# Constructive Resilience *Exported from [Holy-Writings.com](https://www.holy-writings.com/) on 2026-06-18 — 1 clipping.* --- > Constructive together. Who, then, can do this work > and how will Bahá'u'lláh's exalted > Resilience1 purpose for humankind be realized? > Bahá'u'lláh says that if it be God's > pleasure, God Himself could render > FIRAYDOUN JAVAHERI the Cause victorious through the pow- > er of a single divine Word. Should > The purpose of Divine Revelation, as- this be His intention, individuals of > serts Bahá'u'lláh, is "to effect a trans- indomitable strength could appear to > formation in the whole character of achieve victory. However, due to God's > mankind, a transformation that shall loving providence and wisdom, it has > manifest itself both outwardly and in- been ordained that complete victory > wardly" (Kitáb-i-Íqán 240). Thus, Rev- can only be achieved through speech > elation has a twofold purpose: the first, and utterance, and by the endeav- > to liberate humanity from the darkness ors of His ordinary servants here on > of ignorance and guide it to the light earth. One of the early believers, who > of true understanding; the second, to was deeply affected by the majesty and > ensure the peace and tranquility of power of Bahá'u'lláh, writes that once, > mankind. One without the other will when in His presence: > not work. The Universal House of > Justice has expounded upon the inter- I said to myself: What a pity! If > connectedness of this twofold purpose only the kings of the world could > of God. First, individuals recognize recognize Him and arise to serve > the station of Bahá'u'lláh. They then Him, both the Cause and the be- > arise to serve the Cause of God and lievers would be exalted in this > by doing so, their own transformation day. The following day when we > takes effect as they develop the capac- attained His presence, Bahá'u'lláh > ities latent within them. They also turned His face to me and ad- > develop habits and attitudes that make dressed the following words to > them able to persevere and be more me with infinite charm and lov- > effective in contributing their share to ing-kindness. He said "If the > an ever-advancing civilization. kings and rulers of the world had > Bringing together material and embraced the Faith in this day, you > spiritual civilization is not an easy job. people could never have found an > It is a task that lies beyond the com- entry into this exalted Court. You > prehension and ability of any ordinary could never have had the oppor- > human being, whether acting alone or tunity to attain Our presence, nor > 1 Edited transcript of a keynote ad- could you ever have acquired the > dress at the 42nd Annual Conference of privilege of hearing the words of > the Association for Bahá'í Studies, Atlanta, the Lord of Mankind. Of course, > Georgia, August 2018. the time will come when the kings > 8 The Journal of Bahá'í Studies 28.4 2018 > > and rulers of the world will be- humanity. The Covenant is a means to > come believers, and the Cause of protect and advance the process of cre- > God will be glorified outward- ating a just and peaceful global society. > ly. But this will happen after the An inseparable part of His Covenant is > meek and lowly ones of the earth His Administrative Order, which pro- > have won this inestimable boun- vides a pattern of governance that is > ty." (Taherzadeh, Revelation 160) unfailingly coherent with His purpose: > "Indeed, the Covenant of Bahá'u'lláh > Bahá'u'lláh, in His emphatic prom- has been and will continue to be the in- > ise of ultimate triumph, also states violable guarantor of the invincibility > that God will "provide all the means of the Cause and its divinely-ordained > by which" His purpose "can be es- institutions and the means of the ful- > tablished" (Gleanings 34:5). What are filment of Bahá'u'lláh's Words" (Ta- > these means? I will mention a few. herzadeh, Child 41). > First is the spiritual energy needed In addition, Bahá'u'lláh has provid- > to create a renewed civilization. Just as ed for the continuation of Divine guid- > the animating energies of the spring- ance to humanity throughout His Dis- > time penetrate the core of all mate- pensation—an indispensable means by > rial things and create the conditions which the fulfillment of His purpose > for new life, the creative Words of is ensured. To this end, Bahá'u'lláh has > the Manifestations of God influence given us two divinely-guided Cen- > hearts and souls and revolutionize hu- ters of Authority: One is the "Book," > man society. The irresistible spiritual which comprises the Writings of the > forces of integration released by the Manifestations of God for this day > Manifestations break down manmade (the Báb and Bahá'u'lláh) and the in- > barriers to progress, and thereby bring terpretations of His two authorized > forth new potentialities for creating a Interpreters ('Abdu'l-Bahá and Shoghi > new race of humanity and establish- Effendi); the other is the Universal > ing a new civilization. The workings House of Justice. This unique institu- > of these spiritual energies can be dis- tion—which, in a world where human > cerned in both integrative and disinte- knowledge is mutable and progressive, > grative processes. is invested with the sacred authority > Bahá'u'lláh has also revealed teach- to decide on whatever is not in the > ings, principles, concepts, and methods Book—has also been charged, among > that shape the framework for building other duties, with the responsibili- > that divine civilization, which is the ty for maintaining the integrity and > integrative process. At the core of flexibility of Bahá'u'lláh's teachings, > His Revelation, He has