# The Baha'i World: Volume 21 (1992-1993) *Exported from [Holy-Writings.com](https://www.holy-writings.com/) on 2026-06-20 — 1 clipping.* --- > Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Universal House of Justice, The Baha'i World: Volume 21 (1992-1993), Haifa: Bahá’í World Centre, 1993, bahai-library.com. > ────────────────────────────────────────────────────────────────────── > > THE BAHA'I WORLD > 1992-93 > > 149 OF THE BAHA.'i ERA > AN INTERNATIONAL RECORD > > BAHA'I WORLD CENTRE > HAIFA > ©1993 WORLD CENTRE PUBLICATIONS > > ISBN 0-85398-995-8 (Hardcover) > ISBN 0-85398-996-6 (Paperback) > > A Cataloguing-in-Publication number is > available from the British Library > > Printed in Great Britain > > THE/ / > BAf-lAI > WORLD > 1992á93 > CONTENTS > > Preface 7 > Introduction 13 > Messages from the Universal House of Justice 19 > Baha'u'llili 47 > The Second Baha'i Holy Year 95 > The Kitab-i-Aqdas: Its Place in Baha'i Literature 103 > Chronology 119 > The Baha'i Faith in the Eyes of the World: What the Print Media > Report About the Baha'i Faith 147 > The Mount Carmel Projects 169 > Baha'i Involvement at the Earth Summit 1 77 > Baha'i Statement to UNCED 191 > Spiritual Foundations for an Ecologically Sustainable Society 193 > An Overview of Baha'i Social and Economic Development 229 > The Case of the Baha'i Minority in Iran 24 7 > Obituaries 273 > Selected Bibliography with Annotations 277 > The Ministry of the Custodians, 1957-1963 287 > The Faith of Baha'u'llili 293 > The Ministry of Shoghi Effendi, 1921-1957 299 > The Baha'i Community Today 305 > Statistics 311 > Directory 315 > T H E B A H A W 0 R L D 7 > > PREFACE TO THE NEW SERIES > > T > he appearance of this volume inaugurates a new > series of The Baha'i World, the publication that was > . conceived almost seventy years ago as the principal > public record of the activities around the globe of the > emerging Baha'i community. The first volume, published > in 1926, stated the objective of the series simply and mod- > estly: "to disclose to others something of the significance of > the world-wide movement called into being by the Message > of Baha'u'llah." Altogether, nineteen volumes of the initial > series have so far appeared, with a twentieth, covering the > years 1987 to 1992 ,, now in preparation. The redesign of > the series is undertaken primarily in recognition of a > growing public interest in the Baha'i Faith and a desire to > respond better to the needs of serious researchers. > Beginning as a yearbook but becoming a biennial > with the second volume, The Baha'i World was struggling > by the end of World War II to maintain this regular > schedule. Increasingly, the series tended to appear inter- > mittently, as the vagaries of a period of unprecedented > upheaval in the fortunes of mankind, and the severely lim- > ited resources of a small and heavily burdened body of > believers made possible. While Volume X duly covered the > years 1944 to 1946, Volume XI encompassed a four-year > period. Since that time, the publication schedule has > varied widely, from three years each (Volumes XVI and > XVII) to nine years (the huge compendium of information > in Volume XIII), covering the most dramatic period in the > 8 T H E B A H A W 0 R L D > > history of the Faith's expansion. > In a certain sense, The Baha'i World became a victim of the > success of the global enterprise it serves. After devoting several > decades to the gradual and careful construction of the founda- > tions required for its work, the Baha'i Faith was enjoying by > 1963 an extraordinary expansion. The achievement in full of > several teaching plans designed by Shoghi Effendi, culminating > in the enormously ambitious Ten Year Crusade (1953-1963). > had resulted in the establishment of Baha'i communities in > 259 countries and major territories, the election of 3,555 local > Spiritual Assemblies, and a membership of approximately > 408,000 adherents, representative of some 589 different ethnic > and tribal backgrounds. Parallel with these impressive suc- > cesses had been the community's progress in winning ever- > wider recognition of its institutions and observances by civil > authorities in many lands and in preparing the ground for > what was to prove a highly productive collaboration with agen- > cies of the United Nations. Educational and information > initiatives proliferated rapidly at both the national and local > levels throughout the world, as did the translation and publica- > tion of Baha'i literature. All of this rapid growth and > diversification had somehow to be captured in the pages of the > Faith's public record of its achievements. > In the minds of those responsible for the publication of > The Baha'i World, this challenge was intensified by the painful > recognition of the gap that had developed between the char- > acter that the series had assumed and the goal established for > it in the guidelines set down by Shoghi Effendi. From the > outset he had emphasized that, although Baha'is also derive > great benefit from it, The Baha'i World should measure its suc- > cess especially in the eyes of the public for whom this work is > mainly destined. Editorial policy, including decisions as to con- > tent and design, should be taken, he said, with a view primarily > to meeting the needs of a growing body of serious researchers > who would have access to the work in the collections of univer- > sity and public libraries. In March 1938, Shoghi Effendi's > secretary wrote on his behalf that, despite the heavy financial > burdens the Faith was experiencing as the first of the interna- > T H E B A H A W 0 R L D 9 > > tional teaching plans got underway, the mission of The Baha'i > World was so important that "no sacrifices can be considered > too great for its publication." > A review of the contents of the first twenty volumes pro- > vides evidence of the extent to which, despite severely limited > human and financial resources, The Baha'i World endeavoured > to realize Shoghi Effendi's vision. Documents prepared under > the direction of the Guardian of the Faith and, in some cases, > by his own pen provide authoritative statements of Baha'i > belief, as well as descriptions of particularly important histor- > ical events. After 1963, the major statements of the Universal > House of Justice met this need. The series served, too, as a > compendium of vital information on the growth of the Baha'i > community, reproduction of key documents, bibliographies, > statistical data, and biographical sketches of prominent mem- > bers of the Baha'i community. A wealth of photographs lent an > immediacy to the series' depiction of the accelerating emer- > gence of a community that increasingly merited the description > global. Essays on a great many subjects, most of them the > work of contributing authors rather than the publishing com- > mittees, can today be read as a window on the community's > evolving understanding of its Founder's message. As the Baha'i > Faith continues to grow and to attract ever greater interest, the > detailed record contained in the pages of these early volumes > will constitute the principal historical resource for the general > student of the Faith. > A survey of the series makes it equally clear, however, why > the contents were of interest chiefly to Baha'i readers. Not sur- > prisingly, given the only desultory attention paid to their Faith > by scholars and the relatively narrow range of the Baha'i topics > that then concerned journalists, the writers and editors of > The Baha'i World addressed themselves increasingly to an > audience on whose serious interest they could count. This ten- > dency came to determine not only much of the content, but > also the style in which it was presented. It is particularly > apparent in the often exhaustive treatment of the teaching and > other development activities of local and national communities. > These held a lively interest for the members of still small Baha'i > 10 T H E B A H A W 0 R L D > > communities, who could find in the pages of The Baha'i World > insights and perspectives on the significance of the services > they had personally rendered to a rapidly expanding global > movement, but much of the information will have a diminished > importance in the eyes of general readers. Even so, the loving > attention lavished on the activities of those whom Shoghi > Effendi had appointed as "Hands of the Cause of God" will > likely gain in value, as with the passing of Shoghi Effendi no > future Hands of the Cause can be appointed. Only future gen- > erations will be able adequately to appreciate, in the context of > a new understanding of the nature of man and society, the > unique role that these extraordinary figures played in the > emergence of a world community. > Today, however, there are signs everywhere of a developing > public interest in the Baha'i community and the body of teach- > ings and concepts that animate it. On 28 May 1992, the > Brazilian Chamber of Deputies paid an extraordinary tribute to > Baha'u'llah, on the centenary of His ascension. The regular > sessions of the legislature were suspended and spokesmen for > all twelve of the major parliamentary groupings gave moving > appreciations of the loftiness of Baha'u'llah's vision and of the > ideals of world unity and social justice that characterize those > who follow Him. This dramatic and largely unsolicited public > recognition of the Founder of the Faith came immediately on > the heels of the publication by Encyclopedia Britannica Book of > the Year (1992) of statistics showing that the Baha'i Faith now > ranks second only to Christianity among the religions of the > world, in the number of countries and significant territories > where its communities are established. > While there are many factors that account for the extra- > ordinary changes that events of this kind acknowledge, three > seem particularly notable. Over the past decade Baha'i com- > munities around the world have struggled manfully and with > the sustained support of sympathetic voices in the United > Nations, many governments, and the world's media to defend > the members of their Faith threatened with annihilation in the > land of Baha'u'llah's birth. The result has been to bring both > the Faith's attractive message and the admirable record of its > T H E B A H A W 0 R L D 11 > > followers to the attention of many millions of people around the > globe. Throughout this period, the expanding efforts of these > same communities to translate Baha'u'llah's message into > practical programs of social and economic development and of > environmental responsibility have endowed the Faith with > appealing features of yet another kind, that have aroused > broad interest at many levels. A third influence, one that has > succeeded in translating this growing public awareness into > solid growth, was the cumulative effect of a series of ambitious > teaching plans launched by the Universal House of Justice, on > the basis of the model already established by Shoghi Effendi. > Energetically pursued by the rank and file of believers every- > where, who see the message of Baha'u'llah as the sole means > by which humanity can deliver itself from a moral catastrophe, > the organized teaching efforts of the Baha'i community have > today made the Faith one of the world's fastest growing > religions. > By the mid-1980s, the increase in public awareness had > reached the point where the Universal House of Justice decided > it was necessary to create a specialized agency within the > system of offices serving the Baha'i International Community, > that could coordinate public information activities. Its func - > tions would include ensuring that essential materials were > made readily accessible in a form required by the serious > researcher. The Office of Public Information came into exist- > ence in April 1985. By 1991 the new agency was in a position > to add responsibility for the publication of The Baha'i World to > its functions, and this decision was taken by the House of > Justice in February of that year. It was determined that the > current series would end with Volumes XIX and XX, then in > preparation and covering, respectively, the two periods 1983- > 1986, 1986- 1992. The new series would begin with the second > Baha'i Holy Year, 1992- 1993. > This happy conjunction of circumstances and long-term > planning makes it possible to bring the The Baha'i World vol- > umes a stage closer to the goals set for them by Shoghi Effendi. > The new series will appear annually, each volume covering a > twelve-month period beginning with Ric;Ivan, the anniversary of > 12 T H E B A H A W 0 R L D > > Baha'u'llili's declaration of His mission in April 1863. As the > present volume illustrates, the series will continue to provide > the interested researcher with the full text of major statements > by the Head of the Faith, the Universal House of Justice, and > articles on particularly important historical developments. > Although treated briefly and with a minimum of editorial com- > ment, there will also continue to be a chronology providing > descriptions of significant Baha'i events during the year, a bib- > liography of current Baha'i publications, biographical sketches > of outstanding believers who died during the twelve months > under review, and up-to-date statistics of the community's > expansion and consolidation. Major sections of each yearbook > will now be devoted to in-depth examination of subjects on > which the Baha'i community has been particularly focusing its > energies. As before, every effort is being made to include a rep- > resentative selection of photographs, supplemented by maps, > charts, and whatever other graphic material may be considered > useful. > The concluding three survey articles will provide an over- > view of the Faith for general readers who have only a super- > ficial familiarity with it. The first of these, written by Shoghi > Effendi in 1947, as a statement prepared for the United > Nations Special Palestine Council, contributes an invaluable > and authoritative summary of the beliefs , history, and institu- > tional system of the religion founded by Baha'u'llah. > In embarking on this new stage in the development of > The Baha'i World, the editors have before them the high stan- > dard contained in words of appreciation addressed by Shoghi > Effendi to their predecessors, who had successfully launched > the series in the 1920s, undeterred by the painfully limited > resources then available to them: "I confidently and emphati- > cally recommend it to every thoughtful and eager follower of the > Faith, whether in the East or in the West, whose desire is to > place in the hands of the critical and intelligent ... a work that > can truly witness to the high purpose, the moving history, the > enduring achievements, the resistless march and infinite pros- > pects of the Revelation of Baha'u 'llili." 1 > > 1. The Baha'i World , vol. III, 1928- 1930 (New York: Baha'i Publish- > ing Committee, 1930), xiv . > T H E B A H A W 0 R L D 13 > > INTRODUCTION > ounded a century and a half ago, the Baha'i Faith > > F is the youngest of the world's independent reli- > gions. It is based on the claim of Baha'u'llah to be > the Messenger of God to the age of humanity's maturity, > an advent anticipated in all of the scriptural traditions of > humanity's past. > The driving force behind the civilizing of human > nature, Baha'u'llah asserts, has been the successive inter- > ventions of the Divine in history. It has been through this > influence that the innate moral and spiritual faculties of > humanity have been gradually developed and the advance- > ment of civilization made possible. Associated with the > missions of such transcendent figures as Krishna, Moses, > Buddha, Jesus, and MuI:iammad, the phenomenon is an > ever-recurring one; it is without beginning or end because > it is fundamental to the evolutionary order itself. > The essential message of Baha'u'llah is that of unity. > Humanity, He declares, has collectively come of age in this > day, and the distinguishing feature of this stage of its > social evolution is that the entire human race is being > drawn into the recognition of its own oneness and of the > earth as a common homeland. > The overriding challenge facing the peoples of the > world, therefore, Baha'u'llah says, is to subordinate lesser > identities and loyalties to the task of building a unified > global society based on principles of social justice and cul- > tivating the spiritual nature of humankind. The capacity > 14 T H E B A H A W 0 R L D > > for such a response has been created in all people through the > operation of the Will of God: ''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 cre- > ated things ." 1 The purpose of the Divine Revelation of which > Baha'u'llah is the Spokesman is to awaken and train this uni- > versal capacity. > In just over one hundred years, the Faith that Baha'u'llah > founded has grown from an obscure movement in the Middle > East to its present status as an independent world religion. > Embracing people from more than 2100 ethnic, racial, and > tribal groups, and maintaining its cohesiveness in doing so, it > represents what is probably the most diverse organized body of > people on the planet today. The geographical dimensions of > this growth are equally impressive: both the World Christian > Encyclopedia ( 1982) and the Encyclopedia Britannica Book of > the Year ( 1992) show the Baha'i Faith as the second most wide- > spread of the world's religions, after only Christianity. > The unity of belief and organization that characterizes His > Faith provides striking evidence of the capacity of Baha'u'llah's > teachings to create the moral and spiritual conditions for the > new kind of human society He envisions. Despite the wide > ethnic and cultural diversity of its adherents, the Faith has > successfully overcome the perennial impulse of all forms of > human association to break eventually into sects and factions. > This seems particularly significant when taken in the context of > the challenging Baha'i moral code for the individual life and the > fact that the community pursues a social program that > addresses virtually every important trend in the world today. > The Baha'i World series was created in 1925 by Shoghi > Effendi, the appointed Guardian of Baha'u'llah's mission, to > serve as the public record of the Baha'i community's achieve- > ments. As the Preface of this book explains, the series now > enters a new stage in its development, its principal aim being > to provide a window on Baha'i concepts, concerns, and > > 1. Baha'u'llah, Gleanings from the Writings of Baha'u'llilh (Wilmette: > Baha'i Publishing Trust, 1982). 6. > T H E B A H A W 0 R L D 15 > > activities that will be particularly useful and accessible to the > interested general reader. With this purpose in mind, the edi- > tions will appear annually. As this first volume illustrates, the > series will continue to provide the kind of basic documentation > that is already familiar to the readers of the 1926-1992 series. > Because they constitute the authoritative administrative guid- > ance upon which the community has pursued its goals, four > major statements issued during the year by the Head of the > Faith, the Universal House of Justice, are reproduced here in > full. By happy circumstance this first volume in the new series > coincides with the period of the second Baha'i Holy Year, April > 1992 to April 1993. Several important pieces have special rela- > tion to this commemoration of the centenary of both > Baha'u'llah's ascension and the inauguration of the Covenant > that provides the authority for the system of institutions He > established. The article entitled "Baha'u'llah," for example, was > produced to serve as a major resource piece for the commemo- > rative activities, and has been translated into some 102 > languages. Included, as well, is a brief survey of the major > international events of the commemorative period. > Although not a feature of the Holy Year program, the > release this April of the first authorized English language > translation of Baha'u'llah's Book of Laws, the Kitab-i-Aqdas, > has intimate connections with the historical events being > remembered. One of the articles, ''The Kitab-i-Aqdas: Its Place > in Baha'i Literature," seeks to place this most important of > Baha'u'llah's Writings in the broader context of His mission. > A number of items in the book are particularly designed to > give the general reader easy access to basic current informa- > tion. The statistical summary inaugurated here, for example, > will make it possible for students of the Faith to track the > growth of the Baha'i international community in such areas as > membership, the numbers of elected governing bodies at both > national and local levels, the production of Baha'i literature, > and the establishment of development agencies of various > kinds. Given the growth of the community, The Baha'i World > volumes will no longer include the lengthy obituaries that were > a cherished feature of the first series, but a section is devoted > 16 T H E B A H A W 0 R L D > > to brief sketches of prominent Baha'is who have died during > the year under review. A biographical publication will also be > produced as a supplement to the series. > While it is not possible to report fully on the multifarious > activities of the thousands of Baha'i communities around the > world, a chronology provides a representative sampling of the > year's highlights, month by month. Similarly, a bibliographical > article surveys the year's principal publications and will serve > as a cross-section of the ongoing discussion of ideas that is so > important a feature of Baha'i community life. One long-awaited > publishing event is reviewed in greater detail: the appearance of > an authoritative edition of the documentation for the crucial > period 1957- 1963, between the death of the Faith's Guardian, > Shoghi Effendi, and the successful election of the Universal > House of Justice. Entitled The Ministry of the Custodians, 1957- > 1963, this compilation with an introduction by Shoghi Effendi's > widow and close collaborator, Amatu'l-Baha Rul).iyyih Khanum, > fills a major gap in the Faith's detailed historical record. > An index of the development of the Baha'i Faith and par- > ticularly of its growing interaction with the society around it is > the interest being shown by the mass media. As in the past, > therefore, The Baha'i World will continue to include a brief sec- > tion surveying press attention during the period under review. > William Collins's article "The Baha'i Faith in the Eyes of the > World: What the Print Media Report About the Baha'i Faith" > moves this effort onto a new level, however, through its careful > analysis of the Baha'i themes that are receiving media atten- > tion and a reflection on the trends observed. Mr. Collins > believes that the events of the second Baha'i Holy Year mark "a > turning point in the public information activities of the Baha'i > community, and in the media reception of stories about its > adherents." > Indeed, readers will find all the essays in the new series > considerably more focused than has hitherto been the case. > Because of its rapid growth and greater involvement in the life > of society, and as conditions in the world permit, the Baha'i > community has been able increasingly to direct attention and > energy to those issues of broad public concern to which it > T H E B A H A W 0 R L D 17 > > attaches a particularly high priority. This past year, for > example, the Rio summit offered the community a unique > platform for the presentation of its strongly-held views on the > subject of sustainable development. A particularly thought- > provoking exploration of some of Baha'u'llah's teachings on the > subject will be found in Robert White's article "Spiritual Foun- > dations for an Ecologically Sustainable Society" (page 195). > ''The work of Baha'u'llah," Mr. White believes, "offers a vision of > wholeness in our relationship to Nature and of spiritual > purpose in the whole evolution of life. Its effect is to empower > individuals and communities to become agents of transfor- > mation in developing an ecologically sustainable global civiliza- > tion." > At the practical level of development, the rapid growth of > Baha'i communities, in the Third World especially, has given > scope for a wide range of experiments in the application of > Baha'i principles to social and economic life. Holly Hanson's > "An Overview of Baha'i Social and Economic Development" > gives a valuable survey of these efforts, emphasizing that "as > important, or more important than the immediate concrete > results of any development undertaking, is that people are > drawn together, that they develop the ability to hear all of the > voices in a community, and that they begin to learn the process > of collective action." > In recent years a good deal of the current public interest in > the Baha'i Faith has arisen from the bitter campaign of perse- > cution launched against it by ruling circles in the Islamic > Republic of Iran and from the energetic efforts of Baha'i com- > munities in the rest of the world to defend the victims . Douglas > Martin's article ''The Case of the Baha'i Minority in Iran," which > looks at the second of these two aspects of the fourteen-year > struggle, makes the provocative point that "the Baha'i case" > constitutes, in effect, compelling proof of the capacity of the > United Nations human rights system to defend religious and > other minorities. > In building a global community marked by a distinctive > pattern of life and guided by a unified network of local, national > and international governing councils, the followers of > 18 T H E B A H A W 0 R L D > > Baha'u'llah have created an encouraging model for cooperation > and social action. The emergence of such a model offers per- > suasive evidence that humanity, in all its diversity, can > eventually learn to live and work as a single people in a global > homeland. The Baha'i World volumes will seek to provide the > serious student and the general enquirer alike with a reliable > overview of this great enterprise. > T H E B A H A W 0 R L D 19 > > The following four messages were > sent by the Universal House of > Justice to the Bahti'is of the world > during the 1992-1993 Baha'i Holy > Year. > > MESSAGES FROM THE > UNIVERSAL HOUSE OF JUSTICE > > RIDVAN 1992 > > To the Baha'is of the World > > Dearly loved Friends, > > At this Ric;lvan season, with its inherent splendors > and its initiation of unusual, eventful days, our hearts > throb in wonderment, we kneel in homage to the King of > Glory by Whose grace we have arrived at an auspicious > juncture in the history of His Cause. > From the peak of triumph of the Six Year Plan now > ended, we come to the threshold of the Holy Year, now > begun, awestruck at the very thought of the unique signif- > icances associated with the commemoration of that > sanctified occasion one hundred years ago when > Baha'u'llah, the Promised One of all ages, took His leave of > this earthly life. The Sun of Truth, however, was to set > only to shine everlastingly from the "Kingdom of fadeless > glory," thenceforward to shed the radiance of its regenera- > tive power on the entire world. Gone from this plane was > He Who is the Author of a Revelation of "inconceivable > greatness" in which "all the Dispensations of the past have > attained their highest, their final consummation"; the > Originator of a new Universal Cycle "that must extend over > a period of at least five hundred thousand years"; the > 20 T H E B A H A W 0 R L D > > Founder of a World Order, a "System-the like of which mortal > eyes have never witnessed." Moreover, He was the Dawning > Point of the Day of God, the "Day in which God's most excellent > favors have been poured out upon men." Such are the superla- > tive realities upon which our contemplations are focused > during this special anniversary occurring at this crucial > moment in the affairs of humankind. > So imbued are we by the sacred remembrances evoked by > this Holy Year, that we can do no less than invite you all to take > pause to enter into this period of reflection, this time of recon- > secration, this stage of preparation for tasks yet to be done, > heights yet to be attained, splendors yet to be unveiled. For if > we look back at one hundred years of an unexampled history of > unremitting progress, we also look forward to many centuries > of unfolding fulfillment of divine purpose-fulfillment, which as > experience has shown, is incrementally realized through the > systematic advances of Plans and the wondrous leaps and > thrusts of epochs. > Indeed, the immediate portal to this propitious Holy Year > is the vista of new horizons opened by the triumph of the Six > Year Plan, which coincided with the initial phase of the fourth > epoch of the Formative Age of our Faith. Overall it is not so > much a triumph in numerical achievements, though in many > places and at particular moments the scope of expansion was > extraordinary. It is a triumph that has been manifested in a > new variety of victories, in new beginnings, fresh initiatives and > mature institutional developments, such as to stamp the seal > of success on the Plan's seven major objectives. Impossible as > it is to enumerate in these few pages the results of the Plan, the > main aspects of the developments in this remarkably dynamic > period deserve, nonetheless, to be highlighted. The Baha'i com- > munity changed markedly over the last six years. The major > indicators are, no doubt, discernible to the friends everywhere > and may be summed up thus: > One: The Faith of Baha'u'llah is represented in every > country on earth. The sudden change in the political climate, > no doubt by intervention of God's Major Plan, opened vast > regions to the penetration of the divine teachings, primarily in > T H E B A H A W 0 R L D 21 > > the former Soviet Union and Eastern Bloc countries. The > opportunities created by this change made possible the settle- > ment of Knights of Baha'u'llah in the last virgin territories that > remained from Shoghi Effendi's Ten Year World Crusade. They > also impelled the launching at Ric;lvan 1990 of the subsidiary > Two Year Plan for those regions. This supplementary Plan was > a spectacular success, not only in terms of expansion in the > many countries involved, but also in the diversity of the strata > represented by the new believers in these countries, in the > volume and variety of Baha'i literature published and in the > array of Baha'i institutions established during that short time. > The Baha'i world was highly stimulated by these developments, > and a number of countries elsewhere recorded significant suc- > cesses in the teaching work. Figures already available to the > World Centre indicate that more than one and a half million > souls entered the Cause during the Six Year Plan. Of particular > interest was the three-year special teaching project in Guyana > which resulted in an increase of the size of the Baha'i commu- > nity to some six percent of the country's population. > Two: The proclamation of the Faith throughout the world > attained an entirely new stage. The campaign of proclamation > launched in 1967 through the inspiration of the centennial > anniversary of Baha'u'llah's Proclamation to the kings and > rulers of mankind, and which gathered added momentum in > 1979 with the surge of the persecution of the Iranian Baha'i > community, now covered a greatly expanded range with the > distribution of The Promise of World Peace. Kings, queens, pres- > idents, prime ministers, legislators, jurists, academics, diverse > institutions and organizations became aware of Baha'u'llah's > Message. The creative energies by which communities every- > where were exercised in broadcasting the Cause became one of > the driving forces of the Plan and in no small way stimulated > the interest of organizations, leaders of thought and the media > in the solutions which the Faith has to offer to a strangely dis- > ordered world. Inspired by the impact of the measures they > adopted for proclamation of the Faith, and also by that of their > continuing efforts to defend the sorely persecuted Iranian > Baha'i community, National and Local Spiritual Assemblies > 22 T H E B A H A W 0 R L D > > displayed and continue to display a striking audacity and origi- > nality in dealing with the public. This is evident in their > innumerable contacts with officials at all levels of government, > in their association with a widening spectrum of organizations, > and in the increasing facility of their contacts with the media. > Three: The dedication in December 1986 of the Mother > Temple of the Indian Subcontinent to public worship intro- > duced a new force to the teaching and proclamation activities > of the Faith. As an edifice of rare beauty and excellence, the > "Lotus Temple" has won wide acclaim, while at the same time > exerting an extraordinary appeal to great numbers of visitors. > Its fame as an architectural wonder spread with speed as did > its spiritual influence. It is no exaggeration to say that of all the > Baha'i Houses of Worship, this Temple is today the single most > effective silent teacher of the Faith, annually attracting more > visitors, at the average rate of 20,000 daily, than all the other > Baha'i Temples combined. Among its visitors from many lands > are some of the most prominent persons in the world. A source > of great interest to the media, the Temple has been featured in > television programs, even in Russia and China. The influence > of its success in these respects has contributed immeasurably > to the widespread public awareness of the Faith. > Four: The further emergence of the Faith from obscurity is > reflected in distinctive ways. In learned circles, in reference > works and in the media, the Faith is increasingly being referred > to as a "principal" or "major" world religion. Media coverage of > the Faith's activities has increased voluminously by the inten- > sified efforts of the friends in proclamation activities, but more > important is the fact that the media are showing an indepen- > dent interest in the Baha'i community and are initiating > contacts with it in various parts of the world. The exposure of > influential segments of the public to Baha'i ideas in such areas > as peace, the environment, status of women, education and > literacy, has induced a response which increasingly calls upon > the Baha'is to participate with others in a range of projects > associated with governments or with non-governmental > organizations. > Moreover, such exposure is creating in the public mind the > T H E B A H A W 0 R L D 23 > > realization that the Faith has answers to current problems and > thus the expectation that the Baha'i community should take a > more active part in public affairs. The notable success of the > activities of the Baha'i International Community's Office of the > Environment, established during the Plan, amply illustrates > the nature of these developments. Furthermore, the formal > relationship which the Baha'i International Community estab- > lished with the Conservation and Religion Network of the World > Wide Fund for Nature and with the World Conference on Reli- > gion and Peace, in conjunction with the numerous such > relationships established by National and Local Spiritual > Assemblies in their respective jurisdictions, reflects a trend in > the Faith's emergence as an entity to be reckoned with. Alto- > gether, the drive of the ramified proclamation campaign has > produced a public resonance about the Faith, which can be > said to be known to the most significant public institutions and > prominent persons on earth. > Five: Baha'i projects of social and economic development > have greatly multiplied and brought much credit to the com- > munity in the examples of the power of group initiative and > voluntary consultative action that have been set in numerous > places. Activities in this respect involved more than one thou- > sand projects in the areas of education, agriculture, health, > literacy, the environment and improvement of the status of > women. In a number of instances the projects benefited from > collaboration with or assistance from governments and inter- > national non-governmental organizations, as, for example, the > projects for the improvement of the status of women under- > taken by five National Spiritual Assemblies with the financial > assistance of the United Nations Development Fund for Women > (UNIFEM). and those projects in other fields receiving assis- > tance from the Canadian, Indian, German and Norwegian > governments. Some projects have been so distinguished in > their achievements as to be given public notice through the > citations and awards of governments and international non- > governmental agencies. > Six: Youth activities took on a special character shaped by > the idea of a youth year of service. The involvement of the > 24 T H E B A H A W 0 R L D > > youth in the Six Year Plan as short-term pioneers, travelling > teachers and proj ecteers had a profound effect on the teaching > work overall and in bolstering the efforts at social and eco- > nomic development attempted by growing numbers of national > and local communities. They had much to do with the many > victories in the former communist countries. Their work in > social and economic development projects attracted , in some > cases, the attention of governments and development organiza- > tions. Creation of the European Baha'i Youth Council > galvanized the activities of the youth which powerfully rein- > forced the teaching thrust on that continent during the final > years of the Plan. A significant feature of the youth's activities > has been their involvement, as short-term volunteers from all > parts of the planet, in the work of the World Centre where their > services have been of inestimable value. > Seven: The advances in the consolidation of the Baha'i > administrative system are evident from the marked improve- > ment in the internal development and collaborative efforts of its > two arms. The cherished and intrepid Hands of the Cause of > God, true to the allegiance they bear to their beloved Guardian, > persevere in their unique services, astonishing the community > with their resilient powers. The growth in confidence and > strength of the Boards of Counsellors and their auxiliaries, > backed by a reinforced and vigorous International Teaching > Centre, assured to the Spiritual Assemblies, whom they are > charged to stimulate and advise, a buttressing indispensable to > the welfare of the entire system; while the extension of the span > of activities of the National and Local Spiritual Assemblies, > themselves charged with guiding the destinies of their commu- > nities, significantly broadened the base of that system. > Collaterally, the work of these institutions has facilitated and > boosted the evolution of the Administrative Order. Even more: > they have demonstrated a creative energy that bodes well for > their continued maturation. > Eight: The great building projects on the Mountain of God, > anticipated by Baha'u'llah in the Tablet of Carmel, inaugurated > by 'Abdu'l-Baha with the construction of the Tomb of the Bab > and carried forward in the plans of Shoghi Effendi, entered a > T H E B A H A W 0 R L D 25 > > new stage. Work commenced in May 1990 on reinforcing and > extending the main terrace of the Shrine of the Bab as the > initial step towards reahzing the architectural concept for > fulfilling 'Abdu'l-Baha's vision of the Terraces that will extend > from the foot to the ridge of the mountain. By September of the > next year, ground was broken for the construction of the > Centre for the Study of the Texts and for the Extension to the > International Archives Building, to be followed by the construc- > tion of other edifices on the Arc, namely: the buildings for the > International Teaching Centre and, in due course, the Interna- > tional Baha'i Library. > All these developments have made it evident that the accu- > mulated potential for further progress of the Baha'i community > is incalculable. The changed situation within and among > nations and the many problems afflicting society amplify this > potential. The impression produced by such change is of the > near approach of the Lesser Peace. But there has been a simul- > taneous recrudescence of countervailing forces. With the fresh > tide of political freedom resulting from the collapse of the > strongholds of communism has come an explosion of nation- > alism. The concomitant rise of racism in many regions has > become a matter of serious global concern. These are com- > pounded by an upsurge in religious fundamentalism which is > poisoning the wells of tolerance. Terrorism is rife. Widespread > uncertainty about the condition of the economy indicates a > deep disorder in the management of the material affairs of the > planet, a condition which can only exacerbate the sense of > frustration and futility affecting the political realm. The wors- > ening state of the environment and of the health of huge > populations is a source of alarm. And yet an element of this > change is the amazing advances in communications technology > making possible the rapid transmission of information and > ideas from one part of the world to the other. It is against such > "simultaneous processes of rise and fall, of integration and of > disintegration, of order and chaos, with their continuous and > reciprocal reactions on each other, " that a myriad new opportu- > nities for the next stage in the unfoldment of the beloved > Master's Divine Plan present themselves. > 26 T H E B A H A W 0 R L D > > The burgeoning influence of Baha'u'llah's Revelation > seemed, with the imminence of the Holy Year, to have assumed > the character of an onrushing wind blowing through the > archaic structures of the old order, felling mighty pillars and > clearing the ground for new conceptions of social organization. > The call for unity, for a new world order, is audible from many > directions. The change in world society is characterized by a > phenomenal speed. A feature of this change is a suddenness, > or precipitateness, which appears to be the consequence of > some mysterious, rampant force. The positive aspects of this > change reveal an unaccustomed openness to global concepts, > movement towards international and regional collaboration, an > inclination of warring parties to opt for peaceful solutions, a > search for spiritual values . Even the Community of the Most > Great Name itself is experiencing the rigorous effects of this > quickening wind as it ventilates the modes of thought of us all, > renewing, clarifying and amplifying our perspectives as to the > purpose of the Order of Baha'u'llah in the wake of humanity's > suffering and turmoil. > The situation in the world, while presenting us with an > acute challenge of the utmost urgency, calls to mind the > encouraging global vision of Shoghi Effendi for the prospects of > the Administrative Order during the second century of the > Baha'i Era, whose midpoint we are rapidly approaching. In > 1946, he wrote: ''The second century is destined to witness a > tremendous deployment and a notable consolidation of the > forces working towards the world-wide development of that > Order, as well as the first stirrings of that World Order, of which > the present Administrative System is at once the precursor, the > nucleus and pattern-an Order which, as it slowly crystallizes > and radiates its benign influence over the entire planet, will > proclaim at once the coming of age of the whole human race, as > well as the maturity of the Faith itself, the progenitor of that > Order." > Attention to the special occasions of the Holy Year will > surely equip us to undertake the urgent tasks of the next stage > in the evolution of the Divine Plan. This commemorative period > provides a befitting demarcation between the glories and > T H E B A H A W 0 R L D 27 > > triumphs of the last one hundred years and the lustrous prizes > yet to be garnered. At the outset, we welcome with joyous and > grateful hearts the further expansion and consolidation of the > Administrative Order which will accrue from the formation this > Ric;lvan of twelve National and Regional Spiritual Assemblies. > How striking it is that the number of these Assemblies is the > same as the total number of National Spiritual Assemblies > which existed at the launching of the Ten Year World Crusade > in 1953! This is gratifying evidence of the rapidity of the expan- > sion of the Administrative Order in less than forty years. With > these new Assemblies, and making allowance for the absorp- > tion of Sikkim into India and the disruption of the Baha'i > Administration by the unsettled situation in Liberia, the > number of National Spiritual Assemblies which will take part in > the seventh International Baha'i Convention next Ric;Ivan will > reach 165. > We are pleased to announce that the following Hands of > the Cause of God will attend, as our representatives, six of the > founding Conventions. Amatu'l-Baha RuJ:iiyyih .Khanum will > attend the Conventions of Bulgaria and of Poland; Mr. 'Ali- > Akbar Furutan will attend those of the Baltic States and of > Hungary; and Dr. 'Ali-MuJ:iammad Varqa will attend those of > Greenland and of the Ukraine, Belarus and Moldova. At the > remaining Conventions our representatives will be Counsellors: > Mr. George Allen, the Congo Republic; Dr. Farzam Arbab, Cen- > tral Asia; Mr. Rolf van Czekus, Angola; Mrs. Parvin Djoneidi, > Niger; Mr. Hartmut Grossmann, Albania; and Mr. Mas'ud > .Khamsi, Azerbaijan. > Only a few weeks from now, in the sacred precincts of the > Shrine of Baha'u'llili, a gathering of solemn purpose will take > place to mark the one hundredth anniversary of the Ascension > of the Desire of the Nations. The scroll bearing the Roll of > Honor of the Knights of Baha'u'llili will, on the previous > morning, 28 May, have been deposited, as indicated by our > beloved Guardian, at the entrance door of the inner Sanctuary > of the Most Holy Shrine, there to remain a symbol of the his- > toric victory that rewarded the unswerving determination of the > lovers of the Blessed Beauty who, in response to the call of the > 28 T H E B A H A W 0 R L D > > mighty Ten Year Crusade, planted the banner of His Faith in > virgin territories throughout the world. > Subsequently, in November, at the second Baha'i World > Congress, the hosts of Baha will gather in New York in their > thousands to register, in a highly symbolic gesture on behalf of > their brethren throughout the world, their regard for the > Covenant which Baha'u'llah bequeathed, and to evoke the > memory of Him Who was appointed its Centre and Who exalted > that metropolis by bestowing upon it the designation "City of > the Covenant." There they will also demonstrate the power of > the unity that the Covenant is meant to ensure to all the peo- > ples of the world. It will be a moment of capital importance to > the Baha'i community in the gaze of the world at large. > These two international events are pivotal to the gather- > ings of similar intent in which the friends in every corner of the > world will take part. The spiritual character and dignified > manner of their participation will surely draw down confirma- > tions from on high and profoundly influence the constructive > forces at work throughout the earth. > Another source of blessings to which we have long directed > our hopes will also become manifest. Baha'u'llah has written: > "While in prison We have revealed a Book which We have enti- > tled 'The Most Holy Book'. We have enacted laws therein and > adorned it with the commandments of thy Lord, Who exer- > ciseth authority over all that are in the heavens and on the > earth." Hence, it is with full cognizance of its world-shaking > significance that we inform you of the forthcoming publication > during the course of this year of the annotated English transla- > tion of the Kitab-i-Aqdas , the Charter of the future world > civilization which Baha'u'llah revealed in the House of 'Udi > Khammar in Acre some six score years ago. > And now, amid the eager anticipations occasioned by the > two major commemorative events and by the imminent publi- > cation of the Mother Book of the Baha'i Revelation, the Law of > J:Iuququ'llah takes effect as part of the constant practice of the > members of our entire world community. May the promised > divine bounties associated with the activation of this holy law > be showered upon the beloved of the Lord in every land. > T H E B A H A W 0 R L D 29 > > A year charged with happenings of such sacred import is > bound to yield consequences of unimaginable potency. The > immediate outcome is, however, impossible to predict, nor can > it be fruitfully speculated about. Rather should we direct our > thoughts to the meaning of the solemn occasions which this > year is set apart to memorialize. For the purpose of the Holy > Year is not fulfilled by public memorials alone, befitting as they > will be. Essential to its purpose is the opportunity it offers for > inner reflection on the part of every Baha'i individual. Indeed, > this is a special time for a rendezvous of the soul with the > Source of its light and guidance, a time to turn to Baha'u'llah, > to seek to obtain a deeper appreciation of His purpose, to > renew allegiance to Him. This is a time of retreat to one's inner- > most being, to the dwelling-place of the Spirit of Baha, that > interior to which He summons us when He says: ''Turn thy > sight unto thyself, that thou mayest find Me standing within > thee, mighty, powerful and self-subsisting." This is a time for > recommitment to the Covenant, for rededication to duty, for > revitalizing the energy for teaching, the "most meritorious of all > deeds." > As the foremost aid to your reflections and actions, you > will doubtless draw upon the insight and inspiration of such of > His words as these: "I am the Sun of Wisdom and the Ocean of > Knowledge. I cheer the faint and revive the dead. I am the > guiding Light that illumineth the way." "By My Life! Not of Mine > own volition have I revealed Myself, but God, of His own > choosing, hath manifested Me." "I have come in the shadows of > the clouds of glory, and am invested by God with invincible > sovereignty." "He that hath Me not is bereft of all things. Turn > ye away from all that is on earth and seek none else but Me." > "Love Me, that I may love thee. If thou lovest Me not, My love > can in no wise reach thee. Know this, 0 servant." ''The Ancient > Beauty hath consented to be bound with chains that mankind > may be released from its bondage, and hath accepted to be > made a prisoner within this most mighty Stronghold that the > whole world may attain unto true liberty. He hath drained to its > dregs the cup of sorrow, that all the peoples of the earth may > attain unto abiding joy, and be filled with gladness." > 30 T H E B A H A W 0 R L D > > Whatever our private reflections or response to duty may > lead us to do, of one thing we must be sure: that the Name of > Him Who is the Lifegiver of the World becomes known > throughout the earth among high and low alike. Considering > that it is already a whole century since the Blessed Beauty > ascended, and given the crushing weight of the ills burdening > the peoples of the world, and seeing that a veritable cry of > anguish is issuing more loudly from the hearts of those who > long for some hope of relief, we, His avowed servants, can nei- > ther falter nor fail in this primary and urgent duty. For He, > Baha'u'llah, is the Supreme Manifestation, the Unifier and > Redeemer of all mankind, the Fountainhead of Justice, the > immortal Beloved; for, according to His own unerring procla- > mation, "He Who is the Unconditioned is come, in the clouds of > light, that He may quicken all created things with the breezes > of His Name, the Most Merciful, and unify the world, and > gather all men around this Table which hath been sent down > from heaven." Let us bear His Name with dignity to those who > must hear It, offer It as a treasure to those who must receive It, > speak It with love to those who must embrace It. > How laudable it would be if, imbued by this desire to > blazon abroad His Name, and as a demonstration of our special > love for the Abha Beauty, we could each of us mount a per- > sonal campaign of teaching, such that the collective force and > results of it throughout the world would bring to a resounding > conclusion the sacred exercises of this Holy Year and set the > stage for the launching of the impending Three Year Plan at > Ric;lvan 1993! > Finally, it is highly fitting at this time to recall > Baha'u'llcih's expression in the Most Holy Book of His will for > us with regard to the nature of our reactions to His passing: > "Be not dismayed, 0 peoples of the world," He wrote, "when the > day-star of My beauty is set, and the heaven of My tabernacle > is concealed from your eyes . Arise to further My Cause, and to > exalt My Word amongst men. We are with you at all times, and > shall strengthen you through the power of truth. We are truly > almighty. Whoso hath recognized Me, will arise and serve Me > with such determination that the powers of earth and heaven > T H E B A H A W 0 R L D 31 > > shall be unable to defeat his purpose." > Beloved friends, we shall not forget to supplicate at the > Holy Threshold that from His retreat of deathless splendor the > Blessed Beauty may fill the souls of each and all of you with > the revivifying breath of His celestial power. > > ON THE OCCASION OF THE CENTENARY > COMMEMORATION AT BAHJi OF THE > ASCENSION OF BAHA'U'LLAH > > A TRIBUTE BY THE UNIVERSAL HOUSE OF JUSTICE > > With soul-stirring emotion we gather in the hallowed environs > of His resting place to honor the memory of the Supreme Mani- > festation of God, Baha'u'llah, on the solemn, historic occasion > of the centenary of His ascension. > We lift our voices at the prompting of our hearts' desire to > pay tribute to a life infinitely beyond compare. But how shall > we realize such a wish when it is evident that no mind can > attain the comprehension which would make possible the > vocabulary worthy of His celestial court? In very truth, our > tongues falter in their impotence to describe, let alone extol, > the prodigies of a prophetic career which was framed in super- > latives. For here at Bahji, one hundred years ago, was drawn > the last breath on earth of the world's greatest Luminary, > Founder of the Dispensation marking the culmination of the > six-thousand-year-old Adamic Cycle, and Inaugurator of the > five-thousand-century Baha'i Cycle. He, the Most Great Mani- > festation, appeared in the Most Great Name and endured the > greatest suffering in authoring the Most Great Revelation, > which is the wellspring of the Most Great Peace. In our attempt > to appreciate these matchless bounties , we recite the gem-like > names of the Adored One, picked out as pearls from the veri- > table ocean of His Revelation, bestrewing them throughout our > testimonial that they may lend an acceptable gleam to our > expression of His glory and majesty. > King of Kings, Lord of Lords, Supreme Mediator, Most > 32 T H E B A H A W 0 R L D > > Ancient Beauty: He is the Well-Beloved of all worlds. We hail > Him as the long-awaited Promised One, the Object of the ado- > ration of the world. And we exclaim: "Hallowed be the Lord in > Whose hand is the source of dominion!" > How grievously Baha'u'llah suffered to regenerate the > world! Wrongly accused, imprisoned, beaten, chained, ban- > ished from country to country, betrayed, poisoned , stripped of > material possessions, and "at every moment tormented with a > fresh torment": such was the cruel reception that greeted the > Everlasting Father, Him Who is the Possessor of all Names and > Attributes. For two score years, until the end of His earthly > days, He remained a prisoner and exile-persecuted unceas- > ingly by the rulers of Persia and the Ottoman Empire, opposed > relentlessly by a vicious and scheming clergy, neglected > abjectly by other sovereigns to whom He addressed potent > letters imparting to them that which, in His truth-bearing > words, "is the cause of the well-being, the unity, the harmony, > and the reconstruction of the world, and of the tranquillity of > the nations. " "My grief," He once lamented, "exceedeth all the > woes to which Jacob gave vent, and all the afflictions of Job are > but a part of My sorrows." > The voice halts for shame from continuing so deplorable a > recitation, the heart is torn by mere thought of the Divine > Target of such grief-grief no ordinary mortal could endure. > But lest we give way to feelings of gloom and distress, we take > recourse in the tranquil calm He induces with such meaningful > words as these: "We have borne it all with the utmost willing- > ness and resignation, so that the souls of men may be edified, > and the Word of God be exalted." Thus , the Wronged One, > patient beyond measure, preserved a majestic composure, > revealing His true Self as the Merciful, the Loving, the Incom- > parable Friend. Concentrating His energies on the pivotal > purpose of His Revelation, He transmuted His tribulations into > instruments of redemption and summoned all peoples to the > banner of unity. > No worldly power could thwart the purpose of the Most > Exalted Pen. Through the copiousness of His writings , He > poured upon the planet the healing waters of the Word of God > T H E B A H A W 0 R L D 33 > > renewed. Descending upon Him like a spring rain, His Revela- > tion comprises some one hundred volumes-"volumes replete > with unnumbered exhortations, revolutionizing principles, > world-shaping laws and ordinances, dire warnings and porten- > tous prophecies, with soul-uplifting prayers and meditations, > illuminating commentaries and interpretations, impassioned > discourses and homilies, all interspersed with either addresses > or references to kings, to emperors and to ministers, of both > the East and the West, to ecclesiastics of divers denominations, > and to leaders in the intellectual, political, literary, mystical, > commercial and humanitarian spheres of human activity." > Foremost among His Books is His Kitab-i-Aqdas, the charter of > the future world civilization in which He has announced the > Laws of God for this age. Our hearts thrill to the prospect that > during the course of this centennial year, the annotated > English translation of this Mother Book of Baha'u'llah's Revela- > tion is to be published. We acknowledge with astonished joy > the prolific legacy of this divine outpouring. And we exclaim: > "Praised be Thou, Who art the Desire of the world, and thanks > be to Thee, 0 Well-Beloved of the hearts of such as are devoted > to Thee!" > Today, we bear witness to the further abundance of a > peerless heritage. With the setting of the Sun of Baha, the > Moon of His Covenant rose in reflected glory, lifting the dark- > ness of a night of despair, and lighting the path to the unity of > all humankind. In the fullness of its radiance stands the mag- > netic Figure of 'Abdu'l-Baha, the beloved Son Whom Baha- > 'u'llah designated as the Interpreter of His Word and Executive > of His authority, and Whom He appointed the Centre of His > Covenant, an office without parallel in all religious history. > We acknowledge the mysterious power of His wisdom, the > illuminating potency of His words, the immortal example and > unific character of His deeds. By His untiring exertions the > fame of the infant Cause was spread abroad, the design of its > Administrative Order was completed, the World Centre of the > Faith emerged into clear visibility, and the splendors of the > Mountain of God, as alluded to in Baha'u'llah's Tablet of > Carmel, began to be manifested. With profound gratitude for > 34 T H E B A H A W 0 R L D > > such evident blessings we reaffirm our loyalty to the Covenant > of Baha'u'llah. And we exclaim: "Glorified be the All-Merciful, > the Lord of Grace abounding!" > As a result of the phenomenal effects of His Covenant, a > world community has been raised up on an "unassailable foun- > dation." The entire system of the Administrative Order > originated by Baha'u'llah in His Most Holy Book has been > erected. A vigorous network of local, national, continental and > international institutions functions in exemplary harmony > throughout the planet. Vitalized and nurtured by His stupen- > dous Revelation, watered by the precious blood of countless > martyrs, and tended by the loving care of unnumbered, > devoted servants, the Tree of the Cause has, in these hundred > years, grown mightily, has put forth its far-stretching branches > and borne its first and plentiful fruit. > Baha'u'llah found the world in a "strange sleep." But what > a disturbance His coming has unloosed! The peoples of the > earth had been separated, many parts of the human race > socially and spiritually isolated. But the world of humanity > today bears little resemblance to that which Baha'u 'llah left a > century ago. Unbeknownst to the great majority, His influence > permeates all living beings. Indeed, no domain of life remains > unaffected. In the burgeoning energy, the magnified perspec- > tives, the heightened global consciousness; in the social and > political turbulence, the fall of kingdoms, the emancipation of > nations, the intermixture of cultures, the clamor for develop- > ment; in the agitation over the extremes of wealth and poverty, > the acute concern over the abuse of the environment, the leap > of consciousness regarding the rights of women; in the growing > tendency towards ecumenism, the increasing call for a new > world order; in the astounding advances in the realms of sci- > ence, technology, literature and the arts-in all this tumult, > with its paradoxical manifestations of chaos and order, integra- > tion and disintegration, are the signs of His power as World > Reformer, the proof of His claim as Divine Physician, the truth > of His Word as the All-Knowing Counsellor. > Baha'u'llah wrote voluminously about the purpose of this > mysterious force and its transformative effects, but the essence > T H E B A H A W 0 R L D 35 > > can be drawn from these few perspicuous words: "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." > And again: "A new life is, in this age, stirring within all the peo- > ples of the earth; and yet none hath discovered its cause or > perceived its motive." And yet again: "He Who is the Uncondi- > tioned is come, in the clouds of light, that He may quicken all > created things with the breezes of His Name, the Most Merciful, > and unify the world, and gather all men around this Table > which hath been sent down from heaven." > Let the denizens of the earth wake from their slumber at > the resonances of His Name and arise from their confused > dreams to embrace the clarity of the new Day: For ''This is the > King of Days, the Day that hath seen the coming of the Best- > beloved, Him Who through all eternity hath been acclaimed the > Desire of the World." > Our thoughts turn back to the mourning time in 1892 > when a vast number of residents from the surrounding area > came to join His bereaved followers in lamenting the departure > of the immortal Beloved. These were not adherents of His > Cause and had no real understanding of His station, but the > effect of His presence among them was such as to fill them with > a grave sense of loss. Today, a century later, it is we, who iden- > tify ourselves with His community, who have come in > multitudinous array from the far corners of the earth to pay > homage to the King of Glory. With us in spirit are the millions > of His lovers scattered among tens of thousands of villages, > towns and cities, themselves observing in their own localities > this solemn anniversary, their hearts focused on the Primal > Spot here at Bahji. > And among us at this Point of Adoration are a number of > the heroic souls from the celebrated company who earned the > accolade Knight of Baha'u'llah conferred upon them by Shoghi > Effendi, Guardian of the Cause- this to signify their acts of > daring and devotion as teachers of the Faith. It is they who > were in the vanguard during the triumphant Ten Year World > 36 T H E B A H A W 0 R L D > > Crusade. Their exploits, built upon the dramatic feats of the > Heroic Age and the sacrifices of countless martyrs and heroes > of the past, and following the trail blazed by earlier teachers of > the Faith, realized the actual establishment of the Cause of > Baha'u'llah as a world religion. > Now, on this commemorative occasion, the Roll of Honor > on which the names of the Knights have been inscribed is > being deposited by Amatu'l-Baha Rul:).iyyih Khanum at the > entrance door of the Most Holy Shrine in the spot designated > by our beloved Guardian. This is both a symbol and a > promise- a symbol registering the reality of a clear response, at > a critical time, to the duty laid upon us by the Lord of Hosts to > diffuse His teachings among all peoples; a promise that the > commitment so dazzlingly displayed by these intrepid pioneers > will be reaffirmed by generations of their successors, ensuring > that the light of Baha'u'llah's Revelation, "shining in all its > power and glory, will have suffused and enveloped the entire > planet." > This is also a mark of recognition of the power of the Hand > of Omnipotence to turn gnats into eagles. His bounties embo- > lden us . Broken-winged birds are we; yet, with His assurances > resounding in our souls, we soar to ever greater heights in His > service. "I am the royal Falcon on the arm of the Almighty!" He > declares, benevolently adding: "I unfold the drooping wings of > every broken bird and start it on its flight." How then can we > fail? > We here make this vow: With a stirring history of divine > support behind us and a clear vision of unfolding destiny > before us, we move onward, renewed, reconsecrated, resolute, > until the consciousness of every human being has been > touched by the knowledge of God's triumphant Faith. And, > intoning the expectant words of His Martyr-Herald, we exclaim: > "Exalted be His glory, and magnified be His might, and sancti- > fied be His holiness, and glorified be His grandeur, and lauded > be His ways!" > T H E B A H A W 0 R L D 37 > > 26 NOVEMBER 1992 > To the Baha'is of the World > > A full century has gone by since the Covenant of > Baha'u'llah was established and set in motion. And we extend > to the members of His community our loving greetings as they > are assembled today at the World Congress in New York and at > auxiliary conferences on all continents, or as they otherwise > participate in the observance of this centennial occasion. > We are particularly pleased that we have been afforded a > special opportunity to pause for a moment, together with our > fellow-believers, to gather our thoughts, to see how we have > fared since 1892, and to consider where we are now headed. > This enables us to engage in a symbolic act which by its very > nature exemplifies the purpose of the Covenant- a Covenant > intended by its divine Author to unite the races and nations of > the earth. > Sublime emotions surge in our hearts as we survey the > dramatic history and amazing progress of these one hundred > years . At the time of the passing of Baha'u'llah, the Baha'i com- > munity was contained within the borders of no more than > fifteen countries, the vast majority of its members living in His > native Iran. The community now embraces the entire planet. > We rejoice at the spirit of unity which is evident in its steady > consolidation through the workings of the Administrative Order > to which the Covenant has given birth. Our cumulated experi- > ence has clearly demonstrated the efficacy of the Covenant. > The genuine unity it induces greatly encourages our expecta- > tion that all of humanity can and will be united. > We have toiled to build a community at a period when the > world has witnessed startling changes which have profoundly > altered the character of society and plunged it into an unprece- > dented state of worry and confusion. Indeed, the world in its > current condition has lost its bearings through the operation of > forces it neither understands nor can control. It is a period in > which great dynasties and empires have collapsed in rapid suc- > cession, in which powerful ideologies have captured the hearts > 38 T H E B A H A W 0 R L D > > of millions only to expire in infamy, in which two world wars > wreaked havoc on civilized life as it was known at the begin- > ning of the twentieth century. > In the wake of such horrendous disruptions, there have > been unexampled advances in the realms of science, tech- > nology and social organization; a veritable explosion of > knowledge; and an even more remarkable burgeoning in the > awakening and rise of masses of humanity which were previ- > ously presumed to be dormant. These masses are claiming > their rightful places within the community of nations which > has greatly expanded. With the simultaneous development of > communications at the speed of light and transportation at the > speed of sound, the world has contracted into a mere neighbor- > hood in which people are instantly aware of each other's affairs > and have immediate access to each other. And yet, even with > such miraculous advances, with the emergence of international > organizations, and with valiant attempts and brilliant suc- > cesses at international cooperation, nations are at woeful odds > with one another, people are convulsed by economic upheavals, > races feel more alienated than before and are filled with mis- > trust, humiliation and fear. > Collateral with these changes has been the breakdown of > institutions, religious and political, which traditionally func- > tioned as the guideposts for the stability of society. Even the > most resilient of these seem to be losing their credibility as they > have become preoccupied with their own internal disorder. > This calls attention to the emptiness of the moral landscape > and the feeling of futility deranging personal life. Thoughtful > commentators write apprehensively about the fall of culture > and the consequent disappearance of values, the loss of the > fullness of the inner life, a technological civilization facing an > increasingly serious crisis. They write, moreover, of the human > species as being at the end with its wisdom and being unable > to control itself, of the need for divine wisdom and foresight, > and of the human psyche as being far removed from recog- > nizing this need. > These ominous comments reflect the universal conse- > quences of a failed understanding as to the purpose of God for > T H E B A H A W 0 R L D 39 > > humankind. It is in this particular respect that the Revelation > of Baha'u'llah sheds new light; it refreshes our thoughts; it > clarifies and expands our conceptions. His Teachings imbue us > with the abundance of God's love for His creatures; they > impress upon us the indispensability of justice in human rela- > tions and emphasize the importance of adhering to principle in > all matters; they inform us that human beings have been cre- > ated "to carry forward an ever -advancing civilization" and that > the virtues that befit the dignity of every person are: "forbear- > ance, mercy. compassion and loving-kindness towards all the > peoples and kindreds of the earth." > As the members of our community have pursued their > plan for teaching His Faith, they have grown to appreciate > more adequately the purpose of the multifarious processes of > change which have been at work during the course of the cen- > tury. "Such simultaneous processes of rise and fall, of > integration and of disintegration, of order and chaos. with their > continuous and reciprocal reactions on each other, are," our > Teachings tell us, "but aspects of a greater Plan. one and indi- > visible, whose Source is God, whose author is Baha'u'llah. the > theatre of whose operations is the entire planet. and whose > ultimate objectives are the unity of the human race and the > peace of all mankind." > Disunity is the crux of the problems which so severely > afflict the planet. It permeates attitudes in all departments of > life. It is at the heart of all major conflicts between nations and > peoples. More serious still, disunity is common in the relations > between religions and within religions, vitiating the very spiri- > tual and moral influence which it is their primary purpose to > exert. "Should the lamp of religion be obscured," Baha'u'llah > asserts, "chaos and confusion will ensue, and the lights of fair- > ness, of justice, of tranquillity and peace cease to shine." > In an elaboration of these dreadful consequences. our > Teachings state that "when, as a result of human perversity, > the light of religion is quenched in men's hearts ... a deplorable > decline in the fortunes of humanity immediately sets in, > bringing in its wake all the evils which a wayward soul is > capable of revealing. The perversion of human nature, the > 40 T H E B A H A W 0 R L D > > degradation of human conduct, the corruption and dissolution > of human institutions, reveal themselves, under such circum- > stances, in their worst and most revolting aspects. Human > character is debased, confidence is shaken, the nerves of disci- > pline are relaxed, the voice of human conscience is stilled, the > sense of decency and shame is obscured, conceptions of duty, > of solidarity, of reciprocity and loyalty are distorted, and the > very feeling of peacefulness, of joy and of hope is gradually > extinguished." > Such, unfortunately, is the state to which institutions and > individuals have come in our time. Against this background the > requirements of the Covenant assume even more critical > importance than before. There can be no doubt that if our com- > munity is to cope with the situation, it must advance rapidly > towards the next phase in its evolution. It will be a phase in > which the Faith of Baha'u'llah must of necessity anticipate a > deep encounter with the forces operating with such bewildering > ferocity throughout the world. Let us, therefore, take this pro- > pitious occasion to review the covenantal arrangement which > generates and sustains our actions. > The foundation of our belief rests on our recognition of the > sovereignty of God, the Unknowable Essence, the Supreme > Creator, and on our submission to His will as revealed for this > age by Baha'u'llah. To accept the Messenger of God in His Day > and to abide by His bidding are the two essential, inseparable > duties which each soul was created to fulfil. One exercises > these twin duties by one's own choice, and by so doing per- > forms an act which may be regarded as the highest expression > of free will with which every human being is endowed by an all- > loving Creator. The vehicle in this resplendent age for the prac- > tical fulfillment of these duties is the Covenant of Baha'u'llah. > It is the instrument by which belief in Him is translated into > constructive deeds. > The oneness of humankind is the pivotal principle and > ultimate goal of His mission. This principle means far more > than the reawakening of the spirit of brotherhood and goodwill > among people: "It implies an organic change in the structure of > present-day society, a change such as the world has not yet > T H E B A H A W 0 R L D 41 > > experienced." The Covenant of Baha'u'llah embodies the spirit, > instrumentality and method to attain this essential goal. In > addition to laying down, in His Book of Laws, the fundamen- > tals for a new World Order, Baha'u'llah, in the Book of His > Covenant, confirmed the appointment of His Son 'Abdu'l-Baha > as the interpreter of His Word and the Centre of His Covenant. > As the interpreter, 'Abdu'l-Baha became the living mouth of > the Book, the expounder of the Word; as the Centre of the > Covenant, He became the incorruptible medium for applying > the Word to practical measures for the raising up of a new civi- > lization. The Covenant is, therefore, unique as a divine > phenomenon, in that Baha'u'llah, further to conferring upon > 'Abdu'l-Baha the necessary authority to fulfil the requirements > of His singular office, vested in Him the virtues of perfection in > personal and social behavior, that humanity may have an > enduring model to emulate. In no annals of the past is there > recorded such an arrangement for ensuring the realization of > the purpose of the Manifestation of God. > This Covenant is the guarantee against schism; that is > why those who occasionally attempt to create a cleavage in the > community utterly fail in the long run. Similarly, the incessant > persecution the community has been forced to endure for more > than a century in the land of Baha'u'llah's birth has not suc- > ceeded in destroying its identity or undermining its organic > unity. The glorious, ultimate effect of this arrangement will be > to ensure the establishment of the Kingdom of God on earth, as > promised in the Holy Books of old and as proclaimed by > Baha'u'llah Himself. > "The Day of the Promise is come," He clearly announces , > "and He Who is the Promised One loudly proclaimeth before all > who are in heaven and all who are on earth: 'Verily there is > none other God but He, the Help in Peril, the Self-Subsisting!' I > swear by God! That which had been enshrined from eternity in > the knowledge of God , the Knower of the seen and unseen, is > revealed. Happy is the eye that seeth, and the face that turneth > towards, the Countenance of God. the Lord of all being." > Indeed, the coming of Baha'u'llah ushered the world