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 24 (1995-1996), Haifa: Bahá’í World Centre, 1997, bahai-library.com. ────────────────────────────────────────────────────────────────────── THE BAHA f WORLD 1995-96 152 OF THE BAHA'i ERA AN INTERNATIONAL RECORD BAHA'i WORLD CENTRE HAIFA --------------------------------------------------------------------~ © 1997 World Centre Publications Order department: 46 High Street K.idlington Oxford OX5 2DN England Photo credits: cover-Velda Metelmann; p. 111-Brenton Edwards; pp. 126, 127, 133-courtesy One Country; p. 141-courtesy The American Baha'i; p. 149, bottom-Velda Metelmann; p. 154--Shahla Piff; p. 163-courtesy One Count1y. Other photos provided by the Audio-Visual Department of the Baha'i World Centre. ISBN 0-85398-990-7 (Hardcover) ISBN 0-85398-991-5 (Softcover) A Cataloguing-in-Publication number is available from the British Library. THR _, BAHXI WORLD 1995o96 Printed and bound in Great Britain by B iddles Ltd., Guildford and King's Lynn CoNTENTS Introduction to the volume 1 Introduction to the Baha'i Community 3 WRITINGS AND MESSAGES Baha'i Sacred Writings 19 From the Universal House of Justice 27 EVENTS 1995-96 Conference of Baha'i Counsellors 37 Five New National Spiritual Assemblies 43 Mount Carmel Projects: Progress 1995-96 55 The Year in Review 65 The Baha'i International Community: Activities 1995-96 125 Update: The Situation of the Baha'is in Iran 139 Equality, Development, and Peace: Baha'is and the United Nations Fourth World Conference on Women and NGO Forum 145 UN 50: Baha'is Commemorate the Fiftieth Anniversary of the United Nations 159 The Baha'i Faith in the Eyes of the World 171 ESSAYS, STATEMENTS, AND PROFILES Covenant and the Foundations of Civil Society, by Wendy M Heller 185 World Watch, by Ann Boyles 223 Statements by the Baha'i International Community: Turning Point for All Nations 241 The Role of Religion in Promoting the Advancement of Women 285 The Realization of Economic, Social, and Cultural Rights 289 Human Rights Education 295 Profile: Association for the Coherent Development of the Amazon (ADCAM) 301 INFORMATION AND RESOURCES Obituaries 309 Statistics 317 Directory 321 Selected New Publications 327 A Basic Baha'i Reading List 331 Glossary 335 Index 341 NTRODUCTION I n 1995-96, two world-embracing events-the Fourth World Conference on Women, held in China, and the United Nations' fiftieth anniversary-engaged the particular attention of the Baha'i international community, and The Baha'i World 1995-96 features major articles about Baha'i participation in both. Other milestones within the Baha'i community are also noted: the formation of five new National Spiritual Assemblies and the gathering of members of the Continental Boards of Counsellors from around the world to deliberate with other senior officers of the Baha'i Faith about the growth and consolidation of the Baha'i community. The wide-ranging work of the Baha'i International Community, a United Nations-accredited nongovernmental organization which represents the collective voice of national Baha'i communities throughout the world, is also highlighted here, as are activities undertaken by Baha'is in their local and national communities. A survey of the media coverage of the Baha'i Faith, as well as updates on the situation of the persecuted Baha'i community of Iran and the progress of the construction projects on Mount Carmel at the Baha'i World Centre are also included. Aside from reporting on significant events in which the Baha'i community is involved, The Baha'i World offers selections from the Faith's sacred writings, this year focusing on remedies to pressing social problems, and highlights from major communications of the Universal House of Justice. In the "Statements and Essays" portion of the volume, the reader will fmd major documents prepared by Baha'i International Community agencies during the year, including Turning Point for All Nations, which was widely disseminated during the United Nations' fiftieth anniversary, and the statement made at the Fourth World Conference on Women. A major philosophical essay by Wendy M. Heller on the religious foundations of civil society can also be found here, as well as "World Watch," an article reflecting on contemporary social concerns from a Baha'i perspective. Rounding out this section is a profile of a social and economic development project undertaken by Baha'is in Brazil. Finally, the volume contains a collection of "Information and Resources" for those who wish to obtain statistics on the Baha'i world community, locate various agencies in the directory provided, learn about new publications, have a basic reading list of Baha'i books, or use the glossary to become more familiar with specific Baha'i terminology. Brief memorial sketches of noted Baha'is from around the world are also located here. Those wishing to read a general discussion of the Baha'i Faith and its worldwide community can consult the "Introduction to the Baha'i Community" at the beginning of the volume. The Baha'i World volumes have been published at varying intervals since 1925, offering an authoritative account of the activities and achievements of the international Baha'i community. In 1992, the series was revamped to appear on an annual basis, to include many more color photographs, and to be more accessible to the general reading public. Each volume covers the period from Ri<;lvan-an annual twelve-day festival in the Baha'i Faith that commences on 21 April-to Ri<;lvan and seeks to provide a representative survey of the international undertakings, the achievements, and the perspective of this worldwide community. JNTRODUCTI9N TO THEBAHA'I OMMUNITY A young man of high caste in Bangladesh volunteers to live amongst the Poschima people, who are of a much lower caste, in the course of his efforts to promote the beliefs of a Faith that teaches the oneness of humankind. In Tasiilaq, Greenland, a small group gathering to study and enjoy fellowship welcomes two determined people who fly in to the remote settlement by helicopter. A princess from Western Samoa travels to Fiji in order to offer tribal chiefs and elders a document outlining a process of development that respects the dignity of all peoples. One hundred and sixty-five people come together in Recife, Brazil, and, in an atmosphere of reverence, mark the launching of the Portuguese translation of a holy book. A young Mongolian woman who has never before left her province walks 70 kilometers in the snow, then travels by truck, and finally catches a plane to Ulaan Baatar, where she participates in the election of her religion's national administrative body. In Salt Lake City, Utah, in the United States, organizers of "Color Me Human Week" devote their energies to the theme of "raising the first generation free of prejudice"; their efforts attract the hearts of Inany people with a parade, music, performances of dance workshops, and seminars on the elimination of racism. After two weeks of training in basic health care, a woman in Zambia returns to her village and shares what she has learned with her neighbors. A group of youth travels from Alberta to the Northwest Territories in Canada and offers performances depicting positive social values in various community centers. These people, though they have in all probability never met one another, share a united view of the world and its future, as well as their own role in shaping that future. They are members of the Baha'i international community. The Baha'i international community, comprising members of the Baha'i Faith from all over the globe, now numbers some five million souls. They represent 2,112 ethnic and tribal groups and live in over 121,000 localities in 190 independent