established managing the affairs of the Faith, and > His Covenant, a line of succession and guiding the Bahá'í community. > spiritual guidance that preserves the Divine assistance, Bahá'u'lláh as- > unity of the Faith and ultimately of sures us, will also enable human beings > Constructive Resilience 9 > > to undertake tasks that would other- of civilization-building? The lives of > wise require superhuman effort and the Twin Manifestations of God for > therefore seem impossible to attain. this age, the life of the Center of the > The history of our Faith abounds with Covenant, and of the beloved Guard- > stories of victories that can only be at- ian, comprise sources of inspiration > tributed to the operation of Divine as- for us all. The spirit of determination > sistance: from the undaunted courage demonstrated by the early believers in > exhibited by the believers in the ear- both the East and the West are also in- > liest days of the Cause in Persia, the valuable in this regard. We witness this > land of its birth; to the intrepid spirit spirit in over 5,000 clusters worldwide > of the pioneers from East and West, and the efforts of many individuals > who spread the Faith's teachings to and groups of Bahá'ís who are trying > the farthest corners of the globe; to to contribute to a more just and united > the exuberant community-building ef- society. Through community-building, > forts we witness in this very day. we are learning how to translate the > In reviewing the factors ensuring teachings of the Faith into reality, a > ultimate success, the nature of the process which requires individual and > Cause of God itself must be examined. collective acts of service and sacrifice. > Bahá'u'lláh asserts that His Revelation A review of the history of the Bahá'í > is established upon an unassailable community of Iran where, over the > foundation that the storms of human past 175 years, the believers have been > strife are powerless to undermine, and subjected to injustice and oppression, > whose structure the fanciful theories can also prove instructive. I will fo- > of human beings cannot succeed in cus on this review, but first we need to > damaging. We all know these words dedicate a few words to the nature of > with which Bahá'u'lláh, referring to opposition to the Faith in that country. > Himself, proclaims: "Should they cast For centuries, the Shi'a mullahs > Him into a fire kindled on the conti- had been struggling to gain power in > nent, He will assuredly rear His head Iran. Depending on the strength of > in the midmost heart of the ocean... the central government of the day, > and if they cast Him into a dark- they played different roles in running > some pit, they will find Him seated the country and in shaping Iranian > on earth's loftiest heights" (Summons culture. Many were also interested in > 160). In other words, the DNA of the advancing their own personal power > Cause of God is such that it cannot and authority. From the rise of the > be destroyed; it cannot be derailed; it Báb to the present day, the clerical > cannot be stopped from achieving its establishment has viewed the Faith as > objectives. a challenge to essential Shi'a doctrines > What, then, should be our attitude, and to their own interests. As Shoghi > mindset, and approach to our individ- Effendi noted about the early days > ual and collective services in the path of the Báb's Dispensation: "Fearful, > 10 The Journal of Bahá'í Studies 28.4 2018 > > envious, thoroughly angered, the efforts to contribute to its advance- > mullahs were beginning to perceive ment and, instead, propagated slander > the seriousness of their position" (God against them. > Passes By 11) as they foresaw not only During the Pahlavi Dynasty (1925- > the waning of their influence, but also 1979), the government purported- > the end of their power. The House of ly followed a system in accord with > Justice has explained that the clergy secular ideas of freedom of worship, > recognized in Bahá'u'lláh the Voice and the Bahá'ís were able to exercise > of a coming society of justice and a few of their basic rights. However, > enlightenment in which they will have as the power struggle between the > no place, and this is the fundamental Shah and the mullahs went on, Bahá'ís > reason why they so desperately were often used as a scapegoat, suffer- > opposed Bahá'u'lláh (26 November ing a great deal of discrimination and > 2003). injustice. > As self-proclaimed enemies of the In 1979, with the Islamic Revo- > Faith, the mullahs have used not only lution, Ayatollah Khomeini and his > their pulpits and assumed moral au- clergy came to power with specific > thority over their congregations, but political, social and religious goals. > also, whenever they could, the ma- Key among these goals was (and is) > chinery of government to implement systemic opposition to the Bahá'í com- > their plans to persecute the Bahá'ís. munity. This makes Iran, at present, > Across various periods of history, the only country in the world with a > they have employed diverse approach- government-sponsored plan against > es in their efforts against the Bahá'í the Faith. So extensive is this plan > community. During the rule of the that it would be difficult, in this short > Qajar Dynasty (1794-1925), the cler- space, to make even a cursory review > ical establishment had significant in- of all the repressive activities in which > fluence. It therefore comes as no sur- the government is engaged. Suffice it > prise that in the decades following the to say that the overall aim of the gov- > proclamation of the Báb (1844), until ernment, as blatantly stated in its of- > the overthrow of the Qajar Dynasty ficial