into > a new age. making possible the beginning of a wholly new > 42 T H E B A H A W 0 R L D > > relationship between humanity and its Supreme Creator. The > characteristics of this relationship are summed up in the > Covenant inaugurated upon His passing a century ago. Its > spiritual dynamic and cohesive power, its unifying principles > and practical institutional provisions are a pattern for the > healing of the ills afflicting our fractured societies and defective > social systems. The Covenant of Baha'u'llah gives new meaning > to humanity's checkered history; it imparts a fresh impulse to > human striving. "Like unto the artery," 'Abdu'l-Baha states, it > "beats and pulsates in the body of the world." The pervasive > influence it exerts is at the heart of the derangement of human > affairs; it drives the accelerating transition from the old order > to the new World Order envisaged by Baha'u'llah. "Soon," He > writes, "will the present day Order be rolled up, and a new one > spread out in its stead." And He explains: "The world's equilib- > rium 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 > witnessed." > Let those seriously concerned about the state and fate of > the world give due attention to the claims of Baha'u'llah. Let > them realize that the storms battering at the foundations of > society will not be stilled unless and until spiritual principles > are actively engaged in the search for solutions to social prob- > lems. Let us, the followers of Baha'u'llah, redouble our effort in > the exercise of our sacred duty to acquaint all humanity with > the animating purpose of the world-wide Law of Baha'u'llah. > Let them discover that, "Far from aiming at the subversion of > the existing foundations of society, it seeks to broaden its > basis, to remold its institutions in a manner consonant with > the needs of an ever-changing world." Let us, with patience and > humility, respond to challenging or skeptical questions while > unfolding the purposes of this Law. Let them know that 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 > T H E B A H A W 0 R L D 43 > > excessive centralization are to be avoided." > Let us by word and example show that "it does not ignore, > nor does it attempt to suppress, the diversity of ethnical ori- > gins, of climate, of history, of language and tradition, of > thought and habit, that differentiate the peoples and nations of > the world." Finally, let them appreciate that "it calls for a wider > loyalty, for a larger aspiration than any that has animated the > human race"; that "it insists upon the subordination of > national impulses and interests to the imperative claims of a > unified world"; that "it repudiates excessive centralization on > one hand, and disclaims all attempts at uniformity on the > other"; that "its watchword is unity in diversity." > It is especially noteworthy that coincidental with this > Baha'i Holy Year are the commemorations of other world- > shaking occurrences which, centuries ago, commenced pro- > cesses destined to attain their glorious consummation in the > Promised Day of God. The ultimate resolution of the profound > issues to which they gave rise, and which have ripened with > the passage of time, is discernible in the eventual realization of > the world-embracing System of Baha'u'llah. > Our thoughts turn to the history of 'Abdu'l-Baha's epic > journey to the West and particularly to North America where, > in New York, He disclosed to His western disciples the implica- > tions of the Covenant of Baha'u'llah. It was, in a sense, an act > of renewal, prospective of the consolidation of the union of the > Old and New Worlds into one global entity. Surnamed by Him > "City of the Covenant," New York resonates with the effects of > that experience of eighty years ago. Then it was still the major > entryway to the "Land of Promise" for millions of people seeking > new horizons. Now it is recognized as a gathering place for the > leaders of nations, an international venue for efforts at > achieving unity in the political realm. Its very atmosphere > vibrates with the hopes of a world seeking to set its affairs in > order. Today, the hearts of the Baha'is throughout the earth > are focused on this City of the Covenant wherein many thou- > sands of their fellow-believers, from all parts of the planet, have > assembled in the second Baha'i World Congress. The presence > there of such a widely varied representation of the human race > 44 T H E B A H A W 0 R L D > > is an affirmation of the unific power of the Covenant which the > event was convened to celebrate. > In this season of beginnings and of the commemorations > of beginnings, we Baha'is set for ourselves a new measure of > effort, one more daring and persistent than before. May our > words proclaim, and our deeds demonstrate, that there is only > one God, only one religion, only one race. And few though we > be, may we thus fulfil our duty towards Baha'u'llah, towards > His Covenant, and, indeed, towards all humankind. > > 5 MARCH 1993 > To the Baha'is of the World > > Dearly loved Friends, > > The Kitab-i-Aqdas-the Book described in such exalted > terms by the Guardian of the Cause of God as "that priceless > treasury enshrining for all time the brightest emanations of the > mind of Baha'u'llah, the Charter of His World Order, the chief > repository of His laws, the Harbinger of His Covenant, the > Pivotal Work containing some of His noblest exhortations, > weightiest pronouncements, and portentous prophecies, and > revealed during the full tide of His tribulations, at a time when > the rulers of the earth had definitely forsaken Him"-this Most > Holy Book, we have the honor to announce, will, in a copiously > annotated English translation, be released to the Community > of Baha at Naw- Ruz. > Baha'u'llah's own designations of the Book-the "Unerring > Balance," the "Straight Path," the "quickener of mankind," the > "source of true felicity"-indicate its phenomenal importance, > an importance which staggers the mind when viewed in light of > the realization that this Book is, in the words of Shoghi Effendi, > the "principal repository of that Law which the Prophet Isaiah > had anticipated, and which the writer of the Apocalypse had > described as the 'new heaven' and the 'new earth,' as 'the > Tabernacle of God,' as the 'Holy City,' as the 'Bride,' the 'New > T H E B A H A W 0 R L D 45 > > Jerusalem coming down from God'." Such metaphors of hope > have been recited from sacred scriptures down the ages, have > fired the imagination and excited the expectations of unnum- > bered generations, and now, at long last, in this new > Dispensation, have been given tangible form by the Promised > One of All Ages in this Mother Book of His Revelation. > The publication of the Book in English satisfies a major > goal of the Six Year Plan. But even beyond this, it initiates the > fulfillment of a prospect voiced by 'Abdu'l-Baha, Who antici- > pated its publication in various languages; it realizes an > intention cherished by Shoghi Effendi, who had himself trans- > lated substantial portions of it into English which he diffused > through his letters and in his compilations of Baha'u'llah's > Writings, and who had also, "as an essential prelude to the > eventual translation and publication of its entire text," initiated > steps in 1955 for the preparation of a Synopsis and Codifica- > tion of the Laws of the Kitab-i-Aqdas. This was a task on which > he made considerable progress and which was completed by > the Universal House of Justice in 1973, on the hundredth > anniversary of the revelation of the Book which occurred, as > Shoghi Effendi confirmed, "soon after Baha'u'llah had been > transferred to the house of 'Udi Khammar (circa 1873). at a > time when He was still encompassed by the tribulations that > had afflicted Him, through the acts committed by His enemies > and the professed adherents of His Faith." > The accessibility to Western readers of the Kitab-i-Aqdas > in full authorized text, for the first time in one of their major > languages, enormously extends the sphere of its influence, > opening wider the door to a vast process of individual and com- > munity development which must certainly exert an > increasingly powerful, transformative effect on peoples and > nations as the Book is translated further into other languages. > That the English edition of this highly treasured and incalcu- > lably potent work should appear now amid the welter of a world > at odds with itself is a demonstration of confidence in the ulti- > mate emergence of a peaceful, civilized, global society. That it > should be published during the period of the centenary of both > the Ascension of its divine Author and the inauguration of His > 46 T H E B A H A W 0 R L D > > Covenant amplifies the striking impact, already felt, of the Holy > Year which marks so important an anniversary. > A Book of such indescribable holiness is itself a symbol of > the incomparable greatness of the Revelation of Baha'u'llah > and is, indeed, a potent reminder of the high respect which is > due to all that has flowed from His prodigious, truth-bearing > pen. May the friends of God ever be mindful of its exalted rank > among the sacred texts of the Faith; treasure it as the bread of > life; regard possession of it as a sacred honor, as a priceless > legacy from the Pen of the Most High, as a source of God's > greatest bounty to His creatures; place their whole trust in its > provisions; recite its verses; study its contents; adhere to its > exhortations; and thus transform their lives in accordance with > the divine standard. > Let us rejoice. Let us be filled with the felicitous spirit > evoked in the Blessed Beauty's own announcement of the > Mother Book of His Dispensation when He said: "We announce > unto everyone the joyful tidings concerning that which We have > revealed in Our Most Holy Book-a Book from above whose > horizon the day-star of My commandments shineth upon every > observer and every observed one. " May we be such upholders of > its laws and principles as to deserve His gloriously promised > benediction: "Blessed those who peruse it. Blessed those who > apprehend it. Blessed those who meditate upon it. Blessed > those who ponder its meaning. So vast is its range that it hath > encompassed all men ere their recognition of it. Ere long will its > sovereign power, its pervasive influence and the greatness of its > might be manifested on earth. Verily, thy God is the All- > Knowing, the All-Informed." > T H E B A H A W 0 R L D 47 > > HJZPY > This statement was issued by the > Baha'i International Community's > Ojfi.ce of Public Information at the > request of the Universal House of > Justice in May 1992. > > BAHA'U'LLAH > ay 29, 1992, marks the centenary of the passing > > M of Bah people and of the earth as a common homeland, > dismissed out of hand by the world leaders to whom it was > first enunciated over a hundred years ago, has today > become thefocus of human hope. Equally inescapable is the > collapse of moral and social order; which this same declara- > tion foresaw with awesome clarity. > The occasion has encouraged publication of this brief > introduction to Bah request of the Universal House of Justice, trustee of the > global undertaking which the events of a century ago set in > motion, it offers a perspective on the feeling of confidence > with which BaM'is the world over contemplate the future of > our planet and our race. > > As the new millennium approaches, the crucial need of the > human race is to find a unifying vision of the nature of > man and society. For the past century humanity's > response to this impulse has driven a succession of ideo- > logical upheavals that have convulsed our world and that > appear now to have exhausted themselves. The passion > invested in the struggle, despite its disheartening results, > testifies to the depth of the need. For, without a common > conviction about the course and direction of human > mm > 48 T H E B A H A W 0 R L D > > history, it is inconceivable that foundations can be laid for a > global society to which the mass of humankind can commit > themselves. > Such a vision unfolds in the writings of Baha'u'llah, the > nineteenth-century prophetic figure whose growing influence is > the most remarkable development of contemporary religious > history. Born in Persia, 12 November 1817, Baha'u'llah 1 began > at age 27 an undertaking that has gradually captured the > imagination and loyalty of several million people from virtually > every race, culture, class, and nation on earth. The phenom- > enon is one that has no reference points in the contemporary > world, but is associated rather with climactic changes of direc- > tion in the collective past of the human race. For Baha'u'llah > claimed to be no less than the Messenger of God to the age of > human maturity, the Bearer of a Divine Revelation that fulfills > the promises made in earlier religions, and that will generate > the spiritual nerves and sinews for the unification of the peo- > ples of the world. > If they were to do nothing else, the effects which > Baha'u'llah's life and writings have already had should com- > mand the earnest attention of anyone who believes that human > nature is fundamentally spiritual and that the coming organi- > zation of our planet must be informed by this aspect of reality. > The documentation lies open to general scrutiny. For the first > time in history humanity has available a detailed and verifiable > record of the birth of an independent religious system and of > the life of its Founder. Equally accessible is the record of the > response that the new faith has evoked, through the emergence > of a global community which can already justly claim to repre- > sent a microcosm of the human race. 2 During the earlier > decades of this century, this development was relatively > > 1. Baha'u'llah ("Glory of God") was born .f:Iusayn-'Ali. The authoritative > work on the missions of the Bab and Baha'u'llah is Shoghi Effendi, God > Passes By (Wilmette: Baha'i Publishing Trust, 1987) . For a biographical > study see Hasan Balyuzi, Bahci'u'll6h: The King of Glory (Oxford: George > Ronald, 1980). Baha'u'llah's writings are extensively reviewed in Adib > Taherzadeh , The Revelation of Bahci'u'llcih (Oxford: George Ronald, 1975), > four volumes . > T H E B A H A W 0 R L D 49 > > obscure. Baha'u'llah's writings forbid the aggressive prose- > lytism through which many religious messages have been > widely promulgated. Further, the priority which the Baha'i > community gave to the establishment of groups at the local > level throughout the entire planet militated against the early > emergence of large concentrations of adherents in any one > country or the mobilization of resources required for large- > scale programs of public information. Arnold Toynbee, > intrigued by phenomena that might represent the emergence of > a new universal religion, noted in the 1950s that the Baha'i > Faith was then about as familiar to the average educated West- > erner as Christianity had been to the corresponding class in > the Roman empire during the second century A.D. 3 > In more recent years, as the Baha'i community's numbers > have rapidly increased in many countries, the situation has > changed dramatically. There is now virtually no area in the > world where the pattern of life taught by Baha'u'llah is not > taking root. The respect which the community's social and eco- > nomic development projects are beginning to win in > governmental, academic, and United Nations circles further > reinforces the argument for a detached and serious examina- > tion of the impulse behind a process of social transformation > that is, in critical respects, unique in our world. > No uncertainty surrounds the nature of the generating > impulse. Baha'u'llah's writings cover an enormous range of > subjects from social issues such as racial integration, the > equality of the sexes, and disarmament, to those questions > that affect the innermost life of the human soul. The original > texts, many of them in His own hand, the others dictated and > > 2 . Encyclopedia Britannica Book of the Year, 1992, indicates that, > although the Baha'i community numbers only about five million mem- > bers, the Faith has already become the most widely diffused religion on > earth, after Christianity. There are today 165 Baha'i National Assemblies > in independent countries and major territories of the globe, and more > than 20,000 elected Assemblies functioning at the local level. It is esti- > mated that 2, 112 nationalities and tribes are represented. > 3. Arnold Toynbee, A Study of Hi.story, vol. VIII (London: Oxford University > Press, 1954), 11 7. > 50 T H E B A H A W 0 R L D > > affirmed by their Author, have been meticulously preserved. > For several decades, a systematic program of translation and > publication has made selections from Baha'u'llah's writings > accessible to people everywhere, in over eight hundred > languages. > > BIRTH OF A NEW REVELATION > > Baha'u'llah's mission began in a subterranean dungeon in > Teheran in August 1852. Born into a noble family that could > trace its ancestry back to the great dynasties of Persia's impe- > rial past, He declined the ministerial career open to Him in > government, and chose instead to devote His energies to a > range of philanthropies which had, by the early 1840s, earned > Him widespread renown as "Father of the Poor." This privileged > existence swiftly eroded after 1844, when Baha'u'llah became > one of the leading advocates of a movement that was to change > the course of His country's history. > The early nineteenth century was a period of messianic > expectations in many lands. Deeply disturbed by the implica- > tions of scientific inquiry and industrialization, earnest > believers from many religious backgrounds turned to the scrip- > tures of their faiths for an understanding of the accelerating > processes of change. In Europe and America groups like the > Templers and the Millerites believed they had found in the > Christian scriptures evidence supporting their conviction that > history had ended and the return of Jesus Christ was at hand. > A markedly similar ferment developed in the Middle East > around the belief that the fulfillment of various prophecies in > the Qur'an and Islamic Traditions was imminent. > By far the most dramatic of these millennialist movements > had been the one in Persia, which had focused on the person > and teachings of a young merchant from the city of Shiraz, > known to history as the Bab. 4 For nine years, from 1844 to > 1853, Persians of all classes had been caught up in a storm of > > 4. The Bab ("Gate" or "Door") was born Siyyid 'Ali-MuI:iarnmad in Shiraz, > 20 October 1819. > T H E B A H A W 0 R L D 51 > > hope and excitement aroused by the Bab's announcement that > the Day of God was at hand and that He was Himself the One > promised in Islamic scripture. Humanity stood, He said, on the > threshold of an era that would witness the restructuring of all > aspects of life. New fields of learning, as yet inconceivable, > would permit even the children of the new age to surpass the > most erudite of nineteenth-century scholars. The human race > was called by God to embrace these changes through under- > taking a transformation of its moral and spiritual life. His own > mission was to prepare humanity for the event that lay at the > heart of these developments, the coming of that universal > Messenger of God, "He Whom God will make manifest," awaited > by the followers of all religions. 5 > The claim had evoked violent hostility from the Muslim > clergy, who taught that the process of Divine Revelation had > ended with MuJ::iammad; and that any assertion to the contrary > represented apostasy, punishable by death. Their denunciation > of the Bab had soon enlisted the support of the Persian author- > ities. Thousands of followers of the new faith had perished in a > horrific series of massacres throughout the country, and the > Bab had been publicly executed on July 9, 1850. 6 In an age of > growing Western involvement in the Orient, these events had > aroused interest and compassion in influential European cir- > cles. The nobility of the Bab's life and teachings , the heroism of > > 5. Passages in the Bab's writings which refer to the advent of "Him Whom > God will make manifest" include cryptic references to "the year Nine" and > "the year Nineteen" (i.e. roughly 1852 and 1863, calculating in lunar > years from the year of the Bab's inauguration of His mission, 1844). On > several occasions the Bab also indicated to certain of His followers that > they would themselves come to recognize and serve "Him Whom God will > make manifest." > 6. The proclamation of the Bab's message had been carried out in > mosques and public places by enthusiastic bands of followers, many of > them young seminarians. The Muslim clergy had replied by inciting mob > violence. Unfortunately, these events coincided with a political crisis cre- > ated by the death of Mulfammad Shah and a struggle over the succession. > It was the leaders of the successful political faction, behind the boy-king > Nal?iri'd-Din Shah, who then turned the royal army against the Bab's > 52 T H E B A H A W 0 R L D > > His followers, and the hope for fundamental reform that they > had kindled in a darkened land had exerted a powerful attrac- > tion for personalities ranging from Ernest Renan and Leo > Tolstoy to Sarah Bernhardt and the Comte de Gobineau. 7 > Because of His prominence in the defense of the Bab's > cause, Baha'u'llah was arrested and brought, in chains and on > foot, to Teheran. Protected in some measure by an impressive > personal reputation and the social position of His family, as > well as by protests which the Babi pogroms had evoked from > Western embassies, He was not sentenced to death, as influen- > tial figures at the royal court were urging. Instead, He was cast > into the notorious Siyah-Cha.I, the "Black Pit," a deep, vermin- > infested dungeon which had been created in one of the city's > abandoned reservoirs . No charges were laid but He and some > thirty companions were, without appeal, kept immured in the > darkness and filth of this pit, surrounded by hardened crimi- > nals, many of them under sentence of death. Around > Baha'u'llah's neck was clamped a heavy chain, so notorious in > penal circles as to have been given its own name. When He did > not quickly perish, as had been expected, an attempt was made > to poison Him. The marks of the chain were to remain on His > body for the rest of His life. > Central to Baha'u'llah's writings is an exposition of the > great themes which have preoccupied religious thinkers > throughout the ages: God, the role of Revelation in history, the > > enthusiasts. The latter, raised in a Muslim frame of reference, and believ- > ing that they had a moral right to self-defense, barricaded themselves in > makeshift shelters and withstood long, bloody sieges. When they had > eventually been overcome and slaughtered, and the Bab had been exe- > cuted, two deranged Sabi youth stopped the Shah in a public road and > fired birdshot at him, in an ill-conceived attempt at assassination. It was > this incident which provided the excuse for the worst of the massacres of > Babis which evoked protests from Western embassies. For an account of > the period see W. Hatcher and D. Martin, The Bahit'[ Faith: The Emerging > Global Religion (San Francisco: Harper and Row, 1985), 6-32. > 7. For an account of these events see Shoghi Effendi, God Passes By, > chapters I-V. Western interest in the Sabi movement was aroused, partic- > ularly, by the publication in 1865 of Joseph Arthur Comte de Gobineau, > Les religions et les philosophies dans l'Asie centrale (Paris: Didier, 1865). > T H E B A H A W 0 R L D 53 > > relationship of the world's religious systems to one another, the > meaning of faith, and the basis of moral authority in the orga- > nization of human society. Passages in these texts speak > intimately of His own spiritual experience, of His response to > the Divine summons, and of the dialogue with the "Spirit > of God" which lay at the heart of His mission. Religious > history has never before offered the inquirer the opportunity > for so candid an encounter with the phenomenon of Divine > Revelation. > Toward the end of His life, Baha'u'llah's writings on His > early experiences included a brief description of the conditions > in the Siyah-Chal. > We were consigned for four months to a place foul beyond compar- > ison . . . The dungeon was wrapped in thick darkness, and Our > fellow-prisoners numbered nearly a hundred and fifty souls: thieves, > assassins and highwaymen. Though crowded, it had no other outlet > than the passage by which We entered. No pen can depict that place, > nor any tongue describe its loathsome smell. Most of these men had > neither clothes nor bedding to lie on. God alone knoweth what befell > Us in that most foul-smelling and gloomy place! 8 > Each day the guards would descend the three steep flights > of stairs of the pit, seize one or more of the prisoners, and drag > them out to be executed. In the streets of Teheran, Western > observers were appalled by scenes of Babi victims blown from > cannon mouths, hacked to death by axes and swords, and led > to their deaths with burning candles inserted into open > wounds in their bodies. 9 It was in these circumstances, and > faced with the prospect of His own imminent death, that > Baha'u'llah received the first intimation of His mission: > One night, in a dream, these exalted words were heard on every > side: "Verily, We shall render Thee victorious by Thyself and by Thy > Pen. Grieve Thou not for that which hath befallen Thee, neither be > > 8 . Baha'u'llah, Epistle to the Son of the Wolf (Wilmette: Baha'i Publishing > Trust, 1979), 20-21 . > 9. A number of Western diplomatic and military observers have left har- > rowing accounts of what they witnessed. Several formal protests were reg- > istered with the Persian authorities. See Moojan Momen, The Bab[ and > Bah 54 T H E B A H A W 0 R L D > > Thou afraid, for Thou art in safety. Erelong will God raise up the > treasures of the earth-men who will aid Thee through Thyself and > through Thy name, wherewith God hath revived the hearts of such > as have recognized Him." 10 > The experience of Divine Revelation, touched on only at > second hand in surviving accounts of the lives of the Buddha, > Moses, Jesus Christ, and Mul,iammad, is described graphically > in Baha'u'llah's own words: > During the days I lay in the prison of Tihran, though the galling > weight of the chains and the stench-filled air allowed Me but little > sleep, still in those infrequent moments of slumber I felt as if some- > thing flowed from the crown of My head over My breast, even as a > mighty torrent that precipitateth itself upon the earth from the > summit of a lofty mountain. Every limb of My body would, as a > result, be set afire. At such moments My tongue recited what no > man could bear to hear. 11 > > EXILE > > Eventually, still without trial or recourse, Baha'u'llah was > released from prison and immediately banished from His native > land, His wealth and properties arbitrarily confiscated. The > Russian diplomatic representative, who knew Him personally > and who had followed the Babi persecutions with growing dis- > tress, offered Him his protection and refuge in lands under the > control of his government. In the prevailing political climate, > acceptance of such help would almost certainly have been mis- > represented by others as having political implications. 12 > Perhaps for this reason, Baha'u'llah chose to accept banish- > ment to the neighboring territory of Iraq, then under the rule of > the Ottoman Empire. This expulsion was the beginning of forty > years of exile, imprisonment, and bitter persecution. > In the years which immediately followed His departure > > 10. Baha'u'llah, Epistle, 21. > 11. Ibid .. 22. > 12. There was, understandably, great suspicion in Persia about the inten- > tions of the British and Russian governments, both of which had long > interfered in Persian affairs. > T H E B A H A W 0 R L D 55 > > from Persia, Baha'u'llah gave priority to the needs of the Babi > community which had grown in Baghdad, a task which had > devolved on Him as the only effective Babi leader to have sur- > vived the massacres. The death of the Bab and the almost > simultaneous loss of most of the young faith's teachers and > guides had left the body of the believers scattered and demoral- > ized. When His efforts to rally those who had fled to Iraq > aroused jealousy and dissension, 13 He followed the path that > had been taken by all of the Messengers of God gone before > Him, and withdrew to the wilderness, choosing for the purpose > the mountain region of Kurdistan. His withdrawal, as He later > said, had "contemplated no return." Its reason "was to avoid > becoming a subject of discord among the faithful, a source of > disturbance unto Our companions." Although the two years > spent in Kurdistan were a period of intense privation and phys- > ical hardship, Baha'u'llah describes them as a time of profound > happiness during which He reflected deeply on the message > entrusted to Him: "Alone, We communed with Our spirit, obliv- > ious of the world and all that is therein." 14 > Only with great reluctance, believing it His responsibility > to the cause of the Bab, did He eventually accede to urgent > messages from the remnant of the desperate group of exiles in > Baghdad who had discovered His whereabouts and appealed to > Him to return and assume the leadership of their community. > Two of the most important volumes of Baha'u'llah's writ- > ings date from this first period of exile, preceding the declar- > > 13. The focal point of these problems was one Mirza Y~ya, a younger > half-brother of Baha'u'llah. While still a youth and under the guidance of > Baha'u'llah, Y~ya had been appointed by the Bab as nominal head of the > Babi community, pending the imminent advent of "Him Whom God will > make manifest." Falling under the influence of a former Muslim theolo- > gian, Siyyid M~ammad I~fahani, however, Y~ya gradually became > estranged from his brother. Rather than being expressed openly, this > resentment found its outlet in clandestine agitation, which had a disas- > trous effect on the exiles' already low morale. Y~ya eventually refused to > accept Baha'u'llah's declaration, and played no role in the development of > the Baha'i Faith which this declaration initiated . > 14. Baha'u'llah, Kitab+iqan, The Book of Certitude (Wilmette: Baha'i Pub- > lishing Trust, 1985), 251. > 56 T H E B A H A W 0 R L D > > ation of His mission in 1863. The first of these is a small book > which He named The Hidden Words. Written in the form of a > compilation of moral aphorisms, the volume represents the > ethical heart of Baha'u'llah's message. In verses which > Baha'u'llah describes a distillation of the spiritual guidance of > all the Revelations of the past, the voice of God speaks directly > to the human soul: > 0 Son of Spirit! > The 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. By its aid thou shalt see with thine own eyes and not > through the eyes of others , and shalt know of thine own knowledge > and not through the knowledge of thy neighbor. Ponder this in thy > heart; how it behooveth thee to be. Verily justice is My gift to thee > and the sign of My loving-kindness. Set it then before thine eyes. > 0 Son of Being! > Love Me that I may love thee. If thou lovest Me not, My love can in no > wise reach thee. Know this, 0 servant. > 0 Son of Man! > Sorrow not save that thou art far from Us. Rejoice not save that thou > art drawing near and returning unto Us. > 0 Son of Being! > With the hands of power I made thee and with the fingers of strength > I created thee; and within thee have I placed the essence of My light. > Be thou content with it and seek naught else, for My work is perfect > and My command is binding. Question it not, nor have a doubt > thereof. 15 > The second of the two major works composed by > Baha'u'llah during this period is The Book of Certitude, a com- > prehensive exposition of the nature and purpose of religion. In > passages that draw not only on the Qur'an, but with equal > facility and insight on the Old and New Testaments, the > Messengers of God are depicted as agents of a single, unbroken > process, the awakening of the human race to its spiritual and > moral potentialities. A humanity which has come of age can > respond to a directness of teaching that goes beyond the > > 15. Baha'u'llah, The Hidden Words of Baha'u'llah (Wilmette: Baha'i Pub- > lishing Trust, 1985). 3-4, 4, 12 , 6 . > T H E B A H A W 0 R L D 57 > > language of parable and allegory; faith is a matter not of blind > belief, but of conscious knowledge. Nor is the guidance of an > ecclesiastical elite any longer required: the gift of reason con- > fers on each individual in this new age of enlightenment and > education the capacity to respond to Divine guidance. The test > is that of sincerity: > No man shall attain the shores of the ocean of true understanding > except he be detached from all that is in heaven and on earth ... The > essence of these words is this: they that tread the path of faith, they > that thirst for the wine of certitude, must cleanse themselves of all > that is earthly-their ears from idle talk, their minds from vain > imaginings, their hearts from worldly affections, their eyes from that > which perisheth. They should put their trust in God, and, holding > fast unto Him, follow in His way. Then will they be made worthy of > the effulgent glories of the sun of divine knowledge and under- > standing . . . inasmuch as man can never hope to attain unto the > knowledge of the All-Glorious . . . unless and until he ceases to > regard the words and deeds of mortal men as a standard for the true > understanding and recognition of God and His Prophets. Consider > the past. How many, both high and low, have, at all times, yearn- > ingly awaited the advent of the Manifestations of God in the > sanctified persons of His chosen Ones ... And whensoever the por- > tals 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- the face of God Himself ... > Only when the lamp of search, of earnest striving, of longing > desire, of passionate devotion, of fervid love, of rapture, and ecstasy, > is kindled within the seeker's heart, and the breeze of His loving- > kindness is wafted upon his soul, will the darkness of error be dis- > pelled, the mists of doubts and misgivings be dissipated, and the > lights of knowledge and certitude envelop his being ... Then will the > manifold favors and outpouring grace of the holy and everlasting > Spirit confer such new life upon the seeker that he will find himself > endowed with a new eye, a new ear, a new heart, and a new mind ... > Gazing with the eye of God, he will perceive within every atom a door > that leadeth him to the stations of absolute certitude. He will dis- > cover in all things the ... evidences of an everlasting Manifestation. > When the channel of the human soul is cleansed of all worldly > and impeding attachments, it will unfailingly perceive the breath of > the Beloved across immeasurable distances, and will, led by its per- > fume, attain and enter the City of Certitude ... > 58 T H E B A H A W 0 R L D > > That city is none other than the Word of God revealed in every > age and dispensation . . . All the guidance, the blessings, the > learning, the understanding, the faith, and certitude, conferred > upon all that is in heaven and on earth, are hidden and treasured > within these Cities. 16 > No overt reference is made to Baha'u'llah's own as yet > unannounced mission; rather, The Book of Certitude is orga- > nized around a vigorous exposition of the mission of the > martyred Bab. Not the least of the reasons for the book's pow- > erful influence on the Babi community, which included a > number of scholars and former seminarians, was the mastery > of Islamic thought and teachings its author displays in demon- > strating the Bab's claim to have fulfilled the prophecies of > Islam. Calling on the Babis to be worthy of the trust which the > Bab had placed in them and of the sacrifice of so many heroic > lives, Baha'u'llah held out before them the challenge not only of > bringing their personal lives into conformity with the Divine > teachings, but of making their community a model for the > heterogeneous population of Baghdad, the Iraqi provincial cap- > ital. Though living in very straitened material circumstances, > the exiles were galvariized by this vision. One of their company, > a man called Nabil, who was later to leave a detailed history of > both the ministries of the Bab and Baha'u'llah, has described > the spiritual intensity of those days: > Many a night no less than ten persons subsisted on no more than a > pennyworth of dates. No one knew to whom actually belonged the > shoes, the cloaks, or the robes that were to be found in their houses . > Whoever went to the bazaar could claim that the shoes upon his feet > were his own, and each one who entered the presence of Baha'u'llah > could affirm that the cloak and robe he then wore belonged to him > ... 0, for the joy of those days, and the gladness and wonder of those > hours! 17 > To the dismay of the Persian consular authorities who had > believed the Babi "episode" to have run its course, the commu- > nity of exiles gradually became a respected and influential > element in Iraq's provincial capital and the neighboring towns. > > 16. Baha'u'llah, Kitab+iqan, 3-4, 195-200. > 17. Cited in Shoghi Effendi , God Passes By, 137. > T H E B A H A W 0 R L D 59 > > Since several of the most important shrines of Shi'ah Islam > were located in the area, a steady stream of Persian pilgrims > was also exposed, under the most favorable circumstances, to > the renewal of Babi influence. Among dignitaries who called on > Baha'u'llah in the simple house He occupied were princes of > the royal family. So enchanted by the experience was one of > them that he conceived the somewhat naive idea that by > erecting a duplicate of the building in the gardens of his own > estate, he might recapture something of the atmosphere of > spiritual purity and detachment he had briefly encountered. > Another, more deeply moved by the experience of his visit, > expressed to friends the feeling that "were all the sorrows of the > world to be crowded into my heart they would, I feel, all vanish, > when in the presence of Baha'u'llah. It is as if I had entered > Paradise ... " 18 > > THE DECLARATION IN THE Rir;>VAN GARDEN > > By 1863, Baha'u'llah concluded that the time had come to > begin to acquaint some of those around Him with the mission > which had been entrusted to Him in the darkness of the Siyah- > Chal. This decision coincided with a new stage in the campaign > of opposition to His work, which had been relentlessly pursued > by the Shi'ah Muslim clergy and representatives of the Persian > government. Fearing that the acclaim which Baha'u'llah was > beginning to enjoy among influential Persian visitors to Iraq > would re-ignite popular enthusiasm in Persia, the Shah's gov- > ernment pressed the Ottoman authorities to remove Him far > from the borders and into the interior of the empire. Eventu- > ally, the Turkish government acceded to these pressures and > invited the exile, as its guest, to make His residence in the cap- > ital, Constantinople. Despite the courteous terms in which the > message was couched, the intention was clearly to require > compliance. 19 > > 18. Quotation from Prince Zaynu'l-'Abidin Khan in Shoghi Effendi, God > Passes By, 135. > 19. See Note 68 below. > 60 T H E B A H A W 0 R L D > > By this time, the devotion of the little company of exiles > had come to focus on Baha'u'llah's person as well as on His > exposition of the Bab's teachings. A growing number of them > had become convinced that He was speaking not only as the > Bab's advocate, but on behalf of the far greater cause which the > latter had declared to be imminent. These beliefs became acer- > tainty in late April 1863 when Baha'u'llah, on the eve of His > departure for Constantinople, called together individuals > among His companions, in a garden to which was later given > the name Ric;lvan ("Paradise"), and confided the central fact of > His mission. Over the next four years, although no open > announcement was considered timely, the hearers gradually > shared with trusted friends the news that the Bab's promises > had been fulfilled and that the "Day of God" had dawned . The > precise circumstances surrounding this private communica- > tion are, in the words of the Baha'i authority most intimately > familiar with the records of the period, "shrouded in an obscu- > rity which future historians will find it difficult to penetrate." 20 > The nature of the declaration may be appreciated in various > references which Baha'u'llah was to make to His mission in > many of His subsequent writings: > The purpose underlying all creation is the revelation of this most > sublime, this most holy Day, the Day known as the Day of God, in > His Books and Scriptures-the Day which all the Prophets, and the > Chosen Ones, and the holy ones, have wished to witness. 21 > ... this is the Day in which mankind can behold the Face, and hear > the Voice, of the Promised One. The Call of God hath been raised, > and the light of His countenance hath been lifted up upon men. It > behooveth every man to blot out the trace of every idle word from the > tablet of his heart, and to gaze, with an open and unbiased mind, on > the signs of His Revelation, the proofs of His Mission, and the tokens > of His glory. 22 > > 20. Shoghi Effendi, God Passes By, 153 . Increasingly, after 1863, the > word "Baha'i" replaced "Babi" as the designation for the new faith, mark- > ing the fact that an entirely new religion had emerged. > 21 . Cited in Shoghi Effendi, The Advent of Divine Justice (Wilmette: Baha'i > Publishing Trust, 1984), 77. > 22. Baha'u'llah, Gleanings from the Writings of Baha'u'llfLh (Wilmette: > Baha'i Publishing Trust. 1983). 10-11. > T H E B A H A W 0 R L D 61 > > As repeatedly emphasized in Baha'u'llah's exposition of > the Bab's message, the primary purpose of God in revealing His > will is to effect a transformation in the character of human- > kind, to develop within those who respond the moral and > spiritual qualities that are latent within human nature: > Beautify your tongues, 0 people, with truthfulness, and adorn your > souls with the ornament of honesty. Beware, 0 people, that ye deal > not treacherously with any one. Be ye the trustees of God amongst > His creatures, and the emblems of His generosity amidst His > people. 23 > Illumine and hallow your hearts; let them not be profaned by the > thorns of hate or the thistles of malice . Ye dwell in one world, and > have been created through the operation of one Will. Blessed is he > who mingleth with all men in a spirit of utmost kindliness and > love. 24 > > The aggressive proselytism that had characterized efforts > in ages past to promote the cause of religion is declared to be > unworthy of the Day of God. Each person who has recognized > the Revelation has the obligation to share it with those who he > believes are seeking, but to leave the response entirely to his > hearers: > 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 good-will. 25 > 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, con- > sider the largeness or smallness of the receptacle. 26 > > Against the background of the bloody events in Persia, > Baha'u'llah not only told His followers that "if ye be slain, it is > better for you than to slay," but urged them to set an example > of obedience to civil authority: "In every country where any of > this people reside, they must behave towards the government > > 23. Baha'u'llci.h, Gleanings, 297. > 24. Ibid., 334. > 25. Ibid., 8. > 26. Ibid. > 62 T H E B A H A W 0 R L D > > of that country with loyalty, honesty and truthfulness. "27 The > conditions surrounding Baha'u'llah's departure from Baghdad > provide a dramatic demonstration of the potency of these > principles. In only a few years, a band of foreign exiles whose > arrival in the area had aroused suspicion and aversion on the > part of their neighbors had become one of the most respected > and influential segments of the population. They supported > themselves through flourishing businesses; as a group they > were admired for their generosity and the integrity of their con- > duct; the lurid allegations of religious fanaticism and violence, > sedulously spread by Persian consular officials and members > of the Shi'ah Muslim clergy, had ceased to have an effect on the > public mind. By 3 May 1863, when He rode out of Baghdad, > accompanied by His family and those of His companions and > servants who had been chosen to accompany Him to Constan- > tinople, Baha'u'llah had become an immensely popular and > cherished figure. In the days immediately preceding the leave- > taking a stream of notables, including the governor of the prov- > ince himself, came to the garden where He had temporarily > taken up residence, many of them from great distances, in > order to pay their respects. Eyewitnesses to the departure have > described in moving terms the acclaim that greeted Him, the > tears of many of the onlookers, and the concern of the Ottoman > authorities and civil officials to do their visitor honor. 28 > > "THE CHANGELESS FAITH OF GOD > > Following the declaration of His mission in 1863, Baha'u'llah > began to elaborate a theme already introduced in The Book of > Certitude, the relationship between the Will of God and the evo- > lutionary process by which the spiritual and moral capacities > > 27. The two statements quoted by 'Abdu'l-Baha may be found cited in > J . E . Esslemont, BaM'u'llah and the New Era (Wilmette: Baha'i Publish- > ing Trust, 1987). 170; and Baha'u'llah, Tablets of Baha'u'llah (Haifa: > Baha'i World Centre, 1982). 22-23, respectively. > 28. Shoghi Effendi, God Passes By, 127-57 , gives an account of these > events. > T H E B A H A W 0 R L D 63 > > latent in human nature find expression. This exposition would > occupy a central place in His writings over the remaining thirty > years of His life. The reality of God, He asserts, is and will > always remain unknowable. Whatever words human thought > may apply to the Divine nature relate only to human existence > and are the products of human efforts to describe human expe- > rience: > Far, 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. 29 > To every discerning and illumined heart it is evident that God, the > unknowable Essence, the divine Being, is immensely exalted beyond > every human attribute, such as corporeal existence, ascent and > descent. egress and regress. Far be it from His glory that human > tongue should adequately recount His praise, or that human heart > comprehend His fathomless mystery. He is and hath ever been > veiled in the ancient eternity of His Essence, and will remain in His > Reality everlastingly hidden from the sight of men ... 30 > > What humanity experiences in turning to the Creator of all > existence are the attributes or qualities which are associated > with God's recurring Revelations: > The door of the knowledge of the Ancient of Days being thus closed > in the face of all beings, the Source of infinite grace ... hath caused > those luminous Gems of Holiness to appear out of the realm of the > spirit, in the noble form of the human temple, and be made manifest > unto all men, that they may impart unto the world the mysteries of > the unchangeable Being, and tell of the subtleties of His imperish- > able Essence ... 31 > These sanctified Mirrors ... are one and all the Exponents on earth > of Him Who is the central Orb of the universe, its Essence and ulti- > mate Purpose. From Him proceed their knowledge and power; from > Him is derived their sovereignty. The beauty of their countenance is > > 29. Baha'u'llah, Gleanings, 4-5. > 30. Baha'u'llah, Certitude, 98. > 31. Ibid., 99. > 64 T H E B A H A W 0 R L D > > but a reflection of His image, and their revelation a sign of His > deathless glory ... 32 > The Revelations of God do not differ in any essential > respect from one another, although the changing needs they > serve from age to age have called out unique responses from > each of them: > These attributes of God are not and have never been vouchsafed > specially unto certain Prophets, and withheld from others. Nay, all > the Prophets of God, His well-favored, His holy, and chosen Messen- > gers, are, without exception, the bearers of His names, and the > embodiments of His attributes. They only differ in the intensity of > their revelation, and the comparative potency of their light ...33 > Students of religion are cautioned not to permit theolog- > ical dogmas or other preconceptions to lead them into > discriminating among those whom God has used as channels > of His light: > 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 pro- > claimed 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 pertaineth unto them, > and whatsoever they may manifest in the future, are all ordained by > God, and are a reflection of His Will and Purpose ... 34 > Baha'u'llah compares the interventions of the Divine Reve- > lations to the return of spring. The Messengers of God are not > merely teachers, although this is one of their primary func- > tions. Rather, the spirit of their words, together with the > example of their lives, has the capacity to tap the roots of > human motivation and to induce fundamental and lasting > change. Their influence opens new realms of understanding > and achievement: > 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 > > 32. Ibid., 99-100. > 33. Ibid., 103-4. > 34. Baha'u'llah, Gleanings, 59. > T H E B A H A W 0 R L D 65 > > between the transient and the Eternal, the contingent and the Abso- > lute, He hath ordained that in every age and dispensation a pure > and stainless Soul be made manifest in the kingdoms of earth and > heaven ... Led by the light of unfailing guidance, and invested with > supreme sovereignty, They [the Messengers of God] are commis- > sioned 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 ... and implant > the ensign of its revealed glory upon the summits of men's hearts. 35 > Without this intervention from the world of God, human > nature remains the captive of instinct, as well as of uncon- > scious assumptions and patterns of behavior that have been > culturally determined: > Having created the world and all that liveth and moveth therein, He > [God] ... chose to confer upon man the unique distinction and > capacity to know Him and to love Him-a capacity that must needs > be regarded as the generating 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 of 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 ... 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 poten- > tially present in the lamp. The radiance of these energies may be > obscured by worldly desires even as the light of the sun can be con- > cealed 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. 36 > The time has come, Baha'u'llah said, when humanity has > both the capacity and the opportunity to see the entire > > 35. Ibid., 66-67. > 36. Ibid., 65-66. > 66 T H E B A H A W 0 R L D > > panorama of its spiritual development as a single process: > "Peerless is this Day, for it is as the eye to past ages and centu- > ries, and as a light unto the darkness of the times. "37 In this > perspective, the followers of differing religious traditions must > strive to understand what He called "the changeless Faith of > God" 38 and to distinguish its central spiritual impulse from the > changing laws and concepts that were revealed to meet the > requirements of an ever-evolving human society: > The Prophets of God should be regarded as physicians whose task is > to foster the well-being of the world and its peoples, that, through > the spirit of oneness, they may heal the sickness of a divided > humanity ... 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 necessitate 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 Day Star of > Divine knowledge, they have invariably summoned its peoples to > embrace the light of God through such means as best befitted the > exigencies of the age in which they appeared ...39 > It is not only the heart, but the mind, which must devote > itself to this process of discovery. Reason, Baha'u'llah asserts, > is God's greatest gift to the soul, "a sign of the revelation of ... > the sovereign Lord." 40 Only by freeing itself from inherited > dogma, whether religious or materialistic, can the mind take > up an independent exploration of the relationship between the > Word of God and the experience of humankind. In such a > search, a major obstacle is prejudice: "Warn ... the beloved of > the one true God, not to view with too critical an eye the say- > ings and writings of men. Let them rather approach such > sayings and writings in a spirit of open-mindedness and loving > sympathy." 41 > > 37. Cited in Shoghi Effendi, Advent, 79. > 38. Baha'u'llah, Gleanings, 136. > 39. Ibid., 80. > 40. Ibid., 164. > 41. Ibid ., 329. > T H E B A H A W 0 R L D 67 > > THE MANIFESTATION OF GOD > > What is common to all who are devoted to one or another > of the world's religious systems is the conviction that it is > through the Divine Revelation that the soul comes in touch > with the world of God, and that it is this relationship which > gives real meaning to life. Some of the most important passages > in Baha'u'llah's writings are those which discuss at length the > nature and role of those who are the channels of this Revela- > tion, the Messengers or "Manifestations of God." A recurrent > analogy found in these passages is that of the physical sun. > While the latter shares certain characteristics of the other > bodies in the solar system, it differs from them in that it is, in > itself, the source of the system's light. The planets and moons > reflect light whereas the sun emits it as an attribute insepa- > rable from its nature. The system revolves around this focal > point. each of its members influenced not only by its particular > composition, but by its relationship to the source of the sys- > tem's light. 42 > In the same way, Baha'u'llah asserts, the human person- > ality which the Manifestation of God shares with the rest of the > race is differentiated from others in a way that fits it to serve as > the channel or vehicle for the Revelation of God. Apparently > contradictory references to this dual station, attributed, for > example, to Christ, 43 have been among the many sources of > religious confusion and dissension throughout history. > Baha'u'llah says on the subject: > Whatever is in the heavens and whatever is on the earth is a direct > evidence of the revelation within it of the attributes and names of > God .. . To a supreme degree is this true of man, who, among all cre- > ated things, . . . hath been singled out for the glory of such > distinction. For in him are potentially revealed all the attributes and > names of God to a degree that no other created being hath excelled > > 42. For a detailed exposition of this subject see 'Abdu'l-Baha, Some > Answered Questions (Wilmette: Baha'i Publishing Trust, 1970), 163- 201. > 43. Examples, in the words of Jesus, are "Why callest thou me good? > There is none good but one , that is, God ... " (Matthew 19: 17); "I and my > Father are one." (John 10:30) > 68 T H E B A H A W 0 R L D > > or surpassed .. . And of all men, the most accomplished, the most > distinguished, and the most excellent are the Manifestations of the > Sun of Truth. Nay, all else besides these Manifestations, live by the > operation of their Will, and move and have their being through the > outpourings of their grace.44 > Throughout history, the conviction of believers that the > Founder of their own religion occupied a unique station has > had the effect of stimulating intense speculation on the nature > of the Manifestation of God. Such speculation has, however, > been severely hampered by the difficulties of interpreting and > resolving the allegorical allusions in past scriptures. The > attempt to crystallize opinion in the form of religious dogma > has been a divisive rather than unifying force in history. > Indeed, despite the enormous energy devoted to theological > pursuits-or perhaps because of it-there are today profound > differences among Muslims as to the precise station of MuJ:ia- > mmad, among Christians as to that of Jesus, and among > Buddhists with respect to the Founder of their own religion. As > is all too apparent, the controversies created by these and > other differences within any one given tradition have proven at > least as acute as those separating that tradition from its sister > faiths. > Particularly important to an understanding of > Baha'u'llah's teachings on the unity of religions, therefore, are > His statements about the station of the successive Messengers > of God and the functions performed by them in the spiritual > history of humankind: > [The] Manifestations of God have each a twofold station. One is the > station of pure abstraction and essential unity. In this respect, if > thou callest them all by one name, and dost ascribe to them the > same attributes, thou hast not erred from the truth ... > The other station is the station of distinction, and pertaineth to > the world of creation, and to the limitations thereof. In this respect, > each Manifestation of God hath a distinct individuality, a definitely > prescribed mission, a predestined revelation, and specially desig- > nated limitations. Each one of them is known by a different name, is > characterized by a special attribute, fulfills a definite mission .. . > > 44. Baha'u'llah, Gleanings, 177-79. > T H E B A H A W 0 R L D 69 > > Viewed in the light of their second station . . . they manifest > absolute servitude, utter destitution, and complete self-effacement. > Even as He saith: "I am the servant of God. I am but a man like > you ."... > Were any of the all-embracing Manifestations of God to > declare: "I am God," He, verily, speaketh the truth, and no doubt > attacheth thereto. For ... through their Revelation , their attributes > and names, the Revelation of God , His names and His attributes, are > made manifest in the world ... And were any of them to voice the > utterance, "I am the Messenger of God," He, also, speaketh the > truth, the indubitable truth ... Viewed in this light, they are all but > Messengers of that ideal King, that unchangeable Essence ... And > were they to say, "We are the Servants of God," this also is a mani- > fest and indisputable fact. For they have been made manifest in the > uttermost state of servitude, a servitude the like of which no man > can possibly attain ... 45 > Thus it is that whatsoever be their utterance, whether it pertain to > the realm of Divinity, Lordship, Prophethood, Messengership, > Guardianship, Apostleship, or Servitude, all is true, beyond the > shadow of a doubt. Therefore these sayings . . . must be attentively > considered, that the divergent utterances of the Manifestations of > the Unseen and Day Sprin~s of Holiness may cease to agitate the > soul and perplex the mind.4 > > "AN EVER-ADVANCING CIVILIZATION > > Implicit in these paragraphs is a perspective which represents > the most challenging feature of Baha'u'llah's exposition of the > function of the Manifestation of God. Divine Revelation is, He > says, the motive power of civilization. When it occurs, its trans- > forming effect on the minds and souls of those who respond to > it is replicated in the new society that slowly takes shape > around their experience. A new center of loyalty emerges that > can win the commitment of peoples from the widest range of > cultures; music and the arts seize on symbols that mediate far > richer and more mature inspirations; a radical redefinition of > concepts of right and wrong makes possible the formulation of > new codes of civil law and conduct; new institutions are > > 45. Ibid., 54, 55. > 46. Ibid., 56. > 70 T H E B A H A W 0 R L D > > conceived in order to give expression to impulses of moral > responsibility previously ignored or unknown: "He was in the > world, and the world was made by him ... "47 As the new culture > evolves into a civilization, it assimilates achievements and > insights of past eras in a multitude of fresh permutations. Fea- > tures of past cultures that cannot be incorporated atrophy or > are taken up by marginal elements among the population. The > Word of God creates new possibilities within both the indi- > vidual consciousness and human relationships. > Every word that proceedeth out of the mouth of God is endowed with > such potency as can instill new life into every human frame ... All > the wondrous works ye behold in this world have been manifested > through the operation of His supreme and most exalted Will, His > wondrous and inflexible Purpose ... No sooner is this resplendent > word uttered, than its animating energies, stirring within all created > things, gives birth to the means and instruments whereby such arts > can be produced and perfected ... In the days to come, ye will, verily, > behold things of which ye have never heard before . . . Every single > letter proceeding out of the mouth of God is indeed a mother letter, > and every word uttered by Him Who is the Well Spring of Divine Rev- > elation is a mother word ... 48 > The sequence of the Divine Revelations, the Bab asserts, is > "a process that hath had no beginning and will have no end. "49 > Although the mission of each of the Manifestations is limited in > time and in the functions it performs, it is an integral part of > an ongoing and progressive unfoldment of God's power and > will: > Contemplate with thine inward eye the chain of successive Revela- > tions that hath linked the Manifestation of Adam with that of the > Bab. I testify before God that each one of these Manifestations hath > been sent down through the operation of the Divine Will and Pur- > pose, that each hath been the bearer of a specific Message, that each > hath been entrusted with a divinely revealed Book ... The measure of > the Revelation with which every one of them hath been identified > had been definitely foreordained .. . 50 > > 47. John 1: 10. > 48. Baha'u'llah, Gleanings, 141-42 . > 49. Shoghi Effendi, The World Order of BaM'u'llilh: Selected Letters (Wil- > mette: Baha'i Publishing Trust, 1982), 11 7. > 50. Baha'u'llah, Gleanings, 4. In the Baha'i writings the term "Adam" > T H E B A H A W 0 R L D 71 > > Eventually, as an ever-evolving civilization exhausts its > spiritual sources, a process of disintegration sets in, as it does > throughout the phenomenal world. Turning again to analogies > offered by nature, Baha'u'llah compares this hiatus in the > development of civilization to the onset of winter. Moral vitality > diminishes , as does social cohesion. Challenges which would > have been overcome at an earlier age, or been turned into > opportunities for exploration and achievement, become insu- > perable barriers. Religion loses its relevance, and > experimentation becomes increasingly fragmented, further > deepening social divisions. Increasingly, uncertainty about the > meaning and value of life generates anxiety and confusion. > Speaking about this condition in our own age Baha'u'llah says: > We can well perceive how the whole human race is encompassed > with great, with incalculable afflictions. We see it languishing on its > bed of sickness, sore-tried and disillusioned. They that are intoxi- > cated by self-conceit have interposed themselves between it and the > Divine and infallible Physician. Witness how they have entangled all > men, themselves included, in the mesh of their devices. They can > neither discover the cause of the disease, nor have they any knowl- > edge of the remedy. They have conceived the straight to be crooked, > and have imagined their friend an enemy. 51 > When each of the Divine impulses has fulfilled itself, the > process recurs. A new Manifestation of God appears with the > fuller measure of Divine inspiration for the next stage in the > awakening and civilizing of humankind: > Consider the hour at which the supreme Manifestation of God > revealeth Himself unto men. Ere that hour cometh, the Ancient > Being, Who is still unknown of men and hath not as yet given utter- > ance to the Word of God, is Himself the All-Knower in a world devoid > of any man that hath known Him. He is indeed the Creator without > a cr eation ... This is indeed the Day of which it hath been written: > "Whose shall be the Kingdom this Day?" And none can be fo u nd > ready to answer! 52 > > is used symbolically in two different senses. The one refers to the emer- > gence of the human race, while the other designates the first of the Mani- > festation s of God. > 51. Ibid., 213. > 52. Ibid., 15 1. > 72 T H E B A H A W 0 R L D > > Until a section of humanity begins to respond to the new > Revelation, and a new spiritual and social paradigm begins to > take shape, people subsist spiritually and morally on the last > traces of earlier Divine endowments. The routine tasks of > society may or may not be done; laws may be obeyed or flouted; > social and political experimentation may flame up or fail; but > the roots of faith-without which no society can indefinitely > endure-have been exhausted. At the "end of the age," at the > "end of the world," the spiritually minded begin to turn again to > the Creative source. However clumsy or disturbing the process > may be, however inelegant or unfortunate some of the options > considered, such searching is an instinctive response to the > awareness that an immense chasm has opened in the ordered > life of humankind. 53 The effects of the new Revelation, > Baha'u'llah says, are universal, and not limited to the life and > teachings of the Manifestation of God Who is the Revelation's > focal point. Though not understood, these effects increasingly > permeate human affairs, revealing the contradictions in pop- > ular assumptions and in society, and intensifying the search > for understanding. > The succession of the Manifestations is an inseparable > dimension of existence, Baha'u'llah declares, and will continue > throughout the life of the world: "God hath sent down His Mes- > sengers to succeed to Moses and Jesus, and He will continue to > do so till 'the end that hath no end' ... "54 > > THE DAY OF GOD > > What does Baha'u'llili hold to be the goal of the evolution of > human consciousness? In the perspective of eternity, its pur- > pose is that God should see, ever more clearly, the reflection of > His perfections in the mirror of His creation, and that, in the > > 53. See Baha'u'llah, The Seven Valleys and The Four Valleys (Wilmette: > Baha'i Publishing Trust, 1986). 6-7: "Yea, although to the wise it be > shameful to seek the Lord of Lords in the dust, yet this betokeneth > intense ardor in searching." > 54. Shoghi Effendi, World Order, 116. > T H E B A H A W 0 R L D 73 > > words of Baha'u'llah: > ... every man may testify, in himself, by himself, in the station of the > Manifestation of his Lord, that verily there is no God save Him, and > that every man may thereby win his way to the summit of realities, > until none shall contemplate anything whatsoever but that he shall > see God therein. 55 > Within the context of the history of civilization, the objec- > tive of the succession of divine Manifestations has been to > prepare human consciousness for the race's unification as a > single species, indeed as a single organism capable of taking up > the responsibility for its collective future: "He Who is your Lord, > the All-Merciful," Baha'u'llah says, "cherisheth in His heart the > desire of beholding the entire human race as one soul and one > body." 56 Not until humanity has accepted its organic oneness > can it meet even its immediate challenges, let alone those that > lie ahead: "The well-being of mankind," Baha'u'llah insists, "its > peace and security, are unattainable unless and until its unity > is firmly established. "57 Only a unified global society can pro- > vide its children with the sense of inner assurance implied in > one of Baha'u'llah's prayers to God : "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. "58 Paradoxically, it is only by achieving true unity > that humanity can fully cultivate its diversity and individuality. > This is the goal which the missions of all of the Manifestations > of God known to history have served, the Day of "one fold and > one shepherd." 59 Its attainment, Baha'u'llah says, is the state > of civilization upon which the human race is now entering. > One of the most suggestive analogies to be found in the > writings not only of Baha'u'llah, but of the Bab before Him, is > the comparison between the evolution of the human race and > > 55. Baha'u'llah, Seven Valleys, 1-2. > 56. Baha'u'llah, Gleanings, 214. > 57. Ibid., 286. > 58. Ibid., 4-5. > 59. John 10:16. > 74 T H E B A H A W 0 R L D > > the life of the individual human being. Humanity has moved > through stages in its collective development which are reminis- > cent of the periods of infancy, childhood, and adolescence in > the maturation of its individual members. We are now experi- > encing the beginnings of our collective maturity, endowed with > new capacities and opportunities of which we as yet have only > the dimmest awareness. 60 > Against this background, it is not difficult to understand > the primacy given in Baha'u'llah's teachings to the principle of > unity. The oneness of humanity is the leitmotif of the age now > opening, the standard against which must be tested all pro- > posals for the betterment of humanity. There is, Baha'u'llah > insists, but one human race; inherited notions that a partic- > ular racial or ethnic group is in some way superior to the rest > of humanity are without foundation. Similarly, since all of the > Messengers of God have served as agents of the one Divine > Will, their revelations are the collective legacy of the entire > human race; each person on earth is a legitimate heir of the > whole of that spiritual tradition. Persistence in prejudices of > any kind is both damaging to the interests of society and a vio- > lation of the Will of God for our age: > 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 what- > ever is the source of contention amongst you ... 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 > under which they abide should be attributed to the varying require- > ments 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 ... 61 > The theme of unity runs throughout Baha'u'llah's writings: > > 60. For elaboration on the subject of Baha'u'llah's teachings on the pro- > cess of the maturation of the human race, see Shoghi Effendi, World > Order, 162-63, 202. > 61. Baha'u'llah, Gleanings, 217. > T H E B A H A W 0 R L D 75 > > 'The tabernacle of unity hath been raised; regard ye not one > another as strangers." 62 "Consort with the followers of all reli- > gions in a spirit of friendliness and fellowship. "63 "Ye are the > fruits of one tree, and the leaves of one branch. "64 The process > of humanity's coming-of-age has occurred within the evolution > of social organization. Beginning from the family unit and its > various extensions, the human race has developed, with > varying degrees of success, societies based on the clan, the > tribe, the city-state, and most recently the nation. This pro- > gressively broader and more complex social milieu provides > human potential with both stimulation and scope for develop- > ment, and this development, in turn, has induced ever-new > modifications of the social fabric. Humanity's coming-of-age, > therefore, must entail a total transformation of the social order. > The new society must be one capable of embracing the entire > diversity of the race and of benefiting from the full range of tal- > ents and insights which many thousands of years of cultural > experience have refined: > 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 loving-kindness ... Soon will the present-day order be rolled up, > and a new one spread out in its stead. Veril~, thy Lord speaketh the > truth, and is the Knower of things unseen. 6 > > The chief instrument for the transformation of society and > the achievement of world unity, Baha'u'llah asserts, is the > establishment of justice in the affairs of humankind. The sub- > ject has a central place in His teachings: > The light of men is Justice. Quench it not with the contrary winds of > oppression and tyranny. The purpose of justice is the appearance of > unity among men. The ocean of divine wisdom surgeth within this > > 62. Baha'u'llah, Tablets, 164. > 63 . Baha'u'llah, Gleanings. 95. > 64. Baha'u'llah, Tablets, 164. > 65. Baha'u'llah, Gleanings, 6-7. > 76 T H E B A H A W 0 R L D > > exalted word, while the books of the world cannot contain its inner > significance ... 66 > In His later writings Baha'u'llah made explicit the implica- > tions of this principle for the age of humanity's maturity. > "Women and men have been and will always be equal in the > sight of God," 67 He asserts, and the advancement of civilization > requires that society so organize its affairs as to give full > expression to this fact. The earth's resources are the property > of all humanity, not of any one people. Different contributions > to the common economic welfare deserve and should receive > different measures of reward and recognition, but the extremes > of wealth and poverty which afflict most nations on earth, > regardless of the socio-economic philosophies they profess, > must be abolished. > > ANNOUNCEMENT TO THE KINGS > > The writings which have been quoted in the foregoing were > revealed, for the most part, in conditions of renewed persecu- > tion. Soon after the exiles' arrival in Constantinople, it became > apparent that the honors showered upon Baha'u'llah during > His journey from Baghdad had represented only a brief inter- > lude. The Ottoman authorities' decision to move the "Babi" > leader and His companions to the capital of the empire rather > than to some remote province deepened the alarm among the > representatives of the Persian government. 68 Fearing that the > developments in Baghdad would be repeated, and might attract > this time not only the sympathy but perhaps even the alle- > giance of influential figures in the Turkish government, the > > 66. Baha'u'llab., Tablets, 66-67. > 67. Women: A Compilation (Toronto: Baha'i Publishing Trust, 1986). 26. > 68. A combination of unusual circumstances had made the central > authorities in Constantinople especially sympathetic to Baha'u'llah, and > resistant to pressure from the Persian government. The governor of > Baghdad, Namiq Pasha, had written enthusiastically to the capital about > both character and influence of the distinguished Persian exile. Sultan > 'Abdu'l-'Aziz found the reports intriguing because, although he was > T H E B A H A W 0 R L D 77 > > Persian ambassador pressed insistently for the dispatch of the > exiles to some more distant part of the empire. His argument > was that the spread of a new religious message in the capital > could produce political as well as religious repercussions. Ini- > tially, the Ottoman government strongly resisted. The chief > minister, 'Ali Pas.ha, had indicated to Western diplomats his > belief that Baha'u'llah was "a man of great distinction, exem- > plary conduct, great moderation, and a most dignified figure ." > His teachings were, in the minister's opinion, "worthy of high > esteem" because they counteracted the religious animosities > dividing the Jewish, Christian, and Muslim subjects of the > empire. 