new capacities. New bounties, perfect bestowals, arc awaiting and already descending upon him. The gifts and blessings of the period of youth, although thnely and sufficient dur Ñ big the adolescence of inanizind, are now incapable of meeting the requirements o-its maturity." The Process of Integration Such a unique and momentous crisis in the life of organized mankind may, moreover, be likened to the culminating stage in the political evolution of the great American Republic Ñ the stage which marked the emergence of a unified community of federated states. The stirring of a new national consciousness, and the birth of a new type of civilization, infinitely richer and nobler than any which its component parts could have severally hoped to achieve, may be said to have proclaimed the coining of age of the American people. Within the territorial limits of this nation, this consummation may be viewed as the culmination of the process of human government. The diversified and loosely related elements of a divided community were brought together, unified and incorporated into one coherent system. Though this entity may continue gaining in cohesive power, though the unity already achieved may be further consolidated, though the civilization to which that unity could alone have given birth may expand and flourish, yet the machinery essential to such an unfoldment may be said to have been, in its essential structure, erected, and the impulse required to guide and sustain it may be regarded as having been fundamentally imparted. No stage above and beyond this consummation of national unity can, within the geographical limits of that nation, be imagined, though the highest destiny of its people, as a constituent element in a still larger entity that will embrace the whole of mankind, may still remain unfulfilled. Considered as an isolated unit, however, this process of integration may be said to have reached its highest and final consummation. Such is the stage to which an evolving humanity is collectively approaching. The Revelation entrusted by the Almighty Ordainer to Baha'u'llah, His followers firmly believe, has been endowed with such potentialities as are commensurate with the maturity of the human race Ñ the crowning and most momentous stage in its evolution from infancy to manhood. The successive Founders of all past Religions Who, from time immemorial, have shed, with ever-increasing intensity, the splendor of one common Revelation at the various stages which have marked the advance of mankind towards maturity may thus, in a sense, be regarded as preliminary Manifestations, anticipating and paving the way for the advent of that Day of Days when the whole earth will have fructified and the tree of humanity will have yielded its destined fruit. Incontrovertible as is this truth, its challenging character should never be allowed to obscure the purpose, or distort the principle, underlying the utterances of Baha'u'llah Ñ utterances that have established for all time the absolute oneness of all the Prophets, Himself included, whether belonging to the past or to the future. Though the mission of the Prophets preceding Baha'u'llah may be viewed in that light, though the measure of Divine Revelation with which each has been entrusted must, as a result of this process of evolution, necessarily differ, their common origin, their essential unity, their identity of purpose, should at no time and under no circumstances be misapprehended or denied. That all the Messengers of God should be regarded as frabiding in the same Tabernacle, soaring in the same Heaven, seated upon the same Throne, uttering the same Speech, and proclaiming the same Faith" must, however much we may extol the [p245] THE WORLD ORDER OF BAHA'U'LLAH 245 measure of Divine Revelation vouchsafed to mankind at this crowning stage of its evolution, remain the unalterable foundation and central tenet of Baha'i belief. Any variations in the splendor which each of these Manifestations of the Light of God has shed upon the world should be ascribed not to any inherent superiority involved in the essential character of any one of them, but rather to the progressive capacity, the ever-increasing spiritual receptiveness, which mankind, in its progress towards maturity, has invariably manifested. The Final Consummation Only those who are willing to associate the Revelation proclaimed by Baha'u'llah with the consummation of so stupendous an evolution in the collective life of the whole human race can grasp the significance of the words which He, while alluding to the glories of this promised Day and to the duration of the Baha'i Era, has deemed fit to utter. This is the King of Days," He exclaims, !rthe Day that bath seen the coming of the Best-Beloved, Him Who, through all eternity, hat/a been at--claimed the Desire of the World." !CT/JC Scriptures of past Dispensations," He further asserts, ercelebrate the great jubilee that must needs greet this most great Day of God. Well is U with I&km that hat/i lived to see this Day and hath recognized its station." "It is evident," He, in another passage explains, erthat every age in which a Manifestation of God loath lived is divinely-ordained, and may, in a sense, be characterized as God's appointed Day. This Day, however, is unique, and is to be distinguished from those that have preceded it. The designation eseal of the Prophets' fully revealeth its high station. The Prophetic Cycle hath verily ended. The Eternal Truth is now come. He hath lifted up the ensign of rower, and is now shedding upon the world the unclouded splendor of His Revelation." ~~In this most mighty Revelation;' He, in categorical language, declares, trail the Dispensations of the past have attained their highest, their final consummation. That which hath been made manifest in this pre-ensinent, this most exalted Revelation, standeth unparalleled in the annals of the past, nor will future ages 'witness its like." Abdu'l-Baha's authentic pronouncements should, likewise, be recalled as confirming, in no less emphatic manner, the unexampled vastness of the Baha'i Dispensation. "Cen-tunes," He affirms in one of His Tablets, "nay, countless ages, in