documents, is the eradication of > in 1925, the mullahs instigated viru- the Bahá'í community in Iran and dis- > lent and ongoing attacks on Bahá'ís in crediting of the Bahá'ís outside Iran > cities and villages across the nation. (Dugal). This aim is being pursued > They spread disinformation and dis- vigorously through a multidimension- > torted the facts of history, playing on al plan, notwithstanding, among other > an ill-informed population's ingrained things, its high cost to the nation in > prejudices and widespread enslave- both material and moral terms. > ment to conspiracy theories. They The first decade of the revolu- > deliberately ignored the Bahá'ís' loy- tion witnessed hundreds of killings > alty to their country and their sincere and thousands of arrests within the > Constructive Resilience 11 > > Iranian Bahá'í community. Bahá'í in- citizens while suffering at the hands > stitutions were banned. A massive of an oppressive regime. Instead, con- > and ever-expanding anti-Bahá'í pro- structive resilience refers to how the > paganda machine began demonizing Bahá'ís in Iran have continued to grow > the Bahá'ís, and it continues to this community life and stay empowered, > very day, some forty years later. Bahá'í even while being deprived of funda- > holy places and cemeteries have been mental civil liberties and human rights. > destroyed across Iran. Efforts aimed The Iranian Bahá'ís are systemat- > at the economic strangulation of the ically modeling community-building > Bahá'ís were initiated from the outset at the grassroots level, a response > and still continue. The believers are demonstrated by Bahá'u'lláh during > prevented from teaching or studying His exile to Baghdad. Little by little, > in any university or other institution He guided the believers in exemplify- > of higher learning in the country. A ing such kindness and virtuous com- > large amount of wealth belonging portment that they won the hearts of > to both the Bahá'í community, as the citizenry, even to the point of gain- > well as individual Bahá'ís, has been ing the trust of the official representa- > confiscated. tives of the Ottoman government. > The manner in which the believers In light of this background, let me > in the Cradle of the Faith have re- begin by first simply defining resil- > sponded to this opposition has been ience itself. According to the common > described by the Universal House of understandings of the term, resilience > Justice as "constructive resilience." is the capacity to recover from difficul- > A letter written on its behalf to the ties; elasticity and toughness are often > friends in Iran praises them for striv- mentioned in this regard. In psycho- > ing to transcend the opposition "with logical terms, resilience is the process > that same constructive resilience that of adapting well in the face of adver- > characterized" the actions of the ear- sity, trauma, tragedy, or significant > ly believers when responding "to the sources of stress. > duplicity of their detractors" (9 Sep- Many among the survivors of in- > tember 2007). justice, who number in the millions > The term "constructive resilience" today, demonstrate resilience and > was first used by the Universal House achieve positive results. But the re- > of Justice with a specific meaning in sponse to injustice and oppression also > mind, and I would like to share with varies considerably among peoples. It > you my personal understanding of that ranges from submission and accep- > meaning. Before I do so, let me provide tance, to protest, resistance, open con- > a brief caveat. Members of the Bahá'í frontation, and, at times, even violence. > Faith do not claim to be the first group In some cases, those affected lose con- > or community to have responded be- fidence in their perception of them- > nignly to injustice or to remain loyal selves and their own strength. They > 12 The Journal of Bahá'í Studies 28.4 2018 > > become drained of that spirit of initia- deviate, even slightly, from the essence > tive so integral to human nature, and of the Faith's spirit. It implies that > can be reduced to the level of objects they remain undisturbed by the pre- > and passive victims of their rulers' vailing chaos in the world but rather > decree. Indeed, some who are exposed that they see in it great opportunities > to sustained oppression can become so to promote the Divine Teachings, and > conditioned that, in their turn, should labor with steadfastness within this > the opportunity offer itself, they ac- disorder, with the aim of growing > cept the prevailing norms and take their spiritual capacity, serving others, > actions that are not in harmony with and promoting human oneness. Such > the very reasons for which they were a spirit of constructive resilience fos- > persecuted. If they eventually come ters a process through which individ- > to power, these oppressed groups can uals and communities are preserved > easily fall into the same behaviors as from spiritual corrosion. It provides > their former oppressors. And the cycle resources that enable the friends to > goes on. free their hearts from resentment and > Constructive resilience is different. to act with magnanimity toward those > In the case of the Bahá'ís of Iran, it who have taken part in their mistreat- > does not consist of submission or pas- ment. Promoting constructive resil- > sive and patient acceptance of injus- ience certainly does not constitute a > tice. Neither does it rely on believing criticism or belittlement of those who > in some mysterious power that—dis- fight injustice using confrontation and > connected from their actions—will other means. Rather, it is an approach > free them from the