69 > Gradually, however, a degree of resentment and suspicion > developed. In the Ottoman capital, political and economic > power was in the hands of court functionaries who, with but > few exceptions, were persons of little or no competence. > Venality was the oil on which the machinery of government > operated, and the capital was a magnet for a horde of people > who flocked there from every part of the empire and beyond, > seeking favors and influence. It was expected that any promi- > nent figure from another country or from one of the tribute > territories would, immediately upon arrival in Constantinople, > join the throngs of patronage-seekers in the reception rooms of > the pashas and ministers of the imperial court. No element had > a worse reputation than the competing groups of Persian polit- > ical exiles who were known for both their sophistication and > their lack of scruple. > > Caliph of Sunni Islam, he considered himself a mystical seeker. Equally > important, in another way, was the reaction of his chief minister, 'Ali > Pasha. To the latter, who was an accomplished student of Persian lan- > guage and literature as well as a would-be modernizer of the Turkish > administration, Baha'u'llah seemed a highly sympathetic figure. It was no > doubt this combination of sympathy and interest which led the Ottoman > government to invite Baha'u'llah to the capital rather than send Him to a > more remote center or deliver Him to the Persian authorities, as the latter > were urging. > 69 . For the full text of the report of the Austrian ambassador, Count von > Prokesch-Osten, in a letter to the Comte de Gobineau, 10 January 1886, > see Momen, Ba.bl and Baha'i Religions, 186-87. > 78 T H E B A H A W 0 R L D > > To the distress of friends who urged Him to make use of > the prevailing hostility toward the Persian government and of > the sympathy which His own sufferings had aroused, > Baha'u'llah made it clear that He had no requests to make. > Although several government ministers made social calls at the > residence assigned to Him, he did not take advantage of these > openings. He was in Constantinople, He said, as the guest of > the Sultan, at his invitation, and His interest lay in spiritual > and moral concerns. > Many years later. the Persian ambassador, Mirza J:Iusayn > Khan. reflecting on his tour of duty in the Ottoman capital, and > complaining about the damage which the greed and untrust- > worthiness of his countrymen had done to Persia's reputation > in Constantinople, paid a surprisingly candid tribute to the > example which Baha'u'llah's conduct had been able briefly to > set. 70 At the time, however. he and his colleagues made use of > the situation to represent it as an astute way on the exile's part > of concealing secret conspiracies against public security and > the religion of the State. Under pressure of these influences. > the Ottoman authorities finally took the decision to transfer > Baha'u'llah and His family to the provincial city of Adrianople. > The move was made hastily. in the depth of an extremely severe > winter. Housed there in inadequate buildings, lacking suitable > clothing and other provisions, the exiles endured a year of > great suffering. It was clear that, though charged with no crime > and given no opportunity to defend themselves, they had arbi- > trarily been made state prisoners. > From the point of view of religious history, the successive > banishments of Baha'u'llah to Constantinople and Adrianople > have a striking symbolism. For the first time, a Manifestation of > God, Founder of an independent religious system which was > soon to spread throughout the planet, had crossed the narrow > neck of water separating Asia from Europe, and had set foot in > "the West." All of the other great religions had arisen in Asia > and the ministries of their Founders had been confined to that > continent. Referring to the fact that the dispensations of the > > 70. Taherzadeh, Revelation, Vol. 2, 399. > T H E B A H A W 0 R L D 79 > > past, and particularly those of Abraham, Christ, and > MuJ::iammad, had produced their most important effects on the > development of civilization during the course of their westward > expansion, Baha'u'llah predicted that the same thing would > occur in this new age, but on a vastly larger scale: "In the East > the Light of His Revelation hath broken; in the West the signs > of His dominion have appeared. Ponder this in your hearts, 0 > people ..."71 > It is then perhaps not surprising that Baha'u'llah chose > this moment to make public the mission which had been slowly > enlisting the allegiance of the followers of the Bab throughout > the Middle East. His announcement took the form of a series of > statements which are among the most remarkable documents > in religious history. In them, the Manifestation of God > addresses the "Kings and Rulers of the world," announcing to > them the dawning of the Day of God, alluding to the as yet > inconceivable changes which were gathering momentum > throughout the world, and calling on them as the trustees of > God and of their fellow human beings to arise and serve the > process of the unification of the human race. Because of the > veneration in which they were held by the mass of their sub- > jects, and because of the absolute nature of the rule which > most of them exercised, it lay in their power, He said, to assist > in bringing about what He called the "Most Great Peace," a > world order characterized by unity and animated by Divine > justice. > Only with the greatest difficulty can the modern reader > envision the moral and intellectual world in which these mon- > archs of a century ago lived. From their biographies and private > correspondence, it is apparent that, with few exceptions, they > were personally devout, taking a leading part in the spiritual > life of their respective nations, often as the heads of the state > religions , and convinced of the unerring truths of the Bible or > the Qur'an. The power which most of them wielded they attrib- > uted directly to the divine authority of passages in these same > Scriptures, an authority about which they were vigorously > > 71. Baha'u'llab, Tablets, 13. > 80 T H E B A H A W 0 R L D > > articulate. They were the anointed of God. Prophecies of "the > Latter Days" and "the Kingdom of God" were not for them myth > or allegory, but certainties upon which all moral order rested > and in which they would themselves be called on by God to give > an account of their stewardship. > The letters of Baha'u'llah address themselves to this > mental world: > 0 Kings of the earth! He Who is the sovereign Lord of all is come. > The Kingdom is God's, the omnipotent Protector, the Self-Subsisting > ... This is a Revelation to which whatever ye possess can never be > compared, could ye but know it. > Take heed lest pride deter you from recognizing the Source of > Revelation, lest the things of this world shut you out as by a veil > from Him Who is the Creator of heaven ... By the righteousness of > God! It is not Our wish to lay hands on your kingdoms. Our mission > is to seize and possess the hearts of men ... 72 > Know ye that the poor are the trust of God in your midst. Watch that > ye betray not His trust, that ye deal not unjustly with them and that > ye walk not in the ways of the treacherous. Ye will most certainly be > called upon to answer for His trust on the day when the Balance of > Justice shall be set, the day when unto every one shall be rendered > his due, when the doings of all men, be they rich or poor, shall be > weighed. > . . . Examine Our Cause, inquire into the things that have > befallen Us, and decide justly between Us and Our enemies, and be > ye of them that act equitably towards their neighbor. If ye stay not > the hand of the oppressor, if ye fail to safeguard the rights of the > downtrodden, what right have ye then to vaunt yourselves among > men? 73 > If ye pay no heed unto the counsels which ... We have revealed in > this Tablet, Divine chastisement shall assail you from every direc- > tion, and the sentence of His justice shall be pronounced against > you. On that day ye shall have no power to resist Him, and shall rec- > ognize your own impotence ... 74 > The vision of the "Most Great Peace" evoked no response > from the rulers of the nineteenth century. Nationalistic aggran- > dizement and imperial expansion recruited not only kings but > parliamentarians, academics, artists, newspapers, and the > > 72. Baha'u'llah, Gleanings, 210-12. > 73. Ibid., 251-52. > 74. Ibid., 252. > T H E B A H A W 0 R L D 81 > > major religious establishments as eager propagandists of > Western triumphalism. Proposals for social change, however > disinterested and idealistic, quickly fell captive to a swarm of > new ideologies thrown up by the rising tide of dogmatic materi- > alism. In the Orient, mesmerized by its own claims to represent > all that humanity ever could or would know of God and truth, > the Islamic world sank steadily deeper into ignorance, lethargy, > and a sullen hostility to a human race which failed to acknowl- > edge this spiritual preeminence. > > ARRIVAL IN THE HOLY LAND > > Given the earlier events in Baghdad, it seems surprising > that the Ottoman authorities did not anticipate what would > result from the establishment of Baha'u'llah in another major > provincial capital. Within a year of His arrival in Adrianople, > their prisoner had attracted first the interest and then the fer- > vent admiration of figures prominent in both the intellectual > and administrative life of the region. To the dismay of the > Persian consular representatives, two of the most devoted of > these admirers were Khurshid Pasha, the Governor of the prov- > ince, and the Shaykhu'l-Islam, the leading Sunni religious > dignitary. In the eyes of His hosts and the public generally, the > exile was a moral philosopher and saint the validity of whose > teachings was reflected not only in the example of His own life > but in the changes they effected among the flood of Persian pil- > grims who flocked to this remote center of the Ottoman Empire > in order to visit Him. 75 > These unanticipated developments convinced the Persian > ambassador and his colleagues that it was only a matter of > time before the Baha'i movement, which was continuing to > spread in Persia, would have established itself as a major influ- > ence in Persia's neighboring and rival empire. Throughout this > period of its history, the ramshackle Ottoman Empire was > struggling against repeated incursions by Tsarist Russia, > > 75 . For a description of these events see Taherzadeh, Revelation, Vol. 3, > especially 296, 331. > 82 T H E B A H A W 0 R L D > > uprisings among its subject peoples, and persistent attempts > by the ostensibly sympathetic British and Austrian govern- > ments to detach various Turkish territories and incorporate > them into their own empires. These unstable political condi- > tions in Turkey's European provinces offered new and urgent > arguments supporting the ambassador's appeal that the exiles > be sent to a distant colony where Baha'u'llah would have no > further contact with influential circles, whether Turkish or > Western. > When the Turkish foreign minister, Fu'ad Pasha, returned > from a visit to Adrianople, his astonished reports of the reputa- > tion which Baha'u'llah had come to enjoy throughout the > region appeared to lend credibility to the Persian embassy's > suggestions. In this climate of opinion, the government > abruptly decided to subject its guest to strict confinement. > Without warning, early one day, Baha'u'llah's house was sur- > rounded by soldiers, and the exiles were ordered to prepare for > departure to an unknown destination. > The place chosen for this final banishment was the grim > fortress-town of Acre on the coast of the Holy Land. Notorious > throughout the empire for the foulness of its climate and the > prevalence of many diseases, Acre was a penal colony used by > the Ottoman State for the incarceration of dangerous criminals > who could be expected not to survive too long their imprison- > ment there. Arriving in August 1868, Baha'u'llah, the members > of His family, and a company of His followers who had been > exiled with Him were to experience two years of suffering and > abuse within the fortress itself, and then be confined under > house arrest to a nearby building owned by a local merchant. > For a long time the exiles were shunned by the superstitious > local populace who had been warned in public sermons against > "the God of the Persians," who was depicted as an enemy of > public order and the purveyor of blasphemous and immoral > ideas. Several members of the small group of exiles died of the > privations and other conditions to which they were subjected. 76 > > 76. For a description of this experience see Shoghi Effendi, God Passes > By, 180- 89. > T H E B A H A W 0 R L D 83 > > It seems, in retrospect, the keenest irony that the selection > of the Holy Land as the place of Baha'u'llah's forced confine- > ment should have been the result of pressure from > ecclesiastical and civil enemies whose aim was to extinguish > His religious influence. Palestine, revered by three of the great > monotheistic religions as the point where the worlds of God > and of man intersect, held then, as it had for thousands of > years, a unique place in human expectation. Only a few weeks > before Baha'u'llah's arrival, the main leadership of the German > Protestant Templer movement sailed from Europe to establish > at the foot of Mount Carmel a colony that would welcome > Christ, whose advent they believed to be imminent. Over the > lintels of several of the small houses they erected, facing across > the bay to Baha'u'llah's prison at Acre can still be seen such > carved inscriptions as "Der Herr ist nahe" (''The Lord is > near"). 77 > In Acre, Baha'u'llah continued the dictation of a series of > letters to individual rulers, which He had begun in Adrianople. > Several contained warnings of the judgment of God on their > negligence and misrule, warnings whose dramatic fulfillment > aroused intense public discussion throughout the Near East. > Less than two months after the exiles arrived in the prison-city, > for example, Fu'ad Pas.ha, the Ottoman foreign minister, whose > misrepresentations had helped precipitate the banishment, > was abruptly dismissed from his post and died in France of a > heart attack. The event was marked by a statement which pre- > dicted the early dismissal of his colleague, Prime Minister 'Ali > Pas.ha, the overthrow and death of the Sultan, and the loss of > Turkish territories in Europe, a series of disasters which fol- > lowed on the heels of one another. 78 > > 77. In the 1850s two German religious leaders, Christopher Hoffmann > and George David Hardegg, collaborated in the development of the "Soci- > ety ofTemplers," devoted to creating in the Holy Land a colony or colonies > which would prepare the way for Christ, on His return. Leaving Germany > on 6 August 1868, the founding group arrived in Haifa on 30 October > 1868, two months after Baha'u'llah's own arrival. > 78. For a description of the disasters which befell European Turkey in the > Russo-Turkish War see Addendum III in Balyuzi, King of Glory, 460-62. > 84 T H E B A H A W 0 R L D > > A letter to Emperor Napoleon III warned that, because of > his insincerity and the misuse of his power: "... thy kingdom > shall be thrown into confusion, and thine empire shall pass > from thine hands, as a punishment for that which thou hast > wrought ... Hath thy pomp made thee proud? By My life! It > shall not endure ... "79 Of the disastrous Franco-Prussian War > and the resulting overthrow of Napoleon III, which occurred > less than a year after this statement, Alistair Horne, a modern > scholar of nineteenth-century French political history has > written: > History knows of perhaps no more startling instance of what the > Greeks called peripatein, the terrible fall from prideful heights. Cer- > tainly no nation in modern times, so replete with apparent grandeur > and opulent in material achievement, has ever been subjected to a > worse humiliation in so short a time. 80 > Only a few months before the unexpected series of events > in Europe that led to the invasion of the Papal States and the > annexation of Rome by the forces of the new Kingdom of Italy, a > statement addressing Pope Pius IX had urged the Pontiff, > "Abandon thy kingdom unto the kings, and emerge from thy > habitation, with thy face set towards the Kingdom ... Be as thy > Lord hath been ... Verily, the day of ingathering is come, and all > things have been separated from each other. He hath stored > away that which He chose in the vessels of justice, and cast > into the fire that which befitteth it ... "81 > Wilhelm I, King of Prussia, whose armies had won such a > sweeping victory in the Franco-Prussian War, had been warned > by Baha'u'llah in the Kitab+Aqdas to heed the example of the > fall of Napoleon III and of other rulers who had been victorious > in war, and not to allow pride to keep him back from recog- > nizing this Revelation. That Baha'u'llah foresaw the failure of > the German Emperor respond to this warning is shown by the > ominous passage which appears later in that same Book: > > 79. Baha'u'llah, Epistle, 51. > 80. Alistair Horne, The Fall of Paris (London: Macmillan, 1965), 34. > 81. Cited in Shoghi Effendi, The Promised Day Is Come (Wilmette: Baha'i > Publishing Trust, 1980). 32- 33. > T H E B A H A W 0 R L D 85 > > 0 banks of the Rhine! We have seen you covered with gore, inas- > much as the swords of retribution were drawn against you; and you > shall have another turn . And We hear the lamentations of Berlin, > though she be today in conspicuous glory.82 > A strikingly different note characterizes two of the major > pronouncements, that addressed to Queen Victoria83 and > another to the "Rulers of America and the Presidents of the > Republics therein." The former praises the pioneering achieve- > ment represented by the abolition of slavery throughout the > British Empire, and commends the principle of representative > government. The latter, which opens with the announcement of > the Day of God, concludes with a summons, a virtual mandate, > that has no parallel in any of the other messages: "Bind ye the > broken with the hands of justice, and crush the oppressor who > flourisheth with the rod of the commandments of your Lord, > the Ordainer, the All-Wise." 84 > > RELIGION AS LIGHT AND DARKNESS > > Baha'u'llah's severest condemnation is reserved for the barriers > which, throughout history, organized religion has erected > between humanity and the Revelations of God. Dogmas, > inspired by popular superstition and perfected by misspent > intelligence, have repeatedly been imposed on a Divine process > whose purpose has at all times been spiritual and moral. Laws > of social interaction, revealed for the purpose of consolidating > community life, have been made the basis for structures of > arcane doctrine and practice which have burdened the masses > whose benefit they were supposed to serve. Even the exercise of > intellect, the chief tool possessed by the human race, has been > deliberately hampered, producing an eventual breakdown in > the dialogue between faith and science upon which civilized life > depends. The consequence of this sorry record is the worldwide > > 82. Cited in Ibid., 37. > 83. Cited in Ibid ., 35. > 84. Cited in Shoghi Effendi, Citadel of Faith: Messages to America 1947- > 1957 (Wilmette: Baha'i Publishing Trust, 1980). 18-19. > 86 T H E B A H A W 0 R L D > > disrepute into which religion has fallen. Worse, organized reli- > gion has become itself a most virulent cause of hatred and > warfare among the peoples of the world. "Religious fanaticism > and hatred," Baha'u'llah warned over a century ago, "are a > world-devouring fire, whose violence none can quench. The > Hand of Divine power can, alone, deliver mankind from this > desolating affliction. "85 > Those whom God will hold responsible for this tragedy, > Baha'u'llah says, are humanity's religious leaders, who have > presumed to speak for Him throughout history. Their attempts > to make the Word of God a private preserve, and its exposition > a means for personal aggrandizement, have been the greatest > single handicap against which the advancement of civilization > has struggled. In the pursuit of their ends, many of them have > not hesitated to raise their hands against the Messengers of > God themselves, at their advent: > Leaders of religion, in every age, have hindered their people from > attaining the shores of eternal salvation, inasmuch as they held the > reins of authority in their mighty grasp. Some for the lust of leader- > ship, others through want of knowledge and understanding, have > been the cause of the deprivation of the people. By their sanction > and authority, every Prophet of God hath drunk from the chalice of > sacrifice ...86 > In an address to the clergy of all faiths, Baha'u'llah warns > of the responsibility which they have so carelessly assumed in > history: > Ye are even as a spring. If it be changed, so will the streams that > branch out from it be changed. Fear God, and be numbered with the > godly. In like manner, if the heart of man be corrupted, his limbs will > also be corrupted. And similarly, if the root of a tree be corrupted, its > branches, and its offshoots, and its leaves, and its fruits, will be > corrupted. 87 > These same statements, revealed at a time when religious > orthodoxy was one of the major powers throughout the world, > declared that this power had effectively ended, and that the > > 85 . Baha'u'llah, Epistle, 14. > 86. Baha'u'llah, Certitude, 15. > 87. Cited in Shoghi Effendi, Promised Day, 83. > T H E B A H A W 0 R L D 87 > > ecclesiastical caste has no further social role in world history: > "O concourse of divines! Ye shall not henceforward behold > yourselves possessed of any power .. .'' 88 To a particularly vin- > dictive opponent among the Muslim clergy, Baha'u'llah said: > ''Thou art even as the last trace of sunlight upon the moun- > taintop. Soon will it fade away as decreed by God, the All- > Possessing, the Most High. Thy glory and the glory of such as > are like thee have been taken away ... "89 > It is not the organization of religious activity which these > statements address, but the misuse of such resources. > Baha'u'llah's writings are generous in their appreciation not > only of the great contribution which organized religion has > brought to civilization, but also of the benefits which the world > has derived from the self-sacrifice and love of humanity that > have characterized clergymen and religious orders of all faiths: > Those divines ... who are truly adorned with the ornament of knowl- > edge and of a goodly character are, veril6, as a head to the body of > the world, and as eyes to the nations ... 9 > Rather, the challenge to all people, believers and unbe- > lievers, clergy and laymen alike, is to recognize the > consequences now being visited upon the world as the result of > the universal corruption of the religious impulse. In the pre- > vailing alienation of humanity from God over the past century, > a relationship on which the fabric of moral life itself depends > has broken down. Natural faculties of the rational soul, vital to > the development and maintenance of human values, have > become universally discounted: > 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? ... The > Word of God, alone, can claim the distinction of being endowed with > the capacity required for so great and far-reaching a change. 91 > > 88. Cited in Ibid., 81. > 89. Baha'u'llab, Epistle, 99. > 90. Cited in Shoghi Effendi, Promised Day, 110-11. > 91. Baha'u'llab, Gleanings, 200. > 88 T H E B A H A W 0 R L D > > WORLD PEACE > > In the light of subsequent events, the warnings and appeals > of Baha'u'llah's writings during this period take on a terrible > poignancy: > 0 ye the elected representatives of the people in every land!. .. > 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 ... > We behold it, in this day, at the mercy of rulers so drunk with pride > that they cannot discern clearly their own best advantage, much > less recognize a Revelation so bewildering and challenging as > this ... 92 > This is the Day whereon the earth shall tell out her tidings. The > workers of iniquity are her burdens, could ye but perceive it ...93 > All men have been created to carry forward an ever -advancing civili- > zation. 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 loving-kindness towards all the > peoples and kindreds of the earth ... 94 > A new life is, in this age, stirring within all the peoples of the earth; > and yet none hath discovered its cause or perceived its motive. Con- > sider the peoples of the West. Witness how, in their pursuit of that > which is vain and trivial, they have sacrificed, and are still sacri- > ficing, countless lives for the sake of its establishment and > promotion ...95 > In all matters moderation is desirable. If a thing is carried to excess, > it will prove a source of evil ... Strange and astonishing things exist > in the earth but they are hidden from the minds and the under- > standing of men. These things are capable of changing the whole > atmosphere of the earth and their contamination would prove > lethal ... 96 > > 92. Ibid., 254-55. > 93. Ibid .. 40. > 94. Ibid., 215. > 95. Ibid., 196. > 96. Baha'u'llah, Tablets, 69. > T H E B A H A W 0 R L D 89 > > In later writings, including those addressed to humanity > collectively, Baha'u'llah urged the adoption of steps toward > what He called the "Great Peace." These, He said, would miti- > gate the sufferings and dislocation which He saw lying ahead of > the human race until the world's peoples embrace the Revela- > tion of God and through it bring about the Most Great Peace: > The time must come when the imperative necessity for the holding of > a vast, an all-embracing assemblage of men will be universally real- > ized. The rulers and kings of the earth must needs attend it, and, > participating in its deliberations, must consider such ways and > means as will lay the foundations of the world's Great Peace > amongst men. Such a peace demandeth that the Great Powers > should resolve, for the sake of the tranquility of the peoples of the > earth, to be fully reconciled among themselves. Should any king > take up arms against another, all should unitedly arise and prevent > him. If this be done, the nations of the world will no longer require > any armaments, except for the purpose of preserving the security of > their realms and of maintaining internal order within their territo- > ries ... The day is approaching when all the peoples of the world will > have adopted one universal language and one common script. When > this is achieved, to whatsoever city a man may journey, it shall be as > if he were entering his own home ... That one indeed is a man who, > today, dedicateth himself to the service of the entire human race ... > It is not for him to pride himself who loveth his own country, but > rather for him who loveth the whole world. The earth is but one > country, and mankind its citizens. 97 > > "NOT OF MINE OWN VOLITION" > > In His letter to Na1?iri'd-Din Shah, the ruler of Persia, which > refrains from any rebuke concerning His imprisonment in the > Siyah-Chfil and the other injustices He had experienced at the > king's hand, Baha'u'llah speaks of His role in the Divine Plan: > I was but a man like others, asleep upon My couch, when lo, the > breezes of the All-Glorious were wafted over Me, and taught Me the > knowledge of all that hath been. This thing is not from Me, but from > One Who is Almighty and All-Knowing. And He bade Me lift up My > voice between earth and heaven, and for this there befell Me what > hath caused the tears of every man of understanding to flow. The > > 97. Baha'u'llah, Tablets, 165-167. > 90 T H E B A H A W 0 R L D > > learning current amongst men I studied not; their schools I entered > not. Ask of the city wherein I dwelt, that thou mayest be well > assured that I am not of them who speak falsely. 98 > The mission to which He had devoted His entire life, which > had cost Him the life of a cherished younger son, 99 as well as > all of His material possessions, which had undermined His > health, and brought imprisonment, exile, and abuse, was not > one that He had initiated. "Not of Mine own volition," He said, > had He entered on such a course: > Think ye, 0 people, that I hold within My grasp the control of God's > ultimate Will and Purpose? ... Had the ultimate destiny of God's > Faith been in Mine hands, I would have never consented, even > though for one moment, to manifest Myself unto you, nor would I > have allowed one word to fall from My lips. Of this God Himself is, > verily, a witness. 100 > Having surrendered unreservedly to God's summons, He > was equally in no doubt about the role which He had been > called upon to play in human history. As the Manifestation of > God to the age of fulfillment, He is the one promised in all the > scriptures of the past, the "Desire of all nations," the "King of > Glory." To Judaism He is "Lord of Hosts"; to Christianity, the > Return of Christ in the glory of the Father; to Islam, the "Great > Announcement"; to Buddhism, the Maitreya Buddha; to > Hinduism, the new incarnation of Krishna; to Zoroastrianism, > the advent of "Shah-Bahram." 101 > Like the Manifestations of God gone before Him, He is both > the Voice of God and its human channel: "When I contemplate, > 0 my God, the relationship that bindeth me to Thee, I am > moved to proclaim to all created things 'verily I am God!'; and > when I consider my own self. lo, I find it coarser than clay!" 102 > "Certain ones among you," He declared, "have said: 'He it > > 98. Baha'u'llah, Epistle, 11. The phrase "Not of Mine own volition" > appears in the same paragraph immediately above the excerpt cited. > 99. Baha'u'llah's son, Mirza Mihdi, a youth of twenty-two, died in 1870, in > an accidental fall resulting from the conditions in which the family was > imprisoned. > 100. Baha'u'llah, Gleanings , 91. > 101. Shoghi Effendi, God Passes By, 94-96. > 102. Cited in Shoghi Effendi, World Order, 113. > T H E B A H A W 0 R L D 91 > > is Who hath laid claim to be God.' By God! This is a gross cal- > umny. I am but a servant of God Who hath believed in Him and > in His signs ... My tongue, and My heart, and My inner and My > outer being testify that there is no God but Him, that all others > have been created by His behest, and been fashioned through > the operation of His Will . . . I am He that telleth abroad the > favors with which God hath, through His bounty, favored > Me. If this be My transgression, then I am truly the first of the > transgressors ... "103 > Baha'u'llah's writings seize upon a host of metaphors in > their attempt to express the paradox that lies at the heart of > the phenomenon of God's Revelation of His Will: > I am the royal Falcon on the arm of the Almighty. I unfold the > drooping wings of every broken bird and start it on its flight. 104 > This is but a leaf which the winds of the will of thy Lord, the > Almighty, the All-Praised, have stirred. Can it be still when the tem- > pestuous winds are blowing? Nay, by Him Who is the Lord of all > Names and Attributes! They move it as they list ... 105 > > THE COVENANT OF GOD WITH HUMANKIND > > In June 1877, Baha'u'llah at last emerged from the strict con- > finement of the prison-city of Acre, and moved with His family > to "Mazra'ih," a small estate a few miles north of the city. 106 As > had been predicted in His statement to the Turkish govern- > ment, Sultan 'Abdu'l-'Aziz had been overthrown and > assassinated in a palace coup, and gusts from the winds of > political change sweeping the world were beginning to invade > even the shuttered precincts of the Ottoman imperial system. > After a brief two-year stay at Mazra'ih, Baha'u'llah moved to > "Bahji," a large mansion surrounded by gardens, which His > > 103. Baha"u'llah, Gleanings, 228. > 104. Baha"u'llah, Tablets, 169. > 105. Baha"u'llah, Epistle, 11-12. > 106. Although Suljim 'Abdu'l-'Aziz's order of banishment was never > formally revoked, the responsible political authorities came to regard it as > null and void . They, therefore, indicated that Baha'u'llah could establish > His residence outside the city walls, should He choose to do so. > 92 T H E B A H A W 0 R L D > > son 'Abdu'l-Baha had rented for Him and the members of His > extended family. 107 The remaining twelve years of His life were > devoted to His writings on a wide range of spiritual and social > issues, and to receiving a stream of Baha'i pilgrims who made > their way, with great difficulty, from Persia and other lands. > Throughout the Near and Middle East the nucleus of a > community life was beginning to take shape among those who > had accepted His message. For its guidance, Baha'u'llah had > revealed a system of laws and institutions designed to give > practical effect to the principles in His writings. 108 Authority > was vested in councils democratically elected by the whole > community, provisions were made to exclude the possibility of > a clerical elite arising, and principles of consultation and group > decision making were established. > At the heart of this system was what Baha'u'llah termed a > "new Covenant between God and humankind. The distin- > guishing feature of humanity's coming of age is that, for the > first time in its history, the entire human race is consciously > involved, however dimly, in the awareness of its own oneness > and of the earth as a single homeland. This awakening opens > the way to a new relationship between God and humankind." > As the peoples of the world embrace the spiritual authority > inherent in the guidance of the Revelation of God for this age, > Baha'u'llah said, they will find in themselves a moral empower- > ment which human effort alone has proven incapable of > generating. "A new race of men" 109 will emerge as the result of > > 107. The mansion, which had been built by a wealthy Christian Arab > merchant of Acre, had been abandoned by him when an outbreak of > plague began to spread. The property was first rented and, some years > after Baha'u'llah's passing, purchased by the Baha'i community. > Baha'u'llah's grave is located in a Shrine in the gardens of Bahji, and is > now the focal point of pilgrimage for the Baha'i world. > 108. For a summary of this body of teaching see Shoghi Effendi, World > Order, 143- 57, and Shoghi Effendi, Principles of Baha'i Administration > (London: Baha'i Publishing Trust, 1973). throughout. A fully annotated > English translation of the central document in this body of writings, the > Kitab-i-Aqdas (''The Most Holy Book"). was published to coincide with the > centenary of Baha'u'llah's passing, 1992. > 109. Shoghi Effendi, Advent, 16. > T H E B A H A W 0 R L D 93 > > this relationship, and the work of building a global civilization > will begin. The mission of the Baha'i community was to demon- > strate the efficacy of this Covenant in healing the ills that > divide the human race. > Baha'u'llah died at Bahji on May 29, 1892, in His 75th > year. At the time of His passing, the cause entrusted to Him > forty years earlier in the darkness of Teheran's Black Pit was > poised to break free of the Islamic lands where it had taken > shape, and to establish itself first across America and Europe > and then throughout the world. In doing so, it would itself > become a vindication of the promise of the new Covenant > between God and humankind. For alone of all the world's inde- > pendent religions, the Baha'i Faith and its community of > believers were to pass successfully through the critical first > century of their existence with their unity firmly intact, > undamaged by the age-old blight of schism and faction. Their > experience offers compelling evidence for Baha'u'llah's assur- > ance that the human race, in all its diversity, can learn to live > and work as one people, in a common global homeland. > Just two years before His death, Baha'u'llah received at > Bahji one of few Westerners to meet Him, and the only one > to leave a written account of the experience. The visitor > was Edward Granville Browne, a rising young orientalist from > Cambridge University, whose attention had originally been > attracted by the dramatic history of the Bab and His heroic > band of followers. Of his meeting with Baha'u'llah, Browne > wrote: > Though I dimly suspected whither I was going and whom I was to > behold (for no distinct intimation had been given to me), a second or > two elapsed ere, with a throb of wonder and awe, I became definitely > conscious that the room was not untenanted. In the corner where > the divan met the wall sat a wondrous and venerable figure ... The > face of him on whom I gazed I can never forget, though I cannot > describe it. Those piercing eyes seemed to read one's very soul; > power and authority sat on that ample brow ... No need to ask in > whose presence I stood, as I bowed myself before one who is the > object of a devotion and love which kings might envy and emperors > sigh for in vain! A mild dignified voice bade me be seated, and then > continued:-"Praise be to God that thou hast attained! ... Thou hast > come to see a prisoner and an exile ... We desire but the good of the > 94 T H E B A H A W 0 R L D > > world and the happiness of the nations; yet they deem us a stirrer > up of strife and sedition worthy of bondage and banishment ... That > all nations should become one in faith and all men as brothers; that > the bonds of affection and unity between the sons of men should be > strengthened; that diversity of religion should cease, and differences > of race be annulled-what harm is there in this? ... Yet so it shall be; > these fruitless strifes, these ruinous wars shall pass away, and the > 'Most Great Peace' shall come ... "110 > > 110. Edward G. Browne, A Traveller's Narrative (New York: Baha'i Pub- > lishing Committee, 1930), xxxix-xl. > T H E B A H A W 0 R L D 95 > > An overview of the significance of > the 1992- 1993 Bahti'iHoly Year > and its twin commemorations in the > Holy Land and New York City. > > THE SECOND BAHA'I HOLY YEAR > > T > he term "Holy Year" was used by Shoghi Effendi to > capture for the Baha'i world the significance of the > centenary of the birth of Baha'u'llah's prophetic > mission in October 1852. In one of the most poignant and > dramatic passages to be found throughout his writings, > the Guardian of the Baha'i Faith set the challenges then > facing Baha'u'llah's followers in the context of this historic > turning point in the unfolding of the Divine purpose: > No matter how long the period that separates them from ulti- > mate victory; however arduous the task; however formidable > the exertions demanded of them; however dark the days which > mankind, perplexed and sorely-tried, must, in its hour of tra- > vail, traverse; however severe the tests with which they who > are to redeem its fortunes will be confronted; ... I adjure them, > by the precious blood that flowed in such great profusion, by > the lives of the unnumbered saints and heroes who were > immolated, by the supreme, the glorious sacrifice of the > Prophet-Herald of our Faith, by the tribulations which its > Founder, Himself, willingly underwent, so that His Cause > might live, His Order might redeem a shattered world and its > glory might suffuse the entire planet-I adjure them, as this > solemn hour draws nigh, to resolve never to flinch, never > to hesitate, never to relax, until each and every objective in > the Plans to be proclaimed, at a later date, has been fully > consummated. 1 > It is against this background that one must try to > appreciate the enormous importance that attaches to the > > 1. Shoghi Effendi, Messages to the Bahti'i World, 1950-1957 (Wil- > mette: Baha'i Publishing Trust, 197 1), 38- 9 . > 96 T H E B A H A W 0 R L D > > year 1992, the one-hundredth anniversary of both Baha- > 'u'llah's ascension on 29 May and of the subsequent inaugura- > tion of His Covenant. The year marks, in short, the completion > of the process of Divine Revelation that began with the Bab's > Declaration, 23 May 1844, and the inauguration of the system > which, Baha'is believe, will come to be seen as the Ark of > human salvation. Little wonder that the Head of the Faith, the > Universal House of Justice, has proclaimed the twelve-month > period from Ri<;lvan 1992 to Ri<;lvan 1993 a second Holy Year: > "that special time when we shall pause to appreciate the > tumultuous record of events which will have brought us to the > Centenary of the Ascension of Baha'u'llah and to reflect with > due solemnity upon the redemptive purpose of the life of the > most precious Being ever to have drawn breath on this planet." > The two Holy Years bracket, as it were, the first anniver- > sary of the entire period of Baha'u'llah's ministry. The forty > years between the two centenaries have seen the successful > emergence of the entire structure of the Administrative Order > whose "nucleus and pattern" the Founder of the Baha'i Faith > conceived, the establishment of His Faith in the most remote > corners of the planet, and the emergence of a community of > people representative of the entire diversity of humankind. The > 1992 centenary, therefore, became a door opening onto an > entirely new stage in the unfolding of Baha'u'llah's mission, a > stage that will parallel, Baha'is believe, the emergence of inter- > national peace. > The events of the second Holy Year opened with the gath- > ering at the Baha'i World Centre of some 3000 believers in > commemoration of the anniversary of Baha'u'llah's ascension. > Coming from hundreds of different ethnic and tribal back- > grounds, the participants represented one of the most diverse > assemblages of people ever to come together on one occasion. > The high point of the event was the service of commemoration > itself, which took place in the precincts of Baha'u'llah's Shrine > at Bahji between 2:30 a.m. and dawn on 29 May, corre- > sponding to the time of His passing. Three Hands of the Cause > of God were present, Amatu'l-Baha RuJ::tiyyih Khanum, Ali- > Akbar Furutan, and 'Ali-MuJ::tammad Varqa. These leading > T H E B A H A W 0 R L D 97 > > dignitaries of the Faith joined the members of the Universal > House of Justice for prayers in the chamber of the Mansion > where the Manifestation of God had passed away a century > earlier. Following this, the entire company circumambulated > the Shrine, moving along the great outer path of the gardens, > which had been illuminated for the occasion with some 6,000 > candles. > In Haifa arrangements had been made for the participants > to walk up the pathway that ascends Mount Carmel from its > foot to the Shrine of the Bab and which, Shoghi Effendi > declared, would in the future be ascended by "pilgrim kings" > come to pay their tribute to the martyred Forerunner of > Baha'u'llah. After circumambulating the Shrine, the procession > continued on to the Seat of the Universal House of Justice. > There, participants had the rare privilege of viewing a portrait > photograph of the Founder of their Faith. > On the day before the commemoration observances, a par- > ticularly poignant event took place. Shoghi Effendi had > > The commemoration of the > centenary of the Ascension > of Baha'u 'llah in the Holy > Land was attended by 3000 > Baha'is representing > hundreds of tribes and > ethnic backgrounds. > 98 T H E B A H A W 0 R L D > > inaugurated during the first Holy Year (1952-53) a ten-year > Teaching Crusade, and he declared that those who arose to > respond to the call to open virgin territories to the Faith would > be designated "Knights of Baha'u'llah," and their names would > be inscribed on a special scroll that would be interred under > the threshold of His Shrine. Now, nearly forty years later, with > the settlement of the few goal territories remaining from that > great Plan, made possible by the opening of the lands of the > Soviet Bloc, the time had come for the fulfillment of his > expressed wish. From all parts of the world, surviving Knights, > now aged, some in frail health, came to the World Centre at the > special invitation of the Universal House of Justice. In a gath- > ering on the concourse of the Seat, Wednesday afternoon, 27 > May 1992, Arnatu'l-Baha Rul).iyyih Khanum unveiled the > á scroll, and the guests of honor had the inestimable bounty of > seeing where their own names had been inscribed, most of > them several decades earlier, during the lifetime of the > Guardian. > On the morning of 28 May, the participants gathered at > Bahji to witness the placement of the scroll bearing the Roll of > Honor of the Knights of Baha'u'llah in a chamber at the > entrance door of the inner Sanctuary of the Shrine of > Baha'u'llah. It was set into its place by Arnatu'l-Baha Rul).iyyih > Khanum. > The second great event of the Holy Year was the celebra- > tion of the centenary of the inauguration of Baha'u'llah's > Covenant. It occurred in New York City on 23-26 November > and was the largest gathering of Baha'is ever to assemble. An > estimated 27,000 members of the Faith from all parts of the > world and a great diversity of ethnic backgrounds took part in > a program of brilliant commemorative events designed, in the > words of the Universal House of Justice, to bring to mind "the > inauguration of Baha'u'llah's Covenant and to proclaim its > aims and unifying power." > The Congress theme of the oneness of humanity was given > powerful expression on the final day when the Universal House > of Justice addressed the gathering via satellite. The broadcast > was also received at more than fifty down-link sites around the > T H E B A H A W 0 R L D 99 > > world. Using a state-of-the-art network of eight satellites to > reach all parts of the world, the broadcast included a two-way > video hook-up with the World Centre of the Faith in Haifa and > audio links to subsidiary conferences in Buenos Aires, Argen- > tina; Sydney, Australia; New Delhi, India; Nairobi, Kenya; > Panama City, Panama; Bucharest, Romania; Moscow, Russia; > Singapore; and Apia, Western Samoa. "It opened up a new > world for a religion whose basic principle is oneness," said an > executive with the Canadian Broadcasting Corporation who > was a member of the Congress Program Committee. An electri- > fying moment occurred when suddenly from across the globe > came the greetings of the Baha'is assembled in Moscow who > were participating for the first time in a worldwide Baha'i event. > The coming of Baha'u'llah, the House of Justice said in its > message, makes possible "the beginning of a wholly new rela- > tionship between humanity and its Supreme Creator," a > relationship summed up in the Covenant which He estab- > lished. The message continued: "Its spiritual dynamic and > cohesive power, its unifying principles and practical institu- > tional provisions are a pattern for the healing of the ills > afflicting our fractured societies and defective social systems ... > Let those seriously concerned about the state and fate of the > world give due attention to the claims of Baha'u'llah. Let them > realize that the storms battering at the foundations of society > will not be stilled unless and until spiritual principles are > actively engaged in the search for solutions to social problems. > Let us, the followers of Baha'u'llah, redouble our efforts in the > exercise of our sacred duty to acquaint all humanity with the > animating purpose of the world-wide Law of Baha'u'llah ... May > our words proclaim and our deeds demonstrate, that there is > only one God, only one religion, only one race." > The main sessions of the Congress were held at the Jacob > K. Javits Convention Center, a facility that provided a magnifi- > cent setting for pageantry, dramatic staging, audio-visual > presentations, and the contributions of a 400-voice choir and a > 70-piece orchestra, both of them assembled from around the > world. The first session opened with a breathtaking oratorio > celebrating the coming of Baha'u'llah especially written for > 100 T H E B A H A W 0 R L D > > the occasion. Throughout the four days, one of the most effec- > tive features of the presentations made was their success in > drawing on and integrating the music of many different > cultures. > The role of 'Abdu'l-Baha as "Center of the Covenant" came > powerfully alive at an exhibition installed in five contiguous > ballrooms of the Hilton Hotel, and running throughout the four > days of the Congress. Entitled '"Abdu'l-Baha: Mission to > America," the Pavilion was the child of an artistic collaboration > between a former Disney set designer and a writer and film- > maker from Canada. Using three-dimensional dioramas > depicting New York of eighty years ago, and a highly imagina- > tive combination of news magazine format and blown-up > archival photographs displayed on kiosks and panels, the > "Pavilion" was designed, in the words of one of its creators, "to > provide the thousands of visitors with the feeling that they had > themselves experienced meeting 'Abdu'l-Baha and hearing His > message that a new universal civilization is dawning." Judging > > As the largest gathering of > Baha'is ever to assemble, > the Second Baha'i World > Congress was a brilliant > commemorative event in > honor of the inauguration > of Baha'u'llah's Covenant. > T H E B A H A W 0 R L D 101 > > - > by the radiant faces of those leaving the Pavilion, it achieved its > objective. > In addition to these major events, two concerts were held > at Carnegie Hall, one of them a tribute to John Birks "Dizzy" > Gillespie, whose engaging public references to the unifying > influences of the Faith he adopted 25 years ago have delighted > audiences on all continents of the globe. > Other significant programs included the Youth Movement > Forum and Youth Services Exposition, which addressed the > challenges facing young Baha'is at this time in history and pro- > vided the opportunity for discussion of issues related to the > Faith. The Forum, which brought together some 5,000 youth > from 52 countries, included dialogue sessions, arts workshops, > the Services Exposition and two dramatic performances at the > Sheraton Hotel. > "I've been working in this industry since 1946, and I've > never been more proud of an event in my whole business > career," said Benjamin La Rosa, vice-president for operations of > Javits Center. "From a planning point of view, I had been terri- > fied at the difficulties of getting that many people into and out > of the Center each day. But there was not a single traffic > problem, not one incident caused by pushing or shoving. This > was probably the most orderly and courteous group of people I > have ever seen in my life." > Apart from the commemorative events at the Baha'i World > Centre and in New York City, the Holy Year provided the his- > toric setting for an event long awaited by the entire Baha'i > world, the publication of the first aut horized and fully anno- > tated English language edition of the Kitab-i-Aqdas , the "Most > Holy Book" of the Baha'i Revelation. Described by Shoghi > Effendi as "that priceless treasury enshrining for all time the > brightest emanations of the mind of Baha'u'llah," the Kitab-i- > Aqdas represents the charter of the World Order He has > founded and the corpus of the laws designed for the global civi- > lization of humanity's future. In it Baha'u'llah reasserts the > sovereignty of God as the sole authority governing moral life. > Fundamental values around which past societies have orga- > nized themselves are reformulated to meet the needs of a > 102 T H E B A H A W 0 R L D > > planet contracted into a single homeland, and new laws and > concepts are enunciated with a view to freeing human con- > sciousness from culturally conditioned patterns of response. > > Right: The Mansion of > Bahji, outside Acre , where > Baha'u'llah spent the last > years of His life. > T H E B A H A W 0 R L D 105 > > This article was first issued as a > booklet which accompanied copies > of the Kitab-i-Aqdas sent to > scholarly reviewers world-wide. > > THE KITAB-I-AQDAS: > ITS PLACE IN BAHA'I LITERATURE > ineteen ninety-two marked the centenary of the > > N passing of Baha'u'llah. In the past hundred years, > the Faith He founded has grown from an obscure > movement in the Middle East to the second most wide- > spread of the world's independent religions. 1 The Baha'i > community, which embraces people from virtually every > racial and tribal group, and has maintained its unity in > doing so, very likely represents the most diverse organized > body of people on the planet today. The centenary coin- > cides with the appearance of the first authorized English- > language edition of the book that is central among > Baha'u'llah's writings, the Kitab-i-Aqdas ("The Most Holy > Book"). Nucleus of a body of writings supplementing and > explaining it, the Aqdas was first published in its original > Arabic, in Baha'u'llah's lifetime. As the Baha'i community > emerged throughout the world, the book's provisions > determined its shape and development, through the > insights provided by 'Abdu'l-Baha and Shoghi Effendi, > Baha'u'llah's son and great-grandson. Both were succes- > sively appointed under His authority as the interpreters of > His message. > The newly published volume is extensively annotated > on the basis of Baha'u'llah's own amplification of the text > > 1. World Christian Encyclopedia, 1982; Encyclqpedia Britannica, > 1992. > 106 T H E B A H A W 0 R L D > > and the work of His two interpreters. Translations into other > languages will quickly follow. > > H U MANITY'S COMING OF AGE > > The expansion of the Baha'i community has brought the teach- > ings of its Founder to the attention of an ever -widening public. > Frequently cited among these themes are the oneness of the . > human race, the equality of the sexes, and the essential har- > mony of faith and reason. Perhaps especially familiar are > concepts of the underlying unity of all religions and the > common purpose of the Prophets who have inspired them. > Baha'u'llah's teachings on the evolutionary process pro- > vide a helpful context for an understanding of the purpose of > the Kitab-i-Aqdas. The human race as Baha'u'llah describes it > has neither fallen from some primordial perfection nor is it the > product of socio-economic forces. As the arrowhead of evolu- > tion, human consciousness has latent within it all of the > attributes of a Divinity whose essence is forever unknowable. > What should be recognized, Baha'u'llah says, is that these > capacities have owed their cultivation chiefly to the driving > force provided throughout history by successive interventions > of that same ultimate Reality. Associated with the missions of > such transcendent figures as Abraham, Moses, Zoroaster, > Buddha, Jesus, and MuJ:iammad, the phenomenon of Divine > Revelation is an ever -recurring one. Without either beginning > or end, it is an integral feature of the evolutionary order and > the ultimate cause of the civilizing of human nature. > Baha'u'llah's writings describe humanity as today entering > on its collective coming-of-age, capable of seeing the entire > panorama of its development as a continuum. The challenge of > maturity is for the peoples of the world to accept that they are > one race, and to build together the foundations of global civili- > zation. The influence that is awakening this consciousness > throughout the world is that universal Revelation of God which > was promised in all the scriptures of humanity's past. Baha- > 'u'llah writes as its Spokesman, in the line of Divine Messen- > gers stretching back beyond the beginnings of recorded history. > T H E B A H A W 0 R L D 107 > > In the Kitab-i-Aqdas the Divine guidance for the age of > humanity's collective maturity is endowed with a system of law, > precept, and institutions capable of bringing into existence a > global commonwealth ordered by principles of social justice. > ''This is a Book," its concluding pages state, "which hath > become the Lamp of the Eternal unto the world, and His > straight, undeviating Path amidst the peoples of the earth. Say: > This is the Dayspring of Divine knowledge, if ye be of them that > understand, and the Dawning-place of God's commandments, > if ye be of those who comprehend. "2 > > FOUNDATIONS OF A GLOBAL ETHOS > > The Kitab-i-Aqdas makes its appearance in a world which, > since the Enlightenment's rejection of religion as the ultimate > moral authority, has engaged in an increasingly urgent search > for an alternative place to stand. Today, it is apparent that this > effort has failed. Neither Marxist determinism nor popular faith > in situational or consensus ethics offers a basis upon which > the system of values required by an emerging global society can > be erected. > Baha'u'llah reasserts the sovereignty of God as the sole > authority governing moral life. God exists; He is the Source of > all that is; He reveals through His Messengers those laws and > principles that are primarily responsible for the civilizing of > human nature. The autonomy of the individual is conditioned, > therefore, not only by the limitations of the natural world he or > she inhabits, but also by a spiritual universe that transcends > and pervades it. "Hold ye fast unto His statutes and command- > ments," is the counsel of the Kitab-i-Aqdas, "and be not of > those who, following their idle fancies and vain imaginings, > have clung to the standards fixed by their own selves, and cast > behind their backs the standards laid down by God." 3 > Fundamental values around which all past societies have > organized themselves are reformulated in the Aqdas to meet > > 2. Baha'u'llah, Kitab-i-Aqdas (Haifa: Baha'i World Centre, 1992). 87. > 3. Ibid. , 25. > 108 T H E B A H A W 0 R L D > > the needs of a planet contracted into a single homeland and a > human race awakening to greatly enhanced powers of reason > and perception. New laws and concepts are enunciated whose > aim is to free human consciousness from culturally condi- > tioned patterns of response and to nurture the emergence of > global civilization. > The Aqdas is not a systematic code of law. Guidance that > relates to details of individual life or social practice is set in > passages which summon the reader to a challenging new con- > ception of human nature and purpose. Evgenii Eduardovich > Bertels, the nineteenth-century Russian scholar who first > attempted a translation of the book, compared Baha'u'llah's > pen writing the Aqdas to a bird, now soaring on the summits of > heaven, now descending to touch the homeliest questions Of > everyday need . > The book's prescriptions range across subjeds as varied > as aesthetics, weapons control , sanitation, penal law, and the > need for an auxiliary, international language. The inextinguish- > able human proclivity toward ritual is directed into a few areas > of personal life. Various prohibitions inherited from earlier reli- > gious traditions are annulled and the door is firmly shut on the > emergence of a professional clergy. The principal themes > addressed in the Aqdas, however, are those great issues that > are the dominant concerns of all Baha'u'llah's writings and of > contemporary society: justice, government, law, liberty, belief, > education, family, and the promotion of civilization. > > ON JUSTICE > > "THIS IS THE INFALLIBLE BALANCE WHICH THE HAND OF > GOD IS HOLDING, IN WHICH ALL WHO ARE IN THE HEAVENS > AND ALL WHO ARE ON EARTH ARE WEIGHED ... "4 > > Throughout the ages of its long journey from barbarism, the > human race has been sustained by the promise-enshrined in > > 4. Ibid., 86. > T H E B A H A W 0 R L D 109 > > the scriptures of all the great religions- that an age of justice > would one day come. The central thrust of Baha'u'llah's writ- > ings is that we are witnessing its dawn. Through travail and > suffering the peoples of the world are being purged of anachro- > nistic habits and attitudes and awakened to the possibilities > that their common humanity confers. They are being prepared > to accept both their own oneness and their ultimate depen- > dence on the justice of a loving and unfailing Creator. > Justice is conceived by Baha'u'llah as the foundation- > stone of the coming global civilization. It is the essential means > for the integration of the diverse peoples and communities of > the planet. "The purpose of justice," Baha'u'llah's writings > state, "is the appearance of unity among men." 5 > Love, mercy, and forgiveness are among the qualities that > must distinguish human beings in their personal relationships > one with another; the gradual cultivation of such responses in > human nature has been one of the primary objects of the suc- > cessive revelations of the Divine will. For these qualities to > flourish as the distinguishing features of human life, however, > each member of society and each component group must be > able to trust that he or she is protected by standards that apply > equally to all. > The concepts, laws, and principles enunciated in the > Kitab-i-Aqdas are intended to provide the spiritual bedrock of > this assurance. The book represents, in its own words, "the > infallible Balance which the Hand of God is holding, in which > all who are in the heavens and all who are on the earth are > weighed ... Through it the poor have been enriched, the learned > enlightened, and the seekers enabled to ascend unto the pres- > ence of God." 6 > > 5. Baha'u'llah, Tablets of Bahii'u'llcih Revealed after the Kitab+Aqdas > (Haifa: Bah,a'i World Centre, 1978). 67. > 6. Baha'u'llah, Kitab+Aqdas, 86. > 110 T H E B A H A W 0 R L D > > ON GOVERNMENT > > ''THE PRECEPTS LAID DOWN BY GOD CONSTITUTE THE > HIGHEST MEANS FOR THE MAINTENANCE OF ORDER IN THE > WORLD AND THE SECURITY OF ITS PEOPLE. " 7 > > The Aqdas reiterates Baha'u'llah's endorsement, expressed in a > number of places in His writings, of the principle of democratic > and constitutional government. Its prescriptions envision the > State as the servant of God and an instrument ensuring the > rights of all of society's members . > Several passages of the book make reference to monarchs > of the nineteenth century. They are warned that through his- > torical processes over which they will have no control, the > governors of human society will be compelled to recognize that > they are essentially "vassals" of God answerable for the powers > they exercise. 8 > These passages are best appreciated in the context of a > larger body of major writings addressed to these same rulers. > In them, Baha'u'llah insists that the real "treasures" of any > land are its people.9 Governments are warned "not to deal > unjustly with any one that appealeth to you"; they are called on > to recognize that "the poor are the trust of God in your midst"; > the growing burden of public taxation is declared to be "wholly > and grossly unjust"; should any government commit aggres- > sion, the rest are called on to "rise ye all against him, for this is > naught but manifest justice." lO > Against this background the Kitab-i-Aqdas admonishes > the arbiters of human affairs to defend the rights of the help- > less and disadvantaged. Governments are not only summoned > to "bind ... the broken with the hands of justice," but also have > the moral right and obligation to "crush the oppressor" who is > > 7. Ibid .. 19. > 8. Ibid., 49. > 9. Baha'u'llah, Gleanings from the Writings of Baha'u'lltih (Wilmette: > Baha'i Publishing Trust, 1976). 236. > 10. Ibid., 251-254. > T H E B A H A W 0 R L D 111 > > responsible for such abuses, "with the rod of the command- > ments of your Lord." 11 > > ON LAW > > "THINK NOT THAT WE HAVE REVEALED UNTO YOU A MERE > CODE OF LAWS. NAY, RATHER, WE HAVE UNSEALED THE > CHOICE WINE WITH THE FINGERS OF MIGHT AND > POWER." 12 > > As Western civilization has spread, legal codes everywhere have > parted company with the metaphysical moorings that originally > anchored them. A consequence has been that the concerns of > law have come to focus chiefly on the tasks of deterring crime > and settling disputes. In practice, even this relatively limited > resolve has steadily weakened in the face of accelerating social > breakdown. The behavioral sciences, however valuable, have > not fulfilled their early promise as a sufficient source of relief. > Elaboration and full codification of the Divine Law > revealed by Baha'u'llah is a task for posterity, and much of its > application envisions a condition of society that will emerge > only in the distant future. Its essential nature, however, is > already apparent. The Kitab-i-Aqdas reasserts both man's > moral responsibility for his actions and the right of society to > enforce those laws established for the maintenance of the gen- > eral well-being: "Beware lest, through compassion, ye neglect > to carry out the statutes of the religion of God; do that which > hath been bidden you by Him Who is compassionate and > merciful." 13 > The fundamental purpose of the Divine commandments, > whether or not they carry legal sanctions, is to awaken the > rational soul to its own real nature and to the powers latent > within it. The Book of God is thus the "quickener of mankind," > > 11. Baha'u'llah, Kittib-i-Aqdas, 52. > 12. Ibid., 21. > 13. Ibid., 36. > 112 T H E B A H A W 0 R L D > > the "source of true felicity." 14 When seen with the eyes of the > spirit, it is "the Bounty of God." "Consider the mercy of God > and His gifts," 15 the Aqdas counsels: "He enjoineth upon you > that which shall profit you, though He Himself can well dis- > pense with all creatures. " 16 > > ON LIBERTY > > "WERE MEN TO OBSERVE THAT WHICH WE HAVE SENT > DOWN UNTO THEM FROM THE HEAVEN OF REVELATION, > THEY WOULD, OF A CERTAIN1Y, AITAIN UNTO PERFECT > LIBERTI." 17 > > One of the central dilemmas of Western civilization is society's > need to draw a clear line between freedom and licence. Civil > and other legitimate human rights have come to be used as > justification' for the expression of almost any human impulse. > At best, the accepted limit on the individual's rights is the point > at which these claims infringe on the rights of others. > Such a standard, even if it could be achieved, assumes a > human race that is capable of determining, in most areas of > moral decision, behavior that will serve its real needs. Thus, > analogies are frequently drawn to various fields of scientific > activity, the implication being that objective standards exist for > attaining a reasonable measure of consensus on the promotion > of human well-being. > But science is admittedly amoral and the cultural percep- > tions of humanity widely divergent. We confront again in > Baha'u'llah's writings His fundamental assertion that moral > insight and coherence come only as the gift of that Divinity > which "chose to confer upon man the unique distinction and > capacity to know Him and to love Him-a capacity that must > > 14. Shoghi Effendi , God Passes By (Wilmette: Baha'i Publishing Trust, > 1957). 215. > 15 . Baha'u'lla.h, Kitab+Aqdas , 87. > 16. Ibid., 40. > 17. Ibid., 63-4. > T H E B A H A W 0 R L D 113 > > needs be regarded as the generating impulse ... underlying the > whole of creation." 18 > It is in this perspective that the Kitab-i-Aqdas condemns > strongly attempts to invoke "liberty" as justification for conduct > that "causeth man to overstep the bounds of propriety," con- > duct that "debaseth him to the level of extreme depravity." > > ON BELIEF > > 'THIS IS THE CHANGELESS FAITH OF GOD, ETERNAL IN THE > PAST, ETERNAL IN THE FUTURE." 19 > > The Revelation of God for the age of humanity's collective > maturity, Baha'u'llah says, transcends the diverse sectarian > systems inherited from past ages. As there is but one ultimate > Reality, and one human race inhabiting our planet, so the rela- > tionship between them has always been one and unbroken. > The primary purpose of the Messengers of God has not been to > teach different religions but progressively to unlock a wider > range of capacities within human consciousness and human > society. > In a commentary related to the Kitab-i-Aqdas, Baha'u'llah > states: 'The Prophets and Chosen Ones have all been commis- > sioned by the One True God ... to nurture the trees of human > existence with the living waters of uprightness and under- > standing, that there may appear from them that which God > hath deposited within their inmost selves. "20 The investigation > of truth is, therefore, a right and responsibility of the individual > conscience. No person or agency can claim the authority to > coerce belief or compel uniformity of opinion. > It is in this spirit that the Aqdas urges: "Consort with all > religions with amity and concord, that they may inhale from > you the sweet fragrance of God," 21 and that it counsels: > > 18. Baha'u'llah, Gleanings, 65. > 19. Baha'u'llah, Kitab-i-Aqdas, 85. > 20. Ibid., 139. > 21. Ibid., 72. > 114 T H E B A H A W 0 R L D > > "Beware lest any name debar you from Him Who is the Pos- > sessor of all names." 22 Its sharp warning to clergy and > theologians of the world's diverse religious traditions must be > read in this same perspective: "Weigh not the Book of God with > such standards and sciences as are current amongst you, for > the Book itself is the unerring Balance established amongst > men." 23 > > ON LEARNING > > "THIS IS THE DAYSPRING OF DIVINE KNOWLEDGE, IF YE BE > OF THEM THAT UNDERSTAND ... "24 > > Baha'u'llah's writings declare education to be the right and > obligation of eve:ry person, woman and man alike. "Knowledge > is as wings to man's life, and a ladder for his ascent. Its acqui- > sition is incumbent upon eve:ryone. "25 An age has dawned, He > says, in which "the secrets of the earth are laid bare," 26 and > their exploration in a spirit of service to humanity is an act of > worship. > The most important goal of education is the discove:ry and > cultivation of the moral capacities latent in human nature > itself. In consequence of the universal Revelation of God, "a > new life is, in this age, stirring within all the peoples of the > earth. "27 A revolution in information, arts, and technologies > has been set in motion that will most greatly advantage those > who learn to function as moral beings, committed to the ideal > of global unity. It will be through the acquisition of knowledge, > not through privileges of sex, race, or wealth, that the true > empowerment of the world's peoples will increasingly come. > Such education calls for the exercise of self-discipline. The > > 22. Ibid., 80. > 23. Ibid ., 56. > 24. Ibid ., 87. > 25. Baha'u'llah, Epistle to the Son of the Wolf (Wilmette: Baha'i Publishing > Trust, 1979), 26. > 26. Baha'u'llah, Tablets of Baha'u'llcih, 39. > 27. Baha'u'llah, Gleanings, 196. > T H E B A H A W 0 R L D 115 > > motivation that will make the effort possible is love for God. > The Divine commandments, the Aqdas says, are no "mere code > of laws, "28 but the "lamps of My loving providence among My > servants, and the keys of My mercy for My creatures. "29 > > ON FAMILY > > "ENTER INTO WEDLOCK, 0 PEOPLE, THAT YE MAY BRING > FORTH ONE WHO WILL MAKE MENTION OF ME AMID MY > SERVANTS. "30 > > "God hath prescribed matrimony unto you," the Aqdas says, > " ... that ye may bring forth one who will make mention of Me > amid My servants." 31 Baha'u'llah envisions the re-emergence of > the extended family as the norm throughout the world, and > various ordinances of the Aqdas reinforce this ideal. While the > selection of a marital partner rests with the son or daughter > concerned, for example, the requirement to seek parental con- > sent aims at creating a family investment in the success of the > marriage. > The provisions of the Kitab+Aqdas relating to family must > be read in the context of Baha'u'llah's general teachings. > "Women and men," He writes, "have been and will always be > equal in the sight of God ."32 Justice today demands that > society so reorganize its affairs as to provide equality of oppor- > tunity to all persons, without regard to differences of sex. > Should financial resources be so limited that choices must be > made, educational priority should be given to girls over boys. > The latter injunction relates to certain responsibilities and > claims that attach to sexual identity. The education of girls is > particularly important because, although both parents partici- > pate in the education of children, mothers have the > > 28. Baha'u'llah, Kitab-i-Aqdas, 21. > 29. Ibid., 20. > 30. Ibid . , 41. > 31. Ibid. > 32. Translated from an unpublished Tablet of Baha'u'llah. > 116 T H E B A H A W 0 R L D > > predominant influence during the earliest years. They are the > primary agents of the civilizing process. > Similarly, men are called on to assume the chief responsi- > bilities for the maintenance of families' financial well-being, > and a number of provisions in the Kitab-i-Aqdas take this par- > ticularly into account. > > ON THE ADVANCEMENT OF CIVILIZATION > > ''THE WORLD'S EQUILIBRIUM HATH BEEN UPSET THROUGH > THE VIBRATING INFLUENCE OF THIS MOST GREAT, THIS > NEW WORLD ORDER." 33 > > A common featu re of all of the great religions of the past has > been the teaching that the purpose of human life is for the soul > to know, to love, and to worship its Creator. Baha'u'llah's writ- > ings on this theme are particularly rich and evocative. They > emphasize, however, that this inner spiritual quickening must > motivate each human being to respond in his or her own way > to the truth that: "All men have been created to carry forward > an ever-advancing civilization. "34 > Capacities as yet undreamed of are awakening in the peo- > ples of all races and cultures; their blending will transform the > very nature of cultural experience: ''This is the Day in which > God's most excellent favors have been poured out upon men .. . > Soon will the present-day order be rolled up, and a new one > spread out in its stead." 35 > As the peoples of the world are drawn inescapably into a > single planetary society, they are being challenged to free > themselves from cultural limitations and prejudices, and to > embrace the message of God that alone can unite their hearts > and minds. In the words of the Kitab+Aqdas: "O peoples of the > earth! ... Cast away that which ye possess, and, on the wings of > detachment, soar beyond all created things. Thus biddeth you > > 33. Baha'u'llah, Kitab-i-Aqdas, 85. > 34. Baha'u'llah, Gleanings, 215. > 35 . Ibid., 6-7 . > T H E B A H A W 0 R L D I 17 > > the Lord of creation, the movement of Whose Pen hath revolu- > tionized the soul of mankind." 