Constructive and how will Bahá'u'lláh's Resilience1 Bahá'u'lláh says pleasure, God Himself could render FIRAYDOUN JAVAHERI er of a single divine Word. Should The purpose of Divine Revelation, as- serts Bahá'u'lláh, formation in the whole character of mankind, a transformation that shall manifest itself both outwardly and in- wardly" (Kitáb-i-Íqán 240). Thus, Rev- elation has a twofold purpose: the first, to liberate humanity from the darkness of ignorance and guide it to the light of true understanding; the second, to ensure the peace and tranquility of mankind. One without the other will not work. The Universal House of Justice has expounded upon the inter- connectedness of this twofold purpose of God. First, individuals recognize the station of Bahá'u'lláh. They then arise to serve the Cause of God and by doing so, their own transformation takes effect as they develop the capac- ities latent within them. They also develop habits and attitudes that make them able to persevere and be more effective in contributing their share to an ever-advancing civilization. Bringing together material and spiritual civilization is not an easy job. It is a task that lies beyond the com- prehension and ability of any ordinary human being, whether acting alone or 1 Edited transcript of a keynote ad- dress at the 42nd Annual Conference of the Association for Bahá'í Georgia, August 2018. 8 The Journal together. Who, then, can do this work exalted purpose for humankind be realized? that if it be God's the Cause victorious through the pow- this be His intention, individuals of is "to effect a trans- indomitable strength could appear to achieve victory. However, due to God's loving providence and wisdom, it has been ordained that complete victory can only be achieved through speech and utterance, and by the endeav- ors of His ordinary servants here on earth. One of the early believers, who was deeply affected by the majesty and power of Bahá'u'lláh, writes that once, when in His presence: I said to myself: What a pity! If only the kings of the world could recognize Him and arise to serve Him, both the Cause and the be- lievers would be exalted in this day. The following day when we attained His presence, Bahá'u'lláh turned His face to me and ad- dressed the following words to me with infinite charm and lov- ing-kindness. He said "If the kings and rulers of the world had embraced the Faith in this day, you people could never have found an entry into this exalted Court. You could never have had the oppor- tunity to attain Our presence, nor could you ever have acquired the privilege of hearing the words of Studies, Atlanta, the Lord of Mankind. Of course, the time will come when the kings of Bahá'í Studies 28.4 2018

and rulers of the world will be- humanity. The Covenant is a means to come believers, and the Cause of protect and advance the process of cre- God will be glorified outward- ating a just and peaceful global society. ly. But this will happen after the An inseparable part of His Covenant is meek and lowly ones of the earth His Administrative Order, which pro- have won this inestimable boun- vides a pattern of governance that is ty." (Taherzadeh, Revelation 160) unfailingly coherent with His purpose: "Indeed, the Covenant of Bahá'u'lláh Bahá'u'lláh, in His emphatic prom- has been and will continue to be the in- ise of ultimate triumph, also states violable guarantor of the invincibility that God will "provide all the means of the Cause and its divinely-ordained by which" His purpose "can be es- institutions and the means of the ful- tablished" (Gleanings 34:5). What are filment of Bahá'u'lláh's Words" (Ta- these means? I will mention a few. herzadeh, Child 41). First is the spiritual energy needed In addition, Bahá'u'lláh has provid- to create a renewed civilization. Just as ed for the continuation of Divine guid- the animating energies of the spring- ance to humanity throughout His Dis- time penetrate the core of all mate- pensation—an indispensable means by rial things and create the conditions which the fulfillment of His purpose for new life, the creative Words of is ensured. To this end, Bahá'u'lláh has the Manifestations of God influence given us two divinely-guided Cen- hearts and souls and revolutionize hu- ters of Authority: One is the "Book," man society. The irresistible spiritual which comprises the Writings of the forces of integration released by the Manifestations of God for this day Manifestations break down manmade (the Báb and Bahá'u'lláh) and the in- barriers to progress, and thereby bring terpretations of His two authorized forth new potentialities for creating a Interpreters ('Abdu'l-Bahá and Shoghi new race of humanity and establish- Effendi); the other is the Universal ing a new civilization. The workings House of Justice. This unique institu- of these spiritual energies can be dis- tion—which, in a world where human cerned in both integrative and disinte- knowledge is mutable and progressive, grative processes. is invested with the sacred authority Bahá'u'lláh has also revealed teach- to decide on whatever is not in the ings, principles, concepts, and methods Book—has also been charged, among that shape the framework for building other duties, with the responsibili- that divine civilization, which is the ty for maintaining the integrity and integrative process. At the core of flexibility of Bahá'u'lláh's teachings, His Revelation, He has established managing the affairs of the Faith, and His Covenant, a line of succession and guiding the Bahá'í community. spiritual guidance that preserves the Divine assistance, Bahá'u'lláh as- unity of the Faith and ultimately of sures us, will also enable human beings Constructive Resilience 9