chains of oppres- that the Bahá'ís are committed to, in- > sion. Instead, constructive resilience is spired by Divine Teachings and hav- > an energetic and purposeful response ing positive and practical results. The > that is coherent with the very aim of spirit of constructive resilience can be > the Faith: unity. For the Bahá'ís of discerned in every aspect of the Bahá'í > Iran, it constitutes a non-adversarial, community in Iran. > violence-free, but dynamic approach One such example concerns the > to creating patterns of social engage- Bahá'í Institute for Higher Education > ment that move away from contention. (BIHE). Immediately following the > At the same time, community members 1979 Revolution, the doors of Iran's > are vigorously pursuing every possible institutions of higher education were > legal avenue available to correct and utterly closed to Bahá'í students and > remedy the prevailing injustice. professors. Over several years, exten- > Acting within the central tenets of sive efforts to explore possible solu- > the Faith, constructive resilience re- tions with Muslim officials proved fu- > quires that members of the Faith avoid tile. By the late 1980s, it had become > compromising their beliefs and adher- obvious that Bahá'ís would not be al- > ence to the Teachings. They must not lowed to enroll in Iranian universities > Constructive Resilience 13 > > without denying their faith. There- House of Justice writes: "Perhaps the > fore, the community made informal most compelling and clear example of > arrangements to use the volunteer your constructive resilience is evident > services of dismissed Bahá'í profes- currently in your earnest striving for > sors who would teach Bahá'í youth de- knowledge, in your commitment to > prived of university coursework. Indi- the loftiest values of faith and reason > vidual families offered their homes for which the Cause inculcates, and in > classes and laboratories. The Bahá'ís your perseverance in pursuit of higher > did not seek to publicize this initiative, education." In that same letter, it attri- > so as to avoid provoking the authori- butes this success to the friends being > ties. The BIHE was not presented as "well aware of [their] mission" (29 > a "win" over the oppressor nor was January 2014). > it portrayed as retaliation. Rather, it In addition to educational repres- > was a thoughtful and quiet act of col- sion, the Bahá'ís of Iran have also > lective self-empowerment and moral faced tremendous difficulties as a re- > imagination. sult of the government's banning of > The aim of the BIHE was and re- the Bahá'í leadership and community > mains to nurture the intellectual facul- institutions. Some politicians imag- > ties of youth and to prepare them for ined that the imposition of such a > service to their society. Despite enor- ban in 1983 and the imprisonment of > mous political pressure, the Bahá'ís of the Yárán2 in 2008 would cause the > Iran took fate into their own hands. believers to lose direction and hope, > Their youth did not accede to being and that it would eventually cause > deprived of higher education and the the general weakening of the Bahá'í > community found resources, knowl- community. But the Bahá'ís trusted > edge, and space to cultivate their in- the Divine Will and held firm to the > nate gifts. The BIHE has withstood the belief that all that transpires serves > Iranian government's ongoing efforts the Cause of God, as long as they > to shut it down, and continues to oper- adhere to Bahá'í principles. The com- > ate under harsh, fearful conditions. It munity stood firm and did not allow > has produced thousands of graduates 2 This term refers to seven Bahá'í > in a number of fields, some of whom leaders, six of whom were arrested on 14 > have been able to continue their edu- May 2008 at their homes in Tehran. The > cation in more than ninety accredited seventh, Mahvash Sabet, was arrested on > universities around the world. 5 March 2008 while on a trip to Mashhad. > This year marks the 30th anni- The seven formed the entire membership > versary of the establishment of the of the now-disbanded group known as > BIHE and Bahá'ís around the world the "Yárán" or "Friends in Iran," tending > are proud of what the believers in to the spiritual and social needs of the > Iran have achieved. Expressing its 300,000-member Bahá'í community of > joy at the operation of the BIHE, the that country. > 14 The Journal of Bahá'í Studies 28.4 2018 > > apprehension and anxiety to take root, organism seeks to maintain its > nor tests to perturb their hearts. They integrity and compensate for the > realized that the door to attend to their loss of a part, when the darkness > individual and collective affairs is still of injustice resulted in the closure > open through consultation amongst of the Bahá'í administrative insti- > families and in small groups. Relying tutions in your land, you—both as > on the power of divine assistance, a community and as individuals, > they remained engaged in the field the other two protagonists—sus- > of service and managed their affairs tained by the creative power of > with moral rectitude. They carried the Covenant, succeeded in com- > out their spiritual obligations with pensating for this temporary loss. > steadfastness, devotion, and wisdom, (12 May 2016) > and worked ever harder to maintain a > vibrant community life. So exemplary In an effort to weaken the communi- > was their response to this persecution ty, the Iranian government still exerts > that, in 2016, on the occasion of the every effort to create a gap between > eighth anniversary of the imprison- the believers and the Universal House > ment of the Yárán, the House of