36 > > THE KITAB-1-AQDAS AND THE BAHA'i COMMUNITY > > 'The earth," Baha'u'lzah says, "is but one country, and mankind > its citizens. "37 Today, His teachings find expression in the life of > a united worldwide community representing the entire diversity > of humankind and established in every part of the globe. Its > achievements in such matters as racial integration, the equality > of the sexes, and the promotion of education are particularly > noteworthy. > The distinguishing feature of the Baha'i community, how- > ever; is the administrative system with which its Founder > endowed it. Operating on consultative principles taught by > Bah6..'u'll6..h, the community is administered by democratically > elected councils at the local, national, and international levels. It > has no clergy. Its activities are supported solely by the financial > contributions of its own registered membership. > The system is based on explicit provisions of the Kit6..b-i- > Aqdas: "The Lord hath ordained that in every city a House of > Justice be established . . . It behoveth them fits members] to be > the trusted ones of the Merciful among men and to regard them- > selves as the guardians appointed of God for all that dwell on > earth:"38 > To the Faith's international governing body, the Universal > House of Justice, Bah6..'u'll6..h entrusted the junction of deciding > on all matters not explicitly revealed in the Text itself. Thus He > ensured that, until the advent of the next Manifestation of God a > thousand or more years hence, the World Order He founded will > be equipped with a legislative authority able to keep it abreast of > the needs of a rapidly changing world. > > 36. Baha'u'llah, Kitab-i-Aqdas, 39. > 37. Baha'u'llah, Gleanings, 250. > 38. Baha'u'llah, Kitab-i-Aqdas, 29. > 118 T H E B A H A W 0 R L D > > The new pattern of society which He inaugurated, > Baha'u'll rable fashion that characterizes all the phenomena of the > evolutionary process: "Consider the sun. How feeble its rays the > moment it appeareth above the horizon. How gradually its > warmth and potency increase as it approacheth its zenith, > enabling meanwhile all created things to adapt themselves to > the growing intensity of its light. "39 > > 39. Baha'u'llah cited in Shoghi Effendi, The World Order of Bahci'u'llah: > Selected Letters (Wilmette: Baha'i Publishing Trust, 1982), 117. > T H E B A H A W 0 R L D 119 > > Selected events around the Bahci'i > World during the 1992-1993 Baha'i > Holy Year. > > CHRONOLOGY > APRIL 1992 lings provided by the Department > of Agriculture were distributed by > the BWA to children and adults > BAHA'i WORLD CENTRE visiting the display as a symbol of > the earth's regeneration. > The Universal House of Justice > announced the formation of ten > new National and Regional Spiri- TRINIDAD & TOBAGO > tual Assemblies: the National > Assemblies of Albania, Angola, A Baha'i stamp was issued on 21 > Azerbaijan, Bulgaria, Greenland, April by the Postal Service as part > Hungary and Poland; the Regional of a five-stamp series in recogni- > Assemblies of the Baltic States; tion of the Inter-Religious Organi- > Central Asia, comprising the zation of Trinidad and Tobago and > republics of Kazakhstan, Kirgizia, its efforts to foster harmony among > Tadzhikistan, Turkmenistan and the country's religious organiza- > Uzbekistan; and Ukraine, Belarus tions. > and Moldova. The re-establishment > of two National Spiritual Assem- > blies was also announced: the UNITED STATES > Congo Republic and Niger. These > formations brought the total num- Prime Minister Hamilton Green of > ber of Assemblies to 165. Guyana addressed the Baha'i > National Convention in the United > States. He also addressed a recep- > MARIANA ISLANDS tion in his honor sponsored by > Health for Humanity, an organiza- > The Baha'i Women's Association of tion founded by Baha'i physicians > Guam (BWA) participated in Earth operating under the aegis of the > Week (18-24 April) with a display National Spiritual Assembly of the > and the distribution of copies of Baha'is of the United States. Dur- > the Baha'i International Communi- ing an interview on public radio, > ty's Statement on Nature. Seed- Prime Minister Green highlighted > 120 T H E B A H A W 0 R L D > > the services provided by the Baha'is Tirana to enhance, coordinate and > in Guyana. facilitate academic and cultural > relations between the University > The Baha'i community of Los > and Landegg Academy, which oper- > Angeles mobilized emergency relief > ates under Baha'i auspices in > units in the wake of the violent race > Switzerland. > riots in their city. The Baha'i Cen- > ter, which survived in one of the > At the request of the Institute > hardest hit areas of the city, > of Pedagogical Studies of Albania, > became a hub for food and clothing > the Institute of International Edu- > distribution and a dispatch for > cation and Development of Landegg > calls for transportation and other > Academy organized a second > assistance. > national symposium on the role of > the family in moral education, > MAY 1992 which was held in Tirana from 15 > to 17 May. The purpose of the sym- > posium was to present Albanian > ALBANIA educators and parents with alter- > native approaches to the moral > A Liaison Office was established in education of children following > the Faculty of Philosophy and the change in Albania's political > Sociology of the University of climate. > > Clockwise from Top Left: > The newly elected NSAs of > Azerbaijan, Hungary and > Niger (reformed) were > among ten formed at the > start of the Holy Year. > T H E B A H A W 0 R L D 121 > > CENTENARY OF THE session" on 28 May to observe the > ASCENSION OF BAHA'U 'LLAH 1OOth anniversary of the Ascension > of Baha'u'llah. Deputies represent- > Some 3000 Baha'is from more than ing twelve major political group- > 165 countries and dependent terri- ings gave addresses in tribute to > tories and a wide array of ethnic Baha'u'llah, which were published > backgrounds gathered in the Holy for distribution to all federal > Land to commemorate the Cente- departments. > nary of the Ascension of > Baha'u'llah. At 2:00 am on 29 May, > after a program of prayers and CANADA > readings, the solemn assemblage > of believers circumambulated the Live Unity: Toronto 1992 was held > Shrine of Baha'u'llah along paths on 26 May at Massey Hall, Toronto. > lined with thousands of flickering The concert featured internation- > candles. Observances were also ally-known performers including > held by Baha'i communities world- Red Grammar, Dan Seals, Seals & > wide. Crofts, Buffy Saint-Marie, Flora > Purim and Airto. The aim of the > concert, a tribute to Baha'u'llah on > BRAZIL the centenary of His ascension, was > to manifest cultural unity through > The Federal Chamber of Deputies music. Similar events are planned > held a special two-hour "solemn for Berlin and Beijing. > > Right: The Baha'i stamp > issued as part of a five - > stamp series in recogni- > tion of the Inter-Religious > Organization of Trinidad > and Tobago. > 122 T H E B A H A W 0 R L D > > GERMANY GUYANA > > The National Spiritual Assembly of > the Baha'is of Germany hosted a A series of postage stamps in vari- > tribute to Baha'u'llah attended by ous monetary denominations, dis- > more than 900 people on 26 May. playing an orchid design and > The event took place in the Pauls- overprinted with "Baha'i Holy Year > kirche in Frankfurt which was cho- 1992," was released on 29 May by > sen for its significance as the site of the postal service in Guyana. > the first sessions of the first demo- > cratically-elected German parlia- > ment which passed the democratic > KIRIBATI > constitution of Germany in 1948. > Messages in recognition of the event > were sent by Chancellor Helmut The Baha'i community of Kiribati > Kohl, who assured the Baha'is of commemorated the Ascension of > continued governmental efforts in Baha'u'llah at 2:00 am on 29 May > human rights issues, and former with a one-hour service broadcast > Chancellor and Nobel Peace Prize on national radio and a meeting > winner Willy Brandt. and banquet held on 30 May. > Among the guests attending the > banquet were the president of Kiri- > bati, several government ministers, > and the New Zealand high > commissioner. > > Below: More than 900 peo- > ple attended a tribute to > Baha'u'llah hosted by the > National Spiritual Assem- > bly of the Baha'is of Ger- > many in Frankfurt's > Paulskirche. > > Above: The solemn session > of the Federal Chambers of > Deputies of Brazil in Com- > memoration of the Cente- > nary of the Ascension of > Baha'u'llah. > T H E B A H A W 0 R L D 123 > > LUXEMBOURG facilities, professional associa- > tions, and institutes and spoke > A photo exhibition on the theme about health care from a Baha'i > ''The Promise of World Peace" was perspective. > shown during International Exhibi- > tion Week, 22 to 30 May, in > Luxembourg City. The exhibit at- VANUATU > tracted thousands of visitors. > Afemata Moli Chang, a high chief of > Samoa, led a traditional presenta- > MALAYSIA tion to the people of Tanna, > Vanuatu as part of the Ocean of > At the request of the National Light Campaign designed to share > Council of Women's Organizations, the message of Baha'u'llah with the > the State Baha'i Women's Commit- Pacific peoples. A reenactment of > tee of Perak organized a one-day the arrival of Samoan Christian > AIDS Awareness Training Pro- missionaries in Tanna in 1850 was > gramme held on 1 7 May. The pro- undertaken by the visiting Baha'i > gram, funded by WHO, featured chiefs. The paramount chief on the > presentations by well-known medi- island presented the visitors with a > cal specialists and discussions on kava root as a symbol of the fulfill- > solutions to the AIDS problem. ment of a prophecy that a "special > message" would be brought to the > people of Tanna in 1992. > NETHERLANDS > > The Dutch Baha'i community was Below: A member of the > Health Care Professionals > officially represented for the first > tour presents information > time at a meeting of the Dutch to a U.S. Embassy official. > Women's Council, the most influen- > tial women's organization in the > Netherlands, on 21 May. The > agenda included a presentation > about the Baha'i International > Community. > > UKRAINE & MOLDOVA > > The Health Care Professionals > Project took place in the Ukraine > and Moldova from 16 to 29 May. A > group of professional women from > several countries visited medical > 124 T H E B A H A W 0 R L D > > JUNE 1992 representative of the Baha'i com- > munity was included in the Belize > delegation to the Human Rights > AUSTRALIA and Religion regional conference > held in Honduras, 10 to 13 June. > Twelve-year~old May Eshraghi, a > Baha'i, was chosen as a member of > a delegation of 20 Australian chil- BRAZIL > dren and youth to represent their > country at the Global Children's > The National Spiritual Assembly of > Hearing held during the Earth > the Baha'is of Brazil, and Baha'i > Summit in Rio de Janeiro, Brazil. > communities around the world, > assisted by the Baha'i International > Community's Office of the Environ- > BELIZE ment, made many contributions to > the United Nations Conference on > The National Arts Council spon- the Environment and Development > sored a showing of calligraphy by (UNCED). known as the Earth > Baha'i Tommy Oliver entitled "To Summit, and the parallel non-gov- > the Glory of God." The exhibit, held ernmental organizations' event, the > in Belize City, featured quotations Global Forum, in Rio de Janeiro, > from the Baha'i Writings. The show from 3 to 14 June. > received significant television and > radio coverage. > > At the request of the Human CAMEROON > Rights Commission of Belize, a > For African Child Day, 16 June, the > Baha'i community of Bamenda par- > ticipated in a radio program called > Kid's Specin.~ a parade, and a > round-table discussion on "Aban- > doned Children and the Right of a > Child to a Home." > > EQUATORIAL GUINEA > > A school in Bata recognized the > Baha'i Faith as an independent reli- > gion, allowing Baha'i students to > Above: Members of the take their mandatory religion > Ocean of Light Project in > Port Vila, Vanuatu. classes, with regular exams, at the > local Baha'i Centre. > T H E B A H A W 0 R L D 125 > > EUROPEAN COMMUNITY Institute was honored for its suc- > cess in the complete eradication of > On 11 June, the European Parlia- guinea worms through educating > ment adopted a resolution con- villagers on prevention tactics . > demning the 18 March execution of When the program began 752 peo- > Bahman Samandari, a Baha'i, in ple were infected and 211,813 were > Evin Prison, Teheran, Iran. The res- at risk. > olution urged the European Com- > munity "to support the Baha'i > MALAYSIA > struggle for the right to practice > their religious beliefs without fear of > To aid the blood bank at the Gen- > persecution or execution," and > eral Hospital in Kangar, the Local > expressed concern that the Islamic > Spiritual Assembly of Perlis orga- > Republic might return to the "bru- > nized a highly successful blood > tal persecutions" it inflicted on the > donation campaign on 19 June. > Baha'is during the first decade fol- > Various public officials, including > lowing the revolution. > the State Director-General of > Health, commended the Baha'is for > their efforts. > INDIA > > The Baha'i Vocational Institute for MAURITIUS > Rural Women in Indore received the > prestigious United Nations Environ- The Baha'i community hosted a > ment Programme's Global 500 commemoration of the centenary of > award in Rio de Janeiro , Brazil on the passing of Baha'u'llah at the > World Environment Day, 5 June. University of Mauritius on 17 June. > The non-profit educational program The Prime Minister of Mauritius > was one of 74 individuals and insti- addressed the gathering of nearly > tutions to receive the award. The 700 people, commenting that > Below: As part of African > Child Day activities in > Cameroon, Baha'i children > participated in a parade. > 126 T H E B A H A W 0 R L D > > Baha'u'llah has "given the world a ZAMBIA > strong spiritual basis to bring about > unity and peace among the human Community leaders and a Senior > race." The Minister of Arts and Cul- Chief participated in the William > ture also addressed the audience Masethla Baha'i Institute's obser- > which included mayors and other vance of World Environment Day on > prominent persons. 6 June. The guests were introduced > to the Institute's environment- > related activities, including a tree > plantation, an agro-forestry demon- > NEW ZEALAND > stration plot, a wood-saving mud > cooking stove, and a market garden > The Auckland Baha'i community maintained through sustainable > hosted a luncheon for women on 20 agriculture methods. The Senior > June to honor the heroine 'fahirih, Chief announced his decision to > a disciple of the Bab. Among the encourage his headmen to work > guests were members of Parlia- with the Institute on projects > ment, magazine editors, academics, related to fuel conservation and the > and authors. Actress Ilona Rodgers planting of trees. > served as mistress of ceremonies > for the program which included > prayers- in several languages, musi- JULY 1992 > cal entertainment, and an account > of the life of'fahirih. > CZECHOSLOVAKIA > > Kevin Locke, a native American > SWITZERLAND Indian dancer and musician, > toured four cities in ten days in the > Czechoslovakia sharing his culture > The Swiss government officially > and the Baha'i teachings with his > exempted Baha'i children from > audiences. > school on six Baha'i Holy Days. > > GREECE > UNITED STATES > In Volos, a seminar on "The Envi- > ronment as a Divine Element" was > The United States House of Repre- held on 29 July in conjunction with > sentatives unanimously passed the an exhibition on Baha'u'llah. > Baha'i Emancipation Resolution on > 2 June condemning the execution > of Mr. Bahman Samandari and the MALAYSIA > continued persecution of the > Baha'is in the Islamic Republic of Three Baha'i communities (Malay- > Iran. sia, Bolivia and Cameroon) were > T H E B A H A W 0 R L D 127 > > chosen by the Baha'i International UNITED STATES > Community to participate in a joint > two-year project with UNIFEM to The United States Senate approved > enhance the status of women in a resolution urging Iran to grant > society. First on the agenda was to religious rights to Baha'is in that > identify through consultations the country. The United States State > important issues facing the women Department specifically criticized > of Malaysia. Then consultants will Iran's "continuing repression of the > be trained through workshops and Baha'i religious community." > practical experience to monitor > related projects. > AUGUST 1992 > > PANAMA > BANGLADESH > The National Post Office held a cer- > emony on 9 July for the official A seminar on "Building a New > stamping of a commemorative enve- World Economy" was held at > lope entitled "Commemorations of the National Baha'i Center on > the Baha'i Faith in 1992." The issue 27 August, in Dhaka. The Minister > was in commemoration of the Cen- of Commerce was the keynote > tenary of the Ascension of speaker for the event. > Baha'u 'llah, the Baha'i World Con- > gress , and the 20th anniversary of > the Baha'i House of Worship in > Panama. > Below: A stamp, featuring > the Baha'i House of > Worship in Panama , was > issued by the country's > National Post Office in > commemoration of the > Ascension of Baha'u'llah. > > GOTELáPANAMA CORREOS > 5< > Centenario del > fallecimientodc > BaM'u11Ah > 29 de Mayo, 1992 > > CONGRESO > > Santuario del Bab ~J~ > NEW YORK 1992 > Haifa, Israel > > VigCsimo Aniversario de > la lnauguraci6n de la Cas:i. de > Adoraci6n Dahfi de Panami.. 1992 > 128 T H E B A H A W 0 R L D > > CANADA regional authorities for their suc- > cess in educating 260 village fami- > A university colloquium, organized lies in primary health care. > by a Baha'i professor, was held at > the University of New Brunswick on > 17 August and featured presenta- VANUATU > tions on various Baha'i topics by > professors of several Canadian uni- A local Baha'i began a grass roots > versities. The president of the Uni- literacy project on the island of > versity of New Brunswick opened Tanna for adults with a training > the colloquium by highlighting institute held on 15 to 16 August > some of the goals the university and which was attended by several vil- > the Baha'i Faith have in common. lagers desiring to assist their locali- > ties. Another Baha'i on the island of > Santo offered literacy classes in an > CANARY ISLANDS area currently without schools. > Several youth were trained to teach > A group of Baha'i artists held an their own classes. The villagers > exhibition of their works in G'aimar were taught skills to improve the > from 15 to 30 August which was quality of life in their own villages > visited by a broad representation of with the ultimate goal of alleviating > the public. the need for them to move to the > towns to survive. > > GHANA > SEPTEMBER 1992 > The Baha'is of Ghana, in collabora- > tion with the Environmental Protec- > tion Council of Ghana, organized a BOTSWANA > symposium in Accra on 5 August > entitled "After Rio-Finding Roles in Botswana's Baha'i community orga- > Sustaining Ghana's Environment." nized a celebration in honor of > More than 100 participants from Baha'u'llah on 2 September. More > government departments, non-gov- than 200 guests attended including > ernmental organizations, public the acting president and the minis- > corporations and the general public ter of works and communications. > formulated recommendations to the The local television station pro- > Government and NGOs suggesting duced and aired a 30-minute pro- > ways to protect Ghana's environ- gram about the event. > ment. > > CHINA > TANZANIA > The International Association of > Five Baha'i community health Baha'i Publishers participated in > workers were acknowledged by the 1992 Beijing International Book > T H E B A H A W 0 R L D 129 > > Fair from 2 to 7 September. Con- also invited to perform at the stu- > tacts were also made with about 20 dio of one of Hong Kong's leading > Chinese publishing companies to television stations. > explore future business coopera- > tion. > INDIA > > EL SALVADOR The Baha'i community of India was > asked to present a paper at the > The Jamaliyyih Baha'i Institute International Religious Conference > inaugurated its Mobile Library on on World Peace held from 17 to > 25 September in the city of Arce. 19 September in Sandila, Uttar > The mayor participated in the Pradesh. > event, as did several school march- > ing bands and cultural centers. A seven-month long Unity > Message March sponsored by the > State Baha'i Council of Kerala > HONDURAS began on 6 September in an effort > to combat the growing communal- > ism in the state by sharing > An awards ceremony was held on 4 > Baha'u'llah's message of the one- > September to announce the win- > ness of humanity. > ners of the national essay contest, > "Woman for the Year 2000," spon- > sored by the Baha'i community of > MAURITIUS > Honduras, UNICEF, UNDP (United > Nations Development Programme) > and the Ministry of Culture. The minister of Rodrigues officially > opened Baha'i Week during a cere- > mony in Baie-aux-Huitres on 19 > HONG KONG September. The minister spoke > about Baha'u'llah's vision of world > unity and the values and principles > On 17 September, the Baha'i Pro- > He promulgated. During the week, > fessional Society was founded with > cultural and informational events > the aim of providing the Hong Kong > were sponsored by the Baha'is of > professional and business commu- > the island. > nity a forum for exploring social, > economic, philosophical and spiri- > tual issues as they relate to current > PORTUGAL > trends of thought. > Baha'i Children of the World, On 15 September, a representative > a performing group of 13 children of the National Spiritual Assembly > from different ethnic backgrounds, of the Baha'is of Portugal was > attending the School of the Nations asked to address thousands of par- > in Macao, toured Hong Kong from 5 ticipants at a World Peace Day > to 6 September. The children were demonstration organized by Brama > 130 T H E B A H A W 0 R L D > > Kumaris University and supported UNITED KINGDOM > by the Municipal House of Lisbon. > Hand of the Cause of God and > widow of the Guardian of the Baha'i > SOUTH AFRICA Faith, Madame Rfil:liyyih Rabbani, > was the honored guest at a recep- > tion at the British Museum on 15 > The National Spiritual Assembly of > September. The reception inaugu- > South Africa officially opened its > rated the first exhibition of Baha'i > new National Center in Johannes- > manuscripts from the British > burg. Among the guests were the > Library's Oriental and India Office > deputy to the mayor of Johannes- > Collection. Assistant Keeper of the > burg and the former president of > Department of Oriental Antiquities, > the African National Congress, Mr. > Dr. Sheila Canby, welcomed the > Oliver Tambo. > guests with a warm tribute to the > Baha'i community. Among the 180 > guests were Princess Helene of > TANZANIA Romania and various foreign diplo- > mats. Representatives of the media > The Baha'i community of Dar es were also present. > Salaam had a booth in the Fourth > National Book Week Festival. More > than 15,000 people visited the > Festival. > > Above: The Baha'i community of > India presented a paper at the > International Religious > Conference on World Peace held > in the state of Uttar Pradesh. > > Left: The Tanzanian Minister of > Education and Culture visits the > Baha'i booth at the country's 4th > National Book Festival. > T H E B A H A W 0 R L D 131 > > ZAMBIA dignitaries and media. Prime Minis- > ter Paul Keating and Opposition > A three-year literacy program was Leader John Hewson both sent > launched on 8 September by the congratulatory messages. Former > Baha'i community to mark the Youth of the Year and Olympic ath- > occasion of World Literacy Day. The lete, Kathy Freeman, an aboriginal > program began with teacher train- Baha'i, and former Australian of the > ing at the William Masethla Baha'i Year and Humanist of the Year, Pro- > Institute in February 1993. The fessor Fred Hollows, addressed the > program is funded by the Swedish audience. > Baha'i community and the Swed- > ish International Development > Agency. BANGLADESH > > The Baha'i community was asked > OCTOBER 1992 > to address the participants of a > seminar on women and the envi- > AUSTRALIA ronment sponsored by the Associa- > tion of Business and Professional > The Baha'i community of the Gold Women's Clubs on 16 October. The > Coast sponsored a United Nations Baha'i representative spoke about > Day celebration on 24 October the Baha'i Faith and the Baha'i > which was attended by more International Community's environ- > than 900 people, including many mental activities. > > Above: Madame RU.1:J.iyyih > Rabbani and Princess > Helene of Romania at the > official opening of the > Exhibition of Baha'i > Manuscripts at the British > Museum. > 132 T H E B A H A W 0 R L D > > CANADA in Hindi and English. The state- > ment was distributed to about 6000 > Representatives of the National senior government officials, minis- > Spiritual Assembly of Canada were ters, university chancellors, state > invited to make a presentation on chief ministers and governors, and > the Canadian Baha'i views of public other prominent leaders in India. > religious broadcasting to the > Canadian Radio Television and > Telecommunications Commission. IRELAND > The presentation was broadcast on > cable TV stations and on the ''The Earth is but One Country: A > VisionTV network. New World Order, the Environment > and Development" Conference was > held in Dublin from 10 to 11 Octo- > CZECHOSLOVAKIA ber. Speakers included environ- > mentalists, representatives from > Charles University of Prague UNCED-Geneva and the Associa- > included in its course offerings "The tion of World Federalists, as well as > Baha'i Faith-An Introduction to its prominent Baha'i scholars. > History and Teachings." The > course was taught by visiting assis- > tant professor, Dr. Vahid Behmardi, JAPAN > of the Department of Near Eastern > and African Studies and translation Prince Alfred von Lichtenstein > was provided for non-English toured ten cities in Japan from 25 > speakers. October to 11 November delivering > "Memorial Lectures" celebrating the > centenary of the passing of > GHANA Baha'u'llah. Nearly 3000 people > attended his talks. > A Peace March sponsored by the > National Commission on Democ- > racy was held in Accra on 30 Octo- PAPUA NEW GUINEA > ber. The march, organized by > various religious groups, including The deputy prime minister, a > the Baha'is, ended with a tree- former prime minister, a represen- > planting ceremony at Parliament tative of the governor-general, two > House. members of the cabinet and other > government officials attended a din- > ner to commemorate the Baha'i > INDIA Holy Year hosted by the National > Spiritual Assembly of the Baha'is of > The National Spiritual Assembly of Papua New Guinea. The deputy > the Baha'is of India issued a state- prime minister, Sir Julius Chan, > ment entitled "Communal Har- spoke about the life of the first > mony: India's Greatest Challenge" Baha'i of Papua New Guinea. > T H E B A H A W 0 R L D 133 > > RUSSIA Sipila of Finland, who was the first > woman to be appointed assistant > The "New Jerusalem Musical secretary-general of the United > Autumn Festival," the first recorded Nations. > cultural event in Russia to be orga- > nized according to Baha'i princi- > ples , was held on 4 October at the TURKEY > New Jerusalem Monastery 50 kilo- > meters from Moscow. Participating A representative of the Baha'i Inter- > musicians were selected because of national Community joined the > their commitment to the unity of Head of Bosphorus University's > humankind. The New Jerusalem Institute of Environmental Sciences > Monastery, built in the 17th cen- and various Turkish officials in pre- > tury, was chosen as the site of the senting papers at a conference on > Festival because it symbolizes the "Globalization and Environment" > unity of the Eastern and Western which was held on 3 October at the > branches of Christianity. University. The conference was > attended by prominent people > including the district governor of > SWITZERLAND Fatih, Istanbul, and a representa- > tive of the Sisli Town Council. > The Second International Music Six Baha'i doctors of various > Forum from 22 to 25 October, enti- professional specializations donat- > tled 'The Role of Music in a Chang- ed their services for the examina - > ing World," attracted artists from tion of 600 patients in two days as > nine countries who gathered to part of a health check program > hear lectures on music, ethics and supported by the mayor and Mu- > creativity. A concert, featuring nicipality of Kec;:ioren . > Baha'i musicians , virtuoso violinist > Bijan Khadem-Missagh and com- > poser/pianist Michael Neunteufel, UGANDA > both from Austria, and concert pia- > nist Mark Ochu from the United The Baha'i community participated > States, opened the forum. in the national observance of World > Food Day in Kapchorwa on 16 > The "Role of Women in a October, setting up an exhibit with > United Europe" was the theme of the theme 'The Farmer Comes > another conference held at Landegg First" and marching in the parade. > Academy from 28 October to 1 > November under the auspices of > the secretary-general of the Council UNITED STATES > of Europe, Catherine Lalumiere, > and the president of the Swiss Hmong Baha'i, Mr. Chue Chang, > National Council of Women's Orga- was one of 68 Southeast Asian > nizations, Regula Lanz-Bauer. community leaders invited to dis- > Among the speakers were Helvi cuss the situation of Southeast > 134 T H E B A H A W 0 R L D > > Asian refugees in the United States BOPHUTHATSWANA > and in the refugee camps of Thai- > land and the Philippines at the > White House and at a meeting of The anniversary of the Birth of > Non-Governmental Organizations Baha'u'llah was celebrated by a > at the United Nations in New York. gathering of the Baha'i community > and its guests at the National > Baha'i Center in Mmabatho on > NOVEMBER 1992 11 November. Guests included the > governor of Molopo and senior aca - > demics of the University of > ARGENTINA Bophuthatswana. > > Ecologin. y Unidad Mundinl (Ecology > and World Unity). a magazine pub- > BRAZIL > lished by the Baha'i community of > Buenos Aires, dealing with ecology > in a broad sense and covering A "Culture, Education, Peace" con- > development. indigenous culture, test was organized by the Nucleus > urbanization, and world peace, for Social Well-Being (Lar Linda > began publication. The magazine is Tanure) and supported by the > sold in the kiosks of main cities in Baha'i community, the Secretary of > Argentina and nearby countries. Education and Culture, the Munici- > pal Secretary of Education and the > Brazilian Society of Education for > AUSTRALIA > Peace. The first lady of the State of > the Amazon, who is also State Sec- > A special service to observe Univer- > retary for Social Action, contributed > sal Children's Day was held at the the prizes to be given to the winners > Baha'i House of Worship on 8 of several disciplines . The awards > November. Children from various ceremony was featured on a > religious scripture classes in the Manaus television channel, 1V > area served as readers during the Globo. > service. > > AUSTRIA CANADA > > The Esperanto film "Sheepfold of > the Ninth Prophet," about the The Canadian government > Baha'i World Centre, was presented declared the second week in > to the 77th Universal Esperanto November of every year to be Unity > Congress in Vienna. The film origi- in Diversity Week through an act of > nally premiered on television in Parliament. The Baha'i community > Poland with an estimated audience of Canada had initiated the pro- > of 15 million. posal. > T H E B A H A W 0 R L D 135 > > CAPE VERDE The Baha'is of Berlin partici- > pated in a demonstration of more > The Baha'is of Cape Verde com- than 100,000 people, convened by > memorated the Centenary of the the President of Germany, on > Ascension of Baha'u'llah with a 8 November. Called the "Chain of > public conference on ''The Mission Lights," the event was a public > of Baha'u'llah" in the Parliament show of solidarity of the German > Hall. Representatives of the presi- people with foreigners living in > dent of Cape Verde and the presi- their country. The Baha'i delega- > dent of the Municipal Council of tion carried a banner reading, > Praia, UNICEF workers and other "Baha'u'llah: The Earth is but One > community leaders attended. A pic- Country." > torial exhibition about the life and > teachings of Baha'u'llah was dis- > HAWAII > played in the entrance of the Hall. > The East-West Center received the > National Spiritual Assembly of the > GERMANY Baha'is of the Hawaiian Island's > Martha Root Award for Achieve- > Friedrich-Wilhelms University initi- ment and Community Service in > ated a series of talks on the Baha'i honor of the role it has played in > Faith which were presented by pro- providing a research and resource > fessors from several German uni- base for the countries of the Pacific > versities and included the topics Rim. > "Origin and Implication of the > Baha'i Religion," and ''The Baha'i > Approach to Peace and Their Chris- > tian-Islamic Background." > > Right: The Baha'i commu- > nity of Brazil supported the > "Culture, Education, > Peace" contest organized > by Brazil's Nucleus for > Social Well-Being (Lar > Linda Tanure). > 136 T H E B A H A W 0 R L D > > INDIA restoration on 12 November. More > than 1000 attended the public cere- > "The Prisoner of Akka," a video doc- mony, including the German > umentary about Baha'u'llah, was ambassador, the wife of the Rus- > broadcast on the government-run sian ambassador, the USAID direc- > national television channel to tor, and several religious leaders. > approximately 85 percent of the Press coverage was extensive. > Indian television audience . > > UNITED STATES > SINGAPORE > > During the national Clean and The second Baha'i World Congress > Green Week 1992, the Ministry of was convened for four days, 23 to > the Environment honored a Baha'i 26 November, in New York City with > with a Green Leaf Award recogniz- some 27,000 participants. Congrat- > ing her environmental activities. ulatory messages were received > The Baha'i community participated from the president of the United > in the Week by adopting the West States, George Bush, and the gover- > Coast Park and Beach to clean up. nor of New York, Mario Cuomo. > Mayor David Dinkins of New York > welcomed the Baha'is to New York > TRINIDAD & TOBAGO City during the opening session of > the Congress. Two celebratory con- > The Baha'i community mounted a certs, one classical and the other > photo and book exhibit about the jazz, were held at Carnegie Hall in > Baha'i Faith in the Departure conjunction with the event. 1 > Lounge of Piarco Airport to run > from 15 November to 10 December. > ZAIRE > TURKEY > The Baha'is of Zaire held a private > Baha'i publisher, Baha Joint Stock reception in Kinshasa in honor of > Company, represented the Baha'i the Baha'i World Congress on 26 > community in the Traditional Book November. Among the 70 guests > Fair in Istanbul from 7 to 15 were the president of the Human > November. More than 200,000 peo- Rights League, the secretary gen- > ple visited the Fair. eral of the prime minister's party, > the superintendent of the Ameri- > can School, the secretaire rappor- > UGANDA teur of the National Unity > Conference, and five ambassadors. > The Baha'i House of Worship for > the African continent in Kampala 1. See 'The Second Baha'i Holy Year," > was reopened after completion of page 95. > T H E B A H A W 0 R L D 137 > > DECEMBER 1992 nate worldwide Baha'i activities > and will collaborate with interna- > tional organizations that deal with > ALBANIA the rights and status of women > worldwide. > The Baha'i community was invited > to attend several meetings of the > special commission in charge of BRAZIL > drafting Albania's new consti- > tution. The document, "Some > Tomorrow Belongs to the Children, a > Thoughts on Drafting of a National > collection of children's artwork and > Constitution," was presented to the > essays centering on environmental > Commission members. > themes and published for the Earth > Summit, was presented to Mrs. > Raisa Gorbachev by representatives > AUSTRALIA > of the National Spiritual Assembly > of the Baha'is of Brazil during the > A Statewide Women's Conference > Gorbachevs' visit to the National > was held in Melbourne at the > Congress in Brasilia on 9 Decem- > request of the National Baha'i Wom- > ber. Mrs. Gorbachev warmly re- > en's Committee to educate, inspire > ceived the gift. > and encourage both women and > men to build equality between the > A representative of the > sexes as a step towards world > National Spiritual Assembly of Bra- > peace. > zil was invested as a counselor of > the National Council on the Rights > BAHA'i WORLD CENTRE > of Children and Adolescents > (CONANDA) of the Ministry of Jus- > tice on 16 December. CONANDA's > The Universal House of Justice > directive is to formulate a national > announced the initiation of a new > policy in defense of the rights of > phase of the Mount Carmel pro- > children and adolescents and to > jects. This phase involves excava- > oversee the execution of the Statute > tion for the International Teaching > of the Child and Adolescent. > Centre building and the terraces > above the Shrine of the Bab. 2 > Os Sete Vales e Outros Escri- > The Universal House of tos (The Seven Valleys and Other > Justice also announced the forma- Writings) by Baha'u'llah was pre- > tion in New York of the Office for sented to the Museum of Image > the Advancement of Women, as an and Sound in Sao Paulo during a > agency of the Baha'i International ceremony on 18 December. An > Community. The Office will coordi- exhibition about the Baha'i Faith > and the Writings of Baha'u'llah was > 2. See 'The Mount Carmel Projects," featured in the Museum until the > page 169. end of the month. > 138 T H E B A H A W 0 R L D > > HONG KONG support of the Community Environ- > ment and Resources Office of the > The first Hong Kong Award for Ser- Department of Environment and > vice to Humanity was presented to Natural Resources . More than 3000 > Mr. Tong Chaifong by the Baha'i attended the event which featured > community of Hong Kong. Mr. Tong folk and modern music. > has worked for nearly two decades > with the city's street people and > drug abusers. Former senior gov- PORTUGAL > ernment official. Mr. Denis Bray, > offered the award during a banquet. > A 30-minute program about the > Baha'i World Congress in New York > LUXEMBOURG was aired on the national television > channel, RTP, on 26 December. The > The Christian, Muslim, Jewish and footage was filmed by a Portuguese > Baha'i communities of Luxem- television crew which asked the > bourg participated in an ecumeni- Baha'i community to assist with the > cal prayer service for peace in the editing and preparation of the > former Yugoslavia sponsored by the script. > Council of Luxembourg for Refu- > gees and the Catholic Association > for the Abolition of Torture. Repre- SWITZERLAND > sentatives of all the religions signed > a final statement urging peace in > the region. Landegg Academy hosted a Forum > for Young Professionals from 27 > December to 2 January. One hun- > PAKISTAN dred participants from 22 countries > attended lectures and discussed > The Baha'is of Peshawar hosted a the theme "Ethics for a Global > Mushaira with the theme "World Society." > Peace" in which well-known poets > were invited to recite their poetry. > The chief guest was Mr. Mohsin > TC HAD > Ahsan, head of the English Depart- > ment at Islamia College in Pesha- > war and a prominent poet. Tchad-Television invited the Baha'i > community to participate in a tele- > vised round-table discussion on > PHILIPPINES AIDS on 5 December. The Baha'i > community was the only religious > A concert dedicated to environmen- organization in the country running > tal protection was organized on 22 organized information seminars on > December by the Baha'i communi- AIDS and training rural health > ties of the Mindoro Islands, with the agents to deal with the disease. > T H E B A H A W 0 R L D 139 > > TUVALU BOLIVIA > > During their visit to the Baha'is of The first Latin American Baha'i > Tuvalu, several high chiefs of Social and Economic Development > Samoa called on the prime minister Seminar took place from 29 to 31 > to pay their respects with a tradi- January in Santa Cruz. Represen- > tional sua ceremony. The prime tatives from 16 countries attended > minister had recently rejected a and discussed projects in the areas > suggestion by the Christian Tuvalu of health, education, environment, > Church to ban all other religious child welfare, literacy and the > organizations. advancement of women. > > JANUARY 1993 FRANCE > > The Baha'is of Monaco sponsored a > BAHA'i WORLD CENTRE Symposium on Environment from > 16 to 17 January in Monte Carlo. > The revelation by Mr. Reynaldo Gal- Featured speakers were Dr. Arthur > indo Pohl, the United Nations' spe- Dahl, deputy coordinator of the > cial representative in charge of Earthwatch program of the United > monitoring the human rights situa- Nations Environmental Programme > tion in Iran, of a secret document (UNEP) and Dr. Frederic Briand, > written by Iran's Supreme Revolu- Director of CIESM (International > tionary Cultural Council (ISRCC) in Commission for the Scientific > February 1991 sparked a worldwide Exploration of the Mediterranean). > information campaign organized by The Symposium was covered by > the Baha'i International Commu- both print and television media. > nity to inform governments, human > rights agencies, and non-govern- > mental organizations about the GERMANY > document. The Iranian memoran- > dum details government practices The Senate of Berlin published a > for the treatment of the Baha'is. Mr. booklet entitled "Unity in Diver- > Galindo Pohl highlighted the con- sity- World Religions in Berlin" > tents of the document in his 22 which includes a section on the > February report to the 49th session Baha'i Faith. > of the United Nations Commission > on Human Rights. 3 > GUYANA > > The new president, His Excellency > Cheddie Jagan, received a delega- > tion from the National Spiritual > 3. See 'The Case of the Baha'i Minority Assembly of the Baha'is of Guyana. > in Iran," page 24 7 . They discussed several issues > 140 T H E B A H A W 0 R L D > > including racial harmony and the of unity." The march concluded > country's water supply problems with a public devotion service at the > and how the Baha'i community is Baha'i House of Worship. > working towards their solution. > > SIERRA LEONE > INDIA > The Baha'is of Sierra Leone contrib- > Mrs. Naina Yeltsina, wife of Presi- uted to a week of prayer and fast- > dent Boris Yeltsin of the Russian ing, called for by the head of state, > Federation, accompanied by the by creating a twenty minute devo- > wife of the Russian ambassador to tional program for National Radio. > India, visited the Baha'i House of The program consisted of prayers > Worship in New Delhi. The delega- and meditations on subjects such > tion was received by Mrs. Zena Sor- as the security and protection of > abjee, member of the Continental nations. > Board of Counsellors, and Mr. R. N. > Shah, secretary of the National > Spiritual Assembly of the Baha'is of UNITED STATES > India. As an architect, Mrs. Yeltsina > was impressed by the unique archi- St. Peter's Lutheran Church in New > tecture of the lotus-shaped temple. York City was the setting for the > funeral on 9 January of world- > renowned jazz musician and Baha'i, > MOZAMBIQUE John Birks (Dizzy) Gillespie. The > Baha'i community of New York and > The Baha'i community sponsored a the Baha'i International Commu- > celebration of World Religion Day in nity participated in the funeral . > Maputo on 17 January 1993. Invi- > More than 700 Baha'is from > tations were sent to 94 religious > around the country participated in > groups in Maputo. A representative > the National March of Celebration > of the Department of Religious > in honor of the birthday of Dr. Mar- > Affairs of the Ministry of Justice > tin Luther King, Jr. in Atlanta, > welcomed the more than 100 partic- > Georgia on 18 January. Robert > ipants, and talks and prayers from > Henderson, Secretary-General of > seven religions were presented. > the National Spiritual Assembly of > the Baha'is of the United States, > was a Co-Grand Marshal and > PANAMA > spoke to a rally of some 150,000 > about the Baha'i principle of the > The Baha'i community of Roberto > oneness of humanity and the need > Duran held a march to commemo- > for racial unity. > rate World Religion Day. Accompa- > nying the marchers was the Radio The Baha'i Chair for World > Baha'i truck which carried banners Peace at the University of Maryland > stating "Religion must be the cause in College Park was officially > T H E B A H A W 0 R L D 141 > > inaugurated on 19 January. Dr. the University of Cambridge Exams > Soheil Badi Bushrui is the first pro- Syndicate to provide the students > fessor to hold this Chair, which with the International General Cer- > resides in the University's Center tificate of Secondary Education > for International Development and (!GCSE) upon graduation. Because > Conflict Management. The goal of only 20 percent of girls in Zambia > the Chair is to promote non-violent have the opportunity to pursue and > resolution of conflict using the complete a basic education, the > Baha'i experience as a basis. Banani School accepts only girls. > > ZAMBIA FEBRUARY 1993 > > The Banani International Second- > ary School for girls, 80 kilometers BRAZIL > north of Lusaka, was opened with a > ceremony on 31 January. The "Tomorrow Belongs to the Chil- > school was built by the Baha'i com- dren-Phase II" was initiated on 1 > munity and features six class- February by the Office of the Envi- > rooms, a 120-bed dormitory, and a ronment of the National Spiritual > dining hall. The curriculum con- Assembly of the Baha'is of Brazil in > centrates on practical training in collaboration with UNICEF. The six- > science and agriculture and follows month environmental education > > Right: Naina Yeltsina, wife > of Russian Federation > President Boris Yeltsin, > visits the Baha'i House of > Worship in New Delhi > during a visit to India. > 142 T H E B A H A W 0 R L D > > project involves 3000 students and of New Zealand and leader of the > 120 teachers in the outskirts of Kingitanga Movement (a loose fed- > Brasilia and will result in the pro- eration of Maori tribes), Dame Te > duction of 1000 educational kits, Ata-i-rangi-kaahu, Sir Thomas > each including a video and a book Davis of the Cook Islands and Prin- > of materials to be used in environ- cess Tosi Malietoa of Samoa. Queen > mental education courses for stu- Te Ata-i-rangi-kaahu uncharacter- > dents and teachers. The courses istically chose to address the audi- > will teach environmental issues ence herself rather than through > through the arts. her spokesperson to thank the > Baha'is for inviting her and for > addressing the issue of unity in > GERMANY diversity. > > The mayor of Offenbach dedi- A tribute concert to Dizzy > cated a Baha'i Holy Year Exhibit on Gillespie was held in the Auckland > Baha'u'llah as a permanent exhibi- Town Hall on 17 February. The > tion in the City Hall during an offi- program, hosted by the Auckland > cial ceremony. The mayor himself Baha'i community, included big > chose two quotations from band music led by international > Baha'u'llah's writings which he composer-conductor, Russell Gar- > hoped would influence understand- cia, video tributes from Oscar > ing among the people of 106 Peterson, George Shearing and > nationalities living in Offenbach. Mike Longo and a live tribute by > actress Ilona Rodgers. The concert > was attended by 1400 jazz fans. > ISRAEL > > A stamp featuring the Seat of the TAIWAN > Universal House of Justice was > issued by the Philatelic Service of The 130th anniversary of the intro- > the Israel Postal Authority on duction of the Baha'i Faith in China > 16 February as part of an ongoing was marked by a banquet hosted by > series of stamps in honor of the reli- the Baha'is of Taiwan. Guest speak- > gions represented in the Holy Land. ers were the Minister of the Interior, > The design for the stamp was cho- who spoke about the contribution > sen in a national contest. the Baha'is have made to Taiwan, > and Mr. Douglas Martin, director- > general of the Baha'i International > NEW ZEALAND Community's Office of Public Infor- > mation, who spoke about the > The National Spiritual Assembly of importance of religion in society. > the Baha'is of New Zealand spon- Among the 130 guests were digni- > sored a national celebration of the taries from the Taiwanese govern- > Baha'i Holy Year. Among the hon- ment as well as representatives of > ored guests were the Maori Queen embassies and consulates. > T H E B A H A W 0 R L D 143 > > TURKEY UNITED STATES > > The Baha'i youth of Iskenderun and As part of its observance of Black > Antakya. in collaboration with the History Month , the National Spiri- > Municipality of Iskenderun, planted tual Assembly of the Baha'is of the > 1500 trees in an area designated by United States presented the ninth > the municipality as an environmen- annual David Kellum Awards to > tal project. OMNI Youth Services of Buffalo > Grove, Illinois and Oscar H. > DeGruy, founder of the Los Angeles > UNITED KINGDOM Baha'i Youth Workshop, on 27 Feb- > ruary. The awards recognize indi- > As a result of her activity as a mem- viduals or groups that serve as role > ber of the Baha'i Women's Commit- models for youth and help to build > tee, a Baha'i from Newtownabbey, understanding between the races. > Northern Ireland was invited to par- > ticipate in a meeting in Belfast with > the president of the Republic of > Ireland, Mrs. Mary Robinson. > > _.!. :.._ > > 11::: > > BAHA'I WORLD CENTRE! HAIFA • "''" á""""' " '" •omo mon T > Above: A Baha'i stamp and > accompanying first day > cover were issued by the > Israel Postal Authority as > part of a series of stamps > in honor of the religions > represented in the Holy > Land. > Left: Paul Bennett > performs at the tribute to > Dizzy Gillespie sponsored > by the Auckland Baha'i > community in New > Zealand. > 144 T H E B A H A W 0 R L D > > MARCH 1993 secution of the Baha'is and for the > immediate retraction of the policies > outlined in the confidential docu- > BRAZIL ment issued by Iran's Supreme > Revolutionary Cultural Council. > The School of the Nations in Bra- > silia was loaned a videophone by > the Hawaiian Teleclass Interna- GUYANA > tional Company to foster cultural > exchanges between Hawaiian A symposium to commemorate > schools and the School of the International Women's Day was > Nations. The first telephone call, sponsored by the National Spiri- > which transmits both audio and tual Assembly of the Baha'is of > visual signals, took place on Guyana. First Lady, Janet Jagan, > 4 March. The director of the School welcomed the nearly 120 partici- > of the Nations explained that these pants who represented many civic > exchanges help to "create a con- and religious groups. Workshop > sciousness of world citizenship in sessions focused on various issues > the children," which is the school's related to women including educa- > goal. tion, mothering, and equality of the > sexes. > > CHINA > INDIA > A group of Baha'i women visited the > All China Women's Federation in A round table discussion to observe > Beijing as part of the "Overseas International Women's Day on 9 > Chinese Women Delegation to March was organized by the Office > China- A Homecoming Party." Chi- of Public Information of the > nese women from eight countries National Spiritual Assembly of the > visited the People's Republic of Baha'is of India, in collaboration > China to reestablish ties with their with the All India Women's Confer- > Chinese sisters on the mainland ence and the United Nations Infor- > and to discuss joint projects for the mation Centre, New Delhi. Many > future. distinguished people took part and > media coverage was significant. > > GERMANY > NORWAY > Mr. Volker Neumann, member of > the German Federal Parliament and The National Spiritual Assembly of > vice-chairman of the Subcommit- the Baha'is of Norway collaborated > tee for Human Rights and Humani- with the H0vikodden Art Center to > tarian Assistance, issued a press present an exhibition of the paint- > release urging the Federal Govern- ings of Mark Tobey. The opening > ment to protest against Iran's per- ceremony on 27 March was > T H E B A H A W 0 R L D 145 > > attended by nearly 200 including heads. The gift from the Baha'i > the Egyptian Ambassador and the International Community and > attache of commerce for the Chi- UNICEF was presented in honor of > nese Embassy. The director of the first anniversary of the Earth > H0vikodden spoke on the art and Summit in Rio de Janeiro, Brazil. 4 > life of Mark Tobey, highlighting the > change in his art when he became a > Baha'i. The exhibition ran until UNITED STATES > 2May. > Vice-President Albert Gore, Jr., > issued a press release on 4 March > UGANDA expressing the Clinton Administra- > tion's concern about Iran's contin- > The Baha'i community was involved ued violation of human rights, > in several observations of Interna- specifically mentioning the "system- > tional Women's Day. On 1 March, atic repression" of the Baha'i com- > the Baha'i community sponsored a munity. Also on 4 March, a press > seminar on the Baha'i Faith and conference was called to denounce > gender issues. On 8 March, the Iran's human rights violations and > Baha'i community participated in to announce the initiation of con- > national commemorations with an gressional legislation to officially > information and handicraft stall condemn the Iranian Govern- > and a delegation in a parade. ment's treatment of its Baha'i com- > munity. Spokespersons at the press > conference were Representatives > UNITED NATIONS John Porter and Tom Lantos of the > Congressional Human Rights Cau- > A resolution was adopted at the cus, Senators John McCain and > 49th session of the United Nations Chris Dodd, and the U.S . Baha'i > Commission on Human Rights community's spokesman, Firuz > expressing concern about Iran's Kazemzadeh. > continued violation of human > rights, including its discriminatory > treatment of the Baha'is, and call- WEST LEEWARD ISLANDS > ing for continued international > monitoring of the human rights sit- > The Baha'is of St. Kitts and the > uation in the Islamic Republic. The > Business and Professional Women's > mandate of its special representa- > Club hosted a concert by world- > tive, Mr. Reynaldo Galindo Pohl, > renowned concert pianist and > was extended for another year. > Baha'i, Mark Ochu, on 20 March. > The Baha'i International > Community mailed the book > Tomorrow Belongs to the Children to > all Heads of State or Government 4. See "Baha'i Involvement at the Earth > and to United Nations agency Su mmit,'" p. 177. > 146 T H E B A H A W 0 R L D > > APRIL 1993 SPAIN > > The first Baha'i Congress of Catalu- > RUSSIA nya took place from 10 to 12 April > in Barcelona. The Congress focused > The Regional Spiritual Assembly of on Baha'u'llah and Baha'i views > the Baha'is of Russia, Georgia and and solutions for issues su ch as the > Armenia was officially recognized environment, multiculturalism and > by the Russian Government as the the role of culture in a new world > legal head of the Baha'i Faith in order, and socio-economic develop- > Russia. All matters involving the ment. Many prominent people > approval for registration of Local attended the Congress including > Spiritual Assemblies henceforth are representatives of the European > to be handled by the Regional Parliament and the National Con- > Assembly and not by the gress of Spain, writers, journalists, > Government. scholars and academics. > > Left: Baha'is march in a > parade as part of Uganda's > events in honor of Interna- > tional Women's Day. > T H E B A H A W 0 R L D 147 > > WILLIAM P. COLLINS looks at > coverage of Baha'i events and > related stories in the general media > during the Holy Year. > > THE BAHA'I FAITH IN THE EYES > OF THE WORLD: WHAT THE PRINT > MEDIA REPORT ABOUT THE > BAHA'I FAITH > > P > ublished information on the Baha'i Faith in media > outside of the Baha'i community has steadily diver- > sified as the understanding of Baha'u'llah's > teaching becomes more firmly and broadly developed in > the public mind. The public's perception of the Baha'i > Faith is a bellwether of humanity's developing social con- > cerns, and a sign of the organic evolution of the religious > community that claims to address these concerns. The > past year's eruption of news articles is not a phenomenon > isolated in time. It is rather the most recent stage of a slow > and steady increase in the powers and capacities of > Baha'is to communicate possible solutions to the prob- > lems of a distracted humanity. The 1992-1993 period, > witness to an explosion of public awareness of the Baha'i > Faith, follows upon a century and a half of emerging > Baha'i capacities and society's increasing sense of its > inability to cope with the demands of our time. A brief > overview of that development will put in perspective the > media attention focused upon Baha'i activities in the Holy > Year 1992- 1993. > > 1844- 1921 > Since its inception, the Baha'i Faith has been the subject > of news reporting, comment, analysis and interest in the > press and in other publications. Almost all of the early > 148 T H E B A H A W 0 R L D > > reporting was exceedingly inaccurate until the establishment > in the West of Baha'i communities that were able to defend and > explain their own beliefs. Within months of the Bab's declara- > tion of His mission, a newspaper article appeared in The Times > of London reporting on the dire punishments visited upon four > of the Bab's disciples after they had altered the Islamic profes- > sion of faith to include recognition of their leader. The Literary > Gazette and Journal of Belles Lettres, Arts, Sciences, Etc. later > reprinted the Times article. The Babis and Baha'is then disap- > peared from the press and popular magazines until the > appearance of one singularly influential book- Les religions et > les philosophies dans l'Asie centrale (Paris, 1865 ) by the Comte > de Gobineau. Gobineau, aristocratic and fearful of social > degeneration, became a preeminent racialist of his time and a > marked influence on Wagner and eventually on Hitler. His book > on religion in central Asia was largely dedicated to a history > and description of Babism, about which he had learned while > serving as French minister to Persia. Though Gobineau was > inimical to the unifying principles for which Baha'is have come > to stand, his writing on Babism was the most influential report > on the origins of the Baha'i Faith during the religion's first forty > years. Gobineau's volume inspired a large literature in popular > periodicals and was the impulse for much of the scholarship on > the religion from 1865 through the 191 Os. Edward G. Browne, > who had read Gobineau's work, became the most illustrious > Western scholar on the religion, publishing books and many > articles on the subject. The intellectual history of Browne's > enormously influential work is detailed by other authors. > A particularly rich period of public attention in the press > began with the growth of the North American Baha'i commu- > nity, particularly from about 1897 through 1921. The period > was marked by the highly-publicized visits of prominent > Iranian Baha'i teachers in the first decade of the century, and > was dramatically punctuated by 'Abdu'l-Baha's travels in > Europe and North America in 1911- 1913. Major newspapers > across the United States and in Canada gave prominent cov- > erage to the visit. A widely inclusive approach characterized the > Baha'i community's mission throughout this quarter century, > T H E B A H A W 0 R L D 149 > > with many Baha'is maintaining allegiance to their earlier reli- > gious affiliations while taking part in the Baha'i "movement." > > 1921 - 1963 > > Scholarship by those outside the Baha'i community began > to decrease sharply after the First World War. For some time > after 'Abdu'l-Baha's passing and Shoghi Effendi's assumption > of the mantle of Guardianship of the Baha'i Faith, press pub- > licity waned perceptibly as well. The community had embarked > on a process of institutional consolidation and the establish- > ment of community boundaries that clearly delineated > membership. The energy devoted to these developments, and > the relative smallness of the Baha'i community, tended to limit > media publicity to certain major activities. One of these major > activities was the forty-year process to complete construction of > the Baha'i House of Worship in Wilmette, Illinois. The unique > design of the building, and the creativity needed to make use of > concrete aggregate in a new way, created a steady stream of > media attention. A second major media focus was the attacks > on Baha'is in Iran in 1955 and in Morocco in 1962. These two > brief outbreaks of persecution threw light on Baha'i status in > Islamic states. The diplomatic and media campaigns of orga- > nized communities of Baha'is outside of the Middle East also > made clear the religion's extent and diversity. A third focus, > though not yet a source of public attention, was the Baha'i > presence at the United Nations as a non-governmental organi- > zation. Baha'is supported many of the U.N.'s public > commemorations such as Human Rights Day and United > Nations Day, and many local Baha'i communities fostered > media stories that associated the Baha'i Faith with support for > international organizations and their humanitarian goals . A > fourth and most important occurrence was the launching of > the first international plan for propagating the religion-the > Ten Year Crusade (1953- 1963)- intended to establish the com- > munity's presence in dozens of unopened countries and > 150 T H E B A H A W 0 R L D > > territories. Baha'i activities received coverage as the commu- > nity began to grow in newly-settled locales and as the local > societies met its growth with both skepticism and acceptance. > The completion of this plan laid the groundwork for its > crowning achievement, the election for the first time of an > international governing body for the Baha'i community. > > 1963- 1991 > The Universal House of Justice was first elected in 1963. Since > its establishment, that body has been concerned with the proc- > lamation of the message of Baha'u'llah and its diffusion > amongst humankind. The Universal House of Justice inaugu- > rated a global campaign in 1967 to place in the hands of world > leaders a copy of The Proclamation of Baha'u'llah to the Kings > and Leaders of the World. 1 This volume contained the text of > Baha'u'llah's letters and writings to the rulers of the world in > 1867- to Queen Victoria, Kaiser Wilhelm II of Germany, Franz- > Josef of Austria, Pope Pius IX, Napoleon III of France, > Alexander II of Russia, the Sultan of the Ottoman Empire, the > Shah of Iran, and the presidents of the American republics; to > the religious elite of his day; and to humanity in general. A > result of this proclamation was the laying of groundwork for a > wider diffusion of the Baha'i teachings through the media. > Baha'i communities had to arrange meetings with dignitaries > to deliver the volume, and they also had the opportunity to > notify the press of the reasons for the meeting. The centenary > of Baha'u'llah's public declaration of his mission to the world > was a perfect opportunity to obtain press coverage. > This was followed by a slow increase of interest in the > Baha'i community, but little in the way of significant breaks in > the general obscurity accorded it in the media, until the sys- > tematic oppression of the Baha'i community in Iran after the > rise of the Islamic Republic became a principal instrument in > the creation of a new and more comprehensive image in the > > I. Baha'u'llah, The Proclamation of Bahci'u'llah to the Kings and Leaders > of the World (Haifa: Baha'i World Centre, 1967). > T H E B A H A W 0 R L D 151 > > press. The presence of Iranian Baha'i refugees along with their > co-believers in many localities around the globe, the well- > organized network of Baha'i public information representa- > tives, the sympathy of national parliaments, and the visible > Baha'i presence in United Nations forums have all contributed > to a burgeoning coverage of the Baha'is. From 1979 to 1988, > reporters and writers were more interested in the fact of perse- > cution and what it suggested about Iranian society, than in > what the Baha'i Faith's own profound culture meant for the > world. The temporary lull in the most egregious acts of repres- > sion between 1988 and 1991 lessened press coverage of the > Iranian situation. The hiatus did not, however, decrease the > level of total coverage. Authors and reporters had begun to > grasp that there were other stories that underlay the human > rights angle. In April 1985, the House of Justice created an > international agency to coordinate relations with the media > and other information sources, the Office of Public Informa- > tion, with its headquarters in Haifa and a branch office in New > York. > Two important events in the Baha'i community focused > media attention. The first was the release in October 1985 of a > statement addressed to the peoples of the world by the Uni- > versal House of Justice entitled The Promise of World Peace. > Millions of copies of the statement were distributed to govern- > ment and religious leaders, prominent people, and to > individuals in other walks of life. The Promise of World Peace is > a manifesto for a new model of thinking and action on peace. It > resulted in numerous articles in many languages during the > latter half of the 1980s, some of which printed part or all of the > text, and others of which focused on its ideas as expressed in > Baha'i life. Media began to form a sense that the Baha'i com- > munity has a fresh approach to world order issues, including a > commitment to sexual equality, economic justice, elimination > of racism, human rights, and religious tolerance. The second > event was the completion and dedication in late 1986 of the > Baha'i House of Worship in New Delhi, India. The edifice-an > architectural marvel of consummate beauty and symbolism- > achieved critical acclaim from the start, and soon received > 152 T H E B A H A W 0 R L D > > many awards for its outstanding artistic merit. The House of > Worship revolutionized public reporting on the Baha'is, not > only in India generally, but also in architectural and artistic > circles around the world. The premier interest of the media had > been the treatment of Baha'is in Iran. The consciousness thus > generated disposed the media to accept and to search out other > stories. Thus prepared, the media found the peace statement > and the House of Worship to have inherent interest. > Within the same period as the renewed persecution of > Iranian Baha'is, a new trend became apparent in the treatment > of the Baha'i Faith in reference works. David Barrett's World > Christian Encyclopedia2 included statistics for all religions, by > country. The encyclopedia raised the Baha'i community to the > level of statistical visibility. David Barrett became an editor of > the articles on religion in the Britannica Book of the Year, the > annual update volume to the Encyclopedia Britannica. It was in > the pages of successive volumes of this yearbook that statistics > steadily brought the extent of the Baha'i community to the > attention of scholars, leaders and media. Whereas the Baha'i > Faith had not previously appeared with an independent statis- > tical listing in reference works, by the late 1980s all major > general almanacs in English were using the religious statistics > from the Britannica publications. Those statistics confirmed > two things: the Baha'i Faith had over five million adherents, > making it one of the dozen major independent religions in the > world- larger than Jainism, Shinto or Zoroastrianism; and, it > had significant communities in more countries and territories > than any other world religion except Christianity. This develop- > ment in statistical reporting had thus placed before the public > and the media firm evidence of the Baha'i Faith's claim to be an > independent major world religion. > Scholars, publishers and librarians had seen the need for > a clear, accessible, yet scholarly encyclopedia on religion. The > Encyclopedia of Religion, 3 edited by eminent religious scholar > > 2. David Barrett, ed., World Christian Encyclopedia (Nairobi, Kenya: > Oxford University Press, 1982). > 3. Mircea Eliade, ed., The Encyclopedia of Religion (New York: Macmillan, > 1987). > T H E B A H A W 0 R L D 153 > > Mircea Eliade, was widely acclaimed as the finest such encyclo- > pedia since The Encyclopedia of Religion and Ethics. 4 The > volumes included articles on "Babi" and "Baha'i" by Alessandro > Bausani, erudite Italian Baha'i who had already established his > fame as an Islamic scholar. He had already written articles on > the Baha'i religion for the new edition of The Encylopedia of > Islam. 5 This treatment of religion was matched by the still > unfinished Encyclopedia Iranica, 6 to which a virtual "who's > who" of Baha'i scholars have contributed articles on aspects of > Baha'i theology, history, doctrine and administration. Editions > of other reference works on religion, peace, history and the like > have sought out Baha'i articles. > Scholarship on the religion began to flourish again around > 1970, as more Baha'i and other scholars began to do research > in newly-organized archival collections, and in response to > internal initiatives to encourage Baha'i scholarship. The Asso- > ciation for Baha'i Studies journals, the Baha'i Studies Bulletin, > and proceedings of Baha'i studies seminars all added to a > growing level of sophistication. The results of this new research > were carried into the pages of other academic journals such as > Religion and the International Journal of Middle East Studies; > and into book-length works too numerous to mention. It is > worth noting that a growing number of Baha'is have them- > selves engaged in respected academic scholarship on their > religion's history and development. > A third trend was apparent in the references to the Baha'i > Faith in other published volumes. A significant proportion, well > over half, appeared in works about Iranian or Middle Eastern > history and politics. The persecution of the Iranian Baha'is > made its inclusion in studies of modern Iran virtually obliga- > tory, set in a long and largely unbroken history of repression > since the founding of the religion in 1844. > Works other than those on Iran started to show developing > concerns in three areas. First, the Baha'i community began to > > 4 . The Encyclopedia of Religion and Ethics (Edinburgh: Clark, 1908- > [ l 928]). > 5. The Encylopedia of Islam (Leiden: Brill, 1960-) > 6. Encyclopedia Iranica (London: Routledge & Kegan Paul, 1982- ) > 154 T H E B A H A W 0 R L D > > appear as a model of political processes. Baha'i communities > began after 1985 to provide, where possible, statements to gov- > ernment and international bodies. These statements > formulated Baha'i approaches and practice regarding election > principles, the drafting of new constitutions, and the conduct > of state policy. Baha'i bodies in Brazil, South Africa and other > countries began to offer framework documents on constitu- > tional reform. A prime example is Comparative Electoral > Systems and Political Consequences: Options for Namibia, 7 > which described the Baha'i electoral process as more creative > and more democratic than most national elections. A second > emerging area was the environment, where Baha'i groups were > involved in a wide range of activities. Participation in the > Worldwide Fund for Nature since the middle of the 1980s > placed the Baha'is squarely in the arena of environmental > activity. A third emerging view of the Baha'is began to be > expressed in polemical writings by politicized Christian evange- > lists or various types of conspiracy theorists. This view was not > based primarily on earlier theological arguments that the > Baha'i Faith is non-Christian, deficient in correct under- > standing of Christ, or doctrinally false, though these were > undercurrents. Rather, the opposition involved a political argu- > ment with undertones of apocalyptic millennialism and con- > spiracy. Representative of this view is Pat Robertson's The New > World Order8 and Malachi Martin's The Keys of this Blood. 9 > Though the references are brief, the authors are part of a > steadily rising current that associates the Baha'i community > with supposed political conspiracies to rule the world in an > anti-Christian dictatorship. Advocacy of peaceful resolution to > conflict, of global federation, of international order, and of > appreciation for diversity are seen as conspiratorial, anti- > Christian and implicitly demonic. All three of these views, > > 7. Comparative Electoral Systems and Political Consequences: Options for > Namibia (Lusaka, Zambia: United Nations Institute for Namibia, 1989). 6- > 7, 9. > 8. Pat Robertson, The New World Order (Dallas, Texas: Word, 1991). 156. > 9. Malachi Martin, The Keys of this Blood (New York: Simon and Shuster, > 1990). 