to undertake tasks that would other- of civilization-building? The lives of wise require superhuman effort and the Twin Manifestations of God for therefore seem impossible to attain. this age, the life of the Center of the The history of our Faith abounds with Covenant, and of the beloved Guard- stories of victories that can only be at- ian, comprise sources of inspiration tributed to the operation of Divine as- for us all. The spirit of determination sistance: from the undaunted courage demonstrated by the early believers in exhibited by the believers in the ear- both the East and the West are also in- liest days of the Cause in Persia, the valuable in this regard. We witness this land of its birth; to the intrepid spirit spirit in over 5,000 clusters worldwide of the pioneers from East and West, and the efforts of many individuals who spread the Faith's teachings to and groups of Bahá'ís who are trying the farthest corners of the globe; to to contribute to a more just and united the exuberant community-building ef- society. Through community-building, forts we witness in this very day. we are learning how to translate the In reviewing the factors ensuring teachings of the Faith into reality, a ultimate success, the nature of the process which requires individual and Cause of God itself must be examined. collective acts of service and sacrifice. Bahá'u'lláh asserts that His Revelation A review of the history of the Bahá'í is established upon an unassailable community of Iran where, over the foundation that the storms of human past 175 years, the believers have been strife are powerless to undermine, and subjected to injustice and oppression, whose structure the fanciful theories can also prove instructive. I will fo- of human beings cannot succeed in cus on this review, but first we need to damaging. We all know these words dedicate a few words to the nature of with which Bahá'u'lláh, referring to opposition to the Faith in that country. Himself, proclaims: "Should they cast For centuries, the Shi'a mullahs Him into a fire kindled on the conti- had been struggling to gain power in nent, He will assuredly rear His head Iran. Depending on the strength of in the midmost heart of the ocean... the central government of the day, and if they cast Him into a dark- they played different roles in running some pit, they will find Him seated the country and in shaping Iranian on earth's loftiest heights" (Summons culture. Many were also interested in 160). In other words, the DNA of the advancing their own personal power Cause of God is such that it cannot and authority. From the rise of the be destroyed; it cannot be derailed; it Báb to the present day, the clerical cannot be stopped from achieving its establishment has viewed the Faith as objectives. a challenge to essential Shi'a doctrines What, then, should be our attitude, and to their own interests. As Shoghi mindset, and approach to our individ- Effendi noted about the early days ual and collective services in the path of the Báb's Dispensation: "Fearful, 10 The Journal of Bahá'í Studies 28.4 2018

envious, thoroughly angered, the efforts to contribute to its advance- mullahs were beginning to perceive ment and, instead, propagated slander the seriousness of their position" (God against them. Passes By 11) as they foresaw not only During the Pahlavi Dynasty (1925- the waning of their influence, but also 1979), the government purported- the end of their power. The House of ly followed a system in accord with Justice has explained that the clergy secular ideas of freedom of worship, recognized in Bahá'u'lláh the Voice and the Bahá'ís were able to exercise of a coming society of justice and a few of their basic rights. However, enlightenment in which they will have as the power struggle between the no place, and this is the fundamental Shah and the mullahs went on, Bahá'ís reason why they so desperately were often used as a scapegoat, suffer- opposed Bahá'u'lláh (26 November ing a great deal of discrimination and 2003). injustice. As self-proclaimed enemies of the In 1979, with the Islamic Revo- Faith, the mullahs have used not only lution, Ayatollah Khomeini and his their pulpits and assumed moral au- clergy came to power with specific thority over their congregations, but political, social and religious goals. also, whenever they could, the ma- Key among these goals was (and is) chinery of government to implement systemic opposition to the Bahá'í com- their plans to persecute the Bahá'ís. munity. This makes Iran, at present, Across various periods of history, the only country in the world with a they have employed diverse approach- government-sponsored plan against es in their efforts against the Bahá'í the Faith. So extensive is this plan community. During the rule of the that it would be difficult, in this short Qajar Dynasty (1794-1925), the cler- space, to make even a cursory review ical establishment had significant in- of all the repressive activities in which fluence. It therefore comes as no sur- the government is engaged. Suffice it prise that in the decades following the to say that the overall aim of the gov- proclamation of the Báb (1844), until ernment, as blatantly stated in its of- the overthrow of the Qajar Dynasty ficial documents, is the eradication of in 1925, the mullahs instigated viru- the Bahá'í community in Iran and dis- lent and ongoing attacks on Bahá'ís in crediting of the Bahá'ís outside Iran cities and villages across the nation. (Dugal). This aim is being pursued They spread disinformation and dis- vigorously through a multidimension- torted the facts of history, playing on al plan, notwithstanding, among other an ill-informed population's ingrained things, its high cost to the nation in prejudices and widespread enslave- both material and moral terms. ment to conspiracy theories. They The first decade of the revolu- deliberately ignored the Bahá'ís' loy- tion witnessed hundreds of killings alty to their country and their sincere and thousands of arrests within the Constructive Resilience 11