Jus- of Justice. Many stories tell of their > tice remarked: failure. Let me share one. First, I must > mention that the Bahá'í prisoners, > You of course know full well that when answering their interrogators, > the purpose of Bahá'u'lláh's Rev- often explain the philosophy behind > elation is to bring about a civili- their actions as a way to prove their > zation that is neither of the East innocence. Many of the interrogators > nor of the West, a civilization apparently become affected by the sin- > based on coherence between the cerity and the compelling nature of > material and the spiritual needs these explanations. > of humankind. You also know For instance, one Bahá'í was ar- > that recognizing Him marks the rested for having served as a teacher > commencement of a commit- of Bahá'í children's classes and the > ment to dedicate one's personal interrogator began his questioning > and family life to contributing to of the believer harshly. But when > the establishment of that civili- he learned the reasons for educating > zation. You are well aware that children with spiritual values, he ac- > the fulfilment of this goal is fa- tually asked if and how he could send > cilitated through the activities his own children to these classes. At > and the maturation of the three the same time, there are also those > protagonists in the advancement interrogators who try to avoid the > of civilization: the individual, the challenge altogether. They wish to > community, and the institutions. bypass the inconvenience of convinc- > Even as every living and active ing their supervisors of the innocence > Constructive Resilience 15 > > of Bahá'ís, and ask the detainees not Economic strangulation is a third > to explain their philosophies during tactic used by the government of > interrogation. On one occasion, one Iran as a way to weaken the spirit of > of these interrogators—who did not the Bahá'í community. It began with > want to be caught in a philosophical thousands of Bahá'í employees being > discussion with his Bahá'í prisoner— expelled from all government-relat- > approached his task in this manner: ed offices and entities. Following this > complete debarment from government > "Respond to my questions with- or government-related employment, > out any explanation: answer me the authorities turned their attention > with a yes or no." The Bahá'í to the private sector, resorting to var- > agreed and the interrogator said: ious methods aimed at severely limit- > "I have two questions for you. Are ing the economic activities of Bahá'ís > you a Bahá'í? And do you obey business owners and entrepreneurs. > the instructions of the House In recent years, many Bahá'ís have > of Justice?" The Bahá'í said that faced a new problem: When they close > the answer to both questions was their shops in observance of a Bahá'í > "no." The interrogator, who was Holy Day, the authorities seal off their > surprised, asked, "How come?" businesses and threaten to withdraw > The Bahá'í answered, "So you their business permits. Efforts local- > want me to explain," and went on ly, nationally, and internationally to > to say, "To be a true Bahá'í is the bring this economic apartheid to an > desire of my heart. All my life I end have been ongoing since the onset > have been striving to be a Bahá'í. of the Islamic Revolution in 1979. But > I only hope that, by the grace of in facing this persecution with a spirit > Bahá'u'lláh, I will succeed. But I of constructive resilience, the Bahá'ís, > do not consider myself worthy far from resorting to common disrup- > of being called a Bahá'í. As for tive responses, creatively find ways to > your second question: If I were continue earning a livelihood. For ex- > obeying fully the guidance of the ample, an automobile mechanic whose > Universal House of Justice, you shop was sealed because he closed it > should have been a Bahá'í by now, for a Bahá'í holy day, began repairing > as that Body continuously empha- his customers' cars at a lower cost on > sizes the importance of sharing the street in front of his shop. Nat- > the Message of Bahá'u'lláh as urally, his business boomed. A few > part of our efforts to build a bet- weeks later, the government unsealed > ter world."3 his shop. The Iranian Bahá'í commu- > nity has always found ways and means > 3 This and following examples are my of assisting those in need. > personal recollections from letters that A fourth strategy of the Iranian > were sent to the Bahá'í World Centre. government in its efforts to demoralize > 16 The Journal of Bahá'í Studies 28.4 2018 > > the Bahá'ís is to evoke prejudice and a Bahá'í and my heart is illumined > spread slander about them among the with the light of Bahá'u'lláh. But > masses, hoping to deter Bahá'ís from I want to be able to say Bahá'í > taking an active role in society. At prayers in the company of other > times, the authorities openly demand believers. Please tell me, what can > that the believers not associate with I do? > their Muslim friends and neighbors. > Their aim is to exclude Iran's largest A story contained in another letter re- > non-Muslim religious minority from ports what a cleric shared during one > meaningful social discourse, barring of his sermons: > Bahá'ís from promoting the wellbeing > of the wider community. Notwith- One day I noted that a certain > standing these constraints, the Bahá'ís person (with an Islamic name) > remain determined to live purposeful who had regularly attended my > lives in their society. In a letter sent sermons, was no longer coming. I > to the Bahá'í World Centre, a young waited for a few months and there > Iranian wrote: was no sign of him. I asked some- > one to look for him. This