139, 300-301, 306, 307. > T H E B A H A W 0 R L D 155 > > significantly, place the Baha'i Faith in a locus of influence, as a > prized or feared agent of change in the development of society. > > 1992-1993 HOLY YEAR > The Baha'i Holy Year marks a turning point in the public infor- > mation activities of the Baha'i community, and in the media > reception of stories about its adherents. Three major interna- > tional events punctuated the Holy Year, generating fully half > the newspaper coverage: (1) the centenary of the passing of > Baha'u'llah, commemorated on 29 May 1992 throughout the > world, and at the Shrine of Baha'u'llah by 3,000 people repre- > senting every national Baha'i community; (2) the second Baha'i > World Congress in New York in late November 1992, where > 27,000 Baha'is celebrated the community's unity in diversity > and the centenary of the inauguration of Baha'u'llah's > Covenant; (3) the seventh International Baha'i Convention in > Haifa, Israel at which the Universal House of Justice was > elected for the next five-year term by the members of 165 > national Baha'i administrative councils. > The idea of the Holy Year itself, and the significant events > to occur during the period, required the Baha'i community to > develop a clear concept of what it wanted to tell the world. A > media task force helped an internationally organized network > of national Baha'i public information officers to communicate > three fundamental ideas to the press and public: (1) that the > Baha'i Faith is, according to the Britannica Book of the Year, the > second most geographically widespread religion in the world; > (2) that it is one of the fastest-growing independent world reli- > gions; (3) that it is the newest world religion, with unique > features that set it apart from the religions which have pre- > ceded it. The Holy Year was also a year in which the Baha'i > International Community embarked on a project to inform the > world about the life and mission of Baha'u'llah. The Office of > Public Information published a statement on the life and work > of Baha'u'llah just before the inauguration of the Holy Year, a > document subsequently translated and published by National > 156 T H E B A H A W 0 R L D > > Assemblies in scores of languages . It was evident in the news- > paper reports on the Holy Year that the Baha'is had > successfully communicated in the media who Baha'u'llah is, > what He taught, and that the Faith He founded is a growing > world religion of wide geographic diffusion. > Newspapers too numerous to mention reported on the > plans of local communities to undertake activities during the > Holy Year-devotional programs, exhibitions, parades, picnics, > writing contests, service and education projects. Those Baha'is > who were interviewed expressed their faith both as personal > experience and as social model-as a source of inner peace and > confidence for themselves, and as a framework for the creation > of international unity. In most countries , and most dramati- > cally in the developing world-from Guyana to Papua New > Guinea, Bangladesh to Rwanda, Mauritius to Fiji-newspapers > remarked on the enthusiastic participation of their own compa- > triots in the three international events of the year, and > implicitly lauded the inclusive attitude of Baha'is toward indig- > enous peoples, minorities , and the poor. That such people > received special invitations to participate in the year's historic > events in other countries was widely noted. Articles frequently > highlighted the presence of high-ranking dignitaries at local > Baha'i gatherings commemorating the Holy Year. Heads of gov- > ernment, government ministers, parliamentarians and mayors > paid tribute to Baha'u'llah's teaching and to the laudable citi- > zenship of Baha'is. > Comprehensive articles on the meaning and purpose of > the Holy Year appeared the world over, focused on the interna- > tional activities of the Faith. Newspapers as far apart as the > Cameroon Tribune (15 June 1992) and The Huntsville Times > (Alabama, U. S. A., 23 May 1992) referred to the centennial > gathering at Paulskirche in Frankfurt, Germany and to the > solemn observance of the centenary of Baha'u'llah's ascension > held by the Brazilian Federal Chamber of Deputies. Yet it is in > the most influential newspapers that we can discern some indi- > cation of developing attitudes to the Baha'i Faith. The Wall > Street Journal in New York reported on the Baha'is in a some- > what sensationalized but extremely important article entitled > T H E B A H A W 0 R L D 157 > > "In Doom and Death Baha'i Faithful See Promise of Peace." > Behind the polite skepticism of the published article, the text > clearly communicated the general Baha'i optimism in the > future, that Baha'u'llah was the Faith's Founder, and that He > teaches the oneness of humanity and the oneness of religion. A > much reprinted article by Doug Struck of The Baltimore Sun > bore the headline "Little-known Religion of Baha'i Gaining Visi- > bility as Followers Mark Anniversary." It gave a complete report > on the centenary commemoration, in Acre, of Baha'u'llah's > passing. It fulfilled the public information goal to communicate > the three fundamental themes mentioned above, while pro- > viding the reader information on the religion's history, its > persecution in Iran, and its belief in racial and sexual equality. > Jack Capica's report in the Toronto Globe and Mail was equally > complete, concluding that "the distinctively modern tone of > Baha'i may be just what the polls say North Americans are > looking for." Dozens of major papers in India, the Siiddeutsche > Zeitung in Germany, Switzerland's Neue Zurcher Zeitung, La > Presse-Canada' s largest-circulation French-language daily, > The Standard of Nairobi, and hundreds of other news organs > large and small gave space to an overview of the Holy Year's sig- > nificance for Baha'is. All of them told who Baha'u'llah was, > listed Baha'i teachings on the unity of humanity and other > social principles, and communicated that the Baha'i Faith is a > model for the solution of human problems. Since the days of > the early twentieth century when 'Abdu'l-Baha enunciated the > basic social principles of the Baha'i Faith, variously listed as > ten to thirteen in number, there has been little change. Signifi- > cantly, the Holy Year publicity added two very important > principles to the standard summary of Baha'i belief. These > were: a "sustainable balance between nature and technology," > no doubt the result of the growing Baha'i involvement in envi- > ronmental issues; and, the call for all individuals to exhibit a > higher moral standard of conduct, a sine qua non for a commu- > nity that offers itself as a model for humankind. > 158 T H E B A H A W 0 R L D > > THE BAHA'i WORLD CONGRESS > > In 1963 when 6,000 Baha'is had gathered for the first Baha'i > World Congress in London, there had been fewer than half a > million adherents worldwide. In November 1992, some 27,000 > believers from nearly every country attended the second such > congress, representing the diversity of a community over ten > times more numerous than it had been three decades earlier. > Fully a third of the year's publicity focused in some way on the > World Congress. Congresses of 30,000 are considered large and > noteworthy under most circumstances. This, the largest gath- > ering in New York City during 1992, was the visible expression > of the Baha'i commitment to offer its experience as a model for > unity. Where newspapers had not previously covered either the > Holy Year or the centenary commemoration in the Holy Land, > there was a surge of interest in the World Congress. The New > York Times in two articles, The Washington Post, Associated > Press, The Boston Globe, El Pais (Uruguay), The Swazi News > (Swaziland), India Abroad, Makedonia (Greece), Badisches > Tagblatt (Germany), La Liberation (France), Correia Braziliense > and Turkish Daily News reported the diversity of the Baha'i > community, its history and teachings, and the renewed reports > from the United Nations that persecution continued against > the Iranian community. A striking change in the reporting was > the seriousness with which articles talked of human unity. Pre- > vious articles on this pivotal Baha'i principle had tended to > characterize it as utopian. The evidence of 27,000 people from > over 200 countries could not so easily be dismissed. Hundreds > of local newspapers around the world devoted considerable > space to the stories of local attendees-particularly minorities > and those who were to participate in the Congress Choir or as > volunteers. The unseen result of the Baha'i World Congress > was closer ties to international, national and local media > achieved by a widespread network of public information > officers. > T H E B A H A W 0 R L D 159 > > PERSECUTION IN IRAN > > The continued repression of Baha'is in Iran remained a sub- > theme of the Holy Year. The year saw a renewal of physical vio- > lence against Baha'is, the release of further U.N. reports on > human rights abuses, and the discovery and exposure of a > hitherto secret Iranian official document detailing the govern- > ment's plan for dealing with the "Baha'i question." The > execution of Bahman Samandari in March 1992 began the > year, a major U.N. report appeared at the time of the World > Congress, and the release of the secret Iranian document came > within weeks of the Holy Year's end. Influential international > newspapers paid keen attention to the Iranian government > document in particular. La Stampa (Italy). The Jordan Times, > Franlefurter Allgemeine Zeitung (Germany). The Washington > Post, The New York Times, The International Herald Tribune, > the Chicago Tribune, and many Indian newspapers wrote of it > with a particular clarity and some vehemence. Inevitably, edi- > torials and articles drew parallels with the "Wannsee > Memorandum" and the Nazi's "final solution of the Jewish > question." The succeeding response by governments, such as > that of the vice-president and Congress of the United States, > generated further media coverage of the plight of the Iranian > Baha'i community. > Several articles consisted of interviews, sympathetic por- > traits and human interest stories about expatriate Iranian > Baha'is and their concerns for relatives left behind. Namibia's > New Era of 11-1 7 June 1992 was one of few instances where a > newspaper printed a statement from Iranian diplomatic repre- > sentatives who repeated the usual inflammatory and > outrageous accusations against the Baha'is as an "ideological > group" that engages in espionage for Western powers. Several > books published during 1992 also referred to the persecution. > Genocide Watch contained a particularly enlightening chapter > on how the Baha'i community had learned about deterring > genocide. The distinguished Iranian educator, Sattareh > Farman Farmaian, in her widely-read autobiography, > described appreciatively and respectfully her childhood educa- > 160 T H E B A H A W 0 R L D > > tion at the Tarbiat School for Girls-a Baha'i educational > institution in Iran. She expressed her continuing amazement at > the government pressure that had ultimately forced the school > to close, and at the recrudescence of anti-Baha'i religious > fanaticism during the Islamic Revolution. > > DIZZY GILLESPIE > > The death of world-renowned jazz trumpeter John Birks > "Dizzy" Gillespie on 6 January 1993 generated worldwide > media attention. Gillespie, a member of the Baha'i Faith since > 1968, was celebrated for his warmth of personality and his > encouragement of new talent. World over-in Senegal, > Grenada, Belize, Malaysia, Tanzania, Europe and North > America- the press lauded Gillespie's talent. His commitment > to the Baha'i Faith received mention in most articles . ''There is > a parallel with jazz and religion," he once said. "In jazz, a mes- > senger comes to the music and spreads his influence to a > certain point and then another comes and takes you further." > Gillespie turned his own and others' contributions to jazz into > a metaphor for the Baha'i teaching of God's progressive self- > revelation. > > LEGAL STATUS > > The emergence of the Baha'i Faith from obscurity is occasion- > ally achieved through legal decisions . The Federal > Constitutional Court of Germany decided, in early 1991, a case > of singular importance for the German Baha'i community and > its sister communities in Europe. Lower courts had refused to > register the bylaws of the Spiritual Assembly of the Baha'is of > Tubingen, since the authority granted to the National Spiritual > Assembly in the bylaws violated the principle requiring the > autonomy of all incorporated associations. The Federal Consti- > tutional Court decision, in which it upheld the appeal of the > Spiritual Assembly of Tubingen, affirmed the right of the Baha'i > community to gain legal capacity in the form ordained in the > T H E B A H A W 0 R L D 161 > > Baha'i scriptures. The Court took the unusual step of issuing a > press statement explaining its decision, and the case was > widely regarded as highly significant. German legal periodicals > published several articles referring to the court's ruling in what > commentators called the "Baha'i Decision." > > INDIGENOUS PEOPLES > > The full participation of indigenous peoples in the affairs of the > Baha'i community has already been noted in the discussion of > major Holy Year events. The personal experiences of indigenous > Baha'is were the focus of stories in widely scattered locations. > Newspapers in Venezuela reported the election of two Guajiros > to the National Spiritual Assembly of that country. Former > Australian "Youth of the Year" Kathy Freeman, the first > Australian aborigine to participate in the Olympic Games, was > the subject of many articles. Her courageous resolve to face > racial prejudice was frequently remarked, as was her commit- > ment to her religious beliefs. The participation of Native > Americans at the Earth Summit was also covered in several > articl~s. North American media widely reported on tours by > indigenous musical and dancing groups in the wake of the > Baha'i World Congress. > > ENVIRONMENT > > Baha'i participation at the United Nations Conference on Envi- > ronment and Development (the Earth Summit) was highly > visible and widely covered in the press. The Baha'i Interna- > tional Community was the sole religious_organization invited to > address the plenary session of that meeting, and was a major > force in the organization of central and ancillary events. The > community also sponsored the design and construction of a > peace monument into which children representing the world's > nations poured soil from their own countries. The creation of > the monument was one of those symbolic acts that capture > media attention, and was widely noted in countries that had > 162 T H E B A H A W 0 R L D > > contributed soil to the monument. > The addition of an Office of the Environment in 1990 had > helped to pave the way for the deep involvement of Baha'is in > the Earth Summit, and for the growing awareness of the Baha'i > commitment to a global, unified solution to environmental > problems. The preeminence of the Baha'i role resulted in a New > York Times interview with Rebequa Getahoun, Deputy Director > of the office. Ms. Getahoun addressed several questions- > government responsibility, the need to improve the Earth > Charter, and the importance of spiritual principle-with diplo- > macy and sophistication. Elsewhere, articles featured examples > of existing projects, such as an interview with Dr. William > Baker, founder and director of the Dorothy Baker Environ - > mental Study Center in Bolivia. The center draws on the > principles of the Baha'i Faith for its philosophy, as it attempts > to improve the lives of Aymara and Quechua peoples of the Alti- > plano through appropriate technology and sustainable > development. The Rabbani Baha'i School in Gwalior received > public attention in major Indian newspapers for its programs > for wasteland conversion. > > RACIAL HARMONY > > In the Baha'i writings, elimination of racial prejudice is a fun- > damental principle. The United States, with its legacy of racism > resulting from centuries of slavery and discrimination, receives > a particular mission in Baha'i texts . Shoghi Effendi, Guardian > of the Baha'i Faith, called it the "most challenging issue" facing > the United States. The National Spiritual Assembly of the > Baha'is of the United States prepared a statement on race > unity in 1991, launching a campaign to make the Baha'i com- > munity an active force in bringing about racial unity. Local > communities sponsored walks for unity, Race Unity Day gath- > erings, workshops, seminars and institutes to promote racial > harmony. Exemplary of the positive press for Baha'i efforts was > an article in the influential newspaper of the Southern Baptist > Convention. When the Ku Klux Klan scheduled a march in > Boone, North Carolina, the Baha'is of that city were prime > T H E B A H A W 0 R L D 163 > > movers in bringing together community and religious organiza- > tions in a Unity Week to display the power of unity in diversity. > The Baha'is were characterized as "a completely different > source of moral energy." > The encouragement of interracial marriage is central to > Baha'i beliefs on this subject. Such a principle is the center- > piece of a personalized study of interracial marriage by South > African Mark Mathabane and his wife Gail, whose work > includes several references to interracial Baha'i couples known > to the authors. Paul and Marcia Lample, an interracial Baha'i > couple from Florida, wrote a short history of the Baha'i > approach to racial harmony and intermarriage in the journal > Interrace. > > WOMEN > > In 1993 the Universal House of Justice announced the forma- > tion of an Office for the Advancement of Women to coordinate > the widespread Baha'i activities supporting thi~ major principle > of the Faith, and this coincided with increased press coverage > of Baha'i views on sexual equality. India in particular, wh~re > women labor under very serious discrimination, has shown a > keen interest in home-grown Baha'i projects. The Baha'i Voca- > tional Institute for Rural Women received wide public attention > for its work to uplift the condition of poor women in rural > Madhya Pradesh. The National Spiritual Assembly of the > Baha'is of India jointly sponsored an International Women's > Day roundtable with the All-India Women's Conference. > Remarks made at the meeting received considerable coverage > in The Times of India (10 March 1993) and The Hindustan > Times (10 March 1993). In Malaysia, one newspaper found a > simple story important enough to merit an article. Mrs. Mari- > annah Pannusamy could attend the Baha'i World Congress in > New York because her husband, in an unusual move for a > Malaysian man, decided to forego his prerogative to attend the > meeting. Mr. Pannusamy quietly arranged for her travel and > then took over the household duties so his wife could attend. > 164 T H E B A H A W 0 R L D > > OPPOSITION AND DEFENSE > > Not surprisingly, opposition also finds expression in print. This > is most likely to appear in the press of those countries where > some significant element of the population views the Baha'i > Faith as threatening. Those who are fearful call upon others to > wipe out "false teaching" or to remain aloof from religions > "incompatible" with the prevailing local culture. Thus Kayhan > Hava (Teheran, 20 Jan. 1993) repeated the essential points of a > report in al-Musliman (London) cataloging efforts to counteract > the growth of the Baha'i community in North Cyprus. A Greek > and a Malaysian daily similarly reported opposition to positive > publicity about Baha'is in their countries. North American and > Australian publications from some of the more extreme Chris- > tian groups appeared during the year. The basis of such > opposition was, again, fears of international federation and of > the Baha'i role in world affairs. > It is with some joy, therefore, that Baha'is point to an > article in the Algerian newspaper L'Hebdo as an example of > independent press coverage trying to set the record straight. > The Baha'is have labored under restrictions in Algeria for some > time. Yassine Merzougui, a journalist with some experience of > Algerian religious and political life, expressed dismay at a > report in the same newspaper where the Baha'i Faith was asso- > ciated with Islamic extremists. She wrote that "the Baha'i Faith > is no longer classified among sects, but is a monotheistic reli- > gion" and catalogued the Faith's history, teachings and > international visibility. In an unusual step , she also discussed > the introduction of the Faith into Algeria, its quest for recogni- > tion, the restrictions placed upon it by then-president Houari > Boumedienne, and the extent to which Algeria's Islamic renais- > sance affected it negatively. Ms. Merzougui's conclusion: "As > far as I know them, I can advance without the least risk of error > that the Baha'is have nothing to do with extremist groups who > constantly proclaim jihad for the installation of an Islamic state > in Algeria." > T H E B A H A W 0 R L D 165 > > POSTAGE STAMPS > > The issuance of postage stamps of Baha'i buildings and sym- > bols is an evidence of the visibility and established character of > the Baha'i Faith. Panama issued the first postage stamp with a > Baha'i theme in 1983: a five -cent stamp of the Baha'i House of > Worship as part of the "Freedom of Worship" series. Sri Lanka > prepared a World Religion Day stamp in 1985. India issued the > New Delhi Diamond Jubilee stamp in 1991, portraying the > India Baha'i temple on New Delhi's skyline. A series of postage > stamps on religions in Trinidad and Tobago appeared in 1992 > and received appropriate public exposure in the philatelic > press. In 1993, Israel issued the 3.50-shekel stamp illustrating > the Baha'i World Centre in Haifa. Israeli, Jewish and philatelic > publications featured the stamp along with clear and accurate > explanations of Baha'i history, extracted from the trilingual > brochure prepared by the Israel Postal Authority. > > LOCAL HUMAN INTEREST > > Ordinary Baha'is who carried out their activities, visited new > places, and spoke at events were the subject of literally hun- > dreds of local articles. Baha'is prayed for peaceful national > elections in Cameroon and received national coverage in > Cameroon Journal (8 Oct. 1992). A young Baha'i from Denmark > who worked at the Baha'i World Centre was featured in an > article in Berlingske Tidende from Copenhagen (5 May 1992). > Prominent Canadian Baha'i author and clinical psychiatrist > Hossain Danesh undertook a lecture trip to Guyana where he > met the prime minister, with the encounter reported in Guyana > Chronicle ( 16 Sept. 1992). An Iranian Baha'i family in Ireland > explained what Baha'is do at Christmas, for a reporter at Ire- > land's Sunday Tribune (29 Nov. 1992). Baha'is in Peshawar > organized a meeting reported in Pakistan Observer (19 Dec. > 1992). Travelers from Africa, Western Europe and North > America were the topic of many articles in Hungarian newspa- > pers. Newspapers in Yakutia, an ethnic region of Siberia, > interviewed American Baha'i youth who were traveling through > 166 T H E 8 A H A W 0 R L D > > Russia for their Faith. An article on Mongolia in the Swedish > paper Trans V0rld (Uppsala, 18 Dec. 1992) mentioned in > passing that there are Baha'is in that country. A Taiwanese > Baha'i community presented humanitarian service awards at a > banquet that was reported in the island's press . The breadth of > individual experience among Baha'i adherents made possible > this accumulation of local articles that formed about 10 > percent of the year's reporting. > > RESULTS AND PROSPECTS > > If there is one discernible trend foreshadowing the future, it is > the extent to which the Baha'i community has become known > to public figures and leaders of thought. One Country, a news- > letter published by the Office of Public Information, has helped > bring the activities of the Baha'is to the public's attention. The > award-winning publication, which started in 1989, covers > activities of the community worldwide, with particular atten- > tion to its efforts in the field of social and economic > development. In its bi-monthly selection of Baha'i news stories, > the Baha'i World Centre reports the spontaneous accolades > given by national leaders and prominent people to Baha'i activ- > ities in nearly every country. This is confirmed in the growing > amount of media coverage about such expressions of support. > Respect for the Baha'is is of such profound character that in > some places governments have sought out the Baha'i commu- > nity not only as an adviser, but as a manager for failing > educational and social programs. The initial inspiration of such > trust can only be attributed to the wide sympathy given to the > plight of the Iranian followers of Baha'u'llah. > The persecution of Baha'is in Iran, more than any other > single occurrence , has revolutionized the press coverage of > Baha'u'llah's followers. It accompanied a widening of the net- > work of Baha'i public information representatives. A > contemporaneous series of initiatives on the international level > placed the Baha'is in the forefront of spiritual and social con- > cerns: the publication of The Promise of World Peace in 1985; > T H E B A H A W 0 R L D 167 > > the community's energetic efforts in the fields of ecology and > the advancement of women; the centenary effort to inform the > world's people of the life and mission of Baha'u'llah, "the most > precious Being ever to have drawn breath on this planet"; and > the three major gatherings held for the Holy Year. The Baha'i > social principles, and the deep spiritual life enshrined in > Baha'u'llah's writings, are yet only dimly and imperfectly com- > municated to a world every day more deeply distressed by the > recrudescence of fanaticism, rampant nationalism, and reli- > gious intolerance. > The construction of the international Baha'i institutions > on Mount Carmel within the next half decade will signalize a > new stage of maturation in the operation of the community, > and will itself create interest from the press. With the appear- > ance of the first authorized translation into English of > Baha'u'llah's Kitab-i-Aqdas, the press and the Baha'i commu- > nity face a striking challenge. Baha'is firmly believe that God > has spoken again, and that His Word will remake the world. > The generality of humankind are not all disposed to accept this > idea. Print media are among several vehicles-radio, television, > and electronic networks- that will mediate Baha'u'llah's mes- > sage to the society he has come to redeem. There will inevitably > be a deep encounter between the principles advocated by > Baha'is and the entrenched ills of human society. The press, > Baha'u'llah states, must observe justice and equity, and must > fully probe situations to learn the truth. Baha'is expect the > external affairs of the Baha'i community, and its public visi- > bility in national and international forums , to increase sharply > within the near future . The press is going to play a significant > role in characterizing this involvement so that Baha'is can > make a full contribution to the world's steadily-evolving matu- > ration. > T H E B A H A W 0 R L D 169 > > A review of the progress of the > Bahil'[ construction projects on > Mount Carmel in Haifa. > > TuE MOUNT CARMEL PROJECTS: > TuE ARC AND TERRACES > he Baha'i Faith is unique among the world's inde- > > T pendent religions in having its spiritual and > administrative centers in the same location. This > circumstance gains added significance from the fact that > the site is in a Land uniquely sacred to the religious his- > tory of much of humankind. The Haifa/ Acre area of > modern Israel is home not only to the Shrines of both > Baha'u'llah and His Forerunner, the Bab, but also to the > rapidly expanding complex of institutions that administer > the international affairs of the Faith. These structures are > set in the midst of magnificent gardens that have become > one of the leading tourist attractions of the Near East. > The development of their International Centre has > been one of the great undertakings uniting Baha'is of the > world ever since 'Abdu'l-Baha's assumption of the leader- > ship of the Faith on His Father's passing in 1892. During > his own subsequent ministry as the Faith's Guardian, > Shoghi Effendi regularly devoted a significant portion of > his time and attention to the successive building projects > that beautified the Shrine of Baha'u'llah, erected the > superstructure of the Shrine of the Bab and the seat of the > International Archives, and beautified and extended the > settings of these and other Baha'i sacred sites in the area > surrounding the Bay of Haifa. > The World Centre conceived by Baha'u'llah Himself > was developed by 'Abdu'l-Baha and Shoghi Effendi as a > focus of pilgrimage for the Baha'i world, a place whose > > AJW@Pfi +, fo - & > 170 T H E B A H A W 0 R L D > > spiritual significance and outward beauty would awaken in the > hearts of the individual Baha'is the deepest sense of identifica- > tion with the mission of the Founders of their Faith. As well, > the nine days the present-day pilgrim spends there, visiting the > Shrines and other Baha'i sacred places and historical sites, in > the company of fellow Baha'is who have come together from the > four corners of the globe, provide an experience of the oneness > of humankind that lies at the heart of Baha'u'llah's message. > Four times, following His eventual release from confine- > ment, Baha'u'llah visited Mount Carmel. On one of these visits, > towards the end of His life, He set in motion the process that > was intended to transform the face of the mountain and pre- > pare it to serve as the spiritual and administrative focus of the > World Order He was calling into being. On a promontory near > the cave of Elijah, Baha'u'llah revealed the Tablet of Carmel, > the document that was to serve as the charter for the develop- > ment of the institutions of the Faith at its World Centre: > Haste thee, 0 Carmel, for lo, the light of the countenance of God, the > Ruler of the Kingdom of Names and Fashioner of the heavens, hath > been lifted upon thee ... Rejoice , for God hath in this Day estab- > lished upon thee His throne, hath made thee the dawning-place of > His signs and the dayspring of the evidences of His Revelation ... > Hasten forth and circumambulate the City of God that has > descended from heaven ... Ere long will God sail His Ark upon thee, > and will manifest the people of Baha who have been mentioned in > the Book of Names. 1 > On another occasion, as He stood on the slopes of Mount > Carmel, Baha'u'llah pointed out to 'Abdu'l-Baha the very spot > which was to serve as the site for the construction of the per- > manent resting place for the remains of the Bab, His martyred > Herald-a task completed by 'Abdu'l-Baha in 1909. > Acting on the guidance of the writings of Baha'u'llah and > 'Abdu'l-Baha, Shoghi Effendi took two major design decisions > that have guided the developments that have slowly unfolded > on Mount Carmel during the years since his passing. The first > was to trace the outline of a path, in the shape of an arc > > 1. Baha'u'llah, Tablets of Baha'u'ltah Revealed after the Kitab-i-Aqdas > (Wilmette: Baha'i Publishing Trust, 1988). 3- 5 . > T H E B A H A W 0 R L D 171 > > stretching across gardens east of the Shrine of the Bab and > immediately above. the group of monuments that mark the > resting places of the daughter, the martyred son, and the wife > of Baha'u'llah. The 1 "far-flung arc," as Shoghi Effendi termed it, > was to serve as the site along which buildings for the principal > administrative institutions of the World Centre would be > erected. The second decision was to choose a classical Greek > design for the International Baha'i Archives Building, the first > of the edifices on the Arc which, he announced, would follow a > "harmonizing style of architecture." The Greek style, he said, > had "stood the test of time, " and he regarded it as befitting the > nature of the administrative institutions to be housed at the > World Centre. > In 1975, ground was broken for the erection of the central > edifice on the Arc, the Seat of the Universal House of Justice, > the institution established by Baha'u'llah as the supreme legis- > lative body of His Faith. This institution occupied its new home > in January, 1983. The building's rooftop promenade offers not > Left: Excavations for the > terraces above the Shrine of > the Bab on Mount Carmel. > > Below: The large supporting > wall for the Centre for the > Study of the Texts, located > between the Seat of the > Universal House of Justice > and the International > Archives Building. > 172 T H E B A H A W 0 R L D > > Above: Excavations for the > International Teaching > Centre where 175 > micropiles were installed > during the Holy Year. > Left: Earthwork on the five > terraces immediately > below the Shrine of the > Bab was completed during > the Holy Year. > T H E B A H A W 0 R L D 173 > > The Holy Year witnessed > significant progress on the > construction on the new > bridge spanning Abbas > Street below the Shrine of > the Bab. > 174 T H E B A H A W 0 R L D > > only a stunning view of Mount Carmel and the curve of the Bay > of Haifa beyond, but also a vantage point from which the visitor > can gain a perspective on the complex of gardens and buildings > taking shape across the slopes of the mountain. > On 30 April 1987, the House of Justice announced that > the way was now open for the erection of the remaining admin- > istrative edifices. The Baha'i world was called on to respond > sacrificially to the financial needs of this vast undertaking. In > addition to an extension of the International Archives and ini- > tial preparations for the eventual erection of the International > Library, the Arc Project would entail construction of the Centre > for the Study of the Texts and the International Teaching > Centre, as designed by architect Husayn Amanat. > A parallel project, designed by architect Fariborz Sahba, > would involve the raising of a series of nine majestic terraces > leading up Carmel from the bottom of the mountain to the > Shrine of the Bab, and nine additional terraces continuing on > to the ridge of the mountain. Gardens, sweeping stone balus- > trades, monumental staircases and fountains will transform > the face of the mountain into one of the most spectacular > beauty spots on the shores of the Mediterranean. > Left: The public promenade > on Yefe Nof street at the top > of the mountain over - > looking the terraces. > T H E B A H A W 0 R L D 175 > > To a greater extent perhaps than any other feature of this > enormous project, the terraces dramatize 'Abdu'l-Baha's and > Shoghi Effendi's vision of the role that the Baha'i World Centre > will play in the emergence of the global society that > Baha'u'llah's writings describe. Up this majestic ascending > avenue will come those pilgrim kings and rulers who will in > time recognize and accept Baha'u'llah's message. Having paid > their tributes at the Shrine of the Founder of the Faith, across > the Bay in Acre, as Shoghi Effendi has written: > They will then make their way to this august and venerated city, and > climb the slopes of Mount Carmel. With the utmost rapture, ardor > and devotion, they will hasten toward this Sacred Spot and, with > reverence and submissiveness, humility and lowliness, ascend these > terraces to approach the luminous precincts of the sanctified and > holy Shrine. > > PROGRESS DURING THE HOLY YEAR, 1992-1993 > > The Holy Year was marked by a significant acceleration of the > work on both the Arc and the terraces project. By Ric;lvan 1993 > the entire face of the mountain had taken on the appearance of > a vast construction site extending about one kilometer in > width. The enormous excavations, some 35 meters deep, are > among the largest of their type in Israel. > Earthwork on the five terraces immediately below the > Shrine of the Bab was completed during the Holy Year, and > work began on the next two terraces, entailing the construction > of a new bridge extending across 'Abbas street, which bisects > the flight of lower terraces. > A new phase of the projects began in December with the > signing of contracts for excavations for the International > Teaching Centre and the earthworks required for four of the > upper terraces to rise above the Shrine. Within an impressively > short time a wall of 200 micropiles had been installed on the > site of the International Teaching Centre and some 10,000 > cubic meters of rock, which had been removed from this loca- > tion, had been used to supplement the support needed for > several of the upper terraces. > 176 T H E B A H A W 0 R L D > > The design aspects of the enterprise moved ahead with > equal speed. By Ri<;lvan 1993 the design for the International > Teaching Centre had been completed and the production of the > required drawings and associated technical specifications had > begun in earnest. Drawings for the Centre for the Study of the > Texts and the extension to the Archives arrived during the > Ri<;lvan festival itself. > No less important in the overall process was the publica- > tion in February 1993, in the official Gazette of the > Government of Israel, of the proposed town planning scheme > for the area covering the Baha'i properties on Mount Carmel. > The original town plan had not recognized the Baha'i develop- > ment and beautification projects, and the major revision in the > February publication makes it possible to go ahead with the > steps needed to secure the approval of the remaining govern- > ment agencies. > <>- <>- <>- > When completed, the Arc and Terraces, together with the > monumental edifices for which they provide the setting, will > stand as an embodiment of the will and commitment of a global > community that represents a cross-section of humanity itself. > > Below: The extension of the > terrace of the Shrine of the > Bab. > T H E B A H A W 0 R L D 177 > > 'NWJ H::- &4Mii% E Wf > The Baha'i community made > several contributions to UNCED and > the '92 Global Fomm which took > place in Rio de Janeiro, Brazil. > > BAHA'I INVOLVEMENT AT > THE EARTH SUMMIT > > B > y any account, the Earth Summit and its com- > panion conference, the '92 Global Forum, were > history-making events. The mere fact that over 100 > heads of state, more than on any other occasion, gathered > to discuss global concerns with the depth and complexity > of environment and development issues represented a > milestone for humanity. The parallel gathering of some > 27,000 representatives from thousands of non-govern- > mental organizations (NGOs) was likewise unprecedented, > not only for its numbers but for its diversity. > Government delegations to the United Nations Con- > ference on Environment and Development (UNCED), as > the Earth Summit was formally known, agreed on two > major treaties aimed at slowing global warming and pre- > serving the earth's biological diversity. Governments also > adopted the principles of "Agenda 21," a 500-page, 40- > chapter, global action-plan to guide the world community > into the 2 lst century, and agreed to create a United > Nations Commission on Sustainable Development. > Non-governmental organizations at the Global Forum, > too, can point to many achievements. They succeeded in > negotiating several alternative treaties and adopted an > Earth Charter- a declaration of principles on environment > and development. The cross-sector and cross-border net- > working among various groups was extensive, laying the > groundwork for future collaboration. > From the preparatory meetings held around the world > 178 T H E B A H A W 0 R L D > > before the Conference to the actual gathering in Rio, the world- > wide Baha'i community found itself playing an active and > surprisingly prominent role in the entire UNCED process. > Indeed, Baha'i participation in UNCED and the Global Forum > was on a scale greater than anything else the Baha'i commu- > nity had undertaken at a major United Nations conference-or > any other comparable world event. > The community's role was significant in several ways: > • In the preparatory meetings to UNCED, there was > extensive Baha'i interaction with governments; sub- > stantive statements were made to UNCED bodies; and > Baha'i representatives had frequent and productive > high-level contacts with many delegates. The extent to > which Baha'i themes emerged in the final conference > documents was highly gratifying. > • At UNCED itself, nine Baha'i delegates were accred- > ited as NGO representatives and nine other Baha'is > were members, usually as technical advisors, of gov- > ernment delegations. > • The Baha'i International Community was one of only > thirteen NGOs invited to address the UNCED plenary > itself. The Community's statement, titled "The Most > Vital Challenge," stressed the importance of spiritual > principles in bringing about the attitudinal changes > necessary to promote sustainable development and > was chosen to reflect the view of religious NGOs to the > conference. > • Baha'is also took a leading part in the Global Forum. > The Baha'i International Community in collaboration > with the Baha'i community of Brazil sponsored sev- > eral major artistic events including the construction > of a "Peace Monument" and the publication of a book > of children's artwork on environmental themes. It also > offered behind-the-scenes support for various Forum > activities. > ''The increased recognition of the Baha'i International > Community, coupled with growing acceptance of the principle > of the oneness of humanity, are some of the most significant > T H E B A H A W 0 R L D 179 > > outcomes of our participation in the UNCED process," said > Lawrence Arturo, Director of the Office of the Environment of > the Baha'i International Community, which coordinated the > overall worldwide involvement of Baha'is in UNCED. > > ACCEPTANCE OF THE THEME OF ONENESS > > Central to the Baha'i message at Rio was that the world should > focus on the principle of the oneness of humanity. This theme > was gradually picked up by others and appeared in various > statements and publications related to the UNCED process. > Ultimately, in several speeches at the Earth Summit and > Global Forum, NGO and government leaders alike embraced > this principle as critical to the establishment of sustainable > development in the world. > Warren Lindner, international coordinator of the '92 Global > Forum, made reference to the words of Baha'u'llah during the > dedication of the "Peace Monument"-a five-meter- high > > Right: The inauguration of > the Peace Monument. a > sculpture initiated by the > Baha'i International Com- > munity as a monument to > the Earth Summit. > > Below: The Peace Monu- > ment contained the soils > of more than 40 nations, > pictured here before being > deposited in the sculpture. > 180 T H E B A H A W 0 R L D > > sculpture initiated by the Baha'i International Community as a > lasting monument to the Earth Summit. ''The '92 Global Forum > and the Earth Summit were not really about environment and > development," said Mr. Lindner on 14 June 1992, the final day > of both conferences. "What they were really about was proving > the point made on the monument. The fact that 'the earth is but > one country and mankind its citizens."' He was quoting the > words of Baha'u'llah as inscribed on the monument. > In other statements and addresses by world leaders and > prominent thinkers, the same theme of oneness was empha- > sized as essential to sustainable development. > "Rio and Brazil have become milestones on the path of > men to one world," said H. E . Ruud F. M. Lubbers, the prime > minister of the Netherlands, in his speech to world leaders at > the Earth Summit. "Now that the East-West conflict is over, all > efforts must be directed even more vigorously to the relation- > ship between North and Sáouth and to the cooperation of the > world as a whole." > "Let it be a sacred duty, in the knowledge that we all > belong to one mankind and that no person and no nation can > enjoy lasting peace and well-being unless they act as members > of the human family with respect for the integrity of creation > and in harmony amongst ourselves," Mr. Lubbers added. ''This > requires new forms of cooperation and global partnership." > The theme also emerged in interviews with delegates. > "Before UNCED, there were different sectors-wildlife, forests, > trade," said Mr. Raymond Kwerepe, a delegate from Botswana. > "Now we are trying to integrate them. We are dealing with the > global village-South, North, East and West. That is the real > theme of this conference. " > > BAHA'I PARTICIPATION IN UNCED > > The Summit must be seen in terms of a process. UNCED was, > in reality, many separate events. Starting more than two years > before the actual Rio Summit in June of 1992, various prepara- > tory meetings were held around the world-meetings designed > T H E B A H A W 0 R L D 181 > > to prepare the agenda and agreements that would be signed in > Brazil. > Several National Spiritual Assemblies, as well as the > Baha'i International Community's Office of the Environment, > were involved from the beginning. Representatives attended all > of the major international preparatory conferences, as well as > many subsidiary conferences sponsored by NGOs. > At the international level, the Baha'i community presented > statements at each of the four preparatory meetings (known in > United Nations parlance as PREPCOMs). These statements > addressed such issues as the importance of adopting an "Earth > Charter" to establish common values on the issue of sustain- > able development, the need for "bold and creative approaches" > to create the "international legislative machinery" necessary to > direct and coordinate international activity aimed at solving > world problems , and the importance of the principle of the one- > ness of humanity in any global effort to solve the problems of > sustainable development. > As well, national Baha'i communities around the world > participated in national and regional meetings held in prepara- > tion for the Summit. Under the terms of UNCED, for example, > each participating country was to submit a report outlining its > concerns on the state of environment and development. The > input of NGOs was stipulated in this process, and Baha'i com- > munities in many countries, ranging from Brazil to Swaziland, > responded. In the process, they sought to demonstrate that the > teachings of their Faith and the social and community life of its > followers offer to the world intriguing models for action in the > effort to create a sustainable world. > At the "Global Assembly of Women and the Environment," > a special pre-UNCED international conference organized in > Miami, Florida, USA, in November 1991 under the auspices of > the United Nations Environment Programme (UNEP) and > implemented by the WorldWIDE Network, an international net- > work of women in environment, some 500 women and men > from nearly 70 countries gathered to discuss grassroots-level > "success stories" of environmental management and sustain- > able development. > 182 T H E B A H A W 0 R L D > > The goal of the gathering was to showcase affordable, > repeatable and environmentally sound development projects > undertaken by women, thereby demonstrating capacity and > leadership. Two of the projects were started by Baha'i women. > The story of the Baha'i Vocational Institute for Rural Women in > Indore, India, which has been very successful in its effort to > eradicate guinea worm disease in 302 villages in central India, > was presented to the Global Assembly by Janak Palta > McGilligan, the director of the Institute. 1 A second Baha'i, Irma > A. Allen of Swaziland, was also recognized by the Assembly for > her work in helping to launch a national anti-litter campaign. 2 > Baha'i community representatives also participated in > subsidiary conferences sponsored by NGOs. At the World > Women's Congress for a Healthy Planet, also held in November > 1991 in Miami, Florida, USA, the Baha'i International Commu- > nity made available a statement entitled "Women and Men: > Partnership for a Healthy Planet." The statement outlined the > importance of the principle of equality between the sexes in any > attempt to establish sustainable development, suggesting that > only through a partnership between men and women will it be > possible to "create the moral and psychological climate in > which peace can emerge and environmentally sustainable civi- > lization can advance and flourish." > Prior to UNCED, the Baha'i International Community had > prepared a statement for presentation. Because it stressed > broad spiritual principles and ideas, it quickly emerged as the > one that representatives of other religious bodies could sup- > port. Accordingly, the statement was presented to the plenary > on behalf of religious NGOs generally. > Entitled ''The Most Vital Challenge," the statement took a > global view of the problems facing humanity, emphasizing that > above all else the problems of environment and development > cannot be solved unless humanity can "commit itself to > enlightened cooperation and long-range planning on a global > > 1. In 1992, the Institute was among 74 individuals and institutions hon- > ored with a Global 500 Award by UNEP in ceremonies at UNCED on 5 > June. > 2 . Ms. Allen received a Global 500 Award in 1988. > T H E B A H A W 0 R L D 183 > > scale." It noted the interdependence of the world's problems > and said that worldwide cooperation on the scale needed to > solve them is possible only through a deeper understanding of > human nature: "For, although economics, politics, sociology > and science offer important tools for addressing the interde- > pendent crises facing humanity, a true resolution of the > dangerous state of affairs in the world can only be realized > when the spiritual dimension of human nature is taken into > account and the human heart is transformed." > The statement concluded by saying that the fundamental > spiritual truth of our age is the oneness of humanity. > "Universal acceptance of this principle-with its implications > for social and economic justice, universal participation in non- > adversarial decision-making, peace and collective security, > equality of the sexes, and universal education-will make pos- > sible the reorganization and administration of the world as one > country, the home of humankind." > > Right: The Baha'i > Vocational Institute for > Rural Women in India was > the recipient of the UNEP > Global 500 Award. > Below: The Baha'is > organized a series of > cultural evenings as part > of the Global Forum. > Pictured here is Kevin > Locke, a North American > Indian, performing at one > of these events. > 184 T H E B A H A W 0 R L D > > PARTICIPATION IN THE GLOBAL FORUM > > Apart from its participation at UNCED itself. the Baha'i Inter- > national Community played a major role in supporting the > Global Forum, the parallel conference in Rio for NGOs. More > than 27,000 NGO representatives, representing roughly 11,000 > NGOs from at least 171 countries, took part in the '92 Global > Forum-making it the largest and most diverse NGO event ever > held . At least 140 Baha'is, from all continents of the world, > including two members of the Continental Boards of Counsel- > lors, members of several National Spiritual Assemblies, and > representatives of the Baha'i International Community, took > part in the Global Forum. Much of the credit for this participa- > tion rests with the Baha'i community of Brazil, which devoted > intense effort to supporting a range of Baha'i contributions: > • The construction and dedication of an hourglass- > shaped "Peace Monument," which since UN CED has > come to be seen as the enduring monument to the > Conference in Rio. Designed to symbolize the new > spirit of global cooperation inspired by the Earth > Summit, samples of soil from more than 40 nations > were deposited in the monument as part of the closing > ceremonies in Rio. > • The preparation and production of a book of artwork > and essays by children from around the world about > the need for greater environmental protection and for > peace. This book, entitled Tomorrow Belongs to the > Children, was sent to all heads of state in 1993. > • The sponsorship of a day-long symposium, held at the > '92 Global Forum, on "Values and Institutions for a > Sustainable and Ever-Advancing World Civilization." > • The responsibility for organizing a series of evening > music and cultural programs for the '92 Global > Forum. The "Evening Series in the Park" took place > every night during the Global Forum in the Flamengo > Park Amphitheater. > Beyond these specjfic events the Baha'i community contributed > significantly to the overall direction and shape of the Global > T H E B A H A W 0 R L D 185 > > Forum. In August 1991, for example, the community was > approached by Mr. Warren Lindner, Co-Chairman of the Global > Forum, for assistance in setting up the Global Forum offices in > Rio. "We were able to offer to the Forum the full-time assistance > of Ms. Amanda Gurney, a Brazilian Baha'i who is fluent in both > English and Portuguese, as an assistant to Mr. Lindner," said > Mr. Arturo. "Our hope was that early involvement by Baha'is > would help to infuse a unifying spirit to the Forum, and we > believe this was accomplished." > > THE PEACE MONUMENT > > The conception and construction of the "Peace Monument" rep- > resented a particularly gratifying opportunity for Baha'i > initiative. The inauguration held on 14 June attracted more > than 400, including more than 30 media representatives and at > least a dozen representatives from government delegations to > UNCED . > The five-meter high concrete and ceramic monument was > designed by, and built under the supervision of, the renowned > Brazilian artist and sculptor, Siron Franco, who became very > committed personally to the project. Indeed, in the final weeks > of its construction, Mr. Franco declared his belief in Baha'u'llah > during a live radio interview broadcast throughout Brazil. His > design combines two pyramids, one inverted on top of the > other, creating an hourglass shape intended to symbolize the > fact that time is running out for humanity unless it unites in a > new spirit of global cooperation. > During the inauguration ceremony, a line of children > dressed in the costumes of many countries passed from hand > to hand the soil of 42 nations for deposit into the monument, > which is hollow. Contributions of soil were solicited from > nations the world over and , as of May 1993, soil samples had > been received from an additional 10 countries, bringing to 52 > the number of nations that have contributed soil to the project. > Many of the soil samples have been taken from sacred or his- > toric sites. Soil from Iceland, for example, was taken from that > 186 T H E B A H A W 0 R L D > > country's most sacred and historic spot, the site of the first > parliament, which was founded 1100 years ago. Soil from India > was taken from Shakti Sthal, the site of the monument to the > late Prime Minister Mrs. Indira Gandhi, who was the only head > of state to attend the 1972 Stockholm Conference on the > Environment. > Representatives of the Ethiopian government noted that > their willingness to donate soil to the monument was especially > symbolic because of its sacred nature. One representative said > that when European delegations visited Ethiopia a hundred > years ago, the Emperor decreed that their feet should be > washed before they left, to prevent any of the country's sacred > soil from being carried away. "In the past, we did not allow > anyone to take our soil out of the country willingly," said > Zegeye Asfaw, Ethiopia's Minister of Agriculture, Environment > and Development, in a press conference before the inaugura- > tion ceremony. "But our determination is to see a peaceful and > prosperous earth, and that is why we have delivered our soil to > the peace monument." > Etched in four languages on the four sides of the upper > pyramid are words written by Baha'u'llah more than a century > ago: "The earth is but one country, and mankind its citizens." > The quotation is displayed in English, Portuguese, Chinese and > Terena, an indigenous language of Brazil. On the lower half of > > Left: Mr. James Grant, > executive director of > UNICEF, receiving the book > Tomorrow Belongs to the > Children. > T H E B A H A W 0 R L D 187 > > the structure the words "world peace" have been engraved in > more than 35 languages. A glass strip at the monument's mid- > point displays multi-colored soils taken from the contributing > nations . > Constructed near the Santos Dumont Airport, just north > of Flamengo Park and the site of the '92 Global Forum, the > monument will stand as a lasting symbol of the Earth Summit > and the Global Forum. > > THE CHILDREN'S BOOK > > The book, Tomorrow Belongs to the Children: Contribution to > Earth Summit '92, brought together the concerns of children > from more than 25 countries and offers an inspiring glimpse of > what the world could be like if the peoples and nations of the > world can learn to cooperate in building an environmentally > sustainable future. Produced by the Baha'i International Com- > munity, with support from the United Nations Children's Fund > (UNICEF) and the Masrour Association for Family Welfare and > Education (ASMA), the book includes contributions from chil- > dren of virtually every religious and cultural background. > The publication was officially released at the Global Forum > on 12 June. For the first edition of the 78-page book, 15,000 > copies were printed, half being donated to UNICEF in support > of children's environmental programs. The remaining copies > were distributed to non-governmental organizations, govern- > ment delegations, United Nations officials, and heads of state. > ''The artwork and essays in this book poignantly reflect the > heartfelt concerns of the world's children as they face a world > threatened by the potential of environmental degradation, > uneven development, and continued political conflict in which > the future seems so uncertain," said Roberto Eghrari, the sec- > retary-general of the Baha'i National Assembly of Brazil, which > also assisted in the book's preparation and publication. The 80 > selections of artwork and essays in the book were done by ele- > mentary school children in 26 countries. They were chosen > from thousands of submissions. > 188 T H E B A H A W 0 R L D > > OTHER CONTRIBUTIONS TO THE FORUM > > In many ways, the "Evening Series in the Park" nightly musical > and cultural performances during the Global Forum also orga- > nized by the Baha'i community, became the heart and soul of > the Global Forum, providing a time and place where diverse > people could come together without any particular agenda. Its > intention, in the words of the Forum organizers, was "to reflect > the cultural diversity of the Human Family with different > musical genres from around the world." Between 2,000 and > 4,000 people gathered each night to see these shows. On 13 > June, the final night of the Evening Series, six acts featuring > Baha'i performers were presented as a "Unity Show." > > A GREATER ROLE FOR NGOS > > In general terms, the Earth Summit helped to show how NGOs > have become important players in the development of world > policy and cooperation. It was clear that governments have > developed a new respect for the expertise and capacities of > non-governmental organizations. Many government delega- > tions to UNCED included representatives of NGOs. "This is > really one of the first ideas to have come out of this conference, > that we need to cooperate more with NGOs," said Mme. Lansiri > Nana Haidara, a member of the Mali delegation to UNCED. > "NGOs are really the ones that work with the people at the > basic level. And the governments recognize that they have to > work with NGOs." > Representatives from NGOs agreed. ''That is one of the > areas of achievement of this conference," said Sir Shridath > Ramphal, president of the World Conservation Union (IUCN). > "UNCED was different from other UN conferences. The diplo- > matic closed-door style was opened up. The entire process was > opened up. This could be the beginning of a global dialogue at > the level of the social partners, rather than at the level of the > international bureaucrats. The world needs this." > For the Baha'i community, the Earth Summit provided a > T H E B A H A W 0 R L D 189 > > unique opportunity to demonstrate the universal nature of the > beliefs that guide it, the unity of its approach, and a range of > activities which offer potential models for action in the quest > for sustainable development. > T H E B A H A W 0 R L D 191 > > This statement was read at the > plenary of UNCED in Rio de Janeiro > on 4 June 1992 by a Baha'i > International Community > representative. It was one of thirteen > statements read by representatives > of non-governmental organizations > atUNCED. > > THE MOST VITAL CHALLENGE > eyond such technical and political questions as > > B what limits should be placed on greenhouse gases, > how can sustainable development be promoted, > and who will pay for it all, the fundamental question > facing the United Nations Conference on Environment and > Development (UNCED) is this: Can humanity, with its > entrenched patterns of conflict, self-interest, and short- > sighted behavior, commit itself to enlightened cooperation > and long-range planning on a global scale? > The UNCED process has highlighted both the com- > plexity and the interdependence of the problems facing > humanity. None of these problems- the debilitating ineq- > uities of development, the apocalyptic threats of > atmospheric warming and ozone depletion, the oppression > of women, the neglect of children and marginalized peo- > ples, to name but a few-can be realistically addressed > without considering all the others. None can be fully > addressed without a magnitude of cooperation and coordi- > nation at all levels that far surpasses anything in > humanity's collective experience. > The potential for such cooperation is, however, under- > mined by the general debasement of human character. > Although not commonly discussed in relation to the chal- > lenges of environment and development, there are current > in the world certain trends-including the widespread lack > of moral discipline, the glorification of greed and material > accumulation, the increasing breakdown of family and > > ,. 4 oo +• 1± moo > 192 T H E B A H A W 0 R L D > > community, the rise of lawlessness and disorder, the ascen- > dancy of racism and bigotry, and the priority given to national > interests over the welfare of humanity-all of which destroy > confidence and trust, the foundations of collaboration. > The reversal of these destructive trends is essential to the > establishment of unity and cooperation. This reversal will > require a deeper understanding of human nature. For, although > economics, politics, sociology and science offer important tools > for addressing the interdependent crises facing humanity, a > true resolution of the dangerous state of affairs in the world can > only be realized when the spiritual dimension of human nature > is taken into account and the human heart is transformed. > Although there are mystical aspects that are not easily > explained, the spiritual dimension of human nature can be > understood, in practical terms, as the source of qualities that > transcend narrow self-interest. Such qualities include love, > compassion, forbearance, trustworthiness, courage, humility, > cooperation and willingness to sacrifice for the common good- > qualities of an enlightened citizenry, able to construct a unified > world civilization. > The profound and far-reaching changes, the unity and > unprecedented cooperation required to re-orient the world > toward an environmentally sustainable and just future, will > only be possible by touching the human spirit, by appealing to > those universal values which alone can empower individuals > and peoples to act in accordance with the long-term interests of > the planet and humanity as a whole. Once tapped, this pow- > erful and dynamic source of individual and collective > motivation will release such a > profound and salutary spirit > among the peoples of the earth that no power will be able to > resist its unifying force. The fundamental spiritual truth of our > age is the oneness of humanity. Universal acceptance of this > principle- with its implications for social and economic justice, > universal participation in non-adversarial decision-making, > peace and collective security, equality of the sexes, and uni- > versal education-will make possible the reorganization and > administration of the world as one country, the home of > humankind. > T H E B A H A W 0 R L D 193 > > ROBERT WHITE looks at the > spiritual foundations of an > ecologically sustainable society as > the human race moves towards the > development of a planetary culture. > > SPIRITUAL FOUNDATIONS FOR AN > ECOLOGICALLY SUSTAINABLE > SOCIETY > > T > he evolving consciousness of humanity is moving > inexorably to the development of a new planetary > culture. In an ecological sense, humanity has > appeared, in many respects, to be a delinquent species > running out of control. Within a larger vision of human- > ity's spiritual and social evolution, however, the present > environmental crisis and the race's reaction to it may be > seen as portending a momentous transformation. In the > emerging knowledge in physics, ecology, psychology and > other fields of science lies the promise of a mature cooper- > ative relationship between humanity and the ecosphere > that gave it birth. > > REVISIONING CULTURAL ATTITUDES TO NATURE > > The dominant response to environmental issues over the > past several decades has been mitigative. Environmental > legislation, particularly in industrialized countries, has > helped to ameliorate some of the worst forms of air and > water pollution while research has focused on developing > better methods of monitoring environmental change. Envi- > ronmental groups have focused largely on protecting > endangered species and wilderness areas. They have also > been effective in sounding the alarm on the ideology of > consumerism and unbridled industrial growth. > While visible national and local issues have received > 194 T H E B A H A W 0 R L D > > much attention, the more ominous cumulative effects of > human activities on the planetary ecology as a whole have > emerged to overshadow these efforts. Rapidly progressing envi- > ronmental alterations-global warming, ozone depletion, soil > degradation, forest depletion, and species extinction-threaten > the delicate ecological balance of the ecosphere. As the twen- > tieth century draws to a close, the threat of irreversible > degradation of planetary life systems by these and other pos- > sible unanticipated dangers has come to replace nuclear war > as the primary concern of collective security. > The predominant response to these issues has focused on > the concept of sustainable development. For development to be > sustainable, social and economic decisions need to recognize > the finite biological and chemical limits of ecosystems and the > ecosphere as a whole. 1 Continued economic growth, however, > is still considered necessary particularly if non-industrialized > nations are to raise large segments of their population out of > poverty. Sustainable development thus links environment and > development issues and focuses on minimizing the environ- > mental impact of production activities. > Attracting support from a broad spectrum of interests, > sustainable development has moved environmental policy from > a corrective approach to an anticipatory or preventative > approach. Nevertheless, while agreeing with sustainability as a > value, many ecologists and social critics feel that sustainable > development does not really go far enough in examining the > cultural attitudes to Nature which are at the root of environ- > mental problems. They argue that technical and social > adjustments to current models of development are inadequate > to forestall deteriorating environmental conditions. What is > needed is a "radically new metaphysic" which supports a more > fundamental reconciliation between humanity and Nature. 2 > > 1. William D. Ruckelshaus, ''Toward a Sustainable World," Scientific Amer- > ican: Special Issue: Managing Planet Earth, vol. 261, no. 3 (Sept. 1989). > 167-8. > 2 . John Livingston, "Ethics as Prostethetics," Environmental Ethics: Philo- > sophical and Policy Perspectives, Philip P. Hanson, ed. (Burnaby: Institute > for the Humanities, Simon Fraser University, 1986). 67-81. > T H E B A H A W 0 R L D 195 > > Among the several schools of thought which exemplify this view > are deep ecology, ecojeminism and eco-philosophy. > Deep ecologists see the environmental crisis as stemming > primarily from a faulty world view and insist that we need to > re-vision our relationship to Nature. In Deep Ecology: Living as > if Nature Mattered, Devall and Sessions argue that the domi- > nant world view of modern industrial society is ecologically > destructive because it views the earth as a "collection of nat- > ural resources" with no value other than use for human > exploitation. 3 This utilitarian or resourcist view of Nature, they > assert, is arrogantly anthropocentric and needs to be replaced > by a "biocentric" view in which other forms of life are seen as > having intrinsic value. What is needed, deep ecologists suggest, > is the development of an "ecological consciousness"-an > inward transformation that alters our perception of being sepa- > rate from and above the rest of Nature. > In the search for common ground between the highest > aims of civilization and the beauty, complexity and mystery of > Nature, deep ecology draws on a diversity of philosophical, cul- > tural, and spiritual traditions as well as the science of ecology. > It asserts that beyond our "narrowly scientific understanding of > reality the spiritual and material aspects of reality fuse > together." 4 For Naess, who coined the term deep ecology, its > essence is to ask deeper questions-"We ask which society, > which education, which form of religion is beneficial for all life > on the planet as a whole." 5 Norms for deep ecological thinking > include valuing Nature as having intrinsic worth; tolerance for > diversity; decentralized, non-hierarchical, self-regulating so- > cial structures; small-scale, community-based technologies > and economies; simplicity of wants; and appreciation for reli- > gious/ spiritual dimensions. 6 > Ecofeminism, like deep ecology, rejects the anthropocentr- > icism that elevates humanity above non-human Nature. Some > > 3. Bill Devall and George Sessions, Deep Ecology: Living as if Nature Mat- > tered (Salt Lake City: G. M. Smith Books, 1985). 43. > 4. Ibid., 66. > 5. Quoted in Devall and Sessions, Deep Ecology, 74. > 6. Devall and Sessions, Deep Ecology, 18. > 196 T H E B A H A W 0 R L D > > ecofeminists argue that to the extent that women are more nat- > urally attuned to the interrelatedness of life, the development > of an ecological sensibility in modern culture requires a revalu- > ation of women's experience and greater involvement of women > in the production of knowledge. 7 Ecofeminism also shows how > the domination of Nature and of women are linked patterns > rooted in the patriarchal heritage of most cultures. > In eco-philosophy, as described by Henryk Skolimowski, > ecological values and life-oriented human values come out of a > vision of an evolving cosmos. 8 In much the same tradition as > Teilhard de Chardin, Skolimowski sees the spiritual or sacred > becoming actualized in human consciousness as a fulfillment > of evolution. 9 One expression of this is new values or moral > imperatives in relation to the earth as the evolutionary matrix > of life and consciousness. The position is one of "enlightened" > anthropocentrism-all claims made for the protection of other > forms of life are necessarily informed by human values of jus- > tice and compassion. 10 In addition to being ecologically > conscious, eco-philosophy is holistic and global and it is con- > cerned with wisdom, quality, and health. Instead of our current > emphasis on objectivity and detachment, eco-philosophy sees > human beings as spiritual agents in an evolving world endowed > with grace and meaning and thereby emphasizes participatory > commitment, compassion, and responsibility. > Perhaps the most eloquent presentation of a new ecolog- > ical vision is in the writings of Thomas Berry (The Dream of the > Earth). Berry sees the present as a transition period to an eco- > logical age in which the rediscovery of the subjective capacity > to relate to the divine in all of creation will radically alter all > aspects of human life . > Within this context of the search for new concepts and > > 7. Marti Kheel, "Ecofeminism and Deep Ecology: Reflections on Identity > and Difference," Trumpeter, 8:2:Spring 1992, 63. > 8. Henryk Skolimowski, Eco-Philosophy: Designing New Tactics for Living > (London: Marion Boyars, 1981). 54. > 9. Daniel A. Kealey, Revisioning Environmental Ethics (Albany: State Uni- > versity of New York Press, 1990). 43. > 10. Henryk Skolimowski, "Comment: The Dogma of Anti-Anthropocen- > trism and Eco-philosophy," Environmental Ethics, vol. 6 (Fall 1984). 284. > T H E B A H A W 0 R L D 197 > > world views that support an ecological praxis the teachings of > Baha'u'llah have a significant contribution to make. In their > emphasis on unity and evolutionary thinking, they offer a view > of Nature that embraces both animistic wisdom and contempo- > rary ecological understanding. At the same time these > teachings affirm divine transcendence and the essential unity > of religious expression throughout history. Furthermore > Baha'u'llah presents a challenging interpretation of what reli- > gion is and its role in transforming the current world order. In > addition, many of the tenets and principles for an alternative > society based on ecological wisdom found expression within the > writings and institutions of the Faith that Baha'u'llah founded. > This paper will go on to explore first the philosophical and then > the social implications of the Baha'i understanding of Nature > and of human purpose in relation to it. > > RELATIONSHIP WITH NATURE: > A BAHA'I PERSPECTIVE > > In an examination of Baha'i principles as they apply to agricul- > ture, Paul Hanley articulates a three-fold relationship between > humanity and Nature involving principles of unity, detach- > ment, and humility. 11 These same principles will be explored in > depth below. > > UNITY WITH NATURE: WHOLENESS AND COOPERATIVE > INTERRELATIONSHIP OF CREATION > > 'Abdu'l-Baha asserts that all parts of the creational world are of > one whole. " ... All the parts are subordinate and obedient to the > whole. The contingent beings are the branches of the tree of life > while the Messenger of God is the root of that tree." 12 A recog- > nition of this essential unity is restated by 'Abdu'l-Baha in > several passages: > > 11. Paul Hanley, "Agriculture: A Fundamental Principle," Journal of > Baha'i Studies, 3: 1: 1990, 11-12. > 198 T H E B A H A W 0 R L D > > You are well aware, praised be the Lord, that both interaction and > cooperation are evident and proven amongst all beings, whether > large or small. In the case of large bodies interaction is as manifest > as the sun, whilst in the case of small bodies, though interaction be > unknown, yet the part is an indication of the whole. All these inter- > actions therefore are connected with that all-embracing power which > is their pivot, their center, their source and their motive power. 13 > Association, harmony and union are the source of life ... Shouldst > thou reflect on all created things, thou wilt observe that the exist- > ence of every being dependeth upon the association and > combination of divers elements the disintegration of which will ter- > minate the existence of that being. 14 > Liken the world of existence to the temple of man. All the limbs and > organs of the human body assist one another; therefore life con- > tinues ... Likewise, among the parts of existence there is a wonderful > connection and interchange of forces, which is the cause of the life > of the world and the continuation of these countless phenomena .. . > From this illustration one can see the base of life Is this mutual aid > and helpfulness ... 15 > 'Abdu'l-Baha describes the cooperative interrelations of > creation as a manifestation of Love, which is the secret of God's > holy Dispensation. 16 Through God's love the world of being > receives life. > Love is the cause of God's revelation unto man, the vital bond > Inherent, In accordance with the divine creation, in the realities of > things . . . Love is the most great law that rule th this mighty and > heavenly cycle, the unique power that bindeth together the divers > elements of this material world, the supreme magnetic force that > directeth the movements of the spheres in the celestial realms. 17 > Further, the mineral, plant, and animal are seen to pos- > sess various grades and stations of spirit. 'Abdu'l-Baha wrote > in 1921: > > 12. Tablet of 'Abdu'l-Baha, cited in Baha'u'llah and 'Abdu'l-Baha, Baha'i > World Faith: Selected Writings of Baha'u'Hah and 'Abdu'l-Baha (Wilmette: > Baha'i Publishing Trust, 1956). 364. > 13. 'Abdu'l-Baha, cited in Baha'i Peace Program, p. 31. > 14. "Epistles of 'Abdu'l-Baha," cited in 1he Baha'i World, vol. 2 (Wilmette: > Baha'i Publishing Committee, 1928), 50. > 15. Starofthe West, 8:11 (27 September 1917). 138. > 16. 'Abdu'l-Baha, Selections from the Writings of 'Abdu'l-Baha (Haifa: > Baha'i World Centre, 1978). 27. > 17. Ibid. > T H E B A H A W 0 R L D 199 > > ... it is indubitable that minerals are endowed with a spirit and life > according to the requirements of that stage . . . In the vegetable > world, too, there is the power of growth, and that power of growth is > the spirit. In the animal world there is the sense of feeling, but in the > human world there is an all-embracing power ... the reasoning > power of the mind ... In like manner the mind proveth the existence > of an unseen Reality that embraceth all beings, and that existeth > and revealeth itself in all stages ... 18 > There is a cohesiveness within life's ever-increasing differ- > entiation-an underlying spirit that animates all of existence. > The prevailing view of Nature as environment made up of mate- > rial components of air, water, soil, and organisms is therefore > inadequate. The very word environment implies that which is > external and peripheral to what is assumed to be the central > object of concern, human beings. This human self-preoccupa- > tion ignores the reality that life and spirit are properties of the > whole and characterize its reciprocal interactions. > > SPIRITUAL DETACHMENT FROM NATURE: > A REQUIREMENT OF CONSCIOUS SPIRITUALITY > > Humanity, too, is part of the whole of a creation that in turn > reflects, in its harmony and unity, a divine and "unseen > Reality." At the same time, paradoxically, human beings > occupy a unique station that can only be consciously realized > through detachment from Nature. 'Abdu'l-Baha states that the > human being is in the highest degree of materiality, and at the > beginning of spirituality. 19 > Creation in the Baha'i view is a progression of increasingly > complex orders from the mineral kingdom to vegetable and > animal life to human beings. Humanity, however, has the capa- > bility and the power of spiritual advancement, our very purpose > being to advance towards God. > In the words of 'Abdu'l-Baha: > > 18. 'Abdu'l-Baha, Tablet to Dr. Auguste Forel, 1921, cited in Baha'i Peace > Program, 31. > 19. 'Abdu'l-Baha, Some Answered Questions (Wilmette: Baha'i Publishing > Trust, 1981). 235. > 200 T H E B A H A W 0 R L D > > God has created all earthly things under a law of progression in > material degrees, but He has created man and endowed him with > powers of advancement toward spiritual and transcendental > kingdoms. 20 > All other created things are "captives of nature and the > sense world," but human beings, created in the "image of God," > occupy a unique station in creation. We have evolved through > all the physical kingdoms and contain all of their capacities > plus our distinguishing capacity for rational and self-reflective > thought. The development of this unique capacity of the mind, > a capacity that allows us to mediate between the material and > spiritual dimensions, has required that we separate ourselves > from Nature, both externally and internally. Through this sepa- > ration humanity has gained the capacity to comprehend > Nature from outside it and to unravel its secrets. In an internal > sense, too, by partially removing ourselves from the physical > and instinctual responses that guide all other life forms, we > have developed conscious faculties of judgment and volition. > The freedom these capacities give us involves a commen- > surate responsibility to recognize the unseen Reality that > embraces all beings. 21 Our spiritual evolution depends on the > degree of our attunement to that greater reality, which is > described by Baha'u'llcih and all the great Prophets as limitless > and eternal. Thus , to truly develop a conscious spirituality and > to awaken to our full potential we are called to sever our imme- > diate identification with the physical dimension of Nature. > 'Abdu'l-Baha discusses this concept: > And among the teachings of His Holiness Baha'u'llab is man's > freedom, that through the ideal Power he should be free and eman- > cipated from the captivity of the world of nature ... Until man is born > again from the world of nature, that is to say, becomes detached > from the world of nature, he is essentially an animal , and it is the > teachings of God which converts this animal into a human soul. 22 > The development of human consciousness remains limited > > 20. 'Abdu'l-Baha, Promulgation of Universal Peace (Wilmette: Baha'i Pub- > lishing Trust, 1982). 302. > 21. 'Abdu'l-Baha, Tablet to Dr. Auguste Forel, 1921 , cited in Baha'i Peace > Program, 31 . > 22. Baha'u'llab and 'Abdu'l-Baha, Baha'i World Faith, 288-90. > T H E B A H A W 0 R L D 201 > > if it is oriented only to the material reality. Thus, numerous ref- > erences are made in the Baha'i writings, as in the scriptures of > many religions, to the necessity of separation from the influ- > ences of the world of matter. In this context Nature has often > been referred to as a world of darkness. However, neither > human beings nor Nature, in and of themselves, are evil. For > example, when Baha'u'llah urges "esteem as nothing the world, > nay, the entire creation," He explains that "by 'the world' is > meant your unawareness of Him Who is your Maker, and your > absorption in aught else but Him. "23 The physical world is > problematic only to the extent that it is seen as an end in itself. > Thus detachment from the physical world is a means of gaining > conscious access to the spiritual realities that lie behind and > beyond the physical. Paradoxically, this very detachment > allows us to see that the physical world perfectly and fully > reflects the spiritual world. This is demonstrated, as John > Hatcher has pointed out, in our growing awareness of > ecology. 24 As we begin to understand the ecological principle > that everything is connected to everything else in the physical > world, we are learning the truth of the essential spiritual law of > unity that pervades and animates all of creation. > The paradox between our oneness with the rest of exist- > ence and our detachment from it can be seen on deeper > reflection as representing the multidimensionality of our > humanness. The recognition of our unity with the earth, which > in a very real sense gestated us, reflects both animistic wisdom > and contemporary ecological understanding. At the same time, > as was emphasized in earlier Revelations, we must reach > beyond the material world to discover our spiritual potential > and to fulfill our destiny as conscious beings. That potential > and destiny, which has been reflected to us by a progression of > divine Messengers, is an unfolding one in an ongoing process of > creation. Ultimately, knowledge of the Divinity is impossible > and unattainable. However, faith in and vision of our perfect- > > 23. Baha'u'llah and 'Abdu'l-Baha, Baha'i World Faith. 65, 134. > 24. John Hatcher, The Pwpose of Physical Reality (Wilmette: Baha'i Pub- > lishing Trust, 1987). 69. > 202 T H E B A H A W 0 R L D > > ibility gives us the strength to progress towards fulfillment of > all our potential and to participate in spiritualizing our social > existence. > While the Baha'i Faith is not the first belief system to rec- > ognize this tension between the material and spiritual > dimensions, Baha'u'llah's teachings bring a fuller appreciation > of the balance in this relationship. Matthew Fox perhaps seeks > just such a balance in his call for "panentheism. "25 While, like > pantheism, panentheism sees the spirit of God as present in all > things, it insists that God is an independent Being above and > beyond all things. Baha'u'llah writes on this point: > The whole universe reflecteth His glory, while He is Himself indepen- > dent of, and transcendeth His creatures. This is the true meaning of > Divine unity. He Who is the Eternal Truth is the one Power Who > exerciseth undisputed sovereignty over the world of being, Whose > image is reflected In the mirror of the en tire creation. 26 > > HUMILITY > > In this delicate balance between unity and detachment, we are > called on to honor creation, to recognize its sacredness, and to > humble ourselves before it. In the miracle of life's evolution, > God has acted through Nature in an emergent way. Creation is > intrinsically endowed with meaning and purpose, and reflects > the unity, beauty, and ultimate mystery of God. The earth itself > reveals the attributes of God, as Baha'u'llah affirms in several > passages: > Know thou that every created thing is a sign of the revelation of > God .... 27 > Whatever is in the heavens and whatever is on the earth is a direct > evidence of the revelation within It of the attributes and names of > God, inasmuch as within every atom are enshrined the signs that > bear eloquent testimony to the revelation of that Most Great Light. 