countries and 45 dependent territories or overseas departments. What was once regarded by some as an obscure, tiny sect is now reported by the Encyclopedia Britannica to be the second-most widely spread independent religion in the world, after Christianity. Its membership cuts across all boundaries of class and race, governing itself through the establishment of local and national elected bodies lmown as Spiritual Assemblies. Its international center and the seat of its world-governing council, lmown as the Universal House of Justice, are located in the Holy Land, in Haifa, Israel. From what source do the members of the Baha'i Faith draw their spiritual strength and their organizational structure? What are the tenets of faith that can so attract and unify such a diverse group of people? How do they see the future? This brief introduction to the Baha'i community, its history, its spiritual teachings, its aims, and its objectives, provides information in response to these questions. Origins In 1844 in Persia, a young siyyid (descendant of the Prophet Mul}.ammad) named Mirza 'Ali-Mul}.ammad declared Himself to be the Promised Qa'im awaited by Shi'ih Muslims. He adopted THE BAHA'I COMMUNITY the title "the Bab," which means "the Gate," and His teachings quickly attracted a large following. Alarmed by the growing numbers of "Babis," as His followers were known, the Muslim clergy allied themselves with ministers of the Shah in an effort to destroy the infant Faith. Several thousand Babis were persecuted, tortured, and killed over the next number of years, but the growth of this new religion continued, even after the Bab Himself was imprisoned and subsequently publicly executed by a firing squad in July 1850. The horrific treatment of the Babis at the hands of the secular and religious authorities was recorded by a number of Western diplomats, scholars, and travelers, who expressed their admiration for the character and fortitude of the victims of the persecution. The Babi Faith sprang from Islam in the same manner that Christianity sprang from Judaism or Buddhism from Hinduism. It was apparent from early in the Bah's ministry that the religion established by Him represented not merely a sect or a movement within Islam but possessed the character of an independent Faith. Furthermore, one of the main tenets of Babi belief was the Bab' s statement that He had been sent by God to prepare the way for One greater than Himself, who would inaugurate an era of peace and righteousness throughout the world, representing the culmination of all the religious dispensations of the past. Mirza I:Iusayn-'Ali, known to history as Baha'u'llah, was one of the leading adherents of the Babi Faith who was arrested and imprisoned during the tumultuous years of the Bah's brief ministry. He was spared from execution but was banished from Persia to Baghdad, thence to Constantinople, Adrianople, and finally to the penal colony of Acre in Palestine. Thus, the Persian government, which had secured the support of the rulers of the rival Ottoman empire in suppressing the new movement, expected that His sphere of influence would be severely limited. During His imprisonment Mirza I:Iusayn- 'Ali had received the first divine intimations that He was the Promised One of whom the Bab had spoken. He adopted the title Baha'u'llah, which means "the Glory of God," and publicly declared His mission on the eve of His exile from Baghdad, in April1863. Baha'u'llah was still nominally a prisoner when He passed away some forty years later in Acre, in November 1892, although the authorities had gradually loosened their restrictions as they became acquainted with Him and the nature of His teachings. During the long years of His exile and imprisonment, Baha'u'llah revealed the equivalent of over 100 volumes of writings, consisting of the laws and ordinances of His dispensation, letters to the kings and rulers of the East and the West, mystical teachings, and other divinely inspired writings. In His will and testament, Baha'u'llah appointed His eldest son, 'Abbas Effendi, who adopted the title 'Abdu'l-Baha (the Servant of Baha), as His successor and sole authoritative interpreter of His teachings. 'Abdu'l-Baha had shared the long years of exile and imprisonment of His Father, being freed only after a new regime was installed by the "Young Turk" movement in 1908. Shortly thereafter, at an advanced age, He embarked on an arduous journey to Europe and America where, from 1911 to 1913, He proclaimed Baha'u'llah's message of universal brotherhood and peace to large audiences, consolidated fledgling Baha'i communities, and warned of the potential catastrophe looming on Europe's darkening horizon. By the time World War I erupted in 1914, 'Abdu'l-Baha had returned to His home in Haifa, just across the bay from Acre in Palestine, and devoted Himself to caring for the people of that city, fending off famine by feeding them from stores of grain He had safeguarded for just such an eventuality. 'Abdu'l-Baha's humanitarian services and promotion of intercultural harmony were recognized by the British government, which, at the end of the war, conferred upon Him a knighthood, a title He acknowledged, although He declined to use it. He passed away in 1921 and is buried on Mount Carmel in a vault near where the remains of the Bab were interred by Him some years before. Among the significant legacies bequeathed to history by 'Abdu'l-Baha was a series of letters, called the Tablets of the Divine Plan, addressed to the Baha'is of North America during the years of World War I. These fourteen letters directed the recipients to scatter to countries on all continents and share with THE BAHA.'f COMMUNITY their populations the teachings of Baha'u'llah-a mandate that led to the global expansion of the Baha'i community. Another legacy of' Abdu' 1-Baha was His Will and Testament, which Baha'is regard as the charter of the administrative order conceived by Baha'u'lhih. In this document, 'Abdu'l-Baha appointed His eldest grandson, Sho ghi Effendi, to succeed Him after His passing as Guardian of the Baha'i Faith and authorized interpreter of its teachings. During the period of his Guardianship, from 1921 to 1957, Shoghi Effendi concentrated his attention on four main areas: the development of the Baha'i World Centre in the environs ofHaifa, Israel; the translation and interpretation of the Baha'i sacred writings; the rise and consolidation of the institutions of the administrative order of the Baha'i Faith; and the implementation of 'Abdu'l-Baha's plan for the propagation of the Baha'i Faith around the world. At the Baha'i World Centre, Shoghi Effendi effected the construction of a superstructure for the mausoleum containing the remains of the Bab, which had been brought from Persia to the Holy Land and been interred by 'Abdu'l-Baha in a tomb on Mount Carmel in a spot designated by Baha'u'llah. Shoghi Effendi beautified and expanded the simple native stone structure, which is today a site of pilgrimage for Baha'is from all over the world. He enhanced the Baha'i properties, particularly the site of Baha'u'llah's grave at Bahji, with gardens of striking beauty, and he also initiated the construction of the International Baha'i Archives building to house and preserve artifacts from the early days of the Baha'i Faith. The International Archives building was the first structure built on the arc-shaped path on the site designated as the world administrative center of the Baha'i community. It was completed in 1957. In concert with the actions he took to develop the Baha'i World Centre and lay the foundations, literally and figuratively, for the further course of that development, Shoghi Effendi was also instrumental in interpreting the