Iranian Bahá'í community. Bahá'í in- citizens while suffering at the hands stitutions were banned. A massive of an oppressive regime. Instead, con- and ever-expanding anti-Bahá'í pro- structive resilience refers to how the paganda machine began demonizing Bahá'ís in Iran have continued to grow the Bahá'ís, and it continues to this community life and stay empowered, very day, some forty years later. Bahá'í even while being deprived of funda- holy places and cemeteries have been mental civil liberties and human rights. destroyed across Iran. Efforts aimed The Iranian Bahá'ís are systemat- at the economic strangulation of the ically modeling community-building Bahá'ís were initiated from the outset at the grassroots level, a response and still continue. The believers are demonstrated by Bahá'u'lláh during prevented from teaching or studying His exile to Baghdad. Little by little, in any university or other institution He guided the believers in exemplify- of higher learning in the country. A ing such kindness and virtuous com- large amount of wealth belonging portment that they won the hearts of to both the Bahá'í community, as the citizenry, even to the point of gain- well as individual Bahá'ís, has been ing the trust of the official representa- confiscated. tives of the Ottoman government. The manner in which the believers In light of this background, let me in the Cradle of the Faith have re- begin by first simply defining resil- sponded to this opposition has been ience itself. According to the common described by the Universal House of understandings of the term, resilience Justice as "constructive resilience." is the capacity to recover from difficul- A letter written on its behalf to the ties; elasticity and toughness are often friends in Iran praises them for striv- mentioned in this regard. In psycho- ing to transcend the opposition "with logical terms, resilience is the process that same constructive resilience that of adapting well in the face of adver- characterized" the actions of the ear- sity, trauma, tragedy, or significant ly believers when responding "to the sources of stress. duplicity of their detractors" (9 Sep- Many among the survivors of in- tember 2007). justice, who number in the millions The term "constructive resilience" today, demonstrate resilience and was first used by the Universal House achieve positive results. But the re- of Justice with a specific meaning in sponse to injustice and oppression also mind, and I would like to share with varies considerably among peoples. It you my personal understanding of that ranges from submission and accep- meaning. Before I do so, let me provide tance, to protest, resistance, open con- a brief caveat. Members of the Bahá'í frontation, and, at times, even violence. Faith do not claim to be the first group In some cases, those affected lose con- or community to have responded be- fidence in their perception of them- nignly to injustice or to remain loyal selves and their own strength. They 12 The Journal of Bahá'í Studies 28.4 2018