28 > > 25. Fox, Matthew, Original Blessing: A Primer in Creation Spirituality > (Santa Fe: Bear and Company, 1983). 90. > 26. Baha'u'llah, Gleanings from the Writings of Baha'u'lltih (Wilmette: > Baha'i Publishing Trust, 1976), 166. > 27. Ibid., 184. > 28. Ibid., 177. > T H E B A H A W 0 R L D 203 > > How all-encompassing 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 doth 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 mys- > tery of Him Who is the Day Star of Truth, Who is the invisible and > unknowable Essence. 29 > 'Abdu'l-Baha describes creation as one of the two Books of > God. The Book of Creation is in accord with the written Book, > the sacred Revelations of all the prophets of God. Like the > written book, the Book of Creation is the command of God and > the repository of divine mysteries.30 > The spirituality of the world's aboriginal cultures is based > on understanding the primary "scripture" of the Book of > Creation. In the revealed religions symbols of Nature such as > trees, water, and mountains, also carry spiritual meaning. > Both by direct contact and through symbolic reflection, the > human soul is nourished by connection with the beauty, mys- > tery, and grandeur of Nature. This connection is the basis of > recreation as re-creation. 31 > An attitude of awe and gratitude towards the earth is part > of attaining spiritual humility. Humility means literally of the > ground or humus. Baha'u'llah describes this relationship: > Humility exalteth man to the heaven of glory and power, whilst pride > abaseth him to the depths of wretchedness and degradation. 32 > Every man of discernment, while walking upon the earth, feeleth > indeed abashed, inasmuch as he is fully aware that the thing which > is the source of his prosperity, his wealth, his might, his exaltation, > > 29. Ibid., 62. > 30. 'Abdu'l-Baha, Makatib-i-'Abdu'1-Bah6., vol. 1, 436-37 . This quote from > the Persian book Makatib (unpublished in English) was cited by Bahiyyih > Nakhjavani on page 13 of her book Response (Oxford: George Ronald, > 1981). > 31. The concept finds echoes in the love for Nature demonstrated by > Baha'u'llah and Shoghi Effendi. See Appendix, page 226. > 32. Baha'u'llah, Epistle to the Son of the Wolf (Wilmette: Baha'i Publishing > Trust, 1988). 30. > 204 T H E B A H A W 0 R L D > > his advancement and power is, as ordained by God, the very earth > which is trodden beneath the feet of all men. There can be no doubt > that whoever is cognizant of this truth , is cleansed and sanctified > from all pride, arrogance, and vainglory. 33 > > A NEW VISION OF WHOLENESS > IN OUR RELATIONSHIP TO NATURE > > Developing new attitudes of respect for and cooperation with > Nature requires first of all a vision of wholeness in our relation- > ship to Nature . This requires a perspective of human evolution > and human purpose that unifies material and spiritual reali- > ties. The focus on transcending Nature, which has > characterized Western civilization in particular, is reflected in > the current species self-centeredness of the human race. The > divorce of human destiny from the reality of physical life on > earth now requires a reconciliation. The Revelation of > Baha'u'llah warns, however, that this cannot be achieved > through the replacement of our anthropocentrism by a biocen- > trism. Rather, our separation and detachment from Nature and > our unity with it must be understood as a creative dialectic in > the development of human consciousness. > The process of becoming conscious beings has required us > to break away from our unconscious roots in Nature and to > identify with a vision of our potential that transcends the phys- > ical. This separation has left us with no secure grounding for > who we are and no clear vision of our wholeness . We retain > only a dim memory of our unconscious wholeness with Nature > (before we gained self-consciousness and broke the primal har- > mony of Eden) and a vague hope for the restoration of peace > and wholeness in an abstract heaven or a future Kingdom of > God. In this quandary, the negative self-concept we hold as > fallen creatures breeds in us guilt, despair, and abasement of > both ourselves and creation. However, Baha'u'llah makes it > clear that we came into being in a perfect creation and that our > station in creation is a noble one. We are the fruit of creation, > conscious beings given the responsibility of fulfilling creation > > 33. Ibid .. 44. > T H E B A H A W 0 R L D 205 > > by reflecting its perfections. 'Abdu'l-Baha addresses the issue > as follows: > One of the things which has appeared in the world of existence, and > which is one of the requirements of Nature, is human life. Consid- > ered from this point of view man is the branch; nature is the root. > Then can the will and the intelligence, and the perfections which > exist in the branch be absent in the root? 34 > He states further that humanity > ... in the body of the world is like the brain and mind in man ... man > is the greatest member of this world, and if the body was without > this chief member, surely it would be imperfect. We consider man as > the greatest member because, among the creatures, he is the sum of > all existing perfections. 35 > Baha'u'llah comments on the same theme: > To a supreme degree is this true of man, who, among all created > things, hath been invested with the robe of such gifts, and hath > been singled out for the glory of such distinction. For in him are > potentially revealed all the attributes and names of God to a degree > that no other created being hath excelled or surpassed. 36 > We are, in other words, Nature becoming conscious of > itself; but the gift of consciousness lifts us into another dimen- > sion. Nature is perfect in itself because it is governed by laws > and rules ordained by God. This perfection is reflected in all > the metaphors of Nature used in the writings of Baha'u'llah > and earlier prophets. The perfections of human nature, how- > ever, are unrealized. We must choose to realize them through > the development of our latent spiritual potentials. Because the > "attributes and names of God" are progressively reflected to us > by a series of divine Messengers and their Revelations, our > capacity to do so is always evolving. In the evolution of > humanity towards conscious wholeness and completion, the > Messenger of God is the key to the union of material and spiri- > tual realities. Thus the centre of existence is neither humanity > nor Nature (neither anthropocentrism nor biocentrism). It is > > 34. 'Abdu'l-Baha, Some Answered Questions, 4. > 35. Ibid., 178. > 36. Baha'u'llah, Gleanings from the Writings of Bahil'u'lliih, 177. > 206 T H E B A H A W 0 R L D > > God through his Manifestation that is the root of the tree of > life. 37 In this era, the unification manifested by Baha'u'llah has > released the potential for us to transform ourselves towards a > more complete reflection of the perfections of God and the > wholeness of creation. > In this light, the deepening crises of planetary destruction > are seen not as the inevitable failure of fallen humanity but as > marking a crucial stage in the evolution of human conscious- > ness towards greater wholeness. The fear and pain created by > these crises impel us to reflect profoundly on the incomplete- > ness of our current vision and to respond with urgency > to the forces of transformation. Let us, therefore, turn our > attention to the social dimensions of this spiritual process of > transformation. > > TOWARDS A GLOBAL CIVILIZATION: THE SPIRITUAL > EVOLUTION OF AN ECOLOGICALLY SUSTAINABLE SOCIETY > > Appreciating that creation is sacred and whole and under- > standing the role of human beings to be conscious, > compassionate, and creative participants in the evolution of life > are the fundamental conceptual requirements for achieving an > ecologically sustainable society. Developing this society, how- > ever, requires not only a transformation in our individual > attitudes and values but also a complete reformulation of our > social structures. Most of the socioeconomic institutions of > modern industrial societies are based on the pursuit of mate- > rial progress through separation from and conquest of Nature. > Nature is seen primarily as a storehouse of resources to be > managed, harvested, and industrially processed for unmoder- > ated human consumption. This resource appropriation has > become the basis of economic growth, which, in turn, has > become the dominant measure of social advance. The limits of > this materialistic philosophy are now clearly demarcated in the > accelerating destruction of planetary ecological systems. Yet > our prevailing political, social, and economic institutions > > 37 . 'Abdu'l-Baha in Baha'i World Faith. 364. > T H E B A H A W 0 R L D 207 > > appear powerless to halt this destruction because they are > implicitly based on the same values of separation from and > conquest over Nature. > Such separation denies a meaningful relatedness to the > whole of creation and thereby denies sacredness to life. This > loss of meaning and the ensuing emptiness fuel, in turn, the > search for fulfillment through consumption, competition, and > other addictive behaviors. The separation from Nature under- > lying modernism corresponds to a division between the human > mind and heart. > Incorporating a new vision of wholeness in our relationship > to the earth requires a reincorporation of the spiritual dimen- > sion that was lost with the dissolution of religious cosmologies > in the modern era. We cannot return to these older cosmolo- > gies. Science, secular humanism, and the resulting profusion of > modern institutions have brought society to a completely new > level of advancement. This outer material advancement, how- > ever, has blinded us to the loss of the spiritual dimension of > human life. We cling, says Skolimowski, to the ideals of "sec- > ular salvation" because its many successes seem too hard-won > to betray.38 Even so, the prevailing world view of materialism is > being undermined both by the proliferation of its problems and > contradictions and by the emergence of more inclusive cosmol- > ogies that provide new organizing principles. The unity of the > material and spiritual dimensions of existence is just such a > principle; it provides a foundation for a vision of humanity in > relation to the whole of creation. Discoveries on the new fron- > tiers of science point to this kind of integration and provide > analogies, for example, in physics in which light is understood > as both a wave and a particle. The emerging world view must > similarly account for human beings as both biological and spir- > itual beings. Skolimowski asserts that humans > are the custodians of the whole of evolution, and at the same time, > only the point on the arrow of evolution ... the sacredness of man is > the uniqueness of his biological constitution which is endowed with > such refined potentials that it can attain spirituality. 39 > > 38. Skolimowski, Eco-Philosophy, 71. > 208 T H E B A H A W 0 R L D > > The Faith created by Baha'u'llcih incorporates just such an > integrated evolutionary perspective. As discussed earlier, it > views our spiritual origin and destiny as part of the whole evo- > lution of life on the planet. Spirit is expressed in all stages and > processes of existence and is realized consciously through the > distinctive capacities of human awareness. The development of > civilization itself is seen as a progressive organic process of > maturation in which all the great religious revelations and sci- > entific advancements are integral components. This dynamic > and holistic perspective can help us pierce the socially con- > structed dichotomy of humanity versus planet and, at the > same time, to overcome the destructive divisions of the human > race. In this larger evolutionary movement our current situa- > tion can be understood as a crucial stage in the birth of a new > world order appropriate to humanity's spiritual and intellectual > maturity. The teachings of Baha'u'llah not only delineate the > past and future dimensions of this process, but they also offer > values, principles and new institutional forms that can guide > us through this transition to maturity and the development of > a global civilization. These values and principles will now be > related to the requirements for an ecologically sustainable > society. > > EVOLUTIONARY PERSPECTIVE > > In the Baha'i writings the evolutionary development of the > human species is viewed as a purposeful organic process. Nat- > ural images, such as the earth developing in "the matrix of the > universe" and the human species growing and developing in > the "womb of the earth" are used by 'Abdu'l-Baha to describe > the nature of this process. 40 The evolution of civilization is also > viewed organically using the analogy of human developmental > stages. 41 > > 39. Ibid., 74-75. > 40. 'Abdu'l-Baha, Some Answered Questions, 182-83. > 41. Though a developmental sequence is suggested there is no indication > of cultural superiority. Different cultural streams have explored and > T H E B A H A W 0 R L D 209 > > Within this general framework of maturation it is possible > to sketch out humanity's changing relationship to the earth. In > the earliest phases of the human journey, human dependence > on the earth was embodied in myths and cultural forms. Sym- > bols of the life-giving earth as "mother" signified the bonding > typical of childhood. This is illustrated by statements attrib- > uted to Chief Luther Standing Bear on the Lakota tribe's beliefs > about Nature: > The Lakota was a true naturalist-a Jover of Nature. He loved the > earth and all things of the earth ... Kinship with all creatures of the > earth, sky, and water, was a real and active principle ... Wherever > the Lakota went, he was with Mother Earth. No matter where he > roamed by day or slept by night, he was safe with her. This thought > comforted and sustained the Lakota and he was eternally filled with > gratltude. 42 > The degree of control over natural events was limited, and > natural forces were understood in terms of magical or mytho- > logical powers. Ceremonies symbolized and celebrated human > relationships with the elements of creation and the Creator. A > sense of cyclical order predominated. This sense was often > closely associated with an appreciation of the power and mys- > tery of the "feminine" and the role of women as the guardians of > the forces of generation and nurturance of life. > In the emergence of the great axial civilizations of recorded > history, there was increasing emphasis on the rational mode of > consciousness. In these civilizations, the drive was towards > greater independence, order and abstraction representing the > primacy of masculine energies. Human transcendence was also > emphasized in the successive monotheistic revelations of the > axial civilizations. In the process, Nature was gradually demy- > thologized, earlier animistic and pantheistic views were > abandoned, and spiritual and intellectual pursuits were > abstracted from the world of Nature and its instinctive primal > energies. Nature began to be subsumed as a resource for the > > 41. developed different capacities which are all integral to the current > period of reconciliation. > 42. Quoted in John Hart, The Spirit of the Earth (Ramsey: Paulist Press, > New York, 1984), 49. > 210 T H E B A H A W 0 R L D > > development of larger collective units of social organization. > Trade, commerce, and artistic and intellectual pursuits were > associated with urban dwelling and thus with an increased > physical separation from Nature. > Western science developed in this context and took as its > basic operating assumption the radical separation of subject > and object, humanity and Nature. The earth ceased to be a > community to which humanity belonged and was seen instead > as a commodity for use and possession. > The expansion of the power of human knowing through > science has allowed us to reduce the material world into its > component parts devoid of mystery and the power to affect us. > Our original dependence on the natural world has been > replaced by alienation from Nature and by power over a mean- > ingless material world. 43 As destructive as this alienation has > been in terms of the domination of Nature, this mind-set can > be understood in the larger evolutionary context as a necessary > phase of humanity's maturing consciousness. Just as in ado- > lescence, when individuation requires the fragile ego to emerge > and assert itself against the regressive urge to be drawn back > into the unconsciousness and dependence of childhood, so too > the human race has had to break away from the primordial > unity of our original unconscious wholeness with Nature. > Science can be viewed as humanity's collective ego > asserting human will, creativity, and independence, breaking > the limitations and superstitions which bound us in previous > ages, and penetrating and commanding the world of Nature > that previously encompassed us. However, to continue to > assert the extreme degree of independence and "false sense of > omnipotence" given us by our mastery of Nature now threatens > to destroy all life. 44 Our evolutionary imperative is to leave this > adolescent phase and progress to a more mature under- > standing of our true relationship with Nature-to the conscious > > 43. The word matter has evolved from our original understanding of the > earth as "mother." The word for mother in Greek is spelled meter; in Latin, > mater; and in Sanskrit, matr. > 44. William Hatcher, "The Science of Religion," Baha'i Studies 2 (1980). > 16. > T H E B A H A W 0 R L D 211 > > interdependence which will be the hallmark of our adulthood. > The full extent of this interdependence (felt and recognized > by many tribal societies) is now coming to light in many areas > of inquiry as the emergent paradigms in ecology, quantum > physics, neurophysiology, and psychology demonstrate. Even if > we no longer see the planet as sacred, advancing knowledge > compels us to see that the ecological systems of the earth are > all interconnected and human life is inextricably woven within > the wholeness of the ecosphere. Life is a property of the eco- > sphere as a whole-an evolving, self-regulating system that can > be understood as a living organism in which physical and bio- > logical components have evolved together over billions of years > to maintain the delicate balance of temperature and other > parameters necessary to support life. 45 Rowe suggests that the > living ecosphere or "Gaia" be thought of as a supra-organism to > indicate its "higher level of organization" within which humans > are a conscious but dependent participant. 46 Quantum physics > has demonstrated how the same principle of interconnected- > ness applies in the sub-atomic world where elementary > particles cannot be observed except in their relationship with > everything else including the observer. The Newtonian view of a > clockwork-like world in which separate objects interact in > mechanical fashion is giving way to a view of the world as a > complex web of relationships which can only be properly > understood in its wholeness. 47 > The human mind is also part of this interconnectedness. > The quantum phenomenon of nonlocality shows that the con- > nection between supposedly separate subatomic particles is > instantaneous. In effect, they behave as a single entity, part of > an unbroken whole. Thus, we are led to consider that "if our > brains are made up of the same subatomic particles as the rest > of the universe, then they're totally interconnected with the > > 45. James Lovelock, Gaia: A New Look at Life on Earth (New York: Oxford, > 1979). > 46. Stan Rowe, Home Place: Essays on Ecology (Edmonton: NeWest Pub- > lishers, Ltd ., 1990). 244. > 47. Fritjof Capra, The Turning Point: Science, Society and the Rising Cul- > ture (New York: Simon and Schuster, 1982). > 212 T H E B A H A W 0 R L D > > rest of the universe" at this very deep structural level. 48 > Further, all systems, from the subatomic to the planetary, > exhibit inherent capacities for self-organization and self- > renewal-in other words, for maintaining and restoring whole- > ness. Awakening to the fundamental wholeness of which we > are a part can provide a rational foundation for becoming sen- > sitive and conscious participants in planetary healing and > maintenance. By placing humanity inextricably within the web > of life's continuous creation, the holistic worldview allows > human beings to realize both their powerful mastery and their > child-like dependence with respect to the natural world. > Instead of freezing humanity's quest for purpose and meaning > into a position of hubris, human beings can be freed to appre- > ciate the wealth, meaning, and responsibility that the evolution > of life has given them. > The journey through duality-the development of the > capacity for rational discrimination and the formulation of a > separate identity- has been an inescapable feature of our > development as conscious beings. Most assuredly, the price > paid in terms of loss of meaning, fragmentation, and conflict > has been a heavy one. But the intuition that there is unity and > cohesion at the heart of life has remained within us. > The fact that science is now confirming the dynamic inter- > connectedness of life does not by itself restore a subjective > relatedness or sense of wholeness. Restoration of that sense of > wholeness on a conscious level is a process related to the root > meaning of religion- to reconnect or bind back. Throughout > history, religion has held up transcendent images of the sacred > which have described the potential for human self-completion > and for creating a social order based on spiritual principles. > The highest and noblest aspirations of the human spirit have > been drawn out in response to these visions . When positive and > transformative images of the future have been lost individuals > and cultures have atrophied.49 That these sacred images of the > > 48. Paul Ray, "Changing Our Minds ," C. B. C. Transcript 4-ID-079 > (April 4 1984), 14. > 49 . Frederik Polak, The Image of the Future (Amsterdam, London and New > York: Elsevier Scientific Publishing Company, 1973) . > T H E B A H A W 0 R L D 213 > > future have often become dormant or misdirected owes less to > the failure of religion than to a misunderstanding of religion > itself as an evolving force. In the Baha'i view, the physical evo- > lution of the cosmos and of all life on earth, the social and > intellectual development of civilization, and the spiritual matu- > ration of each human being are emergent processes expressive > of one universal creative force. Within this emergent context, > the truth revealed through religious revelation, like the truth > discovered through science, is relative and progressive. > Throughout the ages, the teachings of a succession of spiritual > Luminaries have guided humanity's spiritual and social devel- > opment and animated the evolution of human consciousness > towards greater awareness and responsibility. While earlier > Revelations provided the spiritual impetus for higher levels of > social cohesion in accordance with the capacities of the time, > the ultimate vision of a peaceful and unified human society > remained a prophetic image. > Baha'u'llah's Revelation renews this vision, amplifies its > meaning, and prescribes specific principles and processes for > its eventual realization. The formalization through scientific > enquiry of an emerging general insight about the comprehen- > sive unity of the universe and of the complex potential of > human consciousness within that unity resonates with the > vision Baha'u'llah reveals. 50 It is within this emergent unity > paradigm-supported by a complementarity of religious and > scientific perspectives-that current ecological and social > issues need to be viewed. From an evolutionary perspective > conscious unification on a planetary scale is the process > appropriate to humanity's maturity and growing technological > capacity. Planetary unity is the necessary and inevitable frui- > tion of humanity's collective spiritual and material > development-"the consummation of human evolution. "51 > > 50. Michael Bopp, ''Transformation amd Human Development: A Litera- > ture Review," Four Worlds Development Project, University of Lethbridge, > Lethbridge (Dec. 1988). 7; Thomas Beny, The Dream of the Earth (San > Francisco: Sierra Club Books, 1988). 46. > 51. Shoghi Effendi, World Order of Baha'u'llii.h (Wilmette: Baha'i Publish- > ing Trust, 1974). 43. > 214 T H E B A H A W 0 R L D > > THE UNITY PARADIGM: PRECONDITION FOR AN > ECOLOGICALLY SUSTAINABLE SOCIETY > > Unity is the pivotal principle of this stage of humanity's matu- > ration. Its expression is the recognition and acceptance of the > oneness of the human family. The oneness of humanity as > enunciated by Baha'u'llah is not simply "an expression of > vague and pious hope" or a renewal of traditional calls for soli- > darity. "It implies an organic change in the structure of > present-day society, a change such as the world has not yet > experienced. "52 It calls for a reflection in the world of humanity > of the fundamental oneness in the whole of creation and > requires an altered understanding of the relationship of parts > to each other and to the whole. This new degree of integration > is part of humanity's maturing consciousness following upon > its entire developmental process and its increasing levels of > interaction and interdependence. > This coming of age requires not just a perceptual shift; it > calls for institutional arrangements which acknowledge the pri- > macy of the whole. Foremost among these is some form of > world federal system guided by universally agreed upon values > and laws which can reflect the reality of humanity's oneness > and its integral dependence on the encompassing ecosphere, > which is itself a unified whole. 53 Systems of thought and gover- > nance appropriate to humanity's adolescence must give way to > new patterns and new institutions necessary to manage coop- > eratively an increasingly interdependent world. The > international systems of commerce, trade, and communication > must be reshaped within a cooperative framework oriented to > justice, wherein the advantage of the part is best served by the > advantage of the whole. > Candid admission of the consequences of disunity and the > necessity of unity is a crucial stage of this transition. The costs > > 52. Ibid. > 53. Baha'i International Community, statement elements for inclusion in > the proposed "Earth Charter" presented to the Preparatory Committee of > the United Nations Conference on Environment and Development > (UNCED). Geneva, April 1991. > T H E B A H A W 0 R L D 215 > > of nationalism, racism, and other forms of disunity can be tal- > lied in the social and ecological effects of war, inequality, and > grossly irresponsible military expenditure. The global military > budget continues to run at approximately $900 billion (U.S.) > annually despite prospects of de-escalation due to the end of > the cold war. 54 Less than five percent of this amount ($45 bil- > lion annually) would fund the most urgent global > environmental requirements-preventing soil erosion, pro- > tecting and replanting forests, protecting the ozone layer, > cleaning up hazardous wastes, developing renewable sources > of energy, and stabilizing population. 55 > Not only has disunity manifested itself in a tragic misallo- > cation of resources to militarism, but the degradation of > ecological systems, itself often a result of war, and the resulting > resource shortages have been a further cause of war. Further, > the inequitable distribution of wealth and human rights has > resulted in untold human suffering and has added to the > stress on fragile ecosystems. This is apparent in Africa where > food export-dependent countries facing trade barriers and low > commodity prices overuse their fragile soils to feed burgeoning > populations and pay mounting foreign debts. 56 > War and the pursuit of power are direct examples of dis- > unity between classes, races, religions, and nations. At the > same time, the tension of many other inequities in social and > economic relationships has been deflected by our disunity with > and pursuit of power over Nature. As growing technological > might, often developed from military research, has been > applied to exploiting the earth's resources, the promise of > unending economic growth has been used to divert attention > from the inequality of prevailing social orders. (In the process, > irresponsible consumption and ever-expanding expectations of > material benefits have been fostered. As the world's major > industrial nations have pursued this path, they have come to > > 54. R. L. Sivard, World Military and Social Expenditures (Washington, > D. C.: World Priorities, Inc., 1991). 43. > 55. Ibid., 42. > 56. World Commission on Environment and Development, Our Common > Future (Oxford: Oxford University Press, 1987). > 216 T H E B A H A W 0 R L D > > consume as much as 80 percent of the world's resources for 20 > percent of the world's population.) > Current global issues-especially ecological concerns that > transcend national boundaries-are, in effect, forcing functions > requiring the community of nations to move beyond ad hoc and > fragmented approaches to solving problems. The call for an > integrated global ethic and policy of sustainable development > raised in Our Common Future and further amplified through > the Earth Summit process represents a tacit acceptance of the > need for unity in solving global problems. With this acceptance, > there is a growing search for ways to bring about the changes > in attitude and motivation required for unified global action. > The creation of a Sustainable Development Commission by the > United Nations, as part of the implementation of Earth Sum- > mit's "Agenda 21" is one small but significant step in the > recognition of the need for global goals and principles that > anticipate and guide future development. > While all such steps are important, political and social > reorganization can only become effective to the degree that the > consciousness of the oneness of humanity is the operating > premise. Only this spiritual and organic truth, once accepted, > will release the constructive energy and will needed to make > the far-reaching structural changes required for fostering sus- > tainable patterns of development. With an understanding of > the implications of the unity paradigm in human affairs the > principle of unity becomes the foundation for building and > mandating institutions that can responsibly address environ- > ment and development issues on a global scale. It is for this > reason that a major emphasis of the Baha'i International Com- > munity is to develop a consultative and institutional framework > that demonstrates the viability of operating as a unified global > community. > > GLOBALISM AND DECENTRALISM > > The call by deep ecologists and other social theorists for decen - > tralized, small-scale, community-based technologies and > economies, at first glance, seems to represent movement in a > T H E B A H A W 0 R L D 217 > > direction opposite to the globalism discussed above. Ecological > consciousness, it is reasoned, has mostly developed within a > "minority tradition" that includes tribal cultures, utopian com- > munities, and many religious traditions such as within the > Benedictine Order, Taoism and Buddhism. 57 It is on a small > scale that individual responsibility can be upheld within a par- > ticipatory community democracy, and this is the level at which > technology can be humanized and made more environmentally > appropriate. These ideas are developed much further by > Roszak (Person/Planet) and Schumacher (Small is BeautifuO. > There is concern that a global society would become just a > more effective superstate for the conquest of the earth. What is > needed, it is suggested, is to develop communities on an eco- > system-specific basis (bioregionalism) with people committed to > "reinhabiting" and restoring that ecosystem and developing a > renewed sense of place. > Some important human and ecological values are implicit > in these ideas. Ecological systems are living systems to which > patterns of production and habitation should adapt, rather > than continuing our current approach of making land and > people adapt to the technology. In agriculture the latter > approach has resulted in the imposition of single-purpose, > monocultural cropping systems, regardless of the biophysical > and cultural contexts. > There are several aspects of the Baha'i approach that > relate to these decentralist concepts. First and foremost the > Baha'i concept of globalism places a high value on traditional > cultures within a framework of global order and regulation. The > Baha'i concept of globalism "repudiates excessive centraliza- > tion on one hand, and disclaims all attempts at uniformity on > the other. Its watchword is unity in diversity ... "58 > Already the structure of the Baha'i International Commu- > nity offers helpful guidelines for achieving a worldwide society > whose vision is world-embracing but whose members and > activities are exceedingly diverse. It comprises over 120,000 > > 57. Devall and Sessions, Deep Ecology, 18. > 58. Shoghi Effendi, World Order of Bahil.'u'llcih, 42. > 218 T H E B A H A W 0 R L D > > local communities in some 235 countries and dependent terri- > tories under the guidance of a single globally elected body, the > Universal House of Justice. While following uniform guidelines > for spiritual and social development, each community is > expected to adapt its programs to the exigencies of its cultural > and ecological context. This adaptation is fostered through > local, elected, consultative institutions which develop commu- > nity resources and can draw as well on the national and > international resources of the larger community. Each commu- > nity perceives itself as an element of a "global organism," which > itself is a prototype for a future world community. Within that > community Baha'is are encouraged to disperse and decen- > tralize. > The Baha'i concept of the relationship between global inte- > gration and local adaptation and differentiation is not unlike > the relationship between the ecosphere and its component eco- > systems. 59 Ecosystems vary greatly according to their locale > but all operate by similar ecological principles and are organi- > cally interwoven in the larger encompassing ecosphere. The > Baha'i model of an organically structured social order also > illustrates how, in general, spiritual and natural principles are > correlative. > Aside from structural arrangements for coordinating > global and local concerns there are several principles outlined > in the Baha'i writings that suggest a land- and community- > based orientation. Agriculture is described as a "fundamental > principle" and "village reconstruction" as the initial stage of > economic development. "Statements ... to the effect that agri- > culture with its associated activities will reassert itself as the > first industry of society" support the idea that, in future, > society will be more decentralized and "harmonized with > Nature." 60 Blueprints for the establishment of central commu- > nity institutions to facilitate community self-reliance and > development are also outlined in the Baha'i writings. A key > > 59. Arthur Lyon Dahl, Unless and Until: A Baha'i Focus on the Environ- > ment (London: Baha'i Publishing Trust, 1990). 81-82 . > 60. John Huddleston, The Earth is but One Country (London: Baha'i Pub- > lishing Trust. 1980), 131. > T H E B A H A W 0 R L D 219 > > principle is that development should support and benefit whole > communities rather than allow individuals or elites to monopo- > lize wealth. Thus the Baha'i view of a global society is one > based on individual, family, and local self-reliance, integrated > with sophisticated interdependence on the national and global > levels. > > SCIENCE AND RELIGION: A NECESSARY UNITY > > The idea that both religious revelation and scientific investiga- > tion are progressive forces in the process of our maturation has > been touched on above. However, the continuing separation > between these two great areas of endeavour keeps humanity > from pursuing a truly integrated approach to solving the eco- > logical crisis. The division between science and religion which > began in the Age of Enlightenment has resulted not only in > separate religious and secular worlds and institutions but also > in a vast gulf and antipathy between faith and reason, vision > and technique, the longings of our hearts and the logic of our > minds. The success of science in making Nature the object of > analysis and of resource appropriation has forced the means > for divine communion into a retreat to a peculiarly subjective > realm separate from physical existence. No wonder then that > the earth has become, in the minds of many, a shoddy way sta- > tion en route to salvation in a nonphysical world. > Baha'u'llah's unifying vision of the roles of science and > religious revelation in serving an ever-advancing civilization > transcends this dichotomy. Science is appreciated as a system- > atic investigative approach to developing knowledge and as an > indispensable expression of human intelligence and will. The > reality that is investigated by science, through experimentation > and reasoning, and that is illuminated through the progres- > sively revealed truth of religion is ultimately one. 'Abdu'l-Baha > states that "being one, truth cannot be divided ... "61 There is > > 61. 'Abdu'l-Baha, Paris Talks (London: Baha'i Publishing Trust, 1969). > 129. > 220 T H E B A H A W 0 R L D > > only one reality. Since the "two Books"-Creation and Revela- > tion- are totally complementary, the forces propelling us to a > consciousness of their unity are invested in the very structure > of reality. In other words, the Word of God can be understood > as the creative energy animating the world of matter and pro- > pelling the dynamics of evolving consciousness. The "realities > of all created things are inebriated" and the "atoms of the earth > have been illuminated" writes Baha'u'llah of the transforma- > tional energy released by His Revelation. 62 > The instrumentality of science is now confirming the unity > of life, in which creation is seen as a dynamic configuration of > one energy with the ability to organize itself in ever more com- > plex and subtle forms. 63 This knowledge may itself help release > and confirm deeper intuitions within us of the essential > humanity-Nature bond that have been repressed in our cul- > tural development. However, Baha'is believe this knowing can > only be ultimately understood and celebrated within the birth > of a mature religious consciousness. Humanity is distin- > guished by its self-awareness. As a result, William Hatcher > points out, we know that the force of growth acting through > creation is capable of subjectivity and intelligence because we > are configurations of energy possessing those qualities. 64 The > facts remain, however, that we did not create ourselves and > that there is an ultimate mystery and question of meaning > behind life. The role of religion is to render accessible to the > individual the "experience of self-transcendence and mystic > communion" with this mystery-to connect us to our Source > and unfold each individual's purpose within the vast collective > enterprise of evolving consciousness. 65 In our willingness to > trust and respond to the forces of growth and transformation, > we become part of an organic process that is encompassing > and organizing the collective life of humanity yet is centered in > each human heart. In this sense, religion is the "science of the > love of God. "66 > > 62. Baha'u'llah, Gleanings from the Writings of Bahil.'u'ltah, 324. > 63. William Hatcher, "Science," 21. > 64. Ibid., 22. > 65. Ibid., 24. > T H E B A H A W 0 R L D 221 > > The unity between science and religion is expressed in a > metaphor employed by 'Abdu'l-Baha: > Religion and science are the two wings upon which man's intelli- > gence can soar ... Should a man try to fly with the wing of religion > alone he would quickly fall into the quagmire of superstition, whilst > on the other hand, with the wing of science alone he would > also make no progress, but fall into the despairing slough of > materialism. 67 > It is through the balanced combination and cooperation of > science and religion that humanity can be allowed to acquire a > genuine humility and respect for Nature while applying the > appropriate skills and technologies needed to advance civiliza- > tion. In terms of both our spiritual growth and our common > dependence on the ecosphere, we are called to be, fully and > consciously, citizens of one earth home. Our total dependence > on the encompassing ecosphere reflects and reinforces our > dependence on God. Paradoxically, our detachment gives us > the spiritual capacity to participate consciously in this role > without being caught in a purely material existence. > > MALE AND FEMALE: EQUALITY AND BALANCE > > Inevitably, given the history of civilization, the prevailing social > order is seen as the symbolic expression of the male ego and its > tendencies toward rationality and competitiveness. Qualities of > nurturance, intuition, and emotional sensitivity, which are > associated in popular thought with the feminine principle, > however, are those most needed to heal our relationship to > Nature. It is not surprising that the expansion of environ- > mental awareness and the movement for women's equality > have been parallel developments. Drawing on the idea that > ecology is literally the study of the earth "household," Merchant > suggests that our growing understanding of earth as home is > linked with women's consciousness of the home as a habitat to > be honored and cherished. 68 > > 66 . Baha'u'llah, The Seven Valleys and the Four Valleys (Wilmette: Baha'i > Publishing Trust, 1978), 52. > 67. 'Abdu'l-Baha, Paris Talks, 143. > 222 T H E B A H A W 0 R L D > > Beyond the recognition of the feminine principle as an > aspect of restoring ecological sensibility in both men and > women it is also crucial that women be welcomed as full part- > ners in all fields of human endeavour. Baha'is believe that, as > the participation of women is encouraged and valued, "the > moral and psychological climate" for the advancement of peace > and environmental sustainability can be fostered. 69 > For Baha'is, the equality of women is seen as an essential > objective and a precondition for the establishment of a just and > peaceful world. While a full discussion of this important prin- > ciple lies beyond the scope of this paper, the Baha'i writings > emphasize that as long as women are prevented from reaching > their full potential, society is unbalanced. In 1912, > 'Abdu'l-Baha advanced the following proposition on this impor- > tant theme: > . . . man has dominated over woman by reason of his more forceful > and aggressive qualities both of body and mind. But the scales are > already shifting-force is losing its weight and mental alertness, > intuition, and the spiritual qualities of love and service, in which > woman is strong, are gaining ascendancy. Hence the new age will be > an age less masculine, and more permeated with the feminine > ideals ... 70 > > THE EMERGENCE OF A NEW WORLD ORDER > > The over-arching vision for the changes in values, institutions > and social forms that are part of developing an ecologically sus- > tainable society is the emergence of a new system of world > order based on universally accepted spiritual principles. Over a > century ago, Baha'u'llah envisioned such a fundamentally new > world order and outlined institutional forms that it would > require. These include a world legislature, a world tribunal, > and a collective mechanism for safeguarding all member states > from the threat of war. These institutions are seen as more > > 68. Quoted in Devall and Sessions, Deep Ecology, 229. > 69. Universal House of Justice , The Promise of World Peace (Haifa: Baha'i > World Centre, October 1985). 12. > 70. Star of the West, 3.3 (April 28, 1912). 4. > T H E B A H A W 0 R L D 223 > > than just new structural arrangements for international coop- > eration on political, economic, and environmental issues-they > represent a primary expression of the unity paradigm enunci- > ated by Baha'u'llah as the hallmark of humanity's maturation. > They will be effective to the degree that they both reflect and > foster a consciousness of the oneness of humanity. > It is now becoming apparent in world affairs that collective > order at the planetary level is necessary for effectively tackling > environmental problems and for redressing the disparities > which have relegated masses of humanity to poverty, despair, > and the insecurities caused by war and environmental degra- > dation. The establishment of norms of unity, mutuality and > cooperation for the human family as a whole is necessary to > create the climate both for sharing material well-being and also > for fostering the development of the full potential of each indi- > vidual. As Baha'u'llah's teachings clearly indicate, those > structures which favor unity and cooperation create the most > favorable milieu for spiritual growth and providing such a > milieu is an essential purpose of society. 71 By contrast, materi- > alistic value systems and social structures based on > competition, power and dominance are antithetical to spiritual > growth and have resulted in the exploitation of both Nature > and other human beings. > What is being suggested here is an iterative process of > social evolution based on spiritual principles. The establish- > ment of institutions and social forms conducive to realizing > world unity is essential for building a society that encourages > the full intellectual, emotional, and spiritual development of its > members. At the same time, the development of individual > qualities of respect, compassion, selflessness, creativity, and > motivation to serve are all essential to building a global society > that can maintain higher levels of unity and motivate the fun- > damental changes in structures and values required by an > ethic of sustainability. Such a degree of motivation cannot be > achieved within a materialistic value system. In a more direct > > 71. William Hatcher, "The Concept of Spirituality," Baha'i Studies 11 > (1982). 26--27. > 224 T H E B A H A W 0 R L D > > way, spiritual development and service to the greater whole, > satisfy the inextinguishable human hunger for meaning and > purpose that are the only antidote to the futile search for fulfill - > ment through consumption, status-seeking, and other > dysfunctional behaviors which are destructive towards self, > society, and Nature. > It is within the context of this iterative process of social > change, allied with the application of scientific knowledge > guided by spiritual principles, that truly sustainable models of > production and habitation can emerge. In other words, the > advancement of a new set of values in relation to Nature and > the unfolding of a global order which can effectively address > environment and development issues both depend on the > development of the only infinite resource in the face of > depleting material resources-human spiritual potential. > > SUMMARY > > This in barest outline is the model of social evolution suggested > by Baha'u'llah's writings. It is a model which the Baha'i com- > munity itself is embarked on developing and demonstrating in > its own efforts at the local, national, and international levels. > Baha'u'llah offers a vision of fundamental global transfor- > mation that embodies a new set of principles for understanding > and guiding humanity's relationship to Nature. The religious > impulse His writings contain is a comprehensive source of spir- > itual, social, and intellectual resources for meeting the > challenges of that necessary transformation. They affirm that > the realization of a spiritualized world order which has been > the promise of the sacred scriptures of all ages is now the > potential and requirement of our time. > Elements of this transformative vision include an affirma- > tion of the divine within creation and an elaboration of the > essential unity of the material and spiritual dimensions > throughout the whole evolutionary process. Humanity, as a > unique self-conscious part of this communion of life, has gone > through a progressive developmental process. The prevailing > T H E B A H A W 0 R L D 225 > > social order represents an adolescent stage of this develop- > ment. Having passed from the dependence of childhood > through the impetuous autonomy-seeking stage of adoles- > cence, humanity collectively is now at the point of transition to > conscious maturity. The long historical journey to becoming > conscious beings through separation from Nature is culmi- > nating in a stage that will increasingly be characterized by a > mature understanding of life's profound interrelatedness. > The Baha'i writings suggest that this process of matura- > tion requires an expanded religious consciousness both > complementing and integral to our scientific advancement. It is > only in this context that the latent capacities of the human > spirit can be fully quickened and released. Spiritual growth is > limitless and, being central to human fulfillment and a fruition > of human purpose within the whole evolution of life, is a > requirement for creating an ecologically sustainable social > order. > In order to help foster the release of individual spiritual > potential and focus it as a force for global transformation and > moral regeneration, institutions founded on a comprehensive > vision of unity need to be established. The emergence of a new > world order requires appropriate institutions for global coordi- > nation and for fostering individual and community > empowerment. The Baha'i International Community itself > offers an embryonic model for such a process of ordered social > transformation. > This process of transformation is neither idealistic nor > utopian. In the face of the disastrous ecological and human > consequences that face us if we continue with "business as > usual," it is no less than a new realism. Such transformation is > possible because the forces that propelled life's evolution from > the beginning are still operating within human society. There is > no reason to believe that the mysterious forces that have > "shaped the planet under our feet" and "guided life through its > bewildering variety of expression" in natural ecosystems and > human cultures have "suddenly collapsed under the great > volume of human affairs in this late twentieth century." 72 > The work of Baha'u'llah offers a vision of wholeness in our > 226 T H E B A H A W 0 R L D > > relationship to Nature and of spiritual purpose in the whole > evolution of life. Its effect is to empower individuals and com- > munities to become agents of transformation in developing an > ecologically sustainable global civilization. > > APPENDIX > > This paper concentrates on the basic principles of the Baha'i > Faith as they reflect on our relationship to the natural world. In > addition to the ideational level, a positive relationship is > enhanced by both symbology and practice. At the symbolic > level innumerable references are made throughout the Baha'i > writings and prayers to organic analogies , such as trees, gar- > dens, orchards, and the body. 'Abdu'l-Baha spoke of "this > earthly paradise," the "ocean of God's mercy," the "invigorating > breeze of love and fellowship," and the "living waters of friendli- > ness." Humanity's unity is represented as the "waves of one > sea, as the leaves of one tree." Revelation itself is referred to as > a "divine springtime" through which the earth becomes "ver- > dant and blooming." In speaking of the principle of unity in > diversity 'Abdu'l-Baha writes: > Consider the flowers of the 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. 73 > These metaphors are used to illustrate spiritual principles > and invoke a particular feeling that the Founders of the Faith > associated with Nature. They represent the fact that all the > central figures of the Baha'i Faith had a fond love and a > strongly expressed need for contact with the beauty of Nature > and the countryside. Baha'u'llah throughout His long years of > exile suffered isolation from people and the countryside He > loved so much. Knowing His love for plants, many of the > Baha'is who travelled from Iran to visit Baha'u'llah in Acre > > 72. Berry, Dream, 47. > 73. "Epistles of 'Abdu'l-Baha," cited in Baha'i World, vol. 2, 54. > T H E B A H A W 0 R L D 227 > > brought plants with them, often refraining from drinking the > little water they carried across the desert so that it could be > saved for the plants. Denied access to the city, they made a > garden with these flowers outside Acre. In the latter years of > His life, when Baha'u'llah was allowed out of Acre under the > conditions of house arrest, He took up residence in a country > house outside the city. There, beautiful gardens were created > and have been further developed today, as have other magnifi- > cent gardens at the Baha'i administrative centre on the slopes > of Mount Carmel. 'Abdu'l-Baha and Shoghi Effendi also main- > tained a deep love for gardens and Nature. Many of the Baha'i > gardens in the Haifa/Acre area were designed by Shoghi > Effendi, who was fond of taking solitary treks in the mountain > country of Europe. > T H E B A H A W 0 R L D 229 > > HOLLY E. HANSON looks at the > evolution of Baha'i involvement in > social and economic development > and highlights some current > projects. > > AN OVERVIEW OF BAHA'I > SOCIAL AND ECONOMIC > DEVELOPMENT > he development activities of the Baha'i community > > T express a well-articulated alternative paradigm of > development, of interest in its unusual approaches > to the dilemmas of sustainability, of meaningful project > design, and equitable North/South interaction. The singu- > larity of the Baha'i approach is rooted in Baha'i scripture > and is evident in the history of the Baha'i community's > efforts to create social progress since the mid-nineteenth > century. Although most of the 1300 or so Baha'i social and > economic development projects are small in scale, they > occur in over 100 countries throughout the world. The > trends discernible in current Baha'i social and economic > development activities include increasing collaboration > with U.N. organs, international aid agencies, and non- > governmental organizations; a growing willingness to > openly assert a Baha'i origin for ideas and projects; an > increasing recognition of the utility of Baha'i administrative > institutions in facilitating development with justice; and a > shift towards a greater degree of coordination and system- > atic implementation of development possibilities > throughout the worldwide network of Baha'i communities. 1 > > 1. I am grateful to Monette Van Lith of the Office of Social and Eco- > nomic Development and the reference library staff at the Baha'i > World Centre for their assistance in the preparation of this paper, > and to Michael McCandless and Mark Gilman for their extremely > helpful comments on draft versions of it. > 230 T H E B A H A W 0 R L D > > A BAHA'I DEVELOPMENT PARADIGM > > The Baha'i paradigm asserts a central role for spirituality in > development: the vision of how to create social well-being > comes to humanity through the revealed word of God, and > human beings develop the capacities to take effective action > through their relationship with their Creator. Baha'u'llah states > that "the purpose for which mortal men have, from utter noth- > ingness, stepped into the realm of being, is that they may work > for the betterment of the world and live together in concord and > harmony." Hence, Baha'is view their involvement in develop- > ment activities as a fulfillment of this spiritual obligation to > serve humanity. 2 > Baha'is orient their development efforts in terms of princi- > ples expounded in the Kitab+Aqdas, the central work in > Baha'u'llah's Writings, and other Baha'i scriptures which call > for universal education, the creation of mutually beneficial ties > of economic interdependence, and the elimination of prejudices > of all forms, and which exhort individuals to trustworthiness, > to high moral standards in their individual lives, and to the vol- > untary sharing of wealth. 3 The most thorough exposition of > Baha'i beliefs regarding the process of development is > 'Abdu'l-Baha's treatise on the potential advancement of Iran, > The Secret of Divine CivUization. 4 Writing in 1875, 'Abdu'l-Baha > called for the mobilization of the masses through their own > efforts to obtain education. He identified ignorance and the > absence of genuine faith as causes of the perpetuation of injus- > tice and oppression; outlined the characteristics of effective > > 2 . Baha'u'llah, Trustworthiness: A Cardinal Baha'i Virtue (Mona Vale: > Baha'i Publications Australia, 1987). 8 . > 3. Compilations of Baha'i scripture on the Baha'i paradigm of social and > economic development are Social and Economic Development (Mona Vale: > Baha'i Publications Australia, 1988) and Holly Hanson Vick, Social and > Economic Development: A Baha'i Approach (Oxford: George Ronald, 1989), > 134. A definitive bibliography of Baha'i scripture and writings about > Baha'i topics is William P. Collins, Bibliography of English Language > Works on the Bil.bi and Baha'i Faiths 1844- 1985 (Oxford: George Ronald, > 1990). > 4. 'Abdu'l-Baha, The Secret of Divine Civilization (Wilmette, Baha'i Publish- > ing Trust. 1957). > T H E B A H A W 0 R L D 231 > > administrators; and demonstrated that, throughout history, > the coming of a new religion has brought about major societal > transformation. In The World Order of Baha'u'llah, Shoghi > Effendi, the Guardian of the Baha'i Faith, further expounded > on the relationship of the Baha'i Faith to the social evolution of > humanity, outlining the need to imbue human endeavors with > spirituality. > The over-arching context for the design and implementa- > tion of development projects is Baha'u'llah's mission to weld > the diverse elements of the human race into a dynamic and > spiritually organic world community. This means that Baha'is > are extremely concerned about development processes. As > important, or more important, than the immediate concrete > results of any development undertaking, is that people are > drawn together, that they develop the ability to hear all of the > voices in a community, and that they begin to learn the process > of collective action. > Since Baha'is view development activities as practical > expressions of the central tenets of their Faith, they focus their > attention on those aspects of development which are not usu- > ally explicitly addressed in development discourse. Among > these are the aspiration that development activities will con- > tribute to a rehabilitation of human society and will eliminate > extremes of poverty and wealth, a belief that a desire to serve > others is ultimately the most sustaining motivation for partici- > pation in development activities, and the conviction that high > standards of morality can and should be intentionally culti- > vated by every person. > Baha'is place a priority on cultivation of the moral quali- > ties which they consider to be essential for successful > development. "Material development may be likened to the > glass of a lamp, whereas divine virtues and spiritual suscepti- > bilities are the light within the glass. "5 In Baha'i religious > practice, each individual attempts to improve his or her char- > acter through daily prayer and introspection. Baha'is consider > qualities such as trustworthiness, sincerity, and self-sacrifice > > 5. 'Abdu'l-Baha, Promulgation of Universal Peace, p. 288. > 232 T H E B A H A W 0 R L D > > to be the invisible infrastructure for development, and by to > organize their efforts in ways that foster these qualities. The > Ruhi Institute training course for teachers, developed in > Colombia and adopted by Baha'i communities all over the > world, contains units on prayer, developing a sense of joy and > radiance, and thinking about life after death, as well as units > on how to organize a learning environment and how to promote > healthy development of children. 6 > Baha'i development activities are also based on the per- > ception that initiatives which lead to social transformation > begin inside the heart, in the human longing to express love for > God through acts of service to humanity. This means that > Baha'is care about the motivations which people bring to their > participation in development activities, and direct significant > attention to inculcating a system of values that affirms the > spiritual nature and capacities of human beings. Developing > attitudes and habits of service is a core element of curricula for > Baha'i schools and training centers. The Human Development > Program of the Maxwell International Baha'i School in Canada > aims, for example, to train students to "develop self-knowledge, > to work with diverse people, to solve personal and collective > problems, to establish healthy relationships with others and to > be of service to their community and the world through a com- > prehensive sequence on practical and transcendent subjects > which include Knowing and Loving God, Living in a Material > World, and The Role ofYouth." 7 Each student contributes three > hours of service each week in activities which have included > constructing an interpretive trail in a provincial park, tutoring, > > 6. The Ruhi Institute, Learning About Growth: The Story of the Ruhi Insti- > tute and Large-scale Expansion of the Baha'i Faith in Colombia (Riviera > Beach: Palabra Publications, 1991). In their attempts to integrate reli- > gious conviction and practice with concern for material advancement, > Baha'is find unique solutions to problematic issues in development. For > Baha'is, the essential goal of any development undertaking is the imple- > mentation of Baha'u'llah's instructions regarding the creation of a united > world, and projects are sustainable when they harmonize the inner need > of human beings to understand their true reality with their outer needs > for sustenance, shelter, and support. > 7. "Human Development Program at the Maxwell International Baha'i > School," unpublished. > T H E B A H A W 0 R L D 233 > > coaching, and finding ways to participate in children's classes > or in literacy training with people from nearby Native American > Reserves. > The centrality of social service in Baha'i religious practice > means that Baha'i development projects are able to rely on vol- > unteer participation from individuals and communities. The > Guaymi Cultural Center in Panama, for example, operates a > radio station, holds annual music and dance festivals, an > annual children's festival, regional womens' conferences, reg- > ular consultations where Guaymi and other indigenous people > can consult about their future, and other meetings. It provides > training for teachers of the rural secondary curriculum and for > adult literacy instructors, assists eleven village schools, and > supports local Baha'i communities in the area by dissemi- > nating information on health care, farming, and other > development topics. Ten permanent staff (seven of whom are > Guaymi), eleven volunteer teachers who are supported by their > communities, and twelve volunteers who translate and do pro- > gramming carry on the work of the Center on an annual budget > of about $30,000. 8 The practice of seeking out volunteer staff, > especially women and youth, enhances the ability of Baha'i > radio stations to serve as the voice of the people, and also > reduces operating costs. 9 > Some Baha'i projects, particularly those in non-formal > education, have chosen to depend entirely on local volunteer > labor and resources. Seen as a way to make religious principles > effective in the world, this strategy to draw out people's capaci- > ties and to encourage community self-reliance, has had both > positive and negative results. A network of almost one hundred > self-sustaining literacy centers was established in Baha'i com- > munities in the Kivu region of Zaire in the early 1980s. On the > other hand, the number of Baha'i literacy schools in India has > dropped from 262 in 1986 to slightly less than 200 in 1993, > > 8. Ovidio Carrasco, "Informe de las Actividades Relacionadas Con La Cul- > tura," 1990, unpublished, and National Spiritual Assembly of the Baha'is > of Panama, May 1992, unpublished . > 9. Kurt J. Hein and K. Dean Stephens, "Radio Stations, Baha'i," Baha'i > Encyclopedia, in press. > 234 T H E B A H A W 0 R L D > > partly because of a lack of administrative support or funding. 10 > The experience of village Baha'i schools in the Mangyan > areas of Mindoro, Phillippines, suggests that well-trained rural > teachers, however, can help to set in motion far-reaching pro- > cesses of social transformation. In the past eight years, the > number of Mangyan Baha'i village schools has grown from five > to eight. Five of the school teachers are now Mangyan, and stu- > dents from the schools have received high marks on national > examinations. > Baha'i development projects such as these are encouraged > and supervised by the Baha'i administrative structure made up > of Spiritual Assemblies. On the local and national levels they > are elected annually by secret ballot from among the adult > members of a Baha'i community. Every five years all the mem- > bers of National Assemblies gather to elect the Universal House > of Justice, the international governing council. Assemblies > organize devotional services, religious instruction and other > functions carried out by clergy in other faiths, but Baha'i > Assemblies are also called on to consider themselves respon- > sible before God for the material and spiritual well-being of > their communities. > In well-established Baha'i communities, Assemblies have > become recognized, truly local, representative bodies, able to > focus people's attention on actions that are conducive to their > welfare. The capacity of Baha'i administrative institutions to > create order and inspire progress has been demonstrated in > the past several years by the activities of 200 Liberian Baha'i > refugees in Cote d'Ivoire, who fled from civil war in their > country in 1990. The Baha'i refugees held a large gathering > soon after their arrival, re-elected six Local Assemblies based > on the communities that people had come from, and began to > organize the spiritual and material dimensions of life in their > new homes . They established regular Baha'i meetings, choirs, > classes for children and built several Baha'i centers. In the fall > > 10. The Seven Year Plan 1979-1986: Statistical Report (Haifa: Baha'i World > Centre, 1986). 109; Office of Social and Economic Development, "Baha'i > Social And Economic Development Projects: A Report on Activities and > Trends," 1993, unpublished. > T H E B A H A W 0 R L D 235 > > of 1991, they invested the equivalent of $20 in order to buy > tools for the eleven vegetable gardens and four fish ponds > which are now having a perceptible, positive impact on the > local economy. The solidarity and self-assurance of the Baha'is > has attracted attention, and there are now about 1,000 Baha'is > and 25 Local Assemblies in the area. A Liberian Baha'i who > serves as community development facilitator explained the > undertaking: "if work is done in the pathway of humanity, it > brings a lasting result. We think development is the practical > application of the spiritual potential that God has given > man." 11 > The obvious creativity and strength of the Liberian refugee > community in Cote d'Ivoire encourages Baha'is in their efforts > to nurture the 20,000 Local Assemblies that now exist around > the world. Baha'is are deeply committed to the principle that > democratically-elected, spiritually-focussed local institutions > are critical for social transformation and the creation of a > dynamic and stable society. They have invested significant > energy and resources in the development of these institutions > since the 1920s, and continue to consider it one of their most > important priorities. > > HISTORIOGRAPHICAL SURVEY > > The earliest Baha'i development projects were schools estab- > lished by the Baha'is of Iran at the turn of the century in > response to a stream of letters from 'Abdu'l-Baha extolling the > importance of education, especially for women. 12 More than > ten schools in urban areas and approximately forty rural > schools were operated by the Baha'is between 1888 when the > first kindergarten opened in Ashkhabad, Russia and 1934 > when all Baha'i schools were forced to close because they > > 11 . Henry Appleton, quoted in Frances Kazemi, "Liberian Refugees Strive > for Self-sufficiency," One Country: Newsletter of the Baha'i International > Community, vol. 4, no. 4, 13. > 12. 'Abdu'l-Baha, Selections from the Writings of 'Abdu'l-Bahil. (Haifa: > Baha'i World Centre, 1982); 'Abdu'l-Baha, Baha'i Compilation on Educa- > tion (Haifa: Baha'i World Centre, 1976) . > 236 T H E B A H A W 0 R L D > > would suspend classes on Baha'i Holy Days. The character of > these institutions, and the other cultural, primary health, and > agricultural activities of the early Iranian Baha'i communities > have been described elsewhere. 13 > During the forty-year period ending in 1963, Baha'is > focussed on establishing Baha'i communities around the world > and erecting the global network of administrative institutions > which are now so essential to its development work. 14 > Although the Baha'i community outside of Iran was small and > its resources were extremely limited, a number of Baha'i > schools and student hostels were established around the > world. The first of these was the New Era Baha'i School in > Panchgani, India, which began as a student hostel in 1945. It > was followed by others in the Pacific, Latin America, and > Africa. 15 During this same period, the Baha'is of Iran, con- > strained by religious intolerance and persecution from carrying > out any publicly visible projects at that time, virtually elimi- > nated illiteracy within the Baha'i community and implemented > an extensive program of moral education for children and > adults. 16 > As hundreds of thousands of people living in the agrarian > societies of the world have become followers of Baha'u'llah in > > 13. Anthony A. Lee, ''The Rise of the Baha'i Community of 'Ishqabad'," > Bahli'i Studies 5: The Bahli'i Faith in Russia: n.vo Early Instances, Janu- > ary 1979; Holly Vick, "Baha'is of Iran Set Early Example in Social and > Economic Development," Baha'i News, no. 675, June 1987; R. Jackson > Armstrong-Ingram, "American Baha'i Women and the Education of Girls > in Tehran, 1909-1934," in Peter Smith, ed., In Iran: Studies in Babi and > Bahli'i History, vol. 3 (Kalimat Press, Los Angeles, 1986). > 14. In 1963, the Universal House of Justice was elected , culminating the > process of the creation of the linked elected structures of the Baha'i com- > munity. > 15. Barbara Barrett. ''The Development of Baha'i Schools During the > Seven Year Plan," The Bahli'i World, vol. XVIII, 1979-1983 (Haifa, Baha'i > World Centre, 1986). Barrett's review of the development of Baha'i schools > from this middle period to the present is comprehensive and authorita- > tive . A review with a thorough bibliography of early English-language > sources is Will C . van den Hoonaard, "A Pattern of Development: an His- > torical Study of Baha'i Communities in International Development," in > Bahli'i Studies Notebook, vol. 3, nos. 3 and 4 , February 1984, 107-127. > 16. "A Survey of Current Baha'i Activities" in The Baha'i World, vol. XV, > 1968-1973 (Haifa: Baha'i World Centre, 1976). > T H E B A H A W 0 R L D 237 > > the last third of the twentieth century, Baha'i communities > have been impelled to find ways to make the kind of social > changes that the term "development" implies. Well-defined > plans to promote consultative decision-making and community > structures for women, youth, and the education of children > were pursued in about one hundred and fifty nations with > Baha'i administrative institutions. 17 Less systematic efforts to > provide literacy training, health education, and agricultural > technology were undertaken by Baha'is in a smaller number of > countries. In India, an integrated rural development program > in the Panchgani area of India began in 1975, and the Rabbani > secondary school oriented to rural development was opened > near Gwalior in 1977. 18 The Ruhi Institute near Cali, > Colombia, whose programs draw participants into a systemati- > cally expanding pattern of service to their communities, began > to operate in 1976. 19 Radio Baha'i in Otavalo, Ecuador, began > to broadcast in 1977, and established the patterns of providing > community service and speaking in the voice of local people > that now characterize six Baha'i radio stations. Hein's mono- > graph on Radio Baha'i and his series of articles describing its > community radio techniques in Development Communications > Review are still the most detailed published account of a Baha'i > development project. 20 > The innovative but diffuse efforts of Baha'is, up to this > point, were transformed by the 20 October 1983 letter of the > Universal House of Justice which called on individuals and > Baha'i communities to apply the teachings of Baha'u'llah sys- > tematically to the problems of their societies. This seminal > statement points to the teachings of Baha'u'llah as a source of > > 17. Descriptions of these activities can be found in Survey of Bahti'i Edu- > cation programs (New York: United Nations Office and the Office of Public > Information of the Baha'i International Community, 1990); the "Survey of > Current Baha'i Activities" sections of successive volumes of The Bahti'i > World; and The Seven Year Plan, 1979- 1986. > 18. "Rural Development in India," The Baha'i World, vol. XVII, 1976-1979 > (Haifa: Baha'i World Centre, 1981). 227-228. Stephen H. Waite, "The Rab- > bani School at Gwalior," The Baha'i World, vol. XVIII, 1979-1983 (Haifa: > Baha'i World Centre, 1989). 233-238. > 19. The Ruhi Institute, Learning about growth. > 238 T H E B A H A W 0 R L D > > order in the world, asserts the coherence of the spiritual and > material dimensions of human life, praises the social and eco- > nomic progress achieved by the Baha'i community of Iran, > announces the formation of an Office of Social and Economic > Development at the Baha'i World Centre, and defines the role of > various Baha'i agencies in fostering development. 21 Together > with The Secret of Divine Civilization and the World Order of > Bafui'u'llah letters of Shoghi Effendi, it defines the Baha'i > approach to social and economic development. The concept is > briefly summarized in Social and Economic Development: A > Baha'i Perspective, published by the Baha'i International Com- > munity's Office of Public Information and widely available in > several languages. > The response to this letter of the Universal House of > Justice was exponential growth in the number of development > activities reported to the Baha'i World Centre-a rise from 127 > in 1979 to 1,344 in 1986. 22 Most of these were small-scale, > > 20. Kurt John Hein, Radio Bah{z'[, Ecuador: a Bahfl'[ Development Project > (Oxford, George Ronald, 1988). Kurt Hein, "Community Radio Thriving in > Ecuador: Otavalo Indians Running Their Own Show," Development Com- > munications Report40, December 1982 , 11, 13; KurtJ. Hein, "Community > Radio in Ecuador Meeting People's Needs ," Development Communications > Report 42, June 1983, 2; and Kurt Hein, "Community Radio in Ecuador > Playing Local Music, Strengthening Cultural Ties, " Development Commu- > nications Report 44, December 1983, 2. A further source is Kurt Hein, > "Popular Participation in Rural Radio : Radio Baha'i, Otavalo, Ecuador" in > Studies in Latin American Popular Culture, vol. 3, 1984, 97-104. > 21. The full text of this message can be found in Holly Hanson Vick, Social > and Economic Development: A Baha'[ Approach, 2-6; excerpts are pub- > lished in Universal House of Justice, A Wider Horizon: Selected Messages > of the Universal House of Justice, 1983-1992, compiled by Paul Lample > (Riviera Beach, Florida: Palabra Publications, 1992), 139-141. > 22. Statistical and general descriptive information can be found in Uni- > versal House of Justice, Statistics Department. The Seven Year Plan, > 1979-1986: StatisticalReport(Haifa: Baha'i World Centre, 1986); and Uni- > versal House of Justice, The Six Year Plan 1986-1992: Summary of > Achievements (Haifa: Baha'i World Centre, 1993). A more thorough > description of selected projects is provided by Baha'i International Com- > munity, Survey of Baha'[ Education programs (New York: United Nations > Office and the Office of Public Information of the Baha'i International > Community, 1990), and Baha'i International Community, Office of Public > Information, Social and Economic Development: the Bahit'[ Approach > (Haifa, Office of Public Information, 1987). > T H E B A H A W 0 R L D 239 > > community-initiated activities, but the number of more ambi- > tious projects, with physical infrastructure and full-time staff, > also increased dramatically during this period. Some statistical > and descriptive information regarding recent Baha'i develop- > ments is available in publications of the Baha'i International > Community and the Baha'i World Centre; several projects have > produced written materials or videos about their work as > well. 23 > At the present time, Baha'i endeavors in development > consist of a few dozen schools, colleges, and training centers, > hundreds of communities participating in literacy or primary > health projects organized on a regional or national scale, and > innumerable activities carried out by local communities or > individuals especially in village tutorial schools. Notable events > in 1992 and 1993 included many literacy initiatives; a collabo- > rative project with UNIFEM in Bolivia, Cameroon, and Malaysia > (described below); and the involvement by institutions such as > the Landegg Academy and Nur University in the design of cur- > ricula for moral education. The Banani School opened in > Zambia, and the Maxwell International Baha'i School in > Canada held its first graduation. In India, a national literacy > > 23. Publications produced by Baha'i communities about their develop- > ment activities include Baha'i Vocational Institute for Rural Women > (Madhya Pradesh, India). Baha'i Vocationallnstitutejor Rural Women (New > Delhi: National Spiritual Assembly of the Baha'is of India, Department of > Social and Economic Development, March 1987); Baha'i Vocational Insti- > tute for Rural Women (Madhya Pradesh, India), Baha'i Vocational Institute > for Rural Women (Indore, M.P.: Baha'i Vocational Institute for Rural > Women. 