writings of Baha'u'llah and 'Abdu'l-Baha and translating them from the original Persian and Arabic into English. The Guardian had served as secretary for a number of years to 'Abdu'l-Baha and at the time of the latter's passing was a student at Oxford University. His mastery of Persian, Arabic, and English, coupled with the authority conferred upon him by 'Abdu'l-Baha as the appointed interpreter of those writings, made him uniquely qualified to undertake their translation. He also translated a history of the Babi Faith, authored a history of the first century of the Baha'i Faith, called God Passes By, and wrote thousands of letters to communities and individuals around the world, elucidating passages from the writings, and thus giving direction and impetus to Baha'i activities. Development of the Administrative Order Shoghi Effendi's work in developing the Baha'i administrative order is one of the most dramatic legacies of his years as Guardian. The first step in this development was to encourage the organized, planned expansion of Baha'i communities in places where local and national Baha'i councils, known as Spiritual Assemblies, would eventually be established. The Guardian effected this global expansion of Baha'i communities through a series of international plans that ran for varying numbers of years and during which twelve National Spiritual Assemblies were founded. At the time of Shoghi Effendi's sudden passing in 1957, the Baha'i community was in the middle of a global plan of expansion and consolidation called "The Ten Year Crusade." During this period, which concluded in 1963-the centenary of Baha'u'llah's declaration of His mission in the Garden of Riqvan in Baghdad-the goal was to open 132 new countries and major territories to the Faith and expand existing communities in 120 countries and territories previously opened to the Faith. These ambitious targets were actually exceeded by the end of the plan, in spite of the difficulties posed by the Guardian's death. 'Abdu'l-Baha, in His Will and Testament, had authorized the continuation of the Guardianship through the appointment by the Guardian of a successor from among his own sons, should THE BAHA:f COMMUNITY he have them, or other direct descendants of Baha'u'llah. Such a designation was dependent upon the decision of Shoghi Effendi whether an individual could be named who met the demanding spiritual qualifications specified by Baha'u'llah and 'Abdu'l-Baha. Shoghi Effendi had no children and died without designating such a Guardian to follow him. He had, however, taken steps toward the election of the Universal House of Justice, the supreme governing body of the Baha'i Faith which was to function, with him, as one of the two authorized successors provided for in the writings ofBaha'u'llah and 'Abdu'l-Baha. He had also appointed a number of individual Baha'is to an auxiliary institution of the Guardianship called "Hands of the Cause of God." These individuals had been charged with the duty of protecting the unity of the faith and collaborating with the National Spiritual Assemblies around the world to ensure that the goals of the Ten Year Crusade were won. Upon the passing of Shoghi Effendi, these persons gathered together to guide the Baha'i community to the completion of the plan initiated by the Guardian and towards the first election of the Universal House of Justice, which took place in April 1963. Conceived by Baha'u'llah Himself, the institution of the Universal House of Justice is established on principles laid down in the Baha'i sacred writings. Its election, by the members of the 56 National Spiritual Assemblies that existed in April 1963, clearly demonstrated the principle of unity so central to the Baha'i Faith, with the nine elected members coming from four continents and representing a variety of religious and ethnic backgrounds. Basing itself on the authority conferred on it by the Founder of the Faith, the Universal House of Justice has stood as the acknowledged central authority in the worldwide Baha'i community since 1963. During the last 32 years, the Universal House of Justice has launched six global plans for the advancement of the Faith. From a worldwide population of 408,000 in 1963, the Baha'i community has grown to approximately five million members; the number of National and Regional Spiritual Assemblies has grown from 56 to 174; and the number of Local Spiritual Assemblies has increased from 3,5 55 to over 17,000. Baha'is live in some 235 countries and territories around the planet. Spiritual and Moral Teachings and Baha'i Community Life The force that unites this widely diverse body of people is a unity of vision gained from belief in Baha'u'llah as a Manifestation of God, in the social and administrative structures He established, and in the spiritual and moral teachings He propagated. Central to these spiritual teachings is the concept that there is only one God and that the major religions of the world have been established by Messengers or Manifestations of this one Divine Reality: Abraham, Krishna, Moses, Buddha, Zoroaster, Jesus, and Mu)fammad, who have been sent by the Creator progressively throughout history to deliver a divine message commensurate with humanity's stage of development. The spiritual essence of all the major religions, in the Baha'i view, is the same: that humanity has been created to know and to worship God. Only the religions' social teachings change through the process of this progressive revelation. The Baha'i perspective is optimistic, seeing the cumulative benefits of progressively revealed religions as fundamental to an "ever-advancing civilization." What divides various religious communities, Baha'is believe, comes not from God but from humanity and its accretions to the essential religious teachings brought by each divine Messenger. In this new stage of humanity's development, the time has come for the recognition of the unity of the human race, for the establishment of the equality of women and men, for the elimination of the extremes of wealth and poverty, and for the realization of the age-old promise of universal peace. Likening the development of the human race to that of a child, the Baha'i writings say that we have passed through the stages analogous to infancy and childhood and are now enduring a tumultuous adolescence, on the threshold of maturity. Baha'u'llah taught that humanity is destined to come of age, but the course it takes to achieve that goal is entirely in its own hands. To promote the development of a society in which Baha'i THE BAHA'I COMMUNITY ideals can be fully realized, Baha'u'llah established laws and moral teachings that Baha'is are called upon to follow. Central to these is daily obligatory prayer. Study and meditation upon the Baha'i sacred writings is also enjoined upon believers each morning and evening. Baha'is between the ages of 15 and 70,~ with the exception of women who are pregnant or menstruating, as well as nursing mothers and the sick, observe a nineteen-day, dawn-to-dusk fast each year. Baha'u'llah referred to prayer and fasting as the "twin pillars" of faith, an indication of their importance and the benefits to be gained from them. He also raised work to the level of worship. The main repository ofBaha'u'llah's laws is a volume entitled the l(itab-i-Aqdas, or the Most Holy Book. There are no dietary restrictions in the Baha'i Faith, but the consumption of alcohol and the use of narcotic and hallucinogenic drugs are forbidden, as they affect the mind and interfere with spiritual growth. Baha'u'llah counselled Baha'is to be honest and trustworthy, to render service to humanity with an abundance of deeds rather than mere words, to be chaste in their relationships with