become drained of that spirit of initia- deviate, even slightly, from the essence tive so integral to human nature, and of the Faith's spirit. It implies that can be reduced to the level of objects they remain undisturbed by the pre- and passive victims of their rulers' vailing chaos in the world but rather decree. Indeed, some who are exposed that they see in it great opportunities to sustained oppression can become so to promote the Divine Teachings, and conditioned that, in their turn, should labor with steadfastness within this the opportunity offer itself, they ac- disorder, with the aim of growing cept the prevailing norms and take their spiritual capacity, serving others, actions that are not in harmony with and promoting human oneness. Such the very reasons for which they were a spirit of constructive resilience fos- persecuted. If they eventually come ters a process through which individ- to power, these oppressed groups can uals and communities are preserved easily fall into the same behaviors as from spiritual corrosion. It provides their former oppressors. And the cycle resources that enable the friends to goes on. free their hearts from resentment and Constructive resilience is different. to act with magnanimity toward those In the case of the Bahá'ís of Iran, it who have taken part in their mistreat- does not consist of submission or pas- ment. Promoting constructive resil- sive and patient acceptance of injus- ience certainly does not constitute a tice. Neither does it rely on believing criticism or belittlement of those who in some mysterious power that—dis- fight injustice using confrontation and connected from their actions—will other means. Rather, it is an approach free them from the chains of oppres- that the Bahá'ís are committed to, in- sion. Instead, constructive resilience is spired by Divine Teachings and hav- an energetic and purposeful response ing positive and practical results. The that is coherent with the very aim of spirit of constructive resilience can be the Faith: unity. For the Bahá'ís of discerned in every aspect of the Bahá'í Iran, it constitutes a non-adversarial, community in Iran. violence-free, but dynamic approach One such example concerns the to creating patterns of social engage- Bahá'í Institute for Higher Education ment that move away from contention. (BIHE). Immediately following the At the same time, community members 1979 Revolution, the doors of Iran's are vigorously pursuing every possible institutions of higher education were legal avenue available to correct and utterly closed to Bahá'í students and remedy the prevailing injustice. professors. Over several years, exten- Acting within the central tenets of sive efforts to explore possible solu- the Faith, constructive resilience re- tions with Muslim officials proved fu- quires that members of the Faith avoid tile. By the late 1980s, it had become compromising their beliefs and adher- obvious that Bahá'ís would not be al- ence to the Teachings. They must not lowed to enroll in Iranian universities Constructive Resilience 13

without denying their faith. There- House of Justice writes: "Perhaps the fore, the community made informal most compelling and clear example of arrangements to use the volunteer your constructive resilience is evident services of dismissed Bahá'í profes- currently in your earnest striving for sors who would teach Bahá'í youth de- knowledge, in your commitment to prived of university coursework. Indi- the loftiest values of faith and reason vidual families offered their homes for which the Cause inculcates, and in classes and laboratories. The Bahá'ís your perseverance in pursuit of higher did not seek to publicize this initiative, education." In that same letter, it attri- so as to avoid provoking the authori- butes this success to the friends being ties. The BIHE was not presented as "well aware of [their] mission" (29 a "win" over the oppressor nor was January 2014). it portrayed as retaliation. Rather, it In addition to educational repres- was a thoughtful and quiet act of col- sion, the Bahá'ís of Iran have also lective self-empowerment and moral faced tremendous difficulties as a re- imagination. sult of the government's banning of The aim of the BIHE was and re- the Bahá'í leadership and community mains to nurture the intellectual facul- institutions. Some politicians imag- ties of youth and to prepare them for ined that the imposition of such a service to their society. Despite enor- ban in 1983 and the imprisonment of mous political pressure, the Bahá'ís of the Yárán2 in 2008 would cause the Iran took fate into their own hands. believers to lose direction and hope, Their youth did not accede to being and that it would eventually cause deprived of higher education and the the general weakening of the Bahá'í community found resources, knowl- community. But the Bahá'ís trusted edge, and space to cultivate their in- the Divine Will and held firm to the nate gifts. The BIHE has withstood the belief that all that transpires serves Iranian government's ongoing efforts the Cause of God, as long as they to shut it down, and continues to oper- adhere to Bahá'í principles. The com- ate under harsh, fearful conditions. It munity stood firm and did not allow has produced thousands of graduates 2 This term refers to seven Bahá'í in a number of fields, some of whom leaders, six of whom were arrested on 14 have been able to continue their edu- May 2008 at their homes in Tehran. The cation in more than ninety accredited seventh, Mahvash Sabet, was arrested on universities around the world. 5 March 2008 while on a trip to Mashhad. This year marks the 30th anni- The seven formed the entire membership versary of the establishment of the of the now-disbanded group known as BIHE and Bahá'ís around the world the "Yárán" or "Friends in Iran," tending are proud of what the believers in to the spiritual and social needs of the Iran have achieved. Expressing its 300,000-member Bahá'í community of joy at the operation of the BIHE, the that country. 14 The Journal of Bahá'í Studies 28.4 2018