person > I am a 24-year-old student. A few reported to me as follows: One > years ago I had a very bad traffic day I saw the person in the street. > accident. A man who was not in- He was very different in his out- > volved in the accident brought me look. "I called him by the name I > to hospital and stayed patiently knew him. But he said "I am not > until I was safely in the hands of so and so. I am now so (a mod- > medical staff. He then left. I was ern Iranian name)." I asked him, > very impressed with his kindness. "What has happened to you?" He > Before he left I asked his name so replied: "Do you remember the > that I could thank him when I left day when you and I in the compa- > the hospital. He said there was no ny of the cleric got stuck on the > need to know his name. However, road outside Tehran because our > he did say "I am a Bahá'í, and we car had run out of fuel? Do you > are all humans and supposed to as- remember how many people, all > sist each other." He kissed my face supposedly Muslim, we stopped > and left and I had no idea who he and asked for help and nobody re- > was. This shook me and I decid- sponded? Do you remember that a > ed to study the Bahá'í Faith. No lady stopped on her own to see if > one was able to give me a book. I we needed help? Do you remem- > went to the internet and found an ber that she gave us fuel and did > address. A kind lady from abroad not accept any payment for it and > sent me materials and accompa- at the end she gave us her busi- > nied me for two years. I am now ness card? I followed up with her > Constructive Resilience 17 > > and later on learned that she is a of local culture and conditions. It is > Bahá'í. With her kind behavior I largely through their actions and com- > was encouraged to investigate her portment that they defend their Faith > faith and I am a Bahá'í now." against misrepresentation. > An important characteristic of the > If there is one area of activity that way the Iranian Bahá'ís are facing all > the government wants to see com- these tests is a certain spirit of content- > pletely stopped, it is the sharing of ment and conviction. They painstak- > Bahá'í principles with Muslim people ingly make ongoing petitions to gov- > and conducting activities related to ernment institutions at various levels, > the institute process and communi- as well as to individuals of influence in > ty-building.4 Since the government is order to end this unjust discrimination > aware that Iranian citizens are more against them. Not receiving a favor- > eager to learn about the Faith, it tries able solution, they seek assistance for > to counteract this receptiveness by the defense of their rights from their > spreading false information about the spiritual sisters and brothers, as well > Bahá'ís and preventing Bahá'ís from as Bahá'í institutions in other countries. > openly correcting this misinformation. Not relying on others to act first, > Likewise, Bahá'ís understand that en- they patiently and creatively continue > gaging in collective teaching plans and their efforts to find peaceful solutions > other activities that are part of Bahá'í at home. Their aim is to live as con- > community life elsewhere in the world tributing members of their society, > are not appropriate in Iran under the and to fulfill their spiritual obligations. > present conditions. Nevertheless, the Furthermore, they pursue these paths > Bahá'ís in Iran do their best to teach of service with an exemplary spirit of > the Faith while taking into account love for their country and friendship > local realities. for their compatriots. They see in all > Thus, on the one hand, they do not of this an opportunity for spiritual > accept being deprived of their individ- growth and the enlightening influence > ual expression of faith or contributing of the Cause of God. > to the betterment of the world. On the As one demonstration of this un- > other hand, they do not teach or open- conquerable spirit, a few years into > ly share Bahá'í ideas in public places, at their imprisonment, the Yárán sent > school, or at work. Whatever they do a message to the Universal House of > is done with wisdom and consideration Justice. They respectfully asked the > 4 The institute process includes activi- Bahá'ís of the world to refrain from > ties aimed at assisting interested individu- praying for the Yárán's release. Why? > als to enhance their capacities for involve- Because they could see with their own > ment in community building efforts and eyes that doors were being opened for > participation in constructive discourses of the progress of the Faith as a result > society. of their imprisonment. The spirit of > 18 The Journal of Bahá'í Studies 28.4 2018 > > the members of the Yárán at the time Divine assistance and to their whole- > of their release, following ten years hearted obedience to the guidance of > of imprisonment, the Universal House of Justice. > was a testimony to this magnanimity. In this process, the Bahá'ís have > One of the Yárán, when discharged further developed a number of capac- > from prison, said: "I do not remember ities: the capacity to hold fervently to > during these years talking to anyone one's faith and to maintain certitude in > about animosity, hate, or grudges…. the Manifestation of God for this age; > I was never thinking of revenge or the ability to frame events historically > fighting anyone or rising up against within the processes of integration > any group. I was constantly thinking and disintegration; the wisdom to cul- > of equipping myself with spiritual tivate a deeper understanding of the > power and energy" (Sabet). vision that Bahá'u'lláh has given to > There are also stories