others, and to avoid gossip and backbiting. He forbade lying, stealing, adultery, sodomy, and promiscuity. The importance of the family is central to Baha'i community life, as is the moral and spiritual education of children. Baha'is often gather together in their communities to study the sacred writings of their faith and to pray, but a central feature in Baha'i community life is a meeting called "the Nineteen Day Feast," at which all members join in worship, consult about community affairs, and socialize. For the time being, pending the further development of Baha'i communities, these meetings often occur in rented facilities, people's homes, or, in some locations, in the local Baha'i center. The Baha'i writings call for the erection in each community of a beautifully designed House of Worship, set in exquisite gardens and functioning as a spiritual center of activity. A variety of social and humanitarian institutions are also to be established around it. A Baha'i House of Worship presently exists on each continent, and sites have been purchased around the world for construction of many more in the future. They are open to people of all faiths--or those professing no particular faith-for prayer and meditation. Services are nondenominational. There are no sermons, only readings and prayers from the Baha'i writings and scriptures of other world faiths and music by an a capella choir. This preserves for worshippers the sacredness of the experience of hearing and meditating upon the Holy Word without the interference of man-made concepts. Aims, Objectives, and Activities As the Universal House of Justice stated in a message addressed to the peoples of the world, written in October 1985 on the eve of the United Nations International Year of Peace, "Acceptance of the oneness of mankind is the first fundamental prerequisite for reorganization and administration of the world as one country, the home ofhumankind." The ultimate aim of the Baha'i Faith is the establishment of unity among all the peoples of the world, and it is because of its orientation towards unity on an international scale that the Baha'i community has been active at the United Nations since that organization's inception. Today the Baha'i International Community, an extremely active nongovernmental organization (NGO) which represents the collective voice of the national Baha'i communities around the world, enjoys consultative status with the Economic and Social Council (ECOSOC). It is particularly involved in addressing human rights issues, the needs of women and children, and environmental concerns, as well as pursuing sound sustainable development policies. To coordinate its international efforts in these areas, the Baha'i International Community's United Nations Office and Office of Public Information, as well as Offices of the Environment and for the Advancement of Women, collaborate with National Spiritual Assemblies around the world in various projects and representations at international gatherings. The activities of the Baha'i International Community at the United Nations have earned it a reputation as one of the most effective religious NGOs in the UN system. Its national and international representatives have taken active roles in major international events such as the Earth Summit in Rio de Janeiro in June 1992, the United Nations World Conference on Human Rights in Vienna in June 1993, the World Summit for Social THE BAf-IA'f COMMUNITY Development in Copenhagen in March 1995, and the Fourth World Conference on Women in Beijing in September 1995. Beyond the scope of the United Nations, Baha'is look towards a day when a new international order will be established, a commonwealth to which all the nations of the world will belong. As Shoghi Effendi wrote in 1936, The unity of the hutnan race, as envisaged by Baha'u'lhih, implies the establishment of a world cmnmonwealth in which all nations, races, creeds and classes are closely and permanently united, and in which the autonomy of its state members and the personal freedom and initiative of the individuals that compose them are definitely and completely safeguarded. This commonwealth must, as far as we can visualize it, consist of a world legislature, whose members will, as the trustees of the whole of tnankind, ... enact such laws as shall be required to regulate the life, satisfy the needs and adjust the relationships of all races and peoples. A world executive, backed by an international Force, will carry out the decisions arrived at, and apply the laws enacted by, this world legislature, and will safeguard the organic unity of the whole commonwealth. A world tribunal will adjudicate and deliver its cmnpulsory and final verdict in all and any disputes that may arise between the various eletnents constituting this universal systetn. Shoghi Effendi went on to describe the tremendous benefits to humanity resulting from such a world order: The enormous energy dissipated and wasted on war, whether econmnic or political, will be consecrated to such ends as will extend the range of human inventions and technical developtnent, to the increase of the productivity of tnankind, to the extermination of disease, to the extension of scientific research, to the raising of the standard of physical health, to the sharpening and refinement of the human brain, to the exploitation of the unused and unsuspected resources of the planet, to the prolongation of human life, and to the furtherance of any other agency that can stitnulate the intellectual, the tnoral, and spiritual life of the entire hutnan race. 1 1. Shoghi Effendi, The World Order ofBaha 'u 'llah: Selected Letters, 2d rev. ed. (Wilmette: Baha'i Publishing Trust, 1974), pp. 203-04. ----------- ~---------- To make its aims and objectives widely known and to promote its perspective on various issues, the Baha'i International Community has been active not only in collaborating with like-minded organizations in and out of the United Nations but has also been engaged in public relations efforts designed to bring spiritual and social principles of the Faith to the attention of the generality of humankind. Information about the Baha'i Faith became much more widely disseminated than it had been as international news media reported the persecution of the Baha'is of Iran which came in the wake of the 1979 Iranian revolution. More than 200 members of the Faith were executed for their belief, considered as heresy by the regime, and thousands more were imprisoned, fired from their jobs, or had their homes confiscated or their pensions cut off as a result of government orders. Baha'is around the world responded in unity to the situation in Iran~the land in which their religion was born~by petitioning their governments to take action against this treatment; and it is, to some degree, as a result of these efforts that the persecutions were not more extreme. Executions have ceased, although Iran's Baha'is are still denied fundamental rights and freedoms. The Baha'i community has also taken a proactive approach in promulgating its views. The statement on peace issued by the Universal House of Justice in 1985, entitled The Promise of World Peace, sparked a worldwide campaign of presentations and public education projects that lasted throughout the International Year of Peace and beyond and encompassed government figures and leaders of thought, as well as the general population. To mark the centenary ofBaha'u'llah's passing in 1992, the Baha'i International Community's Office of Public Information published Baha 'u 'llah, a statement about the Faith's Founder, detailing His life, His teachings, and His mission. Events of the year itself, notably the commemoration in the Holy Land in May 1992 of the centenary of the passing ofBaha'u'llah, involving some 3,000 participants from all over the world, and the Baha'i World Congress held in New York City in November 1992, which attracted some 27,000 Baha'is from around the globe, caused much publicity for the Faith. In January 1995, the Office of Public THE BAI-IA'f COMMUNITY Information released another major statement on social development, entitled The Prosperity of Humankind. Widely disseminated at the World Summit for Social Development in Copenhagen in March 1995, the statement promises to lead to further engagement of the Baha'i community with leaders of thought in this field. Most recently, a statement entitled Turning Point for All Nations was released to contribute to the discussions on the future of the United Nations that marked the organization's fiftieth anniversary. 