1992); National Spiritual Assembly of the Baha'is of Brazil, > Department of Social and Economic Development, Baha'i Development > Projects in Brazil (Brasilia: Assembleia Espiritual Nacional dos Baha'is do > Brasil, 1992). and National Spiritual Assembly of the Baha'is of Zambia, > Social and Economic Development Committee, Baha'i Community Health > Educators (Lusaka: Social and Economic Development Committee, 1991). > Videos produced by Baha'is in order to share their development experi- > ences with others include Kamal Zein, Villages Baha'i [sic] de [sic] Kivu, > IBAVC [distributor]. 1988 (1991 distribution) and Centro de Cultura > Guaymi (Soloy, Panama). Small Lights: Guaymi Tutorial Schools, produced > for the National Spiritual Assembly of the Baha'is of Panama and the Con- > tinental Board of Counsellors for the Americas, with the assistance of the > International Teaching Centre, Haifa, Israel (Deerfield, Ill.: International > Baha'i Visual Services [distributors]. 1991). > 240 T H E B A H A W 0 R L D > > program was initiated, the New Era Development Institute > added new courses to its program, and the Baha'i Vocational > Institute for Rural Women won a Global 500 Environmental > Action Award. These successes, and the less visible ones in > towns and villages, indicate a community engaged in a process > of recognizing its own capacities. > > CURRENT TRENDS IN BAHA'i DEVELOPMENT > > More Baha'i communities are gaining experience in carrying > out collaborative projects with United Nations agencies, gov- > ernments, and non-governmental organizations, and the size > and complexity of these endeavors have also increased. The > Baha'i approach to collaboration with non-Baha'i agencies is > summarized in the words of the Universal House of Justice in a > letter to the National Spiritual Assembly of Bolivia in 1989: > "External assistance and funds (Baha'i and non-Baha'i) may be > used to make surveys to initiate activities, or to bring in exper- > tise, but the aim should be for each project to be able to > continue and develop on the strength of local Baha'i efforts, > funds and enthusiasm." Baha'i National Spiritual Assemblies > and the Office of Social and Economic Development which > coordinates development activities for the Universal House of > Justice, have maintained a policy that the decision to start a > project should not be based on the availability of outside funds, > but rather on the extent to which community support and com- > mitment can sustain the project once external funding is > terminated. Sometimes this policy has meant that Baha'i com- > munities have found it necessary to refuse funding that was > offered to them. > Baha'i collaborative endeavors in development began in > 1980, when the Canadian International Development Agency > (CIDA) awarded a small matching-funds grant to Radio Baha'i > in Ecuador. The purpose of the grant was to augment Radio > Baha'i's cultural and agricultural programming, resulting in > the development of the highly successful "people's radio" tech- > niques which are carried on at the six Baha'i radio stations > T H E B A H A W 0 R L D 241 > > now in operation. Beginning in 1985, Radio Baha'i Bolivia col- > laborated with UNICEF to broadcast radio programs based on > "Facts for Life" booklets, with the purpose of improving the > health of indigenous children and reducing the infant mortality > rate through regular vaccination programs. In 1991, Radio > Baha'i Ecuador also undertook a collaborative project with > UNICEF in which they produced hundreds of radio spots and > mini-programs on health issues. > Baha'is have also received assistance in their efforts to > train community health workers. For example, a Canadian > Public Health Association grant to the Baha'is of Kenya in 1988 > enabled them to train community health workers to participate > in the government's "Expanded Programme for Immunization." > The Baha'i contribution to this program has received praise > from local health authorities and from the Ministry of Health. > In 1992, an extension of funding by the CPHA was granted for > a period of three years. > The National Spiritual Assemblies of India and Norway > have established a productive working relationship with > NORAD, the Norwegian Agency for International Development > Cooperation. In 1988, NORAD began to fund India's New Era > Development Institute (NEDI), with support for a two-year rural > community development program. In 1989, funding was > extended to cover a one-year community development facilita- > tors course and short courses on agriculture, rural technology, > literacy, and domestic science. The National Spiritual Assembly > of Norway has reported that the NORAD representative in India > was impressed with the Baha'i community's ability to coordi- > nate social and economic development projects, and approval > for a further phase in the NORAD funding was given in 1993. > Norway is the first European government to financially assist a > Baha'i social and economic development program and the sup- > port provided by NORAD has been instrumental in assisting > NEDI to restructure its training program and to make a major > shift in its evolution as an educational institution-from one > which offered only short-term courses, to one which currently > offers a variety of community development and rural tech- > nology courses lasting up to two years, including both > 242 T H E B A H A W 0 R L D > > certificate and diploma programs. Within the next few years it > is expected that NEDI will evolve into the New Era College of > Human Services, offering degree programs along with a fully > developed polytechnic institute. > The Baha'i International Community (BIC) is now cooper- > ating with the United Nations Development Fund for Women > (UNIFEM) in a two-year project called 'Traditional Media as a > Change Agent." This project is funded by UNIFEM in Bolivia, > Cameroon, and Malaysia and by the BIC in Brazil and Nigeria. > The project aims at improving the status of rural women by > using traditional media, such as music and dance, to stimulate > village-wide discussion of women's roles. The long-term goal is > to enhance the status of women in rural and semi-rural com- > munities, primarily by improving their self-esteem and > encouraging their participation in decision-making. Deter- > mined attempts are made in each program to include men in > the discussion of issues relating to women's status, and to > create a mutually supportive atmosphere which is conducive to > constructive behavioral change by both men and women. > These projects, and other collaborative endeavors with > CIDA, the Indian agency CAPART, and other donors, have > enabled Baha'i communities to extend their development activ- > ities more rapidly than otherwise would have been possible, > and have helped them to develop the administrative skills they > will need as greater opportunities for collaboration become > open to them. > In the past decade, Baha'is have made more explicit the > religious beliefs underpinning their development activities, > although the ways that the connections have been articulated > vai:y from project to project. The Baha'i perception that the fun- > damental infrastructure for effective development is internal, > that endeavors are only successful when participants are > honest, self-sacrificing and concerned for the well-being of > others, is expressed in various ways. In some cases, Baha'is > have emphasized that their commitment to the elimination of > prejudice and service to humanity make them reliable and sen- > sitive agents of development. Another focus has been the > capacity of local Baha'i administrative institutions to mobilize > T H E B A H A W 0 R L D 243 > > support for immunization or other public campaigns. Defining > development broadly, some Baha'is have argued that all the > activities undertaken in Baha'i communities, including wor- > ship services and the religious instruction of children, > contribute to a moral foundation that supports social develop- > ment. All of these are distinguished from the practice, which > was prevalent several decades ago, of attempting to promote > development without any direct reference to Baha'u'llah or > Baha'i principles. The 20 October 1983 letter of the Universal > House of Justice, which pointed to "a dynamic coherence > between the spiritual and practical requirements of life on > earth," encouraged evolution towards more direct approaches. > Baha'is are concerned, therefore, about how to conceptu- > alize and present Baha'i involvement in development. The need > to assert the distinctive character of Baha'i schools, and the > ways to accomplish this in contexts where students and faculty > in Baha'i institutions may be members of other faiths, was one > of the themes that emerged when administrators of Baha'i > schools from twenty-one countries met in British Columbia in > 1992. 24 On the one hand, Baha'is have not wished to appear > sectarian, to exclude anyone from their activities, or to alienate > potential collaborators through their use of religious concepts > that are not part of the mainstream discourse on development. > On the other hand, they make use of the existing community > structures of Baha'i administration, the enthusiasm which reli- > gious commitment generates, and what they perceive to be the > transforming capacities of spiritual conviction. It seems clear > that there will be a wide range of solutions to the challenge of > defining Baha'i development, appropriate to the scope, context, > and design of any particular activity. > > 24. Stephen H. Waite, "International Baha'i Schools Networking Confer- > ence: Overview and Summary of Recommendations: November 28 > through December 6 , 1992" (Shawnigan Lake, British Columbia: Maxwell > International Baha'i School, unpublished). ii. The appropriate scope for > Baha'i development has been discussed in several publications. See > Farzam Arbab, "Development: A Challenge to Baha'i Scholars," Baha'i > Studies Notebook, vol. III, Nos. 3 & 4, February 1984; Holly Hanson, "The > Spiritual Framework of Development," World Order; vol. 23, nos. 1 & 2, > Fall 1988/Winter 1988- 89. > 244 T H E B A H A W 0 R L D > > Baha'is have also recently begun to recognize the capacity > of the worldwide network of Baha'i administrative institutions > to facilitate exchanges of knowledge and resources that go > beyond patterns of exchange dominated by the world's wealth- > iest nations. Financial resources are channelled to > development projects from wealthier Baha'i communities > through the Baha'i International Fund and coordinated by the > Office of Social and Economic Development-a system which > allows recipients of funds greater freedom to control their own > development processes. National, continental, and interna- > tional conferences of Baha'i development workers were held in > New Delhi in 1991, Santa Cruz, Bolivia in 1991, and > Shawnigan Lake, Canada in 1992 to enable people to consult > and learn from each other. > Within the Baha'i community, technical assistance and > models for project implementation have gone from South to > South, from North to South and also, although not as often as > Baha'is might hope, from South to North. Kenyan materials > developed for the education of rural mothers and Colombian > techniques and materials for training teachers and stimulating > community development are now in use all over the Baha'i > world. Patterns of integrating service activities into secondary > school curricula were adopted for the Maxwell International > Baha'i School in Canada from the Rabbani School in India. The > community service model for Baha'i Radio was developed in > Latin America and adopted at the Baha'i radio station in South > Carolina, U. S. A., while programming innovations that origi- > nated in Liberia spread to both North and South America. > These are a few examples of what Baha'is hope will become a > well-established pattern through which insights, knowledge, > and experience flow freely from every part of the planet to the > other parts. The structural means to effect this exchange are > inherent in the consultative process of the Baha'i administra- > tive order. > Finally, a trend towards a greater international coordina- > tion of the possibilities for development is emerging in the > Baha'i community. This is evidenced by current initiatives to > intensify literacy education within the Baha'i community. In > T H E B A H A W 0 R L D 245 > > July 1989, the Universal House of Justice asked all National > and Local Spiritual Assemblies to make efforts to eliminate illit- > eracy among Baha'is. Pointing to the salience of reading for > transformation of the individual soul and of society, the House > of Justice called literacy "a fundamental right and privilege of > every human being," and asked every Baha'i community to > institute their own literacy programs or join those organized by > others. 25 In response to this call, a task force of Baha'is with > experience in basic education met at the Baha'i World Centre to > create and disseminate effective literacy methodologies to > Baha'i communities worldwide. The task force prepared sug- > gestions for utilizing spiritually empowering words and themes > (called generative words) in literacy training, and arranged con- > ferences in Nairobi and Bangkok in 1992 where Baha'i literacy > workers and leaders met to discuss the implications of this > approach for languages and populations in their respective > continents. These two meetings led to a number of workshops > and the initiation of several new literacy programs. > > CONCLUSION > > Considering its small numbers and modest financial resources, > the Baha'i community's contributions to social and economic > development are quite remarkable. Baha'i participation in > social and economic development has grown rapidly in the past > decade, and in some nations, Baha'is have made a visible con- > tribution in rural education, in community health worker > training, and in programs for the promotion of equality of the > sexes and the elimination of prejudice. From the perspective of > Baha'is themselves, these actions are only the beginning of > what they believe to be possible using the tools of vision, inspi- > ration, and organization which they find available in their > Faith. > > 25. Universal House of Justice to all National Spiritual Assemblies, > 10 July 1989, unpublished. > T H E B A H A W 0 R L D 247 > > DOUGLAS MARTIN reviews the > history of the persecution of Baha'is > in Iran and the success the > community has had in using the > U. N. system in their defense. > > THE CASE OF THE > BAHA'I MINORITY IN IRAN > he experience of the Baha'is of Iran is a classic case > > T of the violation of human rights, produced by reli- > gious intolerance. Prior to the Islamic revolution a > deep-seated prejudice against the Baha'is and their reli- > gion characterized not only Iran's Islamic clergy and the > illiterate masses, but also many among the country's edu- > cated elite and middle class. The prejudice was > widespread and communicated itself to many Western > observers. Michael Fischer, a generally sympathetic com- > mentator on the revolution notes, for example, that even > the exercise of routine civil functions by Baha'is was seen > as proof of a "Baha'i conspiracy." 1 Richard W. Cottam, > author of Nationalism in Iran, pointed out the problem of > even discussing the subject of the Baha'i Faith in a > country in which the word "Babi" has long been freely > used as an epithet, along with such words as "infidel," to > describe anyone to whom the speaker is strongly > opposed. 2 This prejudice is probably the most important > point to grasp for an observer wishing to understand the > situation of the Baha'is in modern Iran. > The second point is that, in the land of the Baha'i > Faith's origin, the prejudice is, paradoxically, combined > with an almost universal ignorance of the religion's > > 1. Michael M. J. Fischer, Iran: From Religious Dispute to Revolution > (Cambridge: Harvard University Press, 1980), 281. > 2. Richard W. Cottam, Nationalism in Iran (University of Pittsburgh > Press, 1979), 88. > 248 T H E B A H A W 0 R L D > > nature, teachings, and history. For over a century a curtain of > silence has surrounded the subject. The Baha'i community has > consistently been denied the use of any means of communica- > tion with the general public: radio, television, newspapers, > films, the distribution of literature, or public lectures. The aca- > demic community in Iran has studiously ignored the existence > of the worldwide Faith founded there; the subject has never > been treated in any university courses or textbooks. Indeed, > census figures which provided statistics on all of the other reli- > gious and ethnic minorities in Iran have consistently been > omitted for the Baha'i community, the largest religious > minority of all. 3 Coupled with this calculated general neglect, > the public mind has been subjected, for decades, to abusive > propaganda from the Shi'ah Muslim clergy, in which the role of > the Baha'i community in Iran, its size, its beliefs, and its objec- > tives have been grossly misrepresented. > Both the ignorance and the prejudice are connected with > the tragic events that surrounded the beginning of the Babi > and Baha'i Faiths in nineteenth-century Persia. It may help in > clarifying the events of the past decade if this background is > briefly reviewed. > > HISTORICAL BACKGROUND > > The Baha'i Faith came into existence through the teachings of > two successive Founders. The first, a young Persian merchant > known to history as the Bab, announced in Shiraz, in May > 1844, that He was the bearer of a Revelation from God, whom > the Shi'ah branch of Islam had long expected under the title > "the Twelfth Imam. "4 The world stood, He said, on the > threshold of an era that would witness the restructuring of all > aspects of life. The challenge to humanity was to embrace these > > 3. Prior to the Islamic revolution there were an estimated 400,000 Baha'is > in Iran. The most recent (1978) census figures indicate that Iran has > about 300,000 Christians, 80,000 Jews, and 30.000 Zoroastrians: Europa > Year Book, 1989,425-453. > 4. The Bab (lit., "Door" or "Gate," i.e., of the expected universal revelation) > was born 'Ali-MuJ:iammad, in Shiraz on 20 October 1819. > T H E B A H A W 0 R L D 249 > > changes by undertaking a transformation of its moral and spir- > itual character. Central to the Bab's teaching was the > announcement of the imminent appearance of yet a second > Divine Messenger, one who would address all the peoples of the > world. 5 During the course of widespread attacks on His fol- > lowers, incited by the Muslim clergy, the Bab was executed in > the city of Tabriz, in 1850. There followed throughout Persia a > horrific series of massacres of followers of the new religion. > These pogroms aroused the revulsion of Western diplomats and > scholars, and deeply scarred the Persian psyche, inspiring an > effort to justify the killing of thousands of innocent people by > excoriating the victims' beliefs and intentions. > In 1863, however, one of the Bab's leading disciples, who > had survived the pogroms, a Persian nobleman, Baha'u'llah, > announced that He was the Messenger for whom the Bab had > come to prepare the way. Partly because of the force of His own > person and teaching, and partly because of unusual marks of > distinction conferred upon Him by the Bab, Baha'u'llah quickly > attracted the allegiance of virtually all the Babis. From exile in > the neighboring Ottoman Empire, He began a thirty-year mis- > sion which brought into existence the worldwide religion and > community that today bear His name and that are distinct > from the Babi religion out of which the Baha'i Faith emerged. 6 > Baha'u'llah's teachings are contained in a vast body of writ- > ings, in both Persian and Arabic, regarded by Baha'is as the > source of authority in their Faith. > At the heart of Baha'u'llah's teachings is the concept of the > oneness of mankind: ''The earth is but one country, and man- > kind its citizens.'' 7 Strong emphasis is placed on the abolition > of prejudices of all kinds, on full equality between men and > women, and on the responsibility of each individual to investi- > gate truth for himself. The great religious systems of humanity > > 5. The Bab referred to this figure as "He Whom God will make manifest." > 6. Baha'u'llah (lit., "Glory of God") was born I:Iusayn-'Ali, a member of a > noble family, in Teheran on 12 November 1817. It was the Bab who first > formally addressed him as "Baha"u'llah." > 7 . Baha'u'llah, Gleanings from the Writings of Bahti'u'lliih, (Wilmette: > Baha'i Publishing Trust, 1976). 250. > 250 T H E B A H A W 0 R L D > > are seen as equally valid stages in the progressive revelation of > the Divine Will, a process that will continue as long as the > world endures. Baha'is are encouraged to apply the scientific > principle to the study of all reality, including spiritual issues. > Although forbidden by their beliefs to involve themselves in any > form of partisan political activity, members of the Faith are > urged to give all possible support to developments that con- > duce to global unification. 8 Some of Baha'u'llah's most > important writings call upon the rulers of the world to create > an "International Tribunal" to which nations will surrender > whatever degree of sovereignty is necessary for the establish- > ment of world peace and disarmament. > There is hardly a tenet of this credo that is not in conflict > with some dogma promulgated by the clerics of Shi'ah Islam, > the dominant religion of Iran. Muslim opposition was sharp- > ened by Baha'u'llah's insistence that humanity has entered the > age of its maturity, in which neither clergy nor rituals are any > longer required. The central principle of the age, He says, is the > process of consultation and group decision-making, the key to > well-being for both the individual and society. To the clerics of > Shi'ah Islam it seemed certain that the promotion of such ideas > in Iran would bring to an end the system of tithes, endow- > ments, social precedence, and political power which they have > always regarded as their religious right. To religious bigotry > was early added, therefore. the force of personal investment in > the prevailing scheme of things. > Outside the Muslim world , however, the new religion > began to attract a growing body of adherents. Communities > sprang up across North America and Western Europe, as well > as in India, and lands in the East and Far East. While > Baha'u'llah's teachings forbid proselytism as an infringement > on the spiritual integrity of the individual, great encourage- > ment is given to activities that promote public awareness of the > Faith and that attract new members. Large scale enrollments > began in the 1950s and 60s, particularly in Latin America and > > 8. Baha'is regard the League of Nations and the United Nations Organiza- > tion as initial stages in the gradual establishment of world government. > T H E B A H A W 0 R L D 251 > > Africa. Today, the worldwide Baha'i community numbers over > five million members, representative of virtually all of the > world's racial, religious, and cultural diversity. National admin- > istrative structures have been erected in 165 countries 9 on a > foundation of over 25,000 locally elected councils or "Spiritual > Assemblies." Beginning in 1963, acting on provisions laid down > in Baha'u'llah's writings, the membership of the National > Assemblies have elected regularly at five-year intervals the > Faith's international governing body, the Universal House of > Justice. 10 > As a consequence of this expansion, Iranian Baha'is now > represent considerably less than ten percent of the world's total > Baha'i population. It is this highly diverse global community > that sees itself as the target of an entirely unjustified attack on > its members in the land of the Faith's birth. > > THE PAHLAVI PERIOD, 1925- 1979 > > With the rise of the Pahlavi Shahs in 1925, a number of impor- > tant developments occurred in Iran which were to have major > repercussions on the welfare of the country's Baha'i commu- > nity. Central to these developments was the policy which Reza > Shah and later his son, Muhammad Reza Shah, adopted > toward the Muslim clergy. Their objective was to transform > their country, then known in the West by its historic name > Persia, into a modern secular state. In pursuing this goal Iran's > new rulers sought to exclude the clergy from all major areas of > social and cultural influence, while continuing to pay lip-ser- > vice to Shi'ah Islam as the country's state religion and to > provide funding for religious institutions. The tensions which > this policy engendered were managed by the regime's alter- > nating suppression and appeasement of Islamic interests. > > 9. The Six Year Plan 1986- 1992: Summary of Achievements (Haifa: Baha'i > World Centre, 1993). 111- 114. > 10. Encyclopedia Britannica Book of the Year, 1992, shows the Baha'i > Faith, despite its relatively small membership, as one of the most widely > diffused religions on earth, second only to Christianity. > 252 T H E B A H A W 0 R L D > > Since the Baha'i minority represented a major pool of edu- > cated people, they had, of necessity, been employed in the > many branches of the civil service, while continuing to be > denied formal constitutional rights. The intensity of clerical > opposition to the "Baha'i heresy," however, made of the issue > an irresistible means of placating the mullahs. Repeatedly, > during the rule of both of the Pahlavi Shahs, eminent mullahs > were allowed to incite mob attacks on Baha'i holy places and > other properties. The ensuing loss of life, however, inevitably > attracted foreign protest. In 1955, a particularly flagrant > involvement of the government in one of the pogroms resulted > in interventions at the United Nations. 11 The Shah was embar- > rassed when international pressure forced him to curtail the > worst of the excesses. > > THE ISLAMIC REVOLUTION > > The collapse of the Pahlavi regime in February 1979 appeared > to free the Shi'ah clergy from the restraints which international > considerations had forced the Shahs to place on their political > and social influence. After ecclesiastical pressure had led also > to the overthrow of two interim revolutionary administra- > tions, 12 the mullahs assumed the civil power they today > exercise as cabinet ministers , justices of the Supreme Court, > members of Parliament, heads of government departments, > revolutionary judges, military commissars, and block wardens > whose control extends to the details of daily life . Even the > offices of president and prime minister were eventually filled by > clergy. The media became organs of religious propaganda. > Ration cards and other crucial permits were distributed at > mosques . New legislation imposed rigid rules from the Islamic > > 11. For a more detailed treatment of the subject see Douglas Martin, The > Persecution of the Baha'is of Iran, 1844-1984 (Association for Baha'i Stud- > ies , Ottawa, 1984). 15-29. > 12. The two administrations referred to are those of Prime Minister Mehdi > Bazargan, appointed by the Ayatollah Khomeini immediately following the > revolution, and President Abol-Hassan Bani-Sadr, elected at the begin- > ning of 1980, but overthrown and forced to flee in June, 1981. > T H E B A H A W 0 R L D 253 > > Shari'ah, the code of laws based on Islamic tradition, on day- > to-day life, and used the courts and police to enforce these > ordinances. > This theocratic regime confirmed the status of non- > Muslims as second-class citizens. Christians, Jews, and Zoro- > astrians were admitted to certain limited civil rights as > "protected minorities" but were denied equality under the law > with the Muslim majority. For the Baha'i community, however, > there was not even this protection. As early as December 1978, > shortly before his return to Teheran, the Ayatollah Khomeini > had made it clear that, in Islamic Iran, Baha'i citizens would > have no rights whatever. 13 While the Islamic Constitution, > adopted in 1979, makes a general reference to the enjoyment of > "equal rights" by all citizens, clauses assign the enjoyment of > such civil rights to persons who belonged either to the state > religion or to one of the tolerated minority faiths specifically > named: Judaism, Christianity, and Zoroastrianism. > > PERSECUTION INTENSIFIES > > Encouraged by this formal exclusion of Baha'is from the pro- > tections of citizenship, fanatical elements in the society began a > full-scale assault on the community. Prominent Shi'ah cler- > gymen launched attacks on Baha'is from the pulpit and in the > media, denouncing them as "enemies of Islam," "corrupt on > earth," and persons "whose blood deserves to be shed." The > effect was to unleash waves of violence. Members of the Faith > were beaten, many businesses were confiscated or destroyed, > hundreds of houses burned, and efforts began with a view to > forcing Baha'is to recant their faith. By early 1980 this cam- > paign had begun to enlist key organs of the government. > Baha'is were hunted out and discharged from all forms of gov- > ernment employment. Prominent members of the community > were dragged before revolutionary tribunals and , in June of > > 13. In an interview with Professor James Cockroft of Rutgers University, > published in Seven Days, 23 February 1979. > 254 T H E B A H A W 0 R L D > > 1980, after summary mock trials, a series of executions > began. 14 > With the assumption of full power by the mullahs that > same month, horrors multiplied daily: Baha'i girls kidnapped > from their families and raped, the bodies of highly-respected > Baha'is dragged through the streets, cemeteries bulldozed, > their tombstones auctioned, widows forced to pay the price of > the bullets which had been used to execute their husbands, > and appalling tortures practiced on prisoners in the unending > attempt to force the Baha'is to recant their faith. > The background of these outrages was a daily life in which > Iranian Baha'is had become social outcasts with no recourse > against whatever abuse the ill-disposed chose to commit. > Baha'i marriages, regardless of duration, were declared null > and void, Baha'i marital life was deemed prostitution (itself > punishable by death), and Baha'i children were judged illegiti- > mate. A "Law of Retaliation" exempted crimes against Baha'is > from any punishment under the law. Baha'i holy places were > seized and publicly desecrated, Baha'i children were expelled > from schools throughout Iran, and retired Baha'is were sum- > moned to repay not only the pensions to which they had > contributed during government service but also the salaries > that had been paid to them during their years of employment. 15 > > INTERNATIONAL PROTEST > > Initially, during the Bazargan ministry, the first of the two rev- > olutionary regimes which replaced Muhammad Reza Shah, the > > 14. Yusuf Subhani, a highly regarded member of the Teheran Baha'i com- > munity, was executed on 27 June 1980. To date, a total of 162 Iranian > Baha'is have been executed, an additional 27 have been killed while in > government custody, and 26 have been killed by mobs. The great majority > of the victims were members of the national or local Spiritual Assemblies, > clearly chosen in a campaign intended to destroy the community's elected > leadership. The Baha'i Faith has no clergy. > 15. For detailed documentation of these abuses see the successive sub- > missions made by the Baha'i International Community to United Nations > human rights agencies. See also a detailed study of the persecutions in > Douglas Martin, Persecution, 31-66. > T H E B A H A W 0 R L D 255 > > Iranian Baha'i community limited its protests to representa- > tions to the new government. Efforts were made to overcome > the prevailing prejudice against the Baha'i community and to > reassure the government that Iranian Baha'is were loyal citi- > zens of their country. > When these initiatives received no response from the civil > authorities, Baha'i communities around the world sought the > intervention of their own governments in the hope that quiet > representations might induce Iran to halt at least the worst of > the abuses. The governments of Australia, Canada, and of sev- > eral European nations were particularly supportive. The > hostage crisis which began in the fall of 1979 sharply limited > the role the United States could play in these initiatives. > By the time the Bazargan ministry fell, in November 1979, > however, it was apparent that such efforts were meeting with > very limited success. As violence increased, Baha'i communi- > ties began to intensify efforts to bring the situation to the > attention of the world's media. Supporting documents exposed > the growing implication of Iranian government officials in the > persecutions, as well as the absence of any evidence for the > charges on which Baha'is were being condemned by revolu- > tionary tribunals. Newspaper stories and radio news reports on > the subject began to appear in a great many Western coun- > tries.16 Television networks soon took up the case, several of > them doing feature stories. > As attention given to the situation by the media increased, > foreign protest became open. As early as September 1979 the > Human Rights Commission of the Federation of Protestant > Churches in Switzerland undertook an independent investiga- > tion which led it to denounce the treatment of the Iranian > Baha'is as a clear example of a campaign of religious persecu- > tion. On 16 July 1980, the Canadian Parliament passed a > unanimous resolution urging that the United Nations Commis- > sion on Human Rights should intervene. Two months later, on > > 16. See New York Times, 21 July 1980; The Times, London, 15 July and > 30 August 1980; Le Monde, 29 August 1980; The Sunday Statesman, New > Delhi, 20 July 1980; Newsweek, 24 March 1980. > 256 T H E B A H A W 0 R L D > > 19 September the European Parliament went on record as > describing the attacks on Iran's Baha'is as "a systematic cam- > paign of persecution," and urged member nations of the > European community to bring pressure to bear on the Iranian > regime to halt the abuses. > With political turmoil in Iran increasing, the accusations > which were being made against the victims underwent a shift. > For decades, the clerical leadership and their agents had > focused on the dangers that "false religion" posed to the integ- > rity of Islam and the purity of Islamic life. The growth of radical > political rhetoric now led the mullahs to emphasize a second > theme: the Baha'i community was said to have been a clandes- > tine ally of the Pahlavi regime and to have benefited from this > alleged behind-the-scenes support. In the absence of any evi- > dence for such accusations , the Muslim clergy argued that, > under even the old Constitution, the Baha'is should have had > no civil rights; the limited freedom they had to exercise civil > functions, therefore, was proof that they had enjoyed a "privi- > leged position." Significantly, these quasi-political charges were > soon included in the efforts of Iranian embassies overseas to > respond to press criticism of the persecution. 17 > > ABSTENTION FROM VIOLENCE > > Meanwhile, the government itself was becoming the target of > violent opposition. It became apparent that the religious lead- > ership was bent on establishing a theocratic regime in which > its own members would hold all of the positions of power. Its > political allies, particularly those on the left, considered this a > > 17. See for example, statements of the Iranian embassy in Buenos Aires > (26 September 1979). and the Iranian consulate in Manchester, England > (21September1979). Similar charges were made on PBS's "McNeil-Lehrer > Report," 12 February 1980, by Mansour Farhang, the regime's spokes- > man and later representative at the United Nations. Farhang subse- > quently rebroke with the regime and repudiated his allegations against > the Iranian Baha'i community (The Nation, 27 February 1982). claiming > that he had been misled by what he now regarded as a "fascist totalitarian > ideology" that had seized control of his country. > T H E B A H A W 0 R L D 257 > > betrayal of the trust they had placed in the Ayatollah Khomeini > and the sacrifices they had made for the revolution. Their reac- > tion was to launch a campaign to overthrow those whose rise > they had assisted. Since all of the principal organs of the State > were in the hands of the mullahs, the opposition turned to > political assassination. Hundreds of members of the new > regime and several thousand of the revolutionary guards who > supported them were killed by bombs, bullets, knives, and > dynamite in a campaign of terrorism which quickly turned gov- > ernment offices into virtual prison-fortresses. 18 > The Baha'i community remained entirely aloof from these > controversies. Among the principles strongly emphasized by > Baha'u'll:ih are obedience to government and the avoidance of > involvement in partisan political activity of any kind. Although > not pacifists in the more technical sense of the term, Baha'is > are guided by Baha'u'llah's injunction that "it is better to be > killed than to kill." 19 It is significant that, despite the extreme > hostility of the regime to Baha'is, and the superstitions which > had been carefully cultivated with respect to them, no sugges- > tion has ever been made in any quarter that the community > was implicated in assassinations or other terrorist acts . > The reason was the historical record that the community > had established. While the early Babis had believed they had > the right to take up arms in self-defense against religious per- > secution, Baha'u'll:ih had called on Baha'is to refrain from > armed resistance against attacks. Successive outbreaks of per- > secution during both the Qajar and Pahlavi periods had been > met by appeals for the intervention of the civil authorities and, > increasingly, of the international community. When the Islamic > revolution occurred, therefore, although members of the com- > munity were regarded with superstitious fear and suspicion by > the general population, they were also seen as non-violent. > Viewed superficially, this record of non-involvement in > > 18. The organization that took the lead in this campaign was the Mujah- > hidin-Khalq (Islamic Marxists). > 19. Nabil-i-A'zam, The Dawn-breakers: Nabil's Narrative of the Early Days > of the Baha'i Revelation (New York: Baha'i Publishing Committee, 1932), > xxxv. > 258 T H E B A H A W 0 R L D > > partisan politics or civil violence had only seemed to weaken > the position of Iran's Baha'is. In the words of Hamid Algar, a > contemporary Shi'ah scholar whose writings reflect an attitude > generally hostile to Baha'is, the minority group: " ... came to > occupy something of a position between the State and the > Ulama (mullahs), not one enabling them to balance the two > sides, but rather exposing them to blows which each side > aimed at the other. The government, interested in maintaining > order, would resist the persecution of the Baha'is by the > Ulama, but would equally, when occasion demanded, permit > action against the Baha'is. "20 > When the crisis provoked by the new Islamic revolutionary > regime arose, however, the historical record which the Iranian > Baha'i community had scrupulously established for over a cen- > tury was to prove a key element in the successful international > campaign for its defense. > > APPEAL TO THE UNITED NATIONS > > As it became increasingly apparent that leading circles in the > new regime were bent on the destruction of the Baha'i commu- > nity, and that other means of deflecting the campaign had > failed, the Baha'i International Community2 1 turned to the > United Nations. The appeal began in September 1980, and > coincided with representations from a number of other sources > about a range of alleged human rights violations in Iran. The > work of the United Nations Commission on Human Rights is > assisted by a sub-commission which deals with a range of con- > cerns at the preliminary level. Responding to the > representations of the Baha'i International Community, the > Sub-Commission on Prevention of Discrimination and Protec- > > 20 . Hamid Algar, Religion and State in Iran: 1785-1906 (Berkeley: Univer- > sity of California Press, 1969). 151. > 21. "The Baha'i International Community" is a Non-Governmental Orga- > nization holding consultative status with ECOSOC and UNICEF. It collab- > orates with a range of other United Nations agencies in various social and > economic development projects throughout the world. > T H E B A H A W 0 R L D 259 > > tion of Minorities adopted a resolution addressing the Baha'i > concern and asked the Iranian authorities to protect the funda- > mental rights and freedoms of this religious minority. There > was no response from the Iranian government to this appeal. > The following year, with the encouragement of certain gov- > ernments, including those of the European Community, Baha'i > representatives expressed their concerns to the 37th Session of > the United Nations Commission on Human Rights, which met > in Geneva from 2 February to 13 March 1981. Later that same > year a number of governments raised the matter of the human > rights situation in Iran, specifically the persecution of the > Baha'is, at the 36th Session of the United Nations General > Assembly itself. > Within Iran the persecution intensified. Accordingly, the > Baha'i International Community now made a direct appeal to > the Commission on Human Rights. On 24 February 1982, the > Commission had before it the report of the secretary-general > containing many serious allegations about human rights > abuses in Iran, including the treatment of the Baha'is. The > request for the submission of this information came from the > Sub-Commission's resolution adopted at its 34th seminar, > August/September 1981. In the face of determined efforts by > the Iranian representatives, who argued that the report was > motivated only by the desire of what they termed "United > States imperialism and her European criminal friends" to inter- > fere with the Iranian revolution, the Commission reviewed the > Baha'i submission. The latter included reproductions of official > documents in which virtually every department of the Islamic > Republic's government referred to the adherence of the victims > to "the depraved Baha'i religion" as its sole and sufficient > reason for seizing property, discharging employees, revoking > pensions, expelling schoolchildren, confiscating bank > accounts, prohibiting business dealings, and passing death > sentences. Copies of articles from major Iranian newspapers > were provided, in which the details of the condemnations had > been openly celebrated. > Following this presentation the Commission adopted a > resolution, 5 March 1982: the secretary-general was directed to > 260 T H E B A H A W 0 R L D > > begin an investigation of the human rights situation in Iran, > and the Iranian government was asked to cooperate.22 > > THE IRANIAN RESPONSE > > The discussions at the Commission on Human Rights had > begun to reveal a certain unease among Third World nations > with respect to Iran's human rights record. Some of these had > earlier spoken out at Geneva and had expressed solidarity with > the revolution. Pressure from such smaller and disadvantaged > countries, however, had an equal potentiality to become a > serious embarrassment to Iran's revolutionary government. > Atrocities against law-abiding citizens could not be justified > even on those grounds of necessity which might be advanced to > explain efforts to protect the revolution from its political > opponents. > An interesting feature of the debate at the 1982 Commis- > sion on Human Rights, therefore, was the development by > representatives of the Iranian government of a new rationale > for its treatment of the Baha'i minority. The argument was to > become the foundation for the regime's attempts to counter all > criticism of its attitude toward its Baha'i citizens. > For many years Baha'is had been identified by fundamen- > talist Iranian Muslims as among the elements in Iranian > society which were "Westernizing" the country. The charge > owed its origin to the popular tendency in fundamentalist cir- > cles to regard such principles of social development as the > equality of men and women, reliance on democratic decision- > making processes, and freedom in scientific investigation as > "satanic" influences originating in Western lands. Such ideals > were widely associated with the beliefs of the Baha'i minority. > This prejudice was seized upon and elaborated into a con- > spiracy theory in which Iran's Baha'is were pictured as secret > agents serving foreign governments. Foreign control of the > > 22. "Note by the Secretary-General," No. E/CN.4/1517, 31 December > 1981, and "Commission on Human Rights Resolution 1982/27 on the Sit- > uation of Human Rights in the Islamic Republic of Iran," 11 March 1982. > T H E B A H A W 0 R L D 261 > > community had much earlier been attributed to Tsarist Russia. > Subsequently it passed, in a manner never explained, to the > British Foreign Office. Now, however, the Baha'i Faith was > transformed, again through a process not revealed by those > making the allegations, into an extension of "international > zionism." At the meeting of the U .N. General Assembly's Third > Committee, in November 1982, Iran's Permanent Mission dis- > tributed copies of a booklet entitled Human Rights in the > Islamic Republic of Iran, in which these political accusations > against the Baha'i minority were explained in detail. > With international attention growing, the Iranian authori- > ties also undertook elaborate efforts to conceal the continuing > executions of prominent Baha'is. Between 30 December 1981 > and 9 January 1982, however, Le Monde carried a series of sto- > ries exposing the secret executions of the members of the > National Spiritual Assembly of the Baha'i community in Iran. > The stories eventually forced the Chief Justice of Iran, Aya- > tollah Moussavi-Ardibili into an embarrassing public retreat > from earlier denials. 23 > > THE BAHA'i FAITH FORMALLY BANNED > > Initially, it appeared that the intervention of the United Nations > Commission on Human Rights would have no more effect on > the situation of Iran's Baha'is than had that of individual gov- > ernments. Persecutions continued and, in some local cases, > became particularly flagrant. On the night of 18 June 1983 the > Islamic revolutionary authorities in Shiraz hanged ten Baha'i > women and teenage girls who had refused to recant their Faith > and convert to Islam. Three days earlier the same authorities > had hanged six men. including the husbands, fathers. and > sons of four of the women. The Islamic judge who presided at > the trials, Hujjatu'l-Islam Qaza'i, was quoted in the govern- > ment-controlled newspaper Khabar-i-Junub as warning that, if > Baha'is did not recant their Faith, "the day will soon come > > 23. See series of articles in Le Monde, 30 December 1981, 1,5, 8, 9 Janu- > ary 1982. > 262 T H E B A H A W 0 R L D > > when the Islamic Nation will ... God willing fulfill the prayer of > Noah: 'Lord leave not one single family of infidels upon the > earth' ... "24 > In August of that year, Iran's prosecutor-general > announced the formal banning of all Baha'i religious institu- > tions in the country, and declared membership in them and > service to them to be criminal offences. In accordance with the > Baha'i principle of obedience to government, the Iranian com- > munity immediately complied, dissolving both its National > Spiritual Assembly and all of its local Assemblies throughout > the country. In an open letter to the government, some two > thousand copies of which were audaciously distributed by > hand to the ministries, the press, and other public agencies, > the community announced its complete submission, protested > the treatment accorded to their Faith, and called on the gov- > ernment to fulfill the promise made by the prosecutor-general > that Baha'is would at least be permitted, as individuals, to > practice their religion in the privacy of their own homes. 25 > The worthlessness of this promise was quickly demon- > strated when a new wave of Baha'i arrests followed immediately > on the heels of the ban. The majority of the victims were people > who had formerly been members of the now dissolved institu- > tions. It was clear that the authorities were making use of the > ban as a legal device to sweep up large numbers of prominent > Baha'is and charge them, retroactively, with crimes against the > State. > > THE UNITED NATIONS APPOINTS > A SPECIAL REPRESENTATIVE > The Iranian government may have been counting on the case > eventually losing momentum in the United Nations system, > > 24. Khabar-i-JunUb, Shiraz, 22 February 1983. > 25. After announcing the ban, the statement of the prosecutor-general > goes on to say: "If a Baha'i himself performs his religious acts in accor- > dance with his own beliefs, such a man will not be bothered by us, pro- > vided he does not invite others to the Baha'i Faith, does not teach, does > not form assemblies, does not give news to others, and has nothing to do > with the administration." (Kayhan, 21September1983). > T H E B A H A W 0 R L D 263 > > simply because of the difficulties and complexity of main- > taining international concern. If so, it was disappointed. At the > meeting of the U.N. Commission on Human Rights in 1984, a > new resolution was adopted calling on the chairman to appoint > a special representative to undertake a thorough study of the > human rights situation in Iran, including that of the Baha'is. > Subsequently, the Economic and Social Council (ECOSOC) > endorsed the Commission's decision. The report of the special > representative, Mr. Andres Aguilar, expressed great concern at > the number and gravity of the reported human rights violations > in Iran. In endorsing these observations, the Commission > extended the representative's mandate and requested him to > present an interim report to the General Assembly at its 40th > Session, including in its resolution "the situation of minority > groups such as the Baha'is." Again, the Economic and Social > Council endorsed the decision. 26 > In consequence of these initiatives the General Assembly > of the United Nations itself went on record, in Resolution 40/ > 141, as expressing "its deep concern over the specific and > detailed allegations of violations of human rights in the Islamic > Republic of Iran," outlining in its statement some of the specific > reported violations. The General Assembly decided "to continue > its examination of the situation," by taking up the matter at its > 4lst Session, with the assistance of further reports submitted > by the special representative of the United Nations Commission > on Human Rights. > By 1986 Mr. Aguilar had submitted his resignation. The > Commission on Human Rights appointed Mr. Reynaldo Galindo > Pohl to serve as the new special representative of the Commis- > sion, and had called on the Iranian government to extend its > cooperation in his investigation by inviting him to visit Iran. > For two years the Iranian government resisted this pressure to > cooperate, insisting that the mission represented improper > influence exerted on the Commission by various Western gov- > ernments. With the assistance of one or two other delegations, > > 26. "Commission on Human Rights Resolution 1984/54 on the Situation > of Human Rights in the Islamic Republic of Iran," 14 March 1984. > 264 T H E B A H A W 0 R L D > > Iran was able to secure the introduction at successive sessions > of the Human Rights Commission, of procedural motions > which would have had the effect of sidetracking the case and > freeing Iran from accountability. All of these efforts failed, how- > ever, and the Human Rights Commission continued to renew > the mandate of the special representative and to press Iran on > the issue. > By this time, political developments in Iran and the coun- > try's deteriorating economic condition produced a change in > strategy on the part of the Iranian authorities. In 1988 it was > announced that Iran would accept the visit of Mr. Galindo Pohl > and lend its assistance to his investigation. After further delays > the visit of the special representative took place from 21 to 29 > January 1990. > > THE FIRST VISIT BY THE > U .N. 'S SPECIAL REPRESENTATIVE > > The change in Iranian strategy included a number of steps to > reduce some of those abuses of Iranian Baha'is which had > attracted particular international protest. Beginning a year > prior to the Galindo Pohl visit, the government began a system- > atic release of Baha'is from the prisons and jails where over > 700 of them had been confined. While some new arrests would > be made from time to time, the general effect was to reduce > sharply the number of Baha'i prisoners. At the same time, most > Baha'i parents were permitted to re-enroll their children in the > school system without having to comply with regulations which > had earlier made such re-admission dependent on the child's > recantation of his Faith. Again, the new policy was hedged > about with significant limitations: university students , for > example, were not included in the permission. > Executions, which had aroused particularly sharp criti- > cism in the international media and had been the object of > vehement condemnation by foreign governments, came to a > halt. The last two Baha'i victims in Iran prior to the first visit of > the special representative were iraj Afshin and Bihnam Pasha, > both executed in 1988. > T H E B A H A W 0 R L D 265 > > In commenting on the situation in various public state- > ments, the Baha'i International Community acknowledged the > improvements that had taken place in the situations of various > of its members in Iran. The Community pointed out, however, > that these improvements did not affect the status of the Baha'i > community in general, nor did they include any form of reli- > gious tolerance. The Baha'i Faith remained a proscribed > religion, its shrines and other properties confiscated, its mem- > bers denied any right to practice their Faith, and the > community excluded from all constitutional rights and > protections. > The report submitted by Mr. Galindo Pohl after his visit, > while candidly acknowledging the continued disabilities and > abuses experienced by Iranian Baha'is, expressed the hope > that the situation in Iran might be moving toward a kind of > general "tolerance" of the community. This view was presum- > ably based on statements made to the special representative by > Iranian authorities, since only one Baha'i witness was able > eventually, and with enormous difficulty, to gain access to the > building where the hearings were taking place. 27 > > THE REPRESENTATIVE'S SECOND VISIT > > Encouraged by the willingness of the Iranian government to > permit the representative's visit to take place at all, and by a > number of human rights improvements which Mr. Galindo Pohl > felt he had observed, the group of nations which had taken the > lead in framing the succession of resolutions over the past sev- > eral years likewise adopted a change of strategy. After behind- > the-scenes negotiation with the Iranian delegation, the Western > group drafted a relatively mildly worded resolution, renewing > the Galindo Pohl mandate and inviting Iran to continue its > cooperative stance by welcoming a second visit by the special > > 27. "Report on the Human Rights Situation in the Islamic Republic of Iran > by the Special Representative of the Commission on Human Rights .. . > pursuant to Commission resolution 1989/66" No . E/CN.4/1990/24, 12 > February 1990. > 266 T H E B A H A W 0 R L D > > representative. The resolution was carried unanimously, the > Iranian delegation having indicated before the vote that it > would not oppose adoption. The willingness of the Iranian dele- > gation to give tacit consent to direct investigation of the > situation, even where the Baha'i concerns were specifically sin- > gled out for mention, marked an important turning point. 28 > The second visit occurred 9 to 15 October 1990. The sub- > sequent report was, however, considerably more critical of the > human rights situation in Iran than the first, concluding that > 'The enormous quantity and variety of allegations and com- > plaints received from very diverse sources, even allowing for the > fact that they may contain errors or exaggerations, provide a > credible factual basis for the belief that human rights violations > occur frequently ... " For this reason, the report urged con- > tinued "international monitoring by the competent United > Nations organs, with a view to insuring compliance with inter- > national human rights instruments in the Islamic Republic of > Iran ... " With respect to the situation of the Baha'i minority, the > special representative said: "Many documents signed by > administrative authorities have been received, providing evi- > dence of discrimination, confiscation, rejection by universities, > suspension of pensions, demands for the return of pensions > earned and paid, denial of passports and other irregularities ... > This keeps the Baha'is in a perpetual state of uncertainty > about their activities. The Government should therefore be > requested to take effective action to ensure that these Iranian > citizens enjoy the same civil and political rights as the rest of > the population. "29 > Despite this rather somber evaluation, the delegations > which had sponsored the previous year's resolution on Iran > appear to have concluded that the consensus strategy still > offered the greatest promise of maintaining pressure on the > Iranian government and encouraging an amelioration of the > > 28. "Commission on Human Rights Resolution 1990/79 on the Situation > of Human Rights in the Islamic Republic of Iran," 7 March 1990. > 29. "Report of the Economic and Social Council, Situation of Human > Rights in the Islamic Republic oflran, Note by the Secretary-General," No. > A/45/697, 6 November 1990, 17. > T H E B A H A W 0 R L D 267 > > human rights situation in the country. Accordingly, after con- > siderable negotiation, they set aside their own proposed text of > a new resolution, in favor of a compromise draft prepared in > the name of the Commission's chairman. 30 This resolution, > which again passed without a vote, continued the mandate of > the special representative to investigate the "allegations of > human rights violations in the Islamic Republic of Iran" and > once again called upon the government of Iran "to comply with > international instruments of human rights." Significantly, this > consensus text continued to single out "the situation of the > Baha'is" for particular attention, a clear signal to Iran of the > seriousness with which a large number of delegations continue > to view the Baha'i issue. > > THE REPRESENTATIVE'S THIRD VISIT > > When the Commission again took up the human rights situa- > tion in Iran, in February 1992, this pressure markedly > increased. The new interim report submitted by the special > representative after his third visit in December 1991 was still > more severe in its criticism of Iran, including its references to > the Baha'i case, and much more explicit in endorsing the evi- > dence for the charges being made by the Baha'i International > Community. 31 While noting that there had apparently been no > further executions of Baha'is and that the number of arrests > had significantly fallen, the special representative reported that > "harassment and discrimination" had persisted. He concluded > that "the documentation gathered is reliable evidence of unfair > and discriminatory treatment toward Baha'is," and made spe- > cific reference to property confiscations, denial of university > education, refusal of permits to establish businesses, confisca- > tion of cemeteries and places of worship, discrimination in > > 30 . '"Commission on Human Rights Resolution 1991/82 on the Situation > of Human Rights in the Islamic Republic of Iran." > 31. '"Report on the Human Rights Situation in the Islamic Republic of Iran > by the Special Representative of the Commission on Human Rights ... > pursuant to Commission Resolution 1991," No. E/CN.4/1992/34, 2 Jan- > uary 1992. > 268 T H E B A H A W 0 R L D > > matters of employment, access to public services, etc. The > Commission's attention was particularly drawn to "harassment > ... aimed at forcing them [Baha'is] to recant their faith." > Against this background, the 48th session of the Commis- > sion received from a group of eighteen nations the text of a > draft resolution much firmer than those of the preceding two > years, noting the special representative's view that "no tangible > progress occurred in the Islamic Republic of Iran regarding the > better implementation of human rights, " expressing its concern > about certain specific problems, including "discriminatory > treatment of certain groups of citizens for reasons of their reli- > gious beliefs, notably the Baha'is," and endorsing the view of > the special representative that "the international monitoring of > the human rights situation in the Islamic Republic of Iran > should be continued." Several other delegations associated > themselves with the draft after it had been tabled. > In the face of a Commission climate which was increas- > ingly favoring the adoption of consensus resolutions, Iran > rather unwisely pressed the matter to a vote. The resulting > Resolution, which reproduced precisely the text of the draft, > was carried by twenty-two votes to twelve, with fifteen absten- > tions. 32 The mandate of the special representative was > extended for a further year, and he was asked to present an > interim report to the General Assembly at its forthcoming 4 7th > session. Consideration of the situation in Iran would be main- > tained "as a matter of priority" at the following year's > Commission session. > On 18 March 1992, for the first time since 1988, a Baha'i > prisoner was executed. Three months later another Baha'i was > murdered by members of Iran's Disciplinary Forces, and in > September 1992, two more death sentences were passed. On > 27 August 1992, the 44th session of the Sub-Commission of > Prevention of Discrimination and Protection of Minorities > passed a resolution drawing attention to the renewed persecu- > tion of religious minorities and summary killings of Baha'is. 33 > > 32. Commission on Human Rights Resolution 1992, on the Situation of > Human Rights in the Islamic Republic of Iran, 3 March 1992. > T H E B A H A W 0 R L D 269 > > On 23 November 1992, the special representative's report > to the United Nations General Assembly was released and, in > relation to the Baha'is, was the strongest one to date. On 18 > December 1992, the United Nations General Assembly passed > a strong resolution (88 votes in favor to 16 against, with 38 > abstentions) making special reference to the treatment of the > Baha'i community and expressing regret that "the Islamic > Republic of Iran has not given adequate follow-up to many of > the recommendations contained in the previous reports. "34 The > examination of the human rights situation in Iran would con- > tinue during the General Assembly's 48th session in 1993. > Mr. Galindo Pohl's annual report to the Commission on > Human Rights in February 1993 revealed the existence of a cir- > cular, issued on 25 February 1991 by the Supreme > Revolutionary Cultural Council and signed by President > Khamenei, outlining the government's unpublicized policy > towards the Baha'i community. According to the special repre- > sentative, the "guidelines have some slightly positive elements, > in particular when they refer to the general status of this group > and the granting of work permits, ration books and passports. > But it must be observed that one rule limits all the others, > namely, that which provides that the progress and develop- > ment of the Baha'is shall be blocked. "35 While the intention to > oppress the Baha'i community is clear, the contrast with the > regime's earlier practices is dramatic. That those actions > against the Baha'is which embarrassed the government in > international fora would have to be curbed was made clear in > the statement made by Ayatollah Khamenei, spiritual leader of > the regime, as quoted in the preamble of the document: "in this > regard, a specific policy should be devised in such a way that > everyone will understand what should or should not be done." > > 33. Resolution No. E/CN.4/Sub.2/RES/1992/15. 27 August 1992. > 34. Resolution 47/146 of the United Nations General Assembly, 18 > December 1992. > 35. "Final Report on the Situation of Human Rights in the Islamic Repub- > lic of Iran by the Special Representative of the Commission on Human > Rights, Mr. Reynaldo Galindo Pohl, pursuant to Commission Resolution > 1992/67 of 4 March 1992," No. E/CN.4/1993/41, 28 January 1993. > 270 T H E B A H A W 0 R L D > > The original of the document carried an endorsement of the > proposals in the handwriting of Mr. Khamenei himself. The key > change, embodied in the government's circular, was that > actions taken against the Baha'is would have to be controlled, > and the most flagrant types of persecution restrained, in order > to minimize the response of the international community. > On 10 March 1993 a further strong resolution was passed > at the 49th Session of the Commission on Human Rights by a > margin of 22 votes to 11, with 14 abstentions, noting "that > there was no appreciable progress in the Islamic Republic of > Iran towards improved compliance with human rights stan- > dards in conformity with international instruments. "36 Once > again, the mandate of the special representative was renewed > for a year and the matter would continue to be on the agenda of > the General Assembly as a matter of priority. The stance of the > Government of Iran continued to be one of maintaining that it > respects human rights, and attributing the pressure of the > Commission to the influence of Western governments hosWe to > the Iranian government. > Despite the repeated protestations by various representa- > tives of the Government of the Islamic Republic of Iran that the > Baha'i community is not being persecuted, the evidence seems > to indicate that the intentions of the regime remain the same: > to suffocate the Baha'i community while trying to minimize > negative reaction from the international community. > > CONCLUSION > > When the case of Iran's Baha'i minority was first introduced in > the United Nations human rights system ten years ago, the > community in Baha'u'llah's native land faced the threat of > eventual extinction. Influential voices in the revolutionary > regime had made clear their belief that the Baha'i Faith was a > "satanic" influence, that the Baha'i community had no place in > Iran's future, and that its members were "apostates" subject to > > 36. Resolution E/CN.4/RES/1992/62 of the Commission on Human > Rights, 10 March 1993. > T H E B A H A W 0 R L D 271 > > the death penalty if they did not recant their beliefs and > convert to Islam. The energy of the pogrom thus launched, > together with the overwhelming resources available to those > who inspired it, made the threat fully credible to anyone > familiar with the situation. > Today, while Iran's Baha'i community is still excluded > from the protection which the Constitution and the laws assure > to other segments of the society, and while its members suffer > various forms of discrimination, the threat to its existence has > been effectively lifted. Until the 1992 execution of Mr. Bahman > Samandari, there had been no executions for four years. As of > April 1993, only 7 members of the Faith remain in prison, most > Baha'i children have been re-enrolled in school, the prevailing > economic discrimination is beginning to give way, and a small > number of Baha'is have even been permitted to travel out of the > country. Baha'is continue to suffer major deprivations in the > areas of employment, retirement pensions, and access to uni- > versity as well as a renewed threat to their personal property. > The most serious disabilities under which the community > still labors are the denial of any form of freedom to practice its > religion and the refusal of the authorities to return its dese- > crated shrines and other properties. It is these communal, as > well as individual, human rights that are the focus of the con- > tinuing efforts of the Baha'i International Community in the > United Nations human rights system. > The United Nations human rights system is slow and > admittedly cumbersome. Its requirements do not accord easily, > if at all, with simultaneous recourse to the familiar weapons of > political partisanship. As the case of Iran's Baha'i minority con- > vincingly demonstrates, however, it constitutes an enormous > leap forward in the world's efforts to protect the human rights > of oppressed people. In the view of Baha'is everywhere it repre- > sents humanity's best hope in this vital field of concern. > T H E B A H A W 0 R L D 273 > > OBITUARIES > TAHIRIH 'ALA'i William Allen at the beginning of > the Great Depression in the United > On 26 September 1992, in France. States, and they had three sons. In > Mrs. 'Ala'i was born into a Baha'i 1954, they answered Shoghi Effen- > family in Persia in 1906. She mar- di's call for the Baha'is to spread > ried Mir 'Aynu'd-Din 'Ala'i in 1932, around the world by moving to > and together they went on pilgrim- Swaziland, and they were both > age to the Holy Land in 1952. In named Knights of Baha'u'llah. > response to Shoghi Effendi's call to They lived there for the rest of their > the Baha'is at that time to take the lives, serving as points of inspira- > teachings of the new Faith to coun- tion and unity for all who knew > tries where there were no Baha'is, them. > the Ala'is moved to Southern Rho- > desia in 1953. For this they were > both designated Knights of G. A. AMRELIWALA > Baha'u'llah, 1 and spent many > years serving the Baha'i Faith in On 12 December 1992, in India. > Africa. Ill health caused Mrs . 'Ala'i Mr. Amreliwala was born in Bom- > to return to France in 1982. bay in 1905. He became a Baha'i > during the 1930s and served on > the National Spiritual Assembly of > VALERA FISHER ALLEN the Baha'is of India from 1945 to > 1967. At the end of the second > On 9 April 1993, in Swaziland. World War, Mr. Amreliwala was one > Mrs. Allen was born in the United of the first Baha'is to travel to the > States in 1903, and became a Holy Land to meet with Shoghi > Baha'i in 1925. She married John Effendi. After his pilgrimage, he > undertook an all-India tour to meet > 1. A designation given to individuals with the Baha'is in different com- > who took the Baha'i Faith to virgin ter- munities to share with them mes- > ritories mentioned in Shoghi Effendi's > ten year international teaching plan. sages from the Guardian. He was > (See also ''The Second Baha'i Holy known for his love and generosity, > Year". page 95.) and as a pillar of steadfastness. > 274 T H E B A H A W 0 R L D > > EMMA CABEZAS the Faith over a number of years. In > 1969, he wrote the first introduc- > On 4 October 1992, in Chile. Mrs. > tion to the Baha'i Faith in the > Cabezas was born in Chile in 1895. > Swedish language-De Upplysta > She became a Baha'i in 194 7. and > Horisonterna (The Enlightened > was elected to the first National > Horizons). He also wrote an intro- > Spiritual Assembly of the Baha'is of > ductory pamphlet on the Faith in > Chile in 1961. She was a stalwart > Swedish which is still widely used. > supporter of the Faith, remaining in > recent years as active as her health > HELEN HORNBY > would permit. > On 17 October 1992, in the United > RUTH SHOOK FENDELL States. Mrs. Hornby was born in > the United States, and graduated > On 10 December 1992, in Costa > from Roosevelt University in Chi- > Rica. Mrs. Fendell served the Baha'i > cago. She became a Baha'i in that > Faith in Latin America for more > city, and worked for the United > than 50 years, particularly in > States Department of Health, Edu- > Colombia, Panama and Costa Rica. > cation and Welfare. She took an > She designed and developed the for- > early retirement to teach the Baha'i > mal gardens surrounding the first > Faith in Colombia, where she was > Baha'i House of Worship in Latin > married to Charles Hornby. They > America, located in Panama. > later moved to Ecuador. She is > author of Heroes of God, a history of > JOHN BIRKS " DIZZY" GILLESPIE > the Faith in Ecuador. She also > On 6 January 1993, in the United edited and prepared Lights of Guid- > States. Mr. Gillespie was born in ance, an important Baha'i reference > the United States in 1917, and was work. > renowned for his virtuosity as a jazz > trumpeter. During the 1940s he DORIS MCKAY > developed a jazz style known as > On 30 November 1992, in Canada. > bebop, which became world fa- > A Baha'i since 1925, along with her > mous. He became a Baha'i in 1968 > husband Willard, Mrs. McKay was > and often spoke at public perfor- > a contemporary and co-worker of > mances of his love for the Faith. He > such prominent early North Ameri- > received numerous honors includ- > can believers as Louis Gregory, > ing the National Medal of Honor in > Dorothy Baker, May Maxwell, > the United States and the Kennedy > Horace Holley and Howard Colby > Center Honor. > Ives. She is known for having pre- > pared a synopsis of The Dawn- > SVERRE HOLMSEN > breakers, which has been in use for > In 9 October 1992, in Sweden. Mr. more than 50 years. She was active > Holmsen was born in Sweden and in the early race amity work in the > was the well-known author of a United States, and in the 1940s > great number of books. He became moved to Canada as a Baha'i > a Baha'i in 1964 after deep study of pioneer. > T H E B A H A W 0 R L D 275 > > MOHAMED MUSA SHAYISTIH RAFi'i > > In June 1992, in Somalia. Mr. Musa On 15 July 1992, in the Canary > was one of the first Baha'is of Islands. Mrs. Rafi'i was born in > Somalia and a member of the Local 1907 in Persia. She married a > Spiritual Assembly of the Baha'is of Baha'i, 'Ali Akbar Rafi'i Rafsanjani, > Mogadishu. Mr. Musa was known and finally became a Baha'i herself > for his extraordinary courage in a 14 years later. In 1952, they visited > difficult environment. His life ended the Holy Land where Shoghi Effendi > tragically, when, while he was encouraged them to leave Persia. In > enroute to Kenya, seeking refuge 1953 they moved to Morocco with > from the troubles in Somalia, their youngest son, 'Abbas, and > armed gunmen stopped the bus on were all given the title of Knight of > which he was travelling and killed Baha'u'llah. They continued to > all the passengers. serve the Faith in Morocco until Mr. > Rafi'i died there in 1965. Mrs. Rafi'i > LEA NYS then j oined her daughter as a pio- > neer in the Canary Islands. > On 28 July 1992, in Belgium. Ms. > Nys served as a member of the > National Spiritual Assembly of the ANDREW ROBOMAN > Baha'is of Belgium and was known On 20 July 1992, in Micronesia. > for her international travels and Mr. Roboman was born on the > meetings, as an emissary of the island of Yap into the family which > Faith, with Heads of State and provided the traditional leaders of > other prominent persons, particu- the society. He was Chief of the > larly in West Africa and the Carib- Council of Chiefs, the highest rank > bean. She often represented the in the area. He became a Baha'i in > Baha'i International Community at the early 1970s and always enjoyed > United Nations conferences. visits from Baha'is for prayers and > to keep him informed of the > ALFRED OSBORNE progress of the Faith throughout > Micronesia and the world. Upon his > On 14 August 1992, in the United > passing he had a Baha'i funeral, > States. Born in Antigua, British > followed by a state funeral with full > West Indies, Mr. Osborne became > ceremonies as befitted his high > one of the first Baha'is of Panama, > rank. > embracing the religion in 1941. He > served as a member of the Board of > Counsellors 2 in Central America ISOBEL SABRI > from 1968 to 1980 while based in > Panama. On 18 June 1992, in the United > Kingdom. Mrs. Sabri was born in > the United States in 1924. She > 2. High-ranking officer of the Baha'i > community responsible for the propaga- became a Baha'i in 1945, and in > tion and protection of the Baha'i Faith 1946 she settled in the United > at the continental level. Kingdom as a Baha'i teacher. In > 276 T H E B A H A W 0 R L D > > 1951, she married Hassan Sabri 1968 until 1988. He served as a > and, in response to a call from consultant for the World Health > Shoghi Effendi, they went to East Organization (WHO), and was > Africa almost immediately, serving known for his administrative acu- > Baha'i interests with great distinc- men, his brilliant conceptualiza- > tion in Tanganyika, Uganda, and tion, and his artistic talent. > Kenya. She served on the Regional > Assembly of the Baha'is of Central > ROXANNE TERREL > and East Africa and was appointed > to the Continental Board of Coun- > On 17 November 1992, in the > sellors in Africa in 1968. She was > United Kingdom. Mrs. Terrel was > appointed in 1983 to the Interna- > born in the United States during > tional Teaching Centre of which she > the second World War. She became > remained a member until the time > a Baha'i in California, and soon > of her death. > went to live in Taiwan where she > served as a member of the National > ROAN ORLOFF STONE > Spiritual Assembly for 10 years. > On 1 January 1993 in the United From Taiwan she moved to Macau, > States. Prominent internationally where she helped form the first > as a promoter of the synthetic lan- National Assembly in 1989. She > guage, Esperanto. A Baha'i since had a special love for the Chinese > 1933, she served as a member of people which she shared with the > the International Auxiliary Lan- Baha'is around the world as she > guage Committee of the National travelled to inspire and to teach. > Spiritual Assembly of the Baha'is of > the United States during the 1930s > ROGER WHITE > and 1940s, and subsequently be- > came centrally involved in the work > On 10 April 1993, in Canada. Mr. > of Bahaa Esperanto-Liggo, the in- > White was born in Canada in 1929 > ternational organization of Baha'i > and worked for a time as editor of > Esperantists, which she founded > Hansard, the daily record of > with eight other charter mem- > debates of the Canadian Parlia- > bers, and served for many years > ment's House of Commons. He > as its secretary. She translated > became a Baha'i in 1952, and > The Dawn-breakers into Esperanto. > served from 1966 to 1969 in > Nairobi, Kenya, and then from 1969 > CHELLIE J. SUND RAM > to 1971 in Palm Springs, California, > On 22 February 1993, in Malaysia. as secretary and research assistant > Dr. Sundram was a distinguished to the Hand of the Cause of God > physician who became a Baha'i in and author, William Sears. From > 1958. He was elected to the 1971 to 1991, he headed the Pub- > National Spiritual Assembly of the lishing Department at the Baha'i > Baha'is of Malaysia in 1965 and World Centre in Israel. He was the > was appointed to the Continental author of four books of poetry and > Board of Counsellors in Asia from one novel. > T H E B A H A W 0 R L D 277 > > A selection of new books published > during 1992. > > SELECTED BIBLIOGRAPHY > WITH ANNOTATIONS > Agriculture Beyond 2000: A Baha'i Perspective > lraj Poostchi. Henley-on-Thames, U.K.: Pootschi Pub- > lishing, 1992. 