telling of the the world of the oneness of humanity > spirit of joy that many of the friends and of a just society; and the courage > try to maintain, even in the harshest to enact this vision by following an > conditions in prison. In brief, over all-encompassing, coherent, and prac- > the course of the past 175 years of tical Plan, a path through which every > unremitting oppression, the Bahá'ís individual can contribute to the estab- > of Iran have steadily increased their lishment of that just society. Through > clarity of vision about the mission of hardship, the Bahá'ís of Iran can per- > Bahá'u'lláh and their role in it. They ceive the bankruptcy of the material > have retained a confident mastery world, humbly beseech Him for Divine > of their moral purpose. They have assistance, place complete reliance on > learned to nourish an abiding love for Him and endure difficulties in His path > their fellow citizens and for the land with unfailing and legendary patience. > in which they suffer so greatly. It is, Through a lack of freedom, they have > therefore, an immense joy to observe developed the strength to fulfill the > a positive sea change in the attitude of daily necessities of life, survive op- > many Iranian people toward the Faith pression, and exhibit courage in the > and the Bahá'ís. face of hatred. Their unwavering de- > The spiritual energies released by termination to seek justice with quiet > so great a number of sacrifices offered fortitude demonstrates the will and > in the path of God, as well as the ef- the discipline required to live a pur- > forts of both Bahá'ís and members of poseful life. Ultimately, the Bahá'ís of > the larger community elsewhere in the Iran have learned to experience the > world to arise to defend their rights, deep joy and comfort that arises from > have no doubt significantly contrib- service to others and to God. Are not > uted to the realization of these signal all of these among the very capacities > accomplishments. The Bahá'ís of Iran and abilities that, in our prayers, we > often say that they owe this success to beseech God to help us develop? > Constructive Resilience 19 > > Moving from the spirit of con- No matter where we live, nurtur- > structive resilience demonstrated by ing spiritual capacities, approaches, > the Bahá'ís of Iran, let us look at the and habits of thought is necessary > larger global context. The rest of hu- to strengthening our own spirit of > manity is also being battered by forc- constructive resilience. As we strive > es of oppression, whether generated for the betterment of the world, the > from the depths of religious, racial, messages of the House of Justice ad- > and gender-based intolerance, or from dressed to the Bahá'ís of Iran over > the onslaught of rampant materialism. the past few years identify some such > "What 'oppression' is more grievous," capacities. We live at a time when the > Bahá'u'lláh asks, "than that a soul seek- vision of Bahá'u'lláh challenges many > ing the truth, and wishing to attain of the assumptions that shape contem- > unto the knowledge of God, should porary discourse. In a letter addressed > know not where to go for it and from to the Bahá'ís of the World, the Uni- > whom to seek it?" (Kitáb-i-Íqán 31). versal House of Justice states: > The fact is that the act of living > in a society engulfed in materialistic Today the world is assailed by an > philosophies and entangled in outmod- array of destructive forces. Ma- > ed traditions and assumptions is not terialism, rooted in the West, has > without its own tests for the Bahá'ís. now spread to every corner of the > 'Abdu'l-Bahá said that the believers planet, breeding, in the name of > in the West would experience mental a strong global economy and hu- > tests so as to purify them and enable man welfare, a culture of consum- > them to achieve their Divinely-con- erism. It skillfully and ingeniously > ferred potential as a force for change promotes a habit of consumption > in the world: that seeks to satisfy the vilest and > most selfish desires, while encour- > And yet, how often we seem to aging the expenditure of wealth > forget the clear and repeated so as to prolong and exacerbate > warnings of our beloved Mas- social conflict. How vain and fool- > ter, who, in particular during the ish a worldview! And meanwhile, > concluding years of His mission a rising tide of fundamentalism, > on earth, laid stress on the "se- bringing with it an exceedingly > vere mental tests" that would narrow understanding of reli- > inevitably sweep over His loved gion and spirituality, continues > ones of the West—tests that to gather strength, threatening > would purge, purify and prepare to engulf humanity in rigid dog- > them for their noble mission in matism. In its most extreme form, > life. (Shoghi Effendi, Bahá'í Ad- it conditions the resolution of > ministration 50) the problems of the world upon > the occurrence of events derived > 20 The Journal of Bahá'í Studies 28.4 2018 > > from illogical and superstitious it is they who have the responsibility > notions. It professes to uphold to champion this mighty task. > virtue yet, in practice, perpetuates The experience of Bahá'ís every- > oppression and greed. Among where in the past few decades attests > the deplorable results of the op- that, with the help of Divine assis- > eration of such forces are a deep- tance and under the guidance of the > ening confusion on the part of Universal House of Justice, they are > young people everywhere, a sense indeed capable of initiating, under any > of hopelessness in the ranks of circumstances, a sustainable and ex- > those who would drive progress, pandable framework for social change, > and