2 Aside from large-scale public relations activities and the publication of statements on different themes, the Baha'i community has been continually engaged in a series of international teaching plans, and it has seen rapid expansion in different parts of the world, most notably in Eastern Europe and the former Soviet Union, where national Baha'i communities have been established in recent years following the collapse of long-standing political barriers. Czechoslovakia, Romania, and the former USSR were the first, in 1991; Albania, Azerbaijan, the Baltic States, Central Asia, Hungary, Poland, and Russia, Georgia, and Armenia, as well as the Ukraine, Belarus, and Moldova, followed in 1992. In 1994 five National Assemblies, Turkmenistan, Kazakhstan, Kyrgyzstan, Tajikistan, and Uzbekistan, were established where the single community of Central Asia had existed before. Slovenia and Croatia also elected their first Regional Spiritual Assembly, and National Spiritual Assemblies came into existence in Cambodia and Mongolia. Five National Assemblies were formed in 1995 as well-Armenia, Georgia, and Belarus each formed its own National Assembly, as did Eritrea and Sicily. The existence and growth of the Baha'i community offers irrefutable evidence that humanity, in all its diversity, can learn to live and work together in harmony. While Baha'is are not unaware of the turmoil in the world surrounding them, their view is succinctly depicted in the following words, taken from The Prosperity of Humankind: 2. See pp. 241-83 for the full text of this statement. THE BAHA'I WORLD A world is passing away and a new one is struggling to be born. The habits, attitudes, and institutions that have accutnulated over the centuries are being subjected to tests that are as necessary to hutnan developtnent as they are inescapable. What is required of the peoples of the world is a tneasure of faith and resolve to tnatch the enormous energies with which the Creator of all things has endowed this spiritual springtitne of the race. The source of this faith and resolve is the message of hope offered to humanity by the teachings of Baha'u'llah. It is a message that deserves the thoughtful consideration of all those who yearn for peace and justice in the world. ITINGS AND ESSAGES Writings ofBaha'u'lhih T he All-Knowing Physician hath His fmger on the pulse of mankind. He perceiveth the disease, and prescribeth, in His unerring wisdom, the remedy. Every age hath its own problem, and every soul its particular aspiration. The remedy the world needeth in its present-day afflictions can never be the same as that which a subsequent age may require. Be anxiously concerned with the needs of the age ye live in, and center your deliberations on its exigencies and requirements. We can well perceive how the whole human race is encompassed with great, with incalculable afflictions. We see it languishing on its bed of siclmess, sore-tried and disillusioned. They that are intoxicated 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 lmowledge of the remedy. They have conceived the straight to be crooked, and have imagined their friend an enemy. Incline your ears to the sweet melody of this Prisoner. Arise, and lift up your voices, that haply they that are fast asleep may be awakened. Say: 0 ye who are as dead! The Hand of Divine bounty proffereth unto you the Water of Life. Hasten and drink your fill. Whoso hath been re-born in this Day, shall never die; whoso remaineth dead, shall never live. 0 ye members of Assemblies in that land [England] and in other countries! Take ye counsel together, and let your concern be only for that which profiteth mankind and bettereth the condition thereof; ifye be of them that scan heedfully. Regard the world as the human body which, though at its creation whole and perfect, hath been afflicted, through various causes, with grave disorders and maladies. Not for one day did it gain ease, nay, its siclmess waxed more severe, as it fell under the treatment of ignorant physicians, who gave full rein to their personal desires, and have erred grievously. And if at one time, through the care of an able physician, a member of that body was healed, the rest remained afflicted as before. Thus informeth you the All-Knowing, the All-Wise. We behold it, in this day, at the mercy of rulers, so drunk with pride that they cannot discern clearly their own best advantage, much less recognize a Revelation so bewildering and challenging as this . . . .That which God hath ordained as the sovereign remedy and mightiest instrument for the healing of the world is the union of all its peoples in one universal Cause, one common Faith. This can in no wise be achieved except through the power of a skilled, an all-powerful, and inspired Physician. The Great Being saith: 0 ye children of men! The fundamental purpose animating the Faith of God and His Religion is to safeguard the interests and promote the unity of the human race, and to foster the spirit of love and fellowship amongst men. Suffer it not to become a source of dissension and discord, of hate and enmity. This is the straight Path, the fixed and immovable foundation. Whatsoever is raised on this foundation, the changes BAHA'I SACRED WRITINGS and chances of the world can never impair its strength, nor will the revolution of countless centuries undermine its structure. Our hope is that the world's religious leaders and the rulers thereof will unitedly arise for the reformation of this age and the rehabilitation of its fortunes. Let them, after meditating on its needs, take counsel together and, through anxious and full deliberation, administer to a diseased and sorely-afflicted world the remedy it requireth ... It is incumbent upon them who are in authority to exercise moderation in all things. Whatsoever passeth beyond the limits of moderation will cease to exert a beneficial influence. Consider for instance such things as liberty, civilization and the like. However much men of understanding may favorably regard them, they will, if carried to excess, exercise a pernicious influence upon men ... Please God, the peoples of the world may be led, as the result of the high endeavors exerted by their rulers and the wise and learned amongst men, to recognize their best interests. How long will humanity persist in its waywardness? How long will injustice continue? How long is chaos and confusion to reign amongst men? How long will discord agitate the face of society? ... The winds of despair are, alas, blowing from every direction, and the strife that divideth and afflicteth the human race is daily increasing. The signs of impending convulsions and chaos can now be discerned, inasmuch as the prevailing order appeareth to be lamentably defective. I beseech God, exalted be His glory, that He may graciously awaken the peoples of the earth, may grant that the end of their conduct may be profitable unto them, and