199 pages. > lraj Poostchi, former Professor of Agronomy and Head > of the Department of National (Rural) Development at > Shiraz University, Iran, examines the current state of > agriculture worldwide and outlines the contributions > which the Baha'i teachings can make to universal > agricultural development. Poostchi argues that pov- > erty, starvation, unequal distribution of resources > and environmental destruction are all related to the > state of agriculture worldwide, and cannot be elimi- > nated solely through governmental and financial > means. Rather, solutions must address spiritual, > moral and ethical issues, and the author illustrates > how agricultural development based on spiritual prin- > ciples might look. > > Bah David Hofman. Oxford: George Ronald, 1992. 200 pages. > The author offers an introductory account of the > remarkable life of the Manifestation of God, > Baha'u'llah, Founder of the Baha'i Faith. He presents > Baha'u'llah's claim to be the Promised One of all the > religions of the past Who would establish the > "Kingdom of God" on earth, and outlines the Baha'i > 278 T H E B A H A W 0 R L D > > peace program prescribed by Baha'u'llah, the Divine Phy- > sician, for an ailing human society. > > Call to Remembrance: Connecting the Heart to Bah Compiled by Geoffry W. Marks. Wilmette: Baha'i Publishing > Trust, 1992. 308 pages. > Published in honor of the centenary of the Ascension of > Baha'u'llah, this volume synthesizes into one source the > extraordinary events in Baha'u'llah's life as recorded by > Baha'u'llah Himself. Including extracts from Baha'u'llah's > writings, this account traces the life of Baha'u'llah from > childhood to maturity, through His ministry to His passing > and the inauguration of His Covenant. > > Cooperative Peace Strategies > Edited by Dr. John Davidson, Dr. Marjorie Tidman. Mona Vale, > N.S.W.: Baha'i Publications Australia, Association for Baha'i > Studies-Australia, 1992. 244 pages. > This collection of papers by authors from various disci- > plines and religious backgrounds addresses issues related > to achieving peace, as outlined in the Universal House of > Justice's statement The Promise of World Peace. Major > themes of the papers include cooperation, developing atti- > tudes of respect, and recognition of the oneness of > humanity in all its diversity. Issues related to developing > peace strategies are highlighted in this collection with a > focus on communication and the media, fostering skills in > social interaction, social and economic development and > the environment, and developing global political and > administrative structures. > > The Covenant of Baha'u'llah > Adib Taherzadeh. Oxford: George Ronald, 1992. 473 pages. > In his latest book, the author of the four-volume The Reve- > lation of Baha'u'llah examines various aspects of the > Covenant-the foundation of the World Order of > Baha'u'llah which ensures the constant and continuous > T H E B A H A W 0 R L D 279 > > unity of the Baha'i community. The Covenant of > Baha'u'llah is based on two documents quoted in full, The > Kitab-i-Ahd (The Book of My Covenant) and The Will and > Testament of 'Abdu'l-Baha. These documents provide for > the successive guidance and administration of the Cause > of Baha'u'llah and protect the interpretation of the Holy > Writings. Taherzadeh examines the contents of these doc- > uments and the historical context in which they were > written. > Dr. Muhajir, Hand of the Cause of God, Knight of Bah Iran Furutan Muhajir. Commemorative ed. London: Baha'i > Publishing Trust, 1992. 686 pages. > This biography examines the life of one of the most promi- > nent Baha'is of the twentieth century. Dr. RaJ:imat'u'llah > Muhajir was appointed a Hand of the Cause of God by the > Guardian of the Baha'i Faith and was named a Knight of > Baha'u'llah for his service in introducing the Baha'i Faith > to the peoples of the Mentawai Islands, Indonesia. Dr. > Muhajir's life reflects his utter devotion to his Faith and > his success in sharing its teachings to the masses of the > world. The story of his remarkable travels and services is > compiled from his diaries and notebooks, travel docu- > ments, Baha'i news reports, personal letters and memoirs. > The Gardeners of God > Colette Gouvion and Phillipp Jouvion. English Edition. Oxford: > Oneworld, 1993. 223 pages. > Originally published in French in 1989, this book contains > the results of a search made by two French journalists > who travelled to the Baha'i World Centre and throughout > France investigating the Baha'i Faith. The basic teachings > and history of the Faith are examined and interviews with > Baha'is of various backgrounds and ages are highlighted. > The authors conclude that the Baha'i Faith addresses > today's crucial issues, making it of "contemporary spiri- > tual value." > 280 T H E B A H A W 0 R L D > > Occasions of Grace > Roger White. Oxford: George Ronald, 1992. 177 pages. > Through his poetry and vignettes, Roger White reconciles > the perversities of the old world order with his vision of a > new one. White recognizes the problems of our era as an > inevitable transition from a dark, godless age to a time > when people will care for each other out of love for their > Creator. This collection portrays the devotion of Baha'is to > their Faith and their optimism in their commitment to > create a better world. > > Peace With Your Partner: A Practical Guide to Happy Marriage > Erik Blumenthal. Oxford: Oneworld, 1992. 126 pages. > Psychotherapist and analyst Erik Blumenthal examines > the causes of the current crisis in marriage and presents > practical solutions towards establishing loving and under- > standing relationships. He finds four primary reasons for > the disintegration of modern-day marriages: resistance to > change, lack of religious conviction, social inequality and > inadequate education. Peaceful and mutually fulfilling > relationships must be based on equality, encouragement, > and cooperation. Accordingly, Blumenthal identifies useful > tools for individual self-discovery, describes means of con- > flict-solving and conflict prevention, and gives advice on > choosing a partner and child-rearing. > > A Theory of Almost Everything: A Scientific and Religious Quest > for Ultimate Answers > Robert Barry. Oxford: Oneworld, 1993. 200 pages. > Barry discusses his ten-year search for the "theory of > everything" that even Einstein failed to discover. Barry > looks for answers to questions about the nature of reality > and the meaning of life through an examination and syn- > thesis of physics, psychology and religion. He concludes > that humanity is evolving on a course laid out by its > Creator to an eventual reunion with God. Throughout > humankind's evolution, there have occurred quantum > T H E B A H A W 0 R L D 281 > > leaps in development and Barry feels a quantum leap > which will allow humanity to see itself as one organic unit > is fast approaching and will be the foundation of the reor- > dering of the world with religion, rather than science, as > its basis. > > Transition to a Global Society > Edited by Iraj Ayman, Suheil Bushrui and Ervin Laszlo. > Oxford: Oneworld, 1993. > This compilation of essays, introduced by Dr. Federico > Mayor, director-general of UNESCO, was drawn from the > proceedings of the First International Dialogue on the > Transition to a Global Society, hosted by Landegg > Academy in Switzerland in 1990. Prominent scholars and > thinkers contributed their views on the transition to a > more united, culturally diversified world, and the roles > that science, technology, government, business, culture, > ethics and religion must play. Contributing authors > include John Huddleston of the International Monetary > Fund (IMF), Nobel Laureate Professor Ilya Prigogine and > Professor Volodymyr Vassilenko of Kiev State University. > > The Works of Shaykh Ahmad al-Ahsa'i: A Bibliography > Dr. Moojan Momen. Based on Fihirist Kutub Mashayikh 'Izam > of Shaykh Abu'l-Qasim Kirmani. Newcastle upon Tyne: > Stephen Lambden, 1992. (Baha'i studies bulletin monograph). > 177 leaves. > This comprehensive bibliography lists the major and > minor works and volumes written by a prominent Persian, > Muslim teacher who anticipated the Revelations of both > the Bab and Baha'u'llah. The titles of volumes are listed in > chronological order when dates are available in order to > see the development in Shaykh Ahmad's thought. The > entries are divided into subject areas, and each includes a > brief content summary, the libraries in which the work > can be found, and any publication details. Momen also > provides a chronology of the dates and events in the life of > 282 T H E B A H A W 0 R L D > > Shaykh Ahmad, a list of his teachers, students, correspon- > dents and those for whom he wrote works and treatises, > an analysis of his works by location and year of author- > ship, as well as a list of volumes, written by others but > belonging to Shaykh Ahmad, which may have influenced > his own work. > > SELECTED NEW BOOKS, NEW EDITIONS, AND > REPRINTS RELEASED DURING 1992 > > 'Abdu'l-BaM, the Centre of the Covenant of Baha'u'llah > H.M. Balyuzi. 2nd ed. with minor corrections. Oxford: George > Ronald, 1987 (1992 printing). 560 pages. > > Baha'i Education: Curriculum Guide for Parents and Teachers: > Including the Themes: Love BaM'u'llah and God's Plan. > [Mona Vale, N.S.W.]: Children's Task Force, 1992. > > The Baha'i Faith > Patrick Vickers. Oxford: Oneworld, 1992. 64 pages. > > Baha'i Readings > Selections from the writings of the Bab, Baha'u'llah and > 'Abdu'l-Baha for daily meditation. 3rd ed. Thornhill, Ontario: > Baha'i Canada Publications, 1992. 390 pages. > > The Brilliant Stars: The Baha'i Faith and the Education of Chil- > dren > H. T. D. Rost. Oxford: George Ronald, 1979 (1992 printing). > 182 pages. > > Day of Glory: The Life ofBaha'u'llah > Mary Perkins; illustrated by Susan Reed. Oxford: George > Ronald, 1992. 206 pages. > > The Declaration of the Bab: A Compilation > Los Angeles: Kalimat Press, 1992. 82 pages. > T H E B A H A W 0 R L D 283 > > An Earthly Paradise: Baha'i Houses of Worship around the > World > Julie Badiee. Oxford: George Ronald, 1992. 144 pages. > > Education on Trial > Nathan Rutstein. Oxford: Oneworld, 1992. 217 pages. > > The Elements of the Baha'i Faith > Joseph Sheppherd. Shaftesbury, Dorset, U.K.; Rockport, Mas- > sachusetts; Brisbane, Queensland: Element, 1992. 118 pages. > > Forever in Bloom > Photographs by Raghu Rai; text by Roger White. New Delhi, > India: Time Books International, 1992. 126 pages. > > Forget-me-not Nicobar > Jeanne B. Frankel de Corrales and Margaret K. Bates. Oxford: > Oneworld, 1992. 1 76 pages. > > From Night to Knight > Jenabe E. Caldwell. Oxford: Oneworld, 1992. 127 pages. > > Gems of Guidance: Selections from the Scriptures of the World > Compiled and introduced by David Jurney. Oxford: George > Ronald, 1992. 118 pages. > > The Hidden Words > Baha'u'llah; translated by Shoghi Effendi, with the assistance > of some English friends; illustrations Jacqueline Craske. Cen- > tenary ed. London: Nightingale Books, 1992. 91 pages. > > The Hidden Words of Bah Translated by Shoghi Effendi, with the assistance of some > English friends. 5th rev. ed. New Delhi, India: Baha'i Pub- > lishing Trust, 1992. 52 pages. > > I Shall Come Again > Hushidar Motlagh; foreword by the Hon. Dorothy W. Nelson. > Mt. Pleasant, Michigan: Global Perspective, 1992. > 284 T H E B A H A W 0 R L D > > The Invisible Hand: Shaping the New World Order > Nathan Rutstein. Springfield, Massachusetts: Whitcomb Pub- > lishing, 1992. 114 pages. > > Japan Will Turn Ablaze!: Tablets of 'Abdu'l-Baha, Letters of > Shoghi Effendi and the Universal House of Justice, and Histor- > ical Notes about Japan > Compiled by Barbara R. Sims. Rev. ed. Tokyo: Baha'i Pub- > lishing Trust of Japan, 1992. 114 pages. > > The Kitab-i-Aqdas: The Most Holy Book > Baha'u'llah. Haifa: Baha'i World Centre, 1992. 296 pages. > > Meditations of the Blessed Beauty > Baha'u'llah; illustrations by Mark Sadan. Centenary ed. > London: Nightingale Books, 1992. 84 pages. > > The Ministry of the Custodians 1957-1963: An Account of the > Stewardship of the Hands of the Cause > With an introduction by the Hand of the Cause Amatu'l-Baha > Rul:J.iyyih Khanum. Haifa: Baha'i World Centre, 1992. 485 > pages. > > The Modern Renaissance: An Approach to a Healthier Society > Reza R. Mobine. Mona Vale, New South Wales: Baha'i Publica- > tions Australia [distributor], 1992. 231 pages. > > Naw-Rilz, New Day: A Compilation. > Los Angeles: Kalimat Press, 1992. 92 pages. > > Nine Days to Istanbul > Jeanne Frankel de Corrales. Oxford: Oneworld, 1992. 128 > pages. > T H E B A H A W 0 R L D 285 > > (Parv 1357ta1371.shamsi) =A Tribute to thefaithful, 1978-1992: The > Baha'i martyrs of Iran > (ta'lif, nigfuish va naqqahi az Mahmihr Gulistanih) = Author, > artist, designer Mahmehr. Dallas, Texas: Mahmehr Golestaneh, > 1371 = 1992. 215 pages. > > Proclaim the Most Great Name > Hushidar Motlagh; with a section by Robert Harris . Mt. > Pleasant, Mich. : Global Perspective, 1992. 104 pages. > > Remembrance of God : A Selection of Baha'i Prayers and Holy > Writings. > 5th rev. ed. New Delhi: Baha'i Publishing Trust, 1992. 210 > pages. > > The Revelation of Baha'u'llah > Adib Taherzadeh. Rev. ed. Oxford : George Ronald, 1974- 88 > (1992 printing) . 4 volumes and study guide. > > The Seven Valleys > Baha'u'llah; translated by 'Ali-Kuli Khan, assisted by Marzieh > Gail; illustrated by Rob Hain. Centenary ed. London: Nightin- > gale Books, 1992. 109 pages . > > The Seven Valleys > Baha'u'llah; translated by 'Ali-Kuli Khan, assisted by Marzieh > Gail. Oxford : Oneworld , 1992. 82 pages. > > Tablet of Carmel > Baha'u'llah; translated from the original Arabic by Shoghi > Effendi; illustrations by Mark Sadan; introduction based on an > original essay by Roger White. Centenary ed. London: Nightin- > gale Books, 1992. 54 pages . > > Thief in the Night: Or, the Strange Case of the Missing Millenium > William Sears. Oxford: George Ronald, 1980 (1992 printing). > 304 pages. > 286 T H E B A H A W 0 R L D > > Thoughts, Educationfor Peace and One World: A Studybookfor > Moral Education > Compiled and introduced by Irene Taafaki; with drawings by > Susan Reed. Oxford: George Ronald, 1986 (1992 printing). 326 > pages. > > A Wondrous World : A Collection of Baha'i Sacred Writings and > Accounts of Dreams and Visions from Baha'i History > Compiled by Elias Zohoori. Kingston, Jamaica: Zohoori, 1992. > 160 pages. > T H E B A H A W 0 R L D 287 > > THE MINISTRY OF THE > CUSTODIANS, 1957-1963 > Introduction by Hand of the Cause > of God, Amatu'l-Baha RU./:1-iyyih > KM.num. Haifa: Baha'i World > Centre, 1992. > > THE MINISTRY OF THE > CUSTODIANS, 1957-1963 > ' ' power," Lord Acton asserted in one of historiogra- > phy's most widely quoted and misquoted > aphorisms, "tends to corrupt and absolute > power corrupts absolutely." Whatever other challenges > may be entered to this scholarly opinion, the history of the > Baha'i Faith between 195 7 and 1963 provides a dramatic > exception. On 7 November 1957, the Guardian and Head > of the Baha'i Faith, Shoghi Effendi Rabbani, died unex- > pectedly in London. In the absence of any surviving > member of the family of Baha'u'llili eligible for this highest > office, the Guardian had not been in a position to name a > successor, and the Baha'i community found itself bereft > not only of the individual on whom its affections were > chiefly fixed, but also of its leader. Responsibility for coor- > dinating the efforts for the twenty-six National Spiritual > Assemblies around the world fell on the shoulders of the > Hands of the Cause of God, who had been described a > short time earlier by the Guardian as the "Chief Stewards > of Baha'u'llili's embryonic world commonwealth." As the > Universal House of Justice, elected at Ric;lvan 1963, subse- > quently declared: "the entire history of religion shows no > comparable record of such strict self-discipline, such > absolute loyalty, and such complete self-abnegation by the > leaders of a religion, finding themselves suddenly deprived > of their divinely inspired guide." > The broad outline of the sequence of events by which > the Hands of the Cause ensured the election of the > 288 T H E B A H A W 0 R L D > > Universal House of Justice has long been available in various > Baha'i publications. Until now, however, the detailed documen- > tation of this turning point in Baha'i history has been > accessible to the public only in part, through the publication in > successive volumes of The Baha'i World of the major state- > ments issued by successive conclaves of the Hands of the > Cause. The entire historical record has been brought together > by Amatu'l-Baha RuJ:iiyyih K.hanum, widow of the Guardian, > "chosen liaison" between him and the International Baha'i > Council, 1 and herself a leading figure among the Hands of the > Cause. The volume comprises all of the statements issued by > the successive conclaves of the Hands and various messages > from the Hands in the Holy Land to National Spiritual Assem- > blies, conventions, and conferences around the world. It > contains, as well, the greater part of the highly important com- > munications between the group of Hands selected by their > colleagues to administer the day-to-day work of the Faith in the > Holy Land and those members of the Institution residing in > other parts of the world. Supplementing these key documents > are the texts of related cables and other communications > received from National Spiritual Assemblies at particularly crit- > ical moments in the period under review. > Although deprived of the guidance of its appointed > Guardian, the Baha'i world was aware that authoritative guid- > ance was also assured by Baha'u'llah's own pen to the second > of the two central institutions of the Faith, the Universal House > of Justice, whose establishment was called for in His Writings. > This institution, however, did not yet exist. It was the Hands of > the Cause who first fully understood the essential facts of the > situation facing the Baha'i world at the end of 1957, and com- > municated them to their fellow believers: the ten-year-long > teaching plan, 2 which was by then approaching its midway > > 1. The International Baha'i Council was created by Shoghi Effendi in > 1951 as the forerunner of the Universal House of Justice to forge relation- > ships with the Israeli Government, to help him in the erection of the > superstructure of the Shrine of the Bab, and to conduct negotiations > related to matters of personal status with the civil authorities. The mem- > bers of the first Council were appointed by Shoghi Effendi. > T H E B A H A W 0 R L D 289 > > point, had been designed to bring into existence the remaining > number of National Spiritual Assemblies necessai:y for the elec- > tion of this Supreme Body and would, in the meantime, serve > as the authoritative guidance required for the community's col- > lective activities. Galvanized by the urgency of the crisis facing > the Faith, the Hands of the Cause embarked on a program of > intense activity. Several among them were appointed to serve > as Custodians of the Faith at the World Centre, responding to > queries on the basis of the existing guidance of the Sacred > Writings and the directives of Shoghi Effendi. Members of the > Institution travelled tirelessly throughout the world, encour- > aging their fellow Baha'is, clarifying the needs of the work, and > providing an inspiring example of the kind of personal dedica- > tion that could alone achieve the demanding goals of the Plan. > By April 1963, these efforts had achieved their purpose: the > required number of National Spiritual Assemblies had been > established, and their members prepared in turn to elect the > > 2. See "The Ministry ofShoghi Effendi, 1921- 1957'', page 299. > > Below: The Hands of the > Cause of God at their 1958 > Conclave. > 290 T H E B A H A W 0 R L D > > membership of the Institution conceived by Baha'u'llah and > assured of His unerring guidance. > At this point, the Hands of the Cause took the step that > the House of Justice was later to describe as an act of self- > abnegation without precedent in religious history. In their mes- > sage of 5 November 1961 calling for a Convention in the Holy > Land for the first election of the Universal House of Justice, > they said: "All male voting members throughout the Baha'i > World are eligible for election to the Universal House of Justice. > The Hands of the Cause do not limit the freedom of the elec- > tors. However, as they have been given the explicit duties of > guarding over the security and ensuring the propagation of the > Faith, they ask the electors to leave them free at this time to > discharge their duties. When that supreme and infallible Body > has been elected it will decide on all matters concerning its > membership." It was a request that the Convention faithfully > honored. > This compendium of the Custodians' papers benefits enor- > mously from both a preface and an introduction written by > Amatu'l-Baha RuI:iiyyih Khanum herself. The former sets the > publication in its historical context. The latter provides a fasci- > nating and all too brief review of the events of the tumultuous > six years covered by the compilation, a period during which the > Custodians guided the affairs of the Cause entrusted to them > through a most critical period of its long history. We are helped > to follow the processes of consultation captured in the docu- > ments, by which the Hands of the Cause were able to reach a > common understanding of the unprecedented challenge sud- > denly thrust upon them in the very depth of their private grief. > We benefit from intimate glimpses of the struggle of the various > conclaves to find the resources that the unfinished work of the > Ten Year Crusade demanded-indeed, to find the resources > needed for the maintenance and functioning of the Institution > of the Hands itself. In one lengthy paragraph, no less moving > because of its dispassionate tone and objective description of > events, Rul:iiyyih Khanum summarizes the Hands' response to > the crisis created by the attempt of one of their number, > Charles Mason Remey, to seize control of the Faith by declaring > T H E B A H A W 0 R L D 291 > > himself the "second Guardian." Equally cogent is her descrip- > tion of the imaginative and resourceful campaign orchestrated > by the Custodians to defend the Moroccan Baha'i community, > several members of which found themselves facing sentences of > death or long imprisonment because of religious persecution. > Already indebted to RU.J::iiyyih Khanum for her matchless > study of the life of Shoghi Effendi, Baha'is everywhere will feel a > sense of immense gratitude for the integrity of purpose and > painstaking effort that make The Ministry of the Custodians an > enduring contribution to Baha'i scholarship. > T H E B A H A W 0 R L D 293 > > This statement was originally pre- > pared by Slwghi Effendi, the > Guardian of the Bahci'i Faith, for > presentation to the United Nations > Special Palestine Committee in > 1947. > > THE FAITH OF BAHA'U'LLAH > The Faith established by Baha- RESTATEMENT OF > 'u'llah was born in Persia about the > ETERNAL VERITIES > middle of the nineteenth century > and has, as a result of the succes- > sive banishments of its Founder, Though sprung from Shi'ah Islam, > culminating in His exile to the and regarded, in the early stages of > Turkish penal colony of Acre, and its development, by the followers of > His subsequent death and burial both the Muslim and Christian > in its vicinity, fixed its permanent Faiths, as an obscure sect, an Asi- > spiritual center in the Holy Land, atic cult or an offshoot of the > and is now in the process of laying Muhammadan religion, this Faith > the foundations of its world admin- is now increasingly demonstrating > istrative center in the city of Haifa. its right to be recognized, not as > Alike in the claims unequivo- one more religious system super- > cally asserted by its Author and imposed on the conflicting creeds > the general character of the growth which for so many generations > of the Baha'i community in every have divided mankind and dark- > continent of the globe, it can be ened its fortunes, but rather as a > regarded in no other light than a restatement of the eternal verities > world religion, destined to evolve in underlying all the religions of the > the course of time into a world- past, as a unifying force instilling > embracing commonwealth, whose into the adherents of these reli- > advent must signalize the Golden gions a new spiritual vigor, infus- > Age of mankind, the age in which ing them with a new hope and love > the unity of the human race will for mankind, firing them with a > have been unassailably estab- new vision of the fundamental > lished, its maturity attained, and unity of their religious doctrines, > its glorious destiny unfolded and unfolding to their eyes the glo- > through the birth and efflores- rious destiny that awaits the > cence of a world-encompassing human race. > civilization. The fundamental principle > > MWfM1ii tQ *+tiḥ > 294 T H E B A H A W 0 R L D > > enunciated by Baha'u'llah, the fol- and be applicable to the problems, > lowers of His Faith firmly believe, is the ills and perplexities, of the age > that religious truth is not absolute in which we live. His mission is to > but relative, that Divine Revelation proclaim that the ages of the > is a continuous and progressive infancy and of the childhood of the > process, that all the great religions human race are past. that the con- > of the world are divine in origin, vulsions associated with the > that their basic principles are in present stage of its adolescence are > complete harmony, that their aims slowly and painfully preparing it to > and purposes are one and the attain the stage of manhood, and > same, that their teachings are but are heralding the approach of that > facets of one truth, that their func- Age of Ages when swords will be > tions are complementary, that they beaten into plowshares, when the > differ only in the non-essential Kingdom promised by Jesus Christ > aspects of their doctrines, and that will have been established, and the > their missions represent successive peace of the planet definitely and > stages in the spiritual evolution of permanently ensured. Nor does > human society. Baha'u'llah claim finality for His > own Revelation, but rather stipu- > lates that a fuller measure of the > FULFILLS PAST truth He has been commissioned > by the Almighty to vouchsafe to > REVELATIONS > humanity, at so critical a juncture > in its fortunes, must needs be dis- > The aim of Baha'u'llah, the Prophet closed at future stages in the con- > of this new and great age which stant and limitless evolution of > humanity has entered upon-He mankind . > whose advent fulfills the prophe- > cies of the Old and New Testaments > as well as those of the Qur'an > regarding the coming of the Prom- ONENESS OF THE > ised One in the end of time, on the HUMAN RACE > Day of Judgment-is not to destroy > but to fulfill the Revelations of the The Baha'i Faith upholds the unity > past, to reconcile rather than of God, recognizes the unity of His > accentuate the divergencies of the Prophets, and inculcates the prin- > conflicting creeds which disrupt ciple of the oneness and wholeness > present-day society. of the entire human race. It pro- > His purpose, far from belit- claims the necessity and the inevi- > tling the station of the Prophets tability of the unification of man- > gone before Him or of whittling kind, asserts that it is gradually > down their teachings, is to restate approaching, and claims that noth- > the basic truths which these teach- ing short of the transmuting spirit > ings enshrine in a manner that of God, working through His cho- > would conform to the needs, and sen Mouthpiece in this day, can > be in consonance with the capacity, ultimately succeed in bringing it > T H E B A H A W 0 R L D 295 > > about. It, moreover, enJoms upon and prepare the way for the advent > its followers the primary duty of an of One greater than Himself, Whose > unfettered search after truth, con- mission would be, according to > demns all manner of prejudice and those same Scriptures, to inaugu- > superstition, declares the purpose rate an era of righteousness and > of religion to be the promotion of peace, an era that would be hailed > amity and concord, proclaims its as the consummation of all previ- > essential harmony with science, ous Dispensations, and initiate a > and recognizes it as the foremost new cycle in the religious history of > agency for the pacification and the mankind. Swift and severe perse- > orderly progress of human society. cution, launched by the organized > It unequivocally maintains the forces of Church and State in His > principle of equal rights, opportuni- native land, precipitated success- > ties and privileges for men and fully His arrest, His exile to the > women , insists on compulsory edu- mountains of Azerbaijan, His > cation, eliminates extremes of pov- imprisonment in the fortresses of > erty and wealth, abolishes the Mah-Ku and Chihriq, and His exe- > institution of priesthood, prohibits cution, in July, 1850, by a firing > slavery, asceticism, mendicancy squad in the public square of > and monasticism, prescribes Tabriz. No less than twenty thou- > monogamy, discourages divorce, sand of his followers were put to > emphasizes the necessity of strict death with such barbarous cruelty > obedience to one's government, as to evoke the warm sympathy > exalts any work performed in the and the unqualified admiration of a > spirit of service to the level of wor- number of Western writers , diplo- > ship, urges either the creation or mats, travelers and scholars, some > the selection of an auxiliary inter- of whom were witnesses of these > national language, and delineates abominable outrages, and were > the outlines of those institutions moved to record them in their > that must establish and perpetuate books and diaries. > the general peace of mankind. > > BAHA'U'LLAH > THE HERALD > Mirza I:Iusayn-'Ali, surnamed > The Baha'i Faith revolves around Baha'u'llah (the Glory of God), a > three central Figures, the first of native of Mazindaran, Whose > whom was a youth, a native of advent the Bab had foretold, was > Shiraz, named Mirza 'Ali-MuJ::iam- assailed by those same forces of > mad, known as the Bab (Gate). who ignorance and fanaticism, was > in May, 1844, at the age of twenty- imprisoned in Teheran, was ban- > five, advanced the claim of being ished, in 1852, from His native > the Herald Who, according to the land to Baghdad, and thence to > sacred Scriptures of previous Dis- Constantinople and Adrianople, > pensations, must needs announce and finally to the prison city of > 296 T H E B A H A W 0 R L D > > Acre, where He remained incarcer- Haifa, He embarked soon after on > ated for no less than twenty-four His three-year journey to Egypt, > years, and in whose neighborhood Europe and North America, in the > He passed away in 1892. In the course of which He expounded > course of His banishment, and par- before vast audiences, the teach- > ticularly in Adrianople and Acre, ings of His father and predicted the > He formulated the laws and ordi- approach of that catastrophe that > nances of His Dispensation, was soon to befall mankind. He > expounded, in over a hundred vol- returned to His home on the eve of > umes, the principles of His Faith, the first World War, in the course of > proclaimed His Message to the which He was exposed to constant > kings and rulers of both the East danger, until the liberation of Pal- > and the West. both Christian and estine by the forces under the com- > Muslim, addressed the Pope, the mand of General Allenby, who > Caliph of Islam, the Chief Magis- extended the utmost consideration > trates of the Republics of the Amer- to Him and to the small band of His > ican continent, the entire Christian fellow-exiles in Acre and Haifa. In > sacerdotal order, the leaders of 1921 He passed away, and was > Shi'ah and Sunni Islam, and the buried in a vault in the mausoleum > high priests of the Zoroastrian reli- erected on Mount Carmel, at the > gion. In these writings He pro- express instruction of Baha'u'llah, > claimed His Revelation, for the remains of the Bab, which > summoned those whom He had previously been transferred > addressed to heed His call and from Tabriz to the Holy Land after > espouse His Faith, warned them of having been preserved and con- > the consequences of their refusal, cealed for no less than sixty years. > and denounced, in some cases, > their arrogance and tyranny. > ADMINISTRATIVE ORDER > > 'ABDU'L-BAHA > The passing of 'Abdu'l-Baha mark- > ed the termination of the first and > His eldest son, 'Abbas Effendi, Heroic Age of the Baha'i Faith and > known as 'Abdu'l-Baha (the Ser- signalized the opening of the For- > vant of Baha). appointed by Him as mative Age destined to witness the > His lawful successor and the gradual emergence of its Adminis- > authorized interpreter of His teach- trative Order, whose establishment > ings, Who since early childhood had been foretold by the Bab, > had been closely associated with whose laws were revealed by > His Father, and shared His exile Baha'u'llah, whose outlines were > and tribulations , remained a pris- delineated by 'Abdu'l-Baha in His > oner until 1908, when, as a result Will and Testament, and whose > of the Young Turk Revolution, He foundations are now being laid by > was released from His confinement. the national and local councils > Establishing His residence in which are elected by the professed > T H E B A H A W 0 R L D 297 > > adherents of the Faith, and which incorporations that legally em- > are paving the way for the constitu- power its elected representatives to > tion of the World Council, to be hold property as trustees of the > designated as the Universal House Baha'i community. It disposes of > of Justice, which, in conjunction international, national and local > with me, as its appointed Head and endowments, estimated at several > the authorized interpreter of the million pounds, and spread over > Baha'i teachings, must coordinate every continent of the globe, enjoys > and direct the affairs of the Baha'i in several countries the privilege of > community, and whose seat will be official recognition by the civil > permanently established in the authorities, enabling it to secure > Holy Land, in close proximity to its exemption from taxation for its > world spiritual center, the resting- endowments and to solemnize > places of its Founders. Baha'i marriage, and numbers > The Administrative Order of among its stately edifices, two tem- > the Faith of Baha'u'llah, which is ples, the one erected in Russian > destined to evolve into the Baha'i Turkistan and the other on the > World Commonwealth, and has shore of Lake Michigan at Wil- > already survived the assaults mette, on the outskirts of Chicago. 1 > launched against its institutions by This Administrative Order, > such formidable foes as the kings unlike the systems evolved after > of the Qajar dynasty, the Caliphs of the death of the Founders of the > Islam, the ecclesiastical leaders of various religions, is divine in origin, > Egypt, and the Nazi regime in Ger- rests securely on the laws, the pre- > many, has already extended its cepts, the ordinances and institu- > ramifications to every continent of tions which the Founder of the > the globe, stretching from Iceland Faith has Himself specifically laid > to the extremity of Chile, has been down and unequivocally estab- > established in no less than eighty- lished, and functions in strict > eight countries of the world, has accordance with the interpretations > gathered within its pale representa- of the authorized Interpreters of its > tives of no less than thirty-one holy scriptures. Though fiercely > races, numbers among its support- assailed, ever since its inception, it > ers Christians of various denomi- has, by virtue of its character, > nations, Muslims of both Sunni > and Shi'ah sects, Jews, Hindus, > Sikhs , Zoroastrians and Buddhists. 1. By 1993, the Baha'i Faith was estab- > It has published and disseminated, lished in 188 independent countries > and 45 dependent territories or over- > through its appointed agencies, seas departments, with a total of 165 > Baha'i literature in forty-eight lan- National or Regional Assemblies. Litera- > guages; has already consolidated ture had been published in more than > its structure through the incorpo- 800 languages and dialects. There are > ration of five National Assemblies Baha'i Houses of Worship in Australia, > Germany, India, Panama, Uganda, the > and seventy-seven local Assem- United States and Western Samoa, and > blies, in lands as far apart as South lands have been purchased for at least > America, India and the Antipodes- an additional 112 Temples. > 298 T H E B A H A W 0 R L D > > unique in the annals of the world's followers of the Baha'i Faith, never- > religious history, succeeded in theless, viewing mankind as one > maintaining the unity of the diver- entity, and profoundly attached to > sified and far-flung body of its sup- its vital interests, will not hesitate > porters, and enabled them to to subordinate every particular > launch, unitedly and systemati- interest, be it personal, regional or > cally, enterprises in both Hemi- national, to the over-riding inter- > spheres, designed to extend its ests of the generality of mankind, > limits and consolidate its adminis- knowing full well that in a world of > trative institutions. interdependent peoples and > The Faith which this order nations the advantage of the part is > serves, safeguards and promotes, best to be reached by the advan- > is , it should be noted in this con- tage of the whole, and that no last- > nection, essentially supernatural, ing result can be achieved by any of > supranational, entirely non-politi- the component parts if the general > cal, non-partisan, and diametri- interests of the entity itself are > cally opposed to any policy or neglected. > school of thought that seeks to Nor should the fact be over- > exalt any particular race, class or looked that the Faith has already > nation. It is free from any form of asserted and demonstrated its > ecclesiasticism, has neither priest- independent religious character, > hood nor rituals, and is supported has been emancipated from the fet- > exclusively by voluntary contribu- ters of orthodoxy in certain Islamic > tions made by its avowed adher- countries, has obtained in one of > ents. Though loyal to their them an unsolicited testimony to > respective governments , though its independent religious status, > imbued with the love of their own and succeeded in winning the alle- > country, and anxious to promote at giance of royalty to its cause ... > all times, its best interests, the > T H E B A H A W 0 R L D 299 > > g, hldimfuM@iM %£f1ḥ1W1 t' > > The following is an extract.from > William Hatcher and Douglas Mar- > tin, The Baha'i Faith: The Emerging > Global Religion (Harper and Row, > 1985), 64-72. > > THE MINISTRY OF SHOGHI > EFFENDI, 1921-1957 > The period between 1921 and 1963 tained the remains of the Bab. > in Baha'i history is most readily Through the generosity of individ- > accessible through consideration of ual Baha'is, bequests, and > the major projects undertaken by responses to special appeals by > Shoghi Effendi in the execution of Shoghi Effendi, these properties > his role as Guardian. Four areas of were vastly increased during the > activity particularly stand out: the Guardian's ministry. Magnificent > development of the Baha'i World gardens were laid out, the first of a > Centre, the translation and inter- number of monumental buildings > pretation of Baha'i teachings, the were erected, and a master plan > expansion of the administrative was created for the development of > order, and the implementation of a spiritual center and administra- > the divine plan of 'Abdu'l-Baha. tive complex that would meet the > Immediately after assuming needs of a rapidly growing interna- > his responsibilities, and continuing tional community and which would > throughout his life, Shoghi Effendi be able to expand with it, a com- > devoted a great deal of time to the plex designed to rank among the > physical development of the Faith's most beautiful in the world. A > international headquarters in the widely dispersed religious commu- > area surrounding the Bay of Haifa. nity was thus provided with a cen- > During the lifetimes of Baha'u'llah ter of pilgrimage and guidance that > and 'Abdu'l-Baha, several parcels would greatly contribute to creat- > of land had been gradually ing a sense of common identity. > acquired by the community of High on the list of priorities of > exiles. Of these, the two most any religious system must be the > important were the site of the determination of the canon of its > shrine where the body of scripture and the application of > Baha'u'llah was interred (in the these sacred writings to the cir- > vicinity of the mansion of Bahji just cumstances of individual and com- > outside Acre). and the site of the munity life. Empowered by 'Abdu'l- > shrine on the side of Mount Carmel Baha's Will as the sole authorita- > above the city of Haifa which con- tive interpreter of the Baha'i > 300 T H E B A H A W 0 R L D > > writings, Shoghi Effendi interpreted cepts in the English language pro- > world events in the light of the vided an invaluable source of guid- > Baha'i scriptures and shared with ance to the new faith in the West- > the Baha'i community the results of ern world. > these analyses in the form of His role as an interpreter was > lengthy letters to the Baha'i world. also of long-range importance to > At the same time, the nascent the development of the Baha'i com- > Baha'i communities around the munity. It assured unity of doctrine > world were deluging Haifa with during the early years of the faith's > questions on an enormous range of global expansion and thus greatly > subjects in the Baha'i writings, and reduced the threat of schism. > the Guardian's answers to these Parallel with his translation > inquiries also formed a significant activities and the development of > portion of the interpretation of the the World Centre of the faith, > revelation of Baha'u'llah. In the Shoghi Effendi devoted much of his > early 1940s Shoghi Effendi focused energies to bringing into existence > his analytical attention on the the system of administrative insti- > events of Baha'i history; and in tutions as they had been conceived > 1944, in commemoration of the by Baha'u'llah and established in > centenary of the declaration of the embryonic form by 'Abdu'l-Baha. > Bab, he produced a highly detailed Each locality with nine or more > study covering the entire century adult believers was encouraged to > from the Bab's first announcement elect a 'Local Spiritual Assembly' to > of his mission to Mulla J:Iusayn to govern the affairs of the faith in > the completion of the first 'Seven that area. As soon as the number of > Year Plan.' local spiritual assemblies in any > Shoghi Effendi's program to given country provided a suffi- > interpret the Baha'i writings was ciently broad base, the Guardian > considerably aided by the fact that urged the election of a national > he was in a position to serve as the spiritual assembly, vested with full > principal translator of the writings jurisdiction over the affairs of the > from Persian and Arabic into Eng- faith in that particular country. > lish. He had studied English from A steady stream of correspon- > early childhood and as a young dence from Haifa provided these > man was able to continue his stud- nascent institutions with guidance > ies at the American University of concerning the application of the > Beirut and subsequently at Oxford Baha'i writings to the conduct of > University, where he remained community life. More general com- > until the time of 'Abdu'l-Baha's munications urged all believers to > death in 1921. Since the major give their wholehearted support > administrative bodies of the Baha'i and obedience to the bodies they > Faith during the first critical elected. Baha'i principles of consul- > decades of the Guardianship were tation were identified and assem- > located in English-speaking coun- blies were urged to conscientiously > tries, Shoghi Effendi's ability to train themselves in group decision- > express and interpret Baha'i con- making. > T H E B A H A W 0 R L D 301 > > In accordance with 'Abdu'l- ing on realizing the objectives laid > Baha's Will, between the years out in the series of letters sent by > 1951 and 1957, the Guardian 'Abdu'l-Baha to the Baha'is of > appointed a number of distin- North America. In April 1937 the > guished believers as Hands of the first seven-year plan was launched > Cause of God and charged them with three major goals: (1) to estab- > with special responsibilities for lish at least one local spiritual > teaching the faith and protecting its assembly in every state of the > institutions. The crowning unit of United States and every province of > this global administrative struc- Canada; (2) to make certain that at > ture was the institution of the Uni- least one Baha'i teacher was resid- > versal House of Justice, conceived ing in each Latin American repub- > and named by Baha'u'llah. Shoghi lic; and (3) to complete the exterior > Effendi indicated that, as soon as design of the first Baha'i house of > the expansion of the Baha'i com- worship in North America- a build- > munity permitted, a Universal ing whose cornerstone had been > House of Justice would be elected laid by 'Abdu'l-Baha during his visit > by the entire international Baha'i in 1912, and which, in many ways, > community, acting through their symbolized the international Baha'i > national spiritual assemblies. community itself. Despite the > -¢- -¢- -¢- obstacles created by the outbreak > Shoghi Effendi's reasons for devot- of World War II, this plan was suc- > ing so much time and energy to the cessfully completed on the cente- > development of the Baha'i adminis- nary of the declaration of the Bab, > trative order during the first years in May 1944. > of his guardianship soon became Following a two-year interval, > apparent. The administrative insti- a second seven-year plan was > tutions of the faith provided the launched in 1946. The focus of this > necessary instruments for the effort was Europe, which at the > implementation of 'Abdu'l-Baha's time had only two national spiritual > "Divine Plan" to spread the message assemblies: those of Great Britain > around the world. Before the widely and Germany. The plan also called > scattered community could under- for the creation of local spiritual > take so great a task, it was neces- assemblies throughout Latin Amer- > sary to establish decision-making ican and a great multiplication of > administrative bodies capable of those in North America. The suc- > mobilizing the necessary manpower cessful conclusion of this plan like- > and resources. Moreover, it was wise coincided with a major Baha'i > essential that adequate time be centenary, the one-hundredth > allowed for these institutions to anniversary of the inception of > learn the rudiments of Baha'i Baha'u'llah's mission in the Siyah- > administration and consultation. Chal in 1953. One of the major > Accordingly, it was not until goals of this seven-year plan was > 1937, sixteen years after the death the establishment of an indepen- > of 'Abdu'l-Baha, that Shoghi dent national spiritual assembly in > Effendi began systematically work- Canada. This was achieved in > 302 T H E B A H A W 0 R L D > > 1948, and in 1949 was followed by termed a 'Ten Year World Crusade.' > its incorporation by a special Act of This plan would conclude in 1963, > Parliament, an achievement which the centenary of the declaration of > Shoghi Effendi pointed out was Baha'u'llah in the Garden of > 'unique in the annals of the Faith, Ric;lvan. One hundred and thirty- > whether of East of West.' two new countries and major terri- > The two most impressive sin- tories were to be opened to the faith > gle achievements of this second and the existing communities in > plan had a special connection with 120 countries and territories were > the North American Baha'i commu- to be expanded. National spiritual > nity. April 1953 marked the formal assemblies were to be established > dedication of the house of worship in most countries in Europe and > at Wilmette, Illinois, which was to Latin America, and vast increases > be the first of similar structures to were called for in the numbers of > be built on all five continents of the assemblies, believers, and property > globe. The designer was a French- endowments. This plan, like those > Canadian architect named Jean- before , was achieved on schedule > Louis Bourgeois. His magnificent (indeed was far exceeded); but > conception was hailed by the Ital- under circumstances very different > ian architect Luigi Quaglino as 'a from any the Baha'i community > new creation which will revolution- might have anticipated. > ize architecture in the world. With- In early November 1957, > out doubt,' he added , 'it will have a while on a visit to England to pur- > lasting page in history.' One other chase furnishing for the Baha'i > major triumph of these years wa s archives building on Mount Car- > also a building, a magnificent mel, Shoghi Effendi contracted > shrine to crown the stone edifice Asian flu. On November 4, he died > built by 'Abdu'l-Baha to serve as a of a heart attack, leaving the Baha'i > mausoleum for the Bab. The archi- world stunned and temporarily dis- > tect of this shrine was another tracted, its ten-year plan only half > Canadian, William Sutherland completed. > Maxwell, with whom 'Abdu'l-Baha The Guardianship was theo- > had stayed during his visit to Mont- retically a continuous one. 'Abdu'l- > real. The exquisite design, in which Baha's Will and Testament autho- > a golden dome crowns a white mar- rized the Guardian of the Baha'i > ble arcade and rose-colored granite Faith to appoint a successor from > pillars, has provided the Baha'i among the direct descendants of > World Centre on Mount Carmel Baha'u'llah but indicated certain > with one of the most beautiful land- qualities such a successor must > marks on the shores of the Mediter- possess. Shoghi Effendi died with- > ranean Sea. out designating a successor, as > In 1953, without any lapse of apparently no other members of the > time, Shoghi Effendi launched the family met the demanding spiritual > Baha'i community on the most requirements laid down in the Cov- > ambitious undertaking in its his- enant of Baha'u'llah and in The Will > tory-a global plan which he and Testament of 'Abdu'l-Bahci. > T H E B A H A W 0 R L D 303 > > There would, therefore, be no sec- national spiritual assemblies were > ond Guardian; the only other insti- established in Latin America; and, > tution endowed with the authority a year later, an additional eleven > to assume the leadership of the were elected in Europe. The > Baha'i community was the Univer- remaining goals of the ten-year > sal House of Justice-a body which plan were likewise either accom- > had yet to be elected. plished or surpassed. In the spring > Three interrelated factors pro- of 1963, precisely one hundred > vided an answer to the dilemma years after Baha'u'llah first > facing the Baha'i world: (1) from declared his mission to a handful of > statements Shoghi Effendi had followers in the Garden of Ric;lvan, > made, it was apparent that he con- the members of the fifty-six elected > sidered that conditions would be national spiritual assemblies > ready for the election of the Univer- around the world carried out an > sal House of Justice when the ten- election of the first Universal House > year plan was successfully com- of Justice. In a remarkable gesture > pleted; (2) in the meantime, the of renunciation, the Hands of the > Baha'i community would receive Cause disqualified themselves > the basic guidance it required from from serving as elected members of > the detailed plan already laid down the supreme administrative institu- > by Shoghi Effendi; and (3) finally, in tion of the Baha'i community. > one of his last messages to the For Baha'is, the election of the > Baha'i world , he had named the first Universal House of Justice > Hands of the Cause as the 'Chief represented an event of transcen- > Stewards' of the faith and called on dent importance. After more than a > them to collaborate closely with the century of struggle, persecution, > national spiritual assemblies in and recurrent internal crises, and > assuring that the ten-year plan was through democratic electoral pro- > carried out and that the unity of cesses, the Baha'i community had > the faith was protected. succeeded in bringing into exist- > Heartened by this last mes- ence a permanent institution for > sage, the Hands of the Cause orga- the guidance of all the affairs of the > nized their work around a series of faith. Moreover, its establishment > annual 'Conclaves.' These consulta- had been conceived by Baha'u'llah > tions produced a number of major himself and was patterned on prin- > statements, including the formal ciples laid down in his writings and > declaration that Shoghi Effendi had in those of 'Abdu'l-Baha. The cos- > left no will and had appointed no mopolitan membership of the first > heir to the Guardianship (Conclave Universal House of Justice seemed > of 1957), and the announcement particularly appropriate to the > that the Universal House of Justice institution's nature and functions: > would be elected by the member- the nine members from four conti- > ship of all the national spiritual nents represented three major reli- > assemblies of the Baha'is of the gious backgrounds (Jewish, > world in 1963 (Conclave of 1959). Christian, and Muslim) as well as > By April 1961 twenty-one new several ethnic origins. > 304 T H E B A H A W 0 R L D > > Beyond its institutional the affairs of the community meant > importance, the establishment of that the Baha'i Faith had remained > the Universal House of Justice united through the most critical > symbolized the element which period of a religion's history, the > Baha'is regard as the essence of vulnerable first century during > their faith: unity. The emergence of which schism almost traditionally > the Universal House of Justice as takes root. > the unchallenged authority in all > T H E B A H A W 0 R L D 305 > > * p•ft if & > > THE BAHA'I COMMUNITY TODAY > In the thirty years since the elec- as the most diverse organized body > tion of the Universal House of Jus- of people on the planet today. > tice, the growth of the Baha'i That a relatively small reli- > community has been dramatic. gious community should have > From a membership of an esti- experienced such growth in both > mated 408,000 in 1963, the num- numbers and diversity at so early a > ber of believers has now risen to stage in its history is an extraordi- > over five million. During the same nary accomplishment. The same > period the number of National may be said of the community's > Spiritual Assemblies has grown success in establishing its creden- > from 56 to 165 and the number of tials in the eyes of civil authority. > Local Spiritual Assemblies from Far from rejecting the world and > 3,555 to 20,435. Altogether, it is the institutions that govern it, the > estimated that at least 2, 112 differ- Baha'i community has deliberately > ent ethnic and tribal backgrounds pursued a close relationship with > are represented, and the literature civil authority, as an integral part > of the Faith appears in over 800 of its development. Through con- > different languages. Statistics pub- tinuous efforts in a series of global > lished by the Encyclopedia Britan- development plans, Baha'i Spiri- > nica and the World Christian tual Assemblies at both local and > Encyclopedia indicate that, with its national levels have become legally > diffusion to 205 countries, the incorporated in the great majority > Baha'i Faith is now the second of the territories where the Faith > most wide-spread of the world's has been established. Similarly, > religions, exceeded only by Chris- the Faith's marriage ceremony has > tianity. 1 These figures, all of them secured formal recognition in a > the product of a conservative sta- great many civil jurisdictions and, > tistical methodology, indicate that in various parts of the world, > the Baha'i community likely ranks Baha'i holy days are beginning to > gain a status similar to that > 1. Encyclopedia Britannica, 1992; World accorded to other independent > Christian Encyclopedia, 1982. faiths in the calendars of > 306 T H E B A H A W 0 R L D > > businesses, schools, and govern- the Central Figures of the Faith, to > ment offices. scholarly commentaries, popular > At the United Nations, the books, newsletters, and magazines. > Baha'i International Community Other media are also extensively > has steadily expanded the recogni- utilized: films, videos, television > tion early accorded to it as an inter- programs, spot announcements, > national Non-Governmental Orga- radio broadcasts, newspaper arti- > nization (NGO) enjoying consulta- cles and advertisements, pam- > tive status with ECOSOC. It has phlets, posters and manuals, > been particularly active in the correspondence courses, exhibi- > fields of human rights, the needs of tions, lecture series, and winter > women and children, environmen- and summer schools. The objective > tal concerns, and the pursuit of of all this activity has been to > sound sustainable development ensure that, in time, every human > policies. Its international efforts in being on earth will come in contact > these areas are coordinated by var- with the message of Baha'u'llah. > ious specialized agencies, the A Baha'i institution that has > United Nations Office, the Office of figured prominently in this pro- > Public Information, the Office of gram of public education is the > the Environment, and the Office for House of Worship. Today there are > the Advancement of Women. Baha'i Houses of Worship on every > Far from acting merely as continent, and a great many addi- > another international lobbying tional sites have been purchased > group focused principally in New around the world for future con- > York and Geneva, however, the struction of these edifices, which > Baha'i International Community are intended to play a central role > represents an association of demo- in Baha'i community life. Around > cratically elected national and local each, in time, will be constructed > councils united in their beliefs and other institutions, such as schools > goals, and reflective of the entire or colleges, hostels, homes for the > diversity of humankind. The com- aged, and administrative centers. > munity's efforts in the United At the present time the Houses of > Nations system have gained not Worship are not used principally > only a forum for the Baha'i Faith's for Baha'i community services. > universal ideals, but also an oppor- Rather, they are open as places for > tunity to contribute directly to lay- persons of all religious back- > ing the foundations of international grounds (or those professing no > order. Much attention is given by particular faith) to meet in the wor- > Baha'is to ensuring that, to the ship of the one God. Services are > extent circumstances in various non-denominational and consist of > regions permit, society in general is readings and prayers from the > made aware of the existence of the scriptures of the world's faiths, > Faith and its teachings. Publishing with no sermons or other attempts > trusts print and distribute a great to cast these teachings in a mold of > variety of Baha'i literature, ranging specifically Baha'i interpretation. > from compilations of the Writings of The only requisite architectural > T H E B A H A W 0 R L D 307 > > features of a House of Worship are Romania, and the entire former > that it have nine sides, symbolic of USSR in 1991. In 1992, National or > completeness and comprehensive- Regional Assemblies were estab- > ness, as nine is the highest single lished in Albania; Azerbaijan; the > number. Baltic States; Central Asia; Hun- > The expansion of the Faith gary; Poland; Russia, Georgia and > proceeds, as was the pattern estab- Armenia; and the Ukraine, Belarus > lished under the ministry of Shoghi and Moldova. The rapid expansion > Effendi, through a series of inter- in the numbers of Local Spiritual > national teaching plans. Increas- Assemblies throughout all these > ingly, however, as the national and countries indicates that, where > local institutions of the Faith have Regional Assemblies have been > matured and become consolidated, temporarily established, National > the plans have been set in terms of Spiritual Assemblies will shortly > general objectives decided on by emerge. Baha'i literature is rapidly > the Universal House of Justice, appearing in all the major lan- > with the details being established guages of the region and communi- > by the National Spiritual Assem- ties are energetically pursuing the > blies themselves, in consultation establishment of formal relations > with the Continental Boards of with civic governments. > Counsellors. A Six Year Teaching A development which has > Plan, the fourth Plan undertaken given enormous impetus to the > since the election of the Universal expansion and consolidation of the > House of Justice in 1963, was Faith in the past decade has been > successfully concluded at Ric:Ivan the intensification of its persecu- > 1992. An analysis of its achieve- tion in the country of its birth. > ments indicates that growth has Throughout the past century the > been particularly rapid in India, Baha'is of Iran had been the object > Russia and several former Eastern of bitter attacks by elements among > Bloc countries, as well as such far- the Muslim majority incited and led > flung countries as Bangladesh, by Islamic clerics. Under the Pahl- > Brazil, Tchad, Guyana, Haiti, avi Shahs (1925-1979). this long- > Kenya, Macau, Nigeria, Pakistan, standing prejudice against the > Papua-New Guinea, the Philip- Faith on the part of segments of the > pines, Taiwan and Zaire. Muslim population was harnessed > By far the most dramatic fea- to political ends, with the Baha'i > ture of the recent expansion has minority now serving to distract > been the extraordinary response to public attention from various > the Faith on the part of the peoples unpopular policies of the regime. > of Eastern Europe and the former With the triumph of the Islamic > Soviet Union, following the col- Revolution in 1979, efforts at the > lapse of the barriers that had long total suppression of the minority > prevented free intercourse with the Faith became systematized. By > populations of these lands. Nation- 1992 more than 200 Baha'is had > al or Regional Spiritual Assemblies been executed or assassinated, > were established in Czechoslovakia, hundreds more had been impris- > 308 T H E B A H A W 0 R L D > > oned, and tens of thousands had throughout religious history, the > been deprived of jobs, pensions, persecution had effects almost pre- > businesses, and educational oppor- cisely contrary to those intended. > tunities . All national Baha'i admin- The world-wide attention given to > istrative structures had been efforts to alleviate the suffering of > banned by the government, and the victims entailed a massive edu- > holy places, shrines, and cemeter- cation of government officials, aca- > ies had been confiscated, vandal- demics, the media, and the general > ized, and destroyed. public in many lands about the > Aroused by this deliberate nature of the Baha'i Faith and its > attempt to destroy its parent com- aims and teachings. The very na- > munity, Baha'is around the world ture of the issues involved has > launched an intensive campaign of tended to throw into clear relief the > protest. Many thousands of news- peaceful and progressive character > paper articles appeared and the sit- of the Baha'i community. It is > uation was made the subject of hardly surprising that so dramatic > countless television and radio sto- an increase in public awareness > ries. Several national governments coincided with a great increase in > and legislatures condemned the the membership of the Faith. More- > actions of the Iranian government over, the experience of arising > or expressed concern about the together to defend their fellow > fate of the Iranian Baha'is. Most believers against an unprovoked > important, in a series of resolutions assault had a powerful consolidat- > that gave specific attention to the ing effect on the Faith's highly > Baha'i situation, the United diverse membership around the > Nations Commission on Human world, deepening members' under- > Rights and finally the General standing of the implications of their > Assembly itself began to press the beliefs and providing Baha'i insti- > Iranian regime to observe the inter- tutions with an unparalleled expe- > national human rights covenants rience in coordinating their efforts. > to which it was committed. In Throughout these same years > response to this international out- the education of the community > cry, the most violent aspects of the advanced greatly through a series > persecution gradually abated by of messages drafted by the Univer- > the early 1990s. However, the sal House of Justice and published > Baha'is of Iran remain without any in many languages. Particularly > fundamental guarantee of their important was The Promise of World > rights to practice their religion Peace, a twenty-one page docu- > freely, and the efforts of the coreli- ment issued in the fall of 1985, > gionists around the world to main- which analyzed the reasons that > tain the pressure for the world peace has for so long been > emancipation continues. 2 considered unattainable and de- > As has so often been the case clared that these barriers could at > last be overcome. The effect of this > 2. See ''The Case of the Bahaái Minority m essage, published in over a mil- > in Iran", p. 247. lion copies and distributed to lead- > T H E B A H A W 0 R L D 309 > > ers of thought, government bodies century, become a commonplace > and the media, was to provide the of public discussion: > members of the Baha'i Faith with > As the new millennium approach- > the conceptual framework for a > es, the crucial need of the human > program of collaborative action race is to find a unifying vision of > with a wide range of like-minded the nature of man and society ... > organizations. The keynote, the For, without a common convic- > message declares, is the coming of tion about the course and direc- > tion of human history, it is > age of humankind: "A candid inconceivable that foundations > acknowledgment that prejudice, can be laid for a global society to > war and exploitation have been the which the mass of humankind > expression of immature stages in a can commit themselves. > vast historical process and that the Such a vision unfolds in the writ- > human race is today experiencing ings of Baha'u'llah, the nine- > the unavoidable tumult which teenth-century prophetic figure > marks its collective coming of age is whose growing influence is the > most remarkable development of > not a reason for despair but a pre- > contemporary religious history ... > requisite to undertaking the stu- The phenomenon is one that has > pendous enterprise of building a no reference points in the > peaceful world. That such an enter- contemporary world, but is asso- > prise is possible, that the necessary ciated rather with climactic > chang-es of direction in the col- > constructive forces do exist, that lective past of the human race. > unifying social structures can be For Baha'u'llah claimed to be no > erected, is the theme we urge you less than the Messenger of God to > to examine." the age of human maturity ... 3 > As the Faith's teachings As the Baha'i Faith commem- > became even more widely known, orated the centenary of Baha- > the Universal House of Justice 'u'llah's passing, 4 His message was > decided that the time had come for seen to have taken visible shape in > the public presentation of the a community that represents a > Baha'i message to focus much microcosm of the human race itself > more directly on its Author. Accord- and is established in every corner > ingly, on 3 April 1991, it forwarded of the globe. The network of admin- > to National Assemblies a state- istrative institutions conceived by > ment prepared by the Baha'i the Founder is now in place > International Community's Office throughout the planet. His teach- > of Public Information, entitled ings, translated into many lan- > Baha'u'llah. Published, like the guages, now provide the central > statement on peace, in many lan- spiritual guidance in the lives of its > guages and large print runs, the heterogeneous membership. In the > document was also made the cen- decades immediately ahead, the > terpiece of an intensive campaign > of public information. Its objective > 3. Baha'u'llcih (London: Baha"i Publish- > was to set Baha'u'llah's mission in ing Trust. 1991). 1- 2. > the context of the global crisis that 4. 29 May 1992. See reprint of state- > had, by the closing decade of the ment on p. 47. > 310 T H E B A H A W 0 R L D > > existence of such a community will diversity, can learn to live and > offer increasingly encouraging evi- work as a single people in a global > dence that humanity, in all its homeland. > T H E B A H A W 0 R L D 311 > > STATISTICS > DEMOGRAPHIC STATISTICS > > Worldwide Baha'i population More than 5 million > > Countries/dependent territories where 188 countries/ > Baha'i Faith is established 45 territories > > National/Regional Spiritual Assemblies 165 > > Local Spiritual Assemblies 20,435 > > Localities where Baha'is reside 120,046 > > Tribes, races and ethnic groups 2,112 > represented in the Baha'i community > > GEOGRAPHIC DISTRIBUTION OF LOCAL SPIRITUAL > ASSEMBLIES BY CONTINENT > > Americas 5931 > > Europe 845 > Australasia 876 > > á- > 312 T H E B A H A W 0 R L D > > GROWTH IN THE NUMBER OF LOCALITIES > WHERE BAHA'is RESIDE 1 > -á-á-á- > > 120000 1992 > ---á-á- > > 1980 > 100000 > -á-á-á- - - > > 80000 > -á--- > 1975 > 80000 > -á--- > > 40000 1970 > -á-á- > > 1~54----~~ ••Iilll > 20000 > -á-á- > > PERCENTAGE OF WOMEN ON > NATIONAL SPIRITUAL ASSEMBLIES BY CONTINENT > AMERICAS > > I. Between 1986 and 1988, a numerical decrease of 6, 100 localities > occurred in India alone due to revised civil areas of jurisdiction; similar > changes took place in other countries. > T H E B A H A W 0 R L D 313 > > GROWTH IN THE NUMBER OF NATIONAL AND > REGIONAL SPIRITUAL ASSEMBLIES > 1993 > > - - > BO > - > á--- > > . s:rl - > > OTHER STATISTICS > 1923 > > ----- > 1933 1943 • > ~ - - > > Languages into which Baha'u'llah's 802 > wrttings have been translated > > Continental Counsellors: > Africa 18 > Americas 17 > Asia 17 > Australasia 10 > Europe 10 > > Baha'i Publishing Trusts 29 > > Baha'i radio stations 7 > > Baha'i schools 1 78 Academic > 488 Tutorial > > Baha'i literacy programs 186 > > Baha'i conservation/ environment 52 > projects > > Baha'i agricultural projects 21 > > Baha'i health projects 56 > 314 T H E B A H A W 0 R L D > > Baha'i women and youth projects 52 > > Other Baha'i development projects 311 > > Total number of Baha'i social and 1344 > economic development projects in 1992 > > Growth in number of projects since 1979 1020% > > GEOGRAPHIC DISTRIBUTION OF SOCIAL AND ECONOMIC > DEVELOPMENT PROJECTS BY CONTINENT > > Americas 379 > > urope 30 > > NUMBER OF BAHA'iS KILLED IN IRAN SINCE > THE ISLAMIC REVOLUTION > > 1980 > > 1992 > T H E B A H A W 0 R L D 315 > > DIRECTORY > Association for Baha'i Studies Association for Baha'i Studies, > 34 Copernicus St. Spain > Ottawa, Ontario KIN 7K4 C/Pep Ventura 57 > Canada 1 1 C 00810 Pere de Ribes > Barcelona > Association for Baha'i Studies, Spain > Australia > P.0.Box 381 Association for Baha'i Studies, > Willeton West Africa > Western Australia 6155 P.O.Box 2029 > Australia Lagos > Nigeria > Association for Baha'i Studies, > Central, South and East Africa Baha'i Association for the Arts > P.O. Box 47562 Dintel 20 > Nairobi 7333 MC Apeldoorn > Kenya The Netherlands > > Association for Baha'i Studies, Baha'i International Community > English Speaking Europe Haifa Offices: > 27 Rutland Gate • Secretariat > London SW7 lPD • Office of Public Information > United Kingdom P. 0. Box 155 > 31-001 Haifa > Israel > > 1. For further information on other > Associations for Baha'i Studies around > the world, contact this office. > 316 T H E B A H A W 0 R L D > > Baha'i International Community European Baha'i Business Forum > New York Offices: Secretariat > • United Nations Office 35 avenue Jean-Jaures > • Office for the Advancement of 73000 Chambery > Women France > • Office of the Environment > • Office of Public Information Health for Humanity > • Office of the Administrator- 467 Jackson Street > General Glencoe, Illinois 60022 > 866 United Nations Plaza U.S.A. > Suite 120 > New York, NY 10017 International Association of Baha'i > U.S.A. Publishers and Distributors > Bankastraat 86 > Baha'i International Community 3531 HH Utrecht > Geneva Office: Netherlands > • United Nations Office > Route des Morillons 15 International Baha'i Audio-Visual > CH-1218 Grand-Saconnex Centre > Geneva Apartado 181 7 > Switzerland Maracaibo 4001-A > Venezuela > Baha'i International Health Agency > P. 0. Box 510 Landegg Academy > Westmount, Quebec Dietlistrasse 8 > H3Z 2J6 CH-9000 St. Gallen > Canada Switzerland > > Baha'i Medical Association of World Community Foundation > Canada 163 Amsterdam Avenue #259 > Box 143, RR #2 New York, NY 10023-5001 > Dugald, Manitoba U.S.A. > ROEOKO > Canada > > Comite de !'Association Europeen > Francophone pour les Etudes > Baha'ies > c/o The National Spiritual Assem- > bly of the Baha'is of Switzerland > Dufourstrasse 13 > CH-3005 Bern > Switzerland > > — *The Baha'i World: Volume 21 (1992-1993) (Used by permission of the curator)*