the emergence of a myriad and of inviting large numbers of peo- > social maladies. (20 October 2008) ple to contribute to this effort. As part > of our constructive resilience, we need > Growing numbers of people grap- to further strengthen ourselves to re- > ple with how to advance social change main unaffected by the negative forces > in the face of political disorder and of society and to avoid the temptation > mounting injustice. They wonder how to give into pressures to adopt the pre- > to respond to our global interconnect- vailing materialistic assumptions. > edness, which demands new approach- Guided by the House of Justice, we > es that build rather than erode social must develop a deeper understand- > cohesion. As a result, questioning pre- ing of the Bahá'í approach to answer > vailing assumptions, established para- the ills of humanity, firmly adhere to > digms, and common wisdom is, in the Bahá'í principles, and resist the im- > sight of many, a necessity. In the same pulse to defend prevailing ideas that > letter, the House of Justice appeals are popular in the wider society only > to us to be conscious that the contin- because it seems expedient in the mo- > ued strengthening of our communi- ment. We must further consolidate our > ty-building efforts will be matched by capacity to realize that only through > a further decline in the old world order, sacrificial efforts and collaboration > and to be on our guard lest the devel- with like-minded people can world > opment of capacity in the community chaos and confusion be remedied and > not keep pace with the rise in recep- rebalanced. Bahá'u'lláh's advice to > tivity of a disillusioned humanity. The one of the believers is profoundly rel- > House of Justice expresses confidence evant in this respect: "Sharp must be > that such developments in the world thy sight, O Dhabíh, and adamant thy > will cause the believers in every land soul and brass-like thy feet, if thou > to reflect on the lamentable condition wishest to be unshaken by the assaults > of the present order, will reinforce in of the selfish desires that whisper in > them the conviction that material and men's breasts. This is the firm injunc- > spiritual civilization must be advanced tion which the Pen of the Most Great > together, and will remind Bahá'ís that Name hath, by virtue of the Will of > Constructive Resilience 21 > > the Ancient King, been moved to re- on us and our success or failure. > veal" (Gleanings 115:13). All humanity is disturbed and > suffering and confused; we cannot > 'Abdu'l-Bahá likewise says: expect to not be disturbed and > not to suffer—but we don't have > The beloved of the Lord must to be confused. On the contrary, > stand fixed as the mountains, firm confidence and assurance, hope > as impregnable walls. Unmoved and optimism are our prerogative. > must they remain by even the dir- The successful carrying out of > est adversities, ungrieved by the our various Plans is the greatest > worst of disasters. Let them cling sign we can give of our faith and > to the hem of Almighty God, inner assurance, and the best way > and put their faith in the Beauty we can help our fellow-men out > of the Most High; let them lean of their confusion and difficulties > on the unfailing help that cometh (Unfolding Destiny 225). > from the Ancient Kingdom, and > depend on the care and protec- > tion of the generous Lord. . . . Let > them rise up to serve their Lord WORKS CITED > and do all in their power to scat- > ter His breathings of holiness far 'Abdu'l-Bahá. Selections from the Writ- > and wide. Let them be a mighty ings of 'Abdu'l-Bahá. US Bahá'í > fortress to defend His Faith, an Publishing, 2014. > impregnable citadel for the hosts Bahá'u'lláh, Gleanings from the Writings > of the Ancient Beauty. Let them of Bahá'u'lláh. US Bahá'í Pub- > faithfully guard the edifice of lishing, 2005. > the Cause of God from every side; let ———. The Kitáb-i-Íqán. US Bahá'í > them become the bright stars of Publishing, 1989 > His luminous skies. (Selections 10) ———. The Summons of the Lord of > Hosts. US Bahá'í Publishing, > And, finally, Shoghi Effendi gives us 2006. > this insight into how to respond to the Dugal, Bani. "Harsh Sentences Are a > confusions of today's world: Judgement Against an Entire > Religious Community." Bahá'í > We must expect these things: It is World News Service, 15 Au- > becoming evident that the world gust 2010: news.bahai.org/ > is not yet through with its labor, story/789/. > the New Age not yet fully born, Sabet, Mahvash. Interview on Radio > real Peace not yet right around France International, 20 Sep- > the corner. We must have no il- tember 2017. > lusions about how much depends > 22 The Journal of Bahá'í Studies 28.4 2018 > > Shoghi Effendi. Bahá'í Administration. US Bahá'í Publishing, 1974. > ———. God Passes By. US Bahá'í Publishing, 1979. > ———.Unfolding Destiny. UK Bahá'í Publishing, 1981. > Taherzadeh, Adib. The Child of the Covenant. George Ronald Publisher Ltd., > 2000. > ———. The Revelation of Bahá'u'lláh, Vol. 3. George Ronald Publisher Ltd, 1996. > The Universal House of Justice. Message to the Bahá'ís of Iran, 29 January 2014: > www.payamha-iran.org/node/228?language=en. > ———. Message to the Bahá'ís of Iran, 12 May 2016: payamha-iran.org/ > node/153?language=en. > ———. Message to the Bahá'ís of Iran, 20 October 2008: www.bahai. > org/library/authoritative-texts/the-universal-house-of-justice/ > messages/20081020_001/1#893552861 > ———. Message to the Bahá'ís of Iran, 26 November 2003. www.bahai. > org/library/authoritative-texts/the-universal-house-of-justice/ > messages/20031126_001/1#833102424 > > — *Constructive Resilience (Used by permission of the curator)*