aid them to accomplish that which beseemeth their station. . . .The heaven of statesmanship is made luminous and resplendent by the brightness of the light of these blessed words which hath dawned from the dayspring of the Will of God: It behoveth every ruler to weigh his own being every day in the balance of equity and justice and then to judge between men and counsel them to do that which would direct their steps unto the path of wisdom and understanding. This is the cornerstone of statesmanship and the essence thereof. From these words every enlightened man of wisdom will readily perceive that which will foster such aims as the welfare, security and protection of mankind and the safety of human lives. Were men of insight to quaff their fill from the ocean of inner meanings which lie enshrined in these words and become acquainted therewith, they would bear witness to the sublimity and the excellence of this utterance. If this lowly one were to set forth that which he perceiveth, all would testify unto God's consummate wisdom. The secrets of statesmanship and that of which the people are in need lie enfolded within these words. This lowly servant earnestly entreateth the One true Godexalted be His glory-to illumine the eyes of the people of the world with the splendor of the light of wisdom that they, one and all, may recognize that which is indispensable in this day. That one indeed is a man who, today, dedicateth himself to the service of the entire human race. The Great Being saith: Blessed and happy is he that ariseth to promote the best interests of the peoples and kindreds of the earth. In another passage He hath proclaimed: 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. The purpose of religion as revealed from the heaven of God's holy Will is to establish unity and concord amongst the peoples of the world; make it not the cause of dissension and strife. The religion of God and His divine law are the most potent instruments and the surest of all means for the dawning of the light of unity amongst men. The progress of the world, the development of nations, the tranquillity of peoples, and the peace of all who dwell on earth are among the principles and ordinances of God. Religion bestoweth upon man the most precious of all gifts, offereth the cup of prosperity, imparteth eternal life, and showereth imperishable benefits upon mankind. It behoveth the chiefs and rulers of the world, and in particular the Trustees of God's House of Justice, to endeavor to the utmost of their power to safeguard its position, promote its interests and exalt its station in the eyes of the world. In like manner it is incumbent upon them to enquire into the conditions of their subjects and to BAHA:f SACRED WRITINGS acquaint themselves with the affairs and activities of the divers communities in their dominions. We call upon the manifestations of the power of God-the sovereigns and rulers on earth-to bestir themselves and do all in their power that haply they may banish discord from this world and illumine it with the light of concord. It is incumbent upon everyone to firmly adhere to and observe that which hath streamed forth from Our Most Exalted Pen. God, the True One, beareth Me witness, and every atom in existence is moved to testify that such means as lead to the elevation, the advancement, the education, the protection and the regeneration of the peoples of the earth have been clearly set forth by Us and are revealed in the Holy Books and Tablets by the Pen of Glory. We pray God-exalted be His glory-and cherish the hope that He may graciously assist the manifestations of affluence and power and the daysprings of sovereignty and glory, the kings of the earth-may God aid them through His strengthening graceto establish the Lesser Peace. This, indeed, is the greatest means for insuring the tranquillity of the nations. It is incumbent upon the Sovereigns of the world-may God assist them-unitedly to hold fast unto this Peace, which is the chief instrument for the protection of all mankind. It is Our hope that they will arise to achieve what will be conducive to the well-being of man. It is their duty to convene an all-inclusive assembly, which either they themselves or their ministers will attend, and to enforce whatever measures are required to establish unity and concord amongst men. They must put away the weapons of war, and tum to the instruments of universal reconstruction. Should one king rise up against another, all the other kings must arise to deter him. Arms and armaments will, then, be no more needed beyond that which is necessary to insure the internal security of their respective countries. If they attain unto this all-surpassing blessing, the people of each nation will pursue, with tranquillity and contentment, their own occupations, and the groanings and lamentations of most men would be silenced. We beseech God to aid them to do His will and pleasure. He, verily, is the Lord of the throne on THE BAHA'I WORLD high and of earth below, and the Lord of this world and of the world to come. It would be preferable and more fitting that the highly-honored kings themselves should attend such an assembly, and proclaim their edicts. Any king who will arise and carry out this task, he, verily will, in the sight of God, become the cynosure of all kings. Happy is he, and great is his blessedness! ... The structure of world stability and order hath been reared upon, and will continue to be sustained by, the twin pillars of reward and punishment. And in another connection He hath uttered the following in the eloquent tongue: 1 Justice hath a mighty force at its command. It is none other than reward and punishment for the deeds of men. By the power of this force the tabernacle of order is established throughout the world, causing the wicked to restrain their natures for fear of punishment. ... Take heed, 0 concourse of the rulers of the world! There is no force on earth that can equal in its conquering power the force of justice and wisdom. I, verily, affirm that there is not, and hath never been, a host more mighty than that of justice and wisdom. Blessed is the king who marcheth with the ensign of wisdom unfurled before him, and the battalions of justice massed in his rear. He verily is the ornament that adorneth the brow of peace and the countenance of security. There can be no doubt whatever that if the day-star of justice, which the clouds of tyranny have obscured, were to shed its light upon men, the face of the earth would be completely transformed . . . .Among the things which are conducive to unity and concord and will cause the whole earth to be regarded as one country is that the divers languages be reduced to one language and in like manner the scripts used in the world be confmed to a single script. It is incumbent upon all nations to appoint some men of understanding and erudition to convene a gathering and through joint consultation choose one language from among the varied 1. Arabic. BAHA'I SACRED WRITINGS existing languages, or create a new one, to be taught to. the children in all the schools of the world. 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 was entering his own home. These things are obligatory and absolutely essential. It is incumbent upon every man of insight and understanding to strive to translate that which hath been written into reality and action. FROM THE UNIVERSAL HOUSE oF JUSTICE T he Universal House of Justice, the international governing council of the Baha'i world community, was ordained by Baha'u'llah as that body charged "to ensure the continuity of that divinely-appointed authority which flows from the Source of the Faith, to safeguard the unity of its followers, and to maintain the integrity and flexibility of its teachings." 1 Thus explicitly empowered through the writings of the Baha'i Faith, the Universal House of Justice seeks continually to raise Baha'i community members' vision about their contributions to shaping society, while giving full recognition to the obstacles and challenges inherent in current world events. Significant communications of the Universal House of Justice between Ri<;lvan 1995 and Ri<;lvan 1996, which largely focus on both the expansion of the community and various aspects of its development, are highlighted here. 1. The Constitution of the Universal House of Justice (Haifa: Baha'i World Centre, 1972), p. 4. Ridvan Message (152 B.E.) Each year between 21 April and 2 May, during the twelve-day commemoration ofBaha'u'llah's public declaration of His mission in the Garden ofRi<;lvan in Baghdad, the Universal House of Justice addresses a letter to the Baha'is of the world, outlining the achievements of the past year and looking ahead to the activities of the coming year. The 1995 Ri<;lvan message (152 B.E.) focuses largely on the growing recognition of the Baha'i Faith, its role in assisting the progress of humanity, and various aspects of its community's affairs. The letter begins by noting "the despair besetting leaders of nations and peoples in their search for solutions to pressing social problems" and by seeing in their "desperation" "a world-wide cry for the Teachings of Baha'u'llah." In the face of the "tnelancholy outlook evident at the World Summit for Social Development" in Copenhagen in March 1995, for example, the Baha'i International Community's considerable presence there and its many follow-up activities undertaken after the gathering evidenced "the further advance of our world community in influencing the processes towards the Lesser Peace. " 2 Indeed, while the international conferences called by the ·United Nations may not appear to have accomplished much, Baha'is see in them "a gradual movement towards the ultimate fulfillment of the will of Baha'u'llah that the rulers of nations meet to consult and decide on the outstanding issues in an increasingly global society." In fact, the Guardian of the Baha'i Faith, Shoghi Effendi, described how the parallel processes leading to the political union of nations and to the uniting of people in one common faith would eventually draw closer together towards the end of this century, and the Universal House of Justice sees in current events evidence of the approaching fulfillment of this vision. Baha'is, then, have offered strong support to the recent series of United Nations conferences and summits. · Another indication of the wider recognition of the Baha'i Faith noted by the Universal House of Justice is the increasing number 2. For fmiher details conceming Baha'i pmiicipation in the World Summit for Social Development, see The Balui 'i World 1994-95, pp. 37--46. THE UNIVERSAL HOUSE OF JUSTICE of visits to the Baha'i World Centre by dignitaries, high-ranking government officials, and media representatives, underscoring "a trend towards a greater familiarity of the governments of the nations with the evolving center of a World Faith." Such recognition also highlights the necessity for the speedy completion of the current construction projects on Mount Carmel. Baha'is understand the act of erecting these buildings as synchronizing, in the words of Shoghi Effendi, with "two no less significant developments-the establishment of the Lesser Peace and the _evolution of Baha'i national and local institutions." Against the backdrop of despair in the wider society, developments in the Baha'i community are, in contrast, "encouraging." Aside from "heartening" advances in external affairs activities and an increase in the community's efforts to share the message of Baha'u'llah, a number of stimulating factors concerning the internal functioning of Baha'i communities around the world are highlighted. These include evolution in the work of the International and Continental Counsellors, appointed high-ranking officers of the Faith, and their auxiliaries around the globe; the emphasis on the education of children in the Baha'i community; the "vigor of the youth"; and the "gathering strength" of Spiritual Assemblies at both the national and local levels. These institutions, says the Universal House of Justice, "foster a climate of unified action" in the Baha'i community by engaging in complementary collaborative activities with individuals. By establishing such a climate, they will be able to work together "to combat the ravages of a rampant moral decadence" evident in society. The vitality of the Baha'i community is also reflected in the formation, at Ri<;lvan 1995, of five new National Spiritual Assemblies: Armenia, Georgia, Belarus, Sicily, and Eritrea. At the same time, four previously existing Assemblies, in Bophuthatswana, Ciskei, South Africa, and Transkei, tnerged into one under the jurisdiction of the National Spiritual Assembly of South Africa, reflecting the recent political reunion of the region. At Ri<;lvan 1995, then, the total number of National Spiritual Assemblies throughout the world stood at 174. Towards the close of the letter, again drawing the Baha'i community's attention to "humanity's current plight," the Universal House of Justice reiterates the importance of the efforts of individual Baha'is, reinforced by their institutions, to bring the healing message of Baha'u'llah to the peoples of the world. Indeed, the House of Justice states that "at this extraordinary moment in the history of the planet, nothing whatever is of more critical importance than inviting people of every sort and every gift to the banquet table of the Lord of Hosts," and cites 'Abdu'l- Baha' s reference to the current century as a time that will leave "traces which shall last forever." Judgement by the Supreme Court of India The theme of widening recognition of the Baha'i Faith can be seen again in a letter of 5 May 1995, in which the Universal House of Justice infonns National Spiritual Assemblies around the world of a judgement by the Supreme Court of India that refers to the teachings of the Baha'i Faith as a means for solving religious disputes. The case ruled on by the Court involved strife between Hindus and Muslims occasioned by the razing of a mosque in Ayodhya, the site where Hindus believe the god Ratna was hom thousands of years ago. The mosque's destruction ignited widespread violence and attacks on property. The Universal House of Justice cites this reference to the Baha'i Faith as evidence of its emergence from obscurity and further notes that "Reports have been received that receptive members of governments are now using the ... Teachings and principles of the Faith in directing the affairs of their countries." The House of Justice also pays tribute to the "sacrifices of the Baha'is in Iran and the solidarity of the Baha'i world in rallying around its institutions" in support of the Iranian Baha'is. These factors, it says, have led Baha'is in many parts of the world to contact their governments on behalf of their fellow believers, resulting in a greatly increased awareness of the Faith and its teachings which, in tum, leads to references to the Faith such as that made by India's Supreme Court. Increase in the Number of Continental Counsellors A letter to the Baha'is of the world written 29 October 1995 marks a significant advance in one aspect of community development, with the Universal House of Justice's announcement of the com- THE UNIVERSAL HOUSE OF JUSTICE mencement of a new five-year term of service for members of the Continental Boards of Counsellors for the Protection and Propagation of the Faith and the indication that the number of appointees will be raised from 72 to 81. After giving the names of the new Counsellors and thanking the 15 individuals retiring from their duties, the Universal House of Justice states that an important focus for the Counsellors during "the crucial period ahead" will be "fostering the evolution of local and national Baha'i institutions and ... helping the rank and file of the believers to increase their devotion to Baha'u'llah, their ardor in teaching, and their ability to draw on the tremendous power latent in the unified action of Baha'i communities." Messages at the Time of the Continental Boards of Counsellors' Conference The holding of a conference for members of the Continental Boards of Counsellors from around the world in Haifa in December 1995 occasioned several weighty messages from the Universal House of Justice. The letter of greeting to the conference, dated 26 December 1995, refers to the role of the institution of the Counsellors over the past 25 years and announces the launch of a Four Year Plan, at Ri<;lvan 1996, for the expansion and consolidation of the Baha'i world community. It also challenges the Counsellors to call forth "the wholehearted endeavors of the followers of Baha'u'llah," to raise "the level of their spiritual awareness," and to promote "the evolution of national and local Baha'i communities." In its letter specifically about the Four Year Plan, also dated 26 December 1996, the Universal House of Justice outlines its central focus as a single major accomplishment: a significant advance in the process of steady large-scale enrollments. To effect this, it writes, will require "marked progress in the activity and development of the individual believer, of the institutions, and of the local community." Discussing the responsibilities of the individual in teaching the Faith to others and of local institutions in coordinating such efforts, the House of Justice stresses that "those who enter the Faith must be integrated into vibrant local communities, characterized by tolerance and love and guided by a strong sense of purpose and collective will, environments in which the capacities of all components-men, women, youth and childrenare developed and their powers multiplied in unified action." The letter deals with a number of different aspects of the Four Year Plan, including the planning process itself, as each national community formulates its own plan within the global guidelines set by the House of Justice; the focus of the work of the Continental Counsellors in assisting national communities to formulate their plans and pursue their goals; and necessary elements for effective plans. The House of Justice spends some time on the development of "institutes," wh~ch it defmes as "organizational structures dedicated to systematic training," the purpose of which is "to endow ever-growing contingents of believers with the spiritual insights, the knowledge, and the skills needed to carry out the many tasks of accelerated expansion and consolidation" of the community. "Institutes should be regarded as centers of learning," it notes, which are designed to assist in the large-scale development of human resources in the Baha'i community. The House of Justice concludes, "It is our hope that significant progress in this direction will constitute one of the distinguishing features of the Four Year Plan." Another section of this letter is devoted to development at the local level, about which the House of Justice says, "The community must become imbued with a sense of mission and the Assembly grow in awareness of its role as a channel of God's grace not only for the Baha'is but for the entire village, town or city in which it serves." To this end, in local communities where the participation of women is lagging, "determined steps" must be taken to rectify this situation; proper annual elections of Local Spiritual Assemblies and enhancement of their functioning must be achieved (later in the message the House of Justice announces that as of Ri~van 1996 all Spiritual Assemblies around the world must be elected on the First Day of Ri~van); priority should be given to the regular holding of Baha'i children's classes; youth should be given attention. All of these factors combine to defme a first stage in the process of community developtnent, beyond which the community can further progress. The functioning of members of the Auxiliary Boards of the Continental Boards of Counsellors receives considerable attention THE UNIVERSALHOUSE OF JUSTICE in the 26 December letter, focusing on their work locally to assist the growth and development of communities and on their role in the evolution of institutes. At the conclusion of the Continental Counsellors' Conference, the Universal House of Justice released a letter to the Baha'is of the world, informing them of the launch of the Four Year Plan at Ri<;lvan 1996, referring to the deliberations of the Counsellors at their conference, and reiterating the Four Year Plan's one key goal: a significant advance in the process of large-scale enrollments of new believers. The House of Justice also summarizes the requisites necessary for progress "in the activity and development of the individual believer, of the institutions, and of the local community": The first calls for a vitality of the faith of each believer that is expressed through personal initiative and constancy in teaching the Cause to others, and through conscientious, individual effort to provide energy and resources to upbuild the cotnlnunity, to uphold the authority of its institutions, and to support local and regional plans and teaching projects. The second requires that local and national Baha'i institutions evolve 1nore rapidly into a proper exercise of their responsibilities as channels of guidance, planners of the teaching work, developers of human resources, builders of com1nunities, and loving shepherds of the 1nultitudes. The third, the flourishing of the community especially at the local level, de1nands a significant enhancement in patterns of behavior by which the collective expression of the virtues of the individual1ne1nbers and the functioning of the Spiritual Asse1nbly is 1nanifest in the unity and fellowship of the community and the dyna1nis1n of its activity and growth. The House of Justice then elaborates the "new dimensions" of the work of the Continental Counsellors, including developments in their mode of functioning, the planning process, human resource development, Local Spiritual Assembly functioning, and further development of local Baha'i communities. In concluding this message, the House of Justice states that "An auspicious beginning for the new Plan will largely depend on the results of the current one, which will end in just a few months" and continues, "There are divine deadlines to be met. Our work is --------------------------~ intended not only to increase 'the size and consolidate the foundations of our community, but more particularly to exert a positive influence on the affairs of the entire human race. At so crucial a moment in world affairs, we must not fail in our duty to take timely action on the goals set before us in the Three Year Plan." Persian Edition of the Kitab-i-Aqdas On 28 December 1995, the Universal House of Justice announced to all National Spiritual Assemblies the publication of a Persian edition ofBaha'u'llah's Book of Laws, the Kitab-i-Aqdas or Most Holy Book, in January 1996. The text of the K.itab-i-Aqdas itself remains in the original Arabic and other sacred writings in the volume are in their original language, either Persian or Arabic. The introduction, notes, and other supplementary material from the English edition are published here in Persian. New National Spiritual Assemblies, Ri