apprehension and anxiety to take root, organism seeks to maintain its nor tests to perturb their hearts. They integrity and compensate for the realized that the door to attend to their loss of a part, when the darkness individual and collective affairs is still of injustice resulted in the closure open through consultation amongst of the Bahá'í administrative insti- families and in small groups. Relying tutions in your land, you—both as on the power of divine assistance, a community and as individuals, they remained engaged in the field the other two protagonists—sus- of service and managed their affairs tained by the creative power of with moral rectitude. They carried the Covenant, succeeded in com- out their spiritual obligations with pensating for this temporary loss. steadfastness, devotion, and wisdom, (12 May 2016) and worked ever harder to maintain a vibrant community life. So exemplary In an effort to weaken the communi- was their response to this persecution ty, the Iranian government still exerts that, in 2016, on the occasion of the every effort to create a gap between eighth anniversary of the imprison- the believers and the Universal House ment of the Yárán, the House of Jus- of Justice. Many stories tell of their tice remarked: failure. Let me share one. First, I must mention that the Bahá'í prisoners, You of course know full well that when answering their interrogators, the purpose of Bahá'u'lláh's Rev- often explain the philosophy behind elation is to bring about a civili- their actions as a way to prove their zation that is neither of the East innocence. Many of the interrogators nor of the West, a civilization apparently become affected by the sin- based on coherence between the cerity and the compelling nature of material and the spiritual needs these explanations. of humankind. You also know For instance, one Bahá'í was ar- that recognizing Him marks the rested for having served as a teacher commencement of a commit- of Bahá'í children's classes and the ment to dedicate one's personal interrogator began his questioning and family life to contributing to of the believer harshly. But when the establishment of that civili- he learned the reasons for educating zation. You are well aware that children with spiritual values, he ac- the fulfilment of this goal is fa- tually asked if and how he could send cilitated through the activities his own children to these classes. At and the maturation of the three the same time, there are also those protagonists in the advancement interrogators who try to avoid the of civilization: the individual, the challenge altogether. They wish to community, and the institutions. bypass the inconvenience of convinc- Even as every living and active ing their supervisors of the innocence Constructive Resilience 15

of Bahá'ís, and ask the detainees not Economic strangulation is a third to explain their philosophies during tactic used by the government of interrogation. On one occasion, one Iran as a way to weaken the spirit of of these interrogators—who did not the Bahá'í community. It began with want to be caught in a philosophical thousands of Bahá'í employees being discussion with his Bahá'í prisoner— expelled from all government-relat- approached his task in this manner: ed offices and entities. Following this complete debarment from government "Respond to my questions with- or government-related employment, out any explanation: answer me the authorities turned their attention with a yes or no." The Bahá'í to the private sector, resorting to var- agreed and the interrogator said: ious methods aimed at severely limit- "I have two questions for you. Are ing the economic activities of Bahá'ís you a Bahá'í? And do you obey business owners and entrepreneurs. the instructions of the House In recent years, many Bahá'ís have of Justice?" The Bahá'í said that faced a new problem: When they close the answer to both questions was their shops in observance of a Bahá'í "no." The interrogator, who was Holy Day, the authorities seal off their surprised, asked, "How come?" businesses and threaten to withdraw The Bahá'í answered, "So you their business permits. Efforts local- want me to explain," and went on ly, nationally, and internationally to to say, "To be a true Bahá'í is the bring this economic apartheid to an desire of my heart. All my life I end have been ongoing since the onset have been striving to be a Bahá'í. of the Islamic Revolution in 1979. But I only hope that, by the grace of in facing this persecution with a spirit Bahá'u'lláh, I will succeed. But I of constructive resilience, the Bahá'ís, do not consider myself worthy far from resorting to common disrup- of being called a Bahá'í. As for tive responses, creatively find ways to your second question: If I were continue earning a livelihood. For ex- obeying fully the guidance of the ample, an automobile mechanic whose Universal House of Justice, you shop was sealed because he closed it should have been a Bahá'í by now, for a Bahá'í holy day, began repairing as that Body continuously empha- his customers' cars at a lower cost on sizes the importance of sharing the street in front of his shop. Nat- the Message of Bahá'u'lláh as urally, his business boomed. A few part of our efforts to build a bet- weeks later, the government unsealed ter world."3 his shop. The Iranian Bahá'í commu- nity has always found ways and means 3 This and following examples are my of assisting those in need. personal recollections from letters that A fourth strategy of the Iranian were sent to the Bahá'í World Centre. government in its efforts to demoralize 16 The Journal of Bahá'í Studies 28.4 2018

the Bahá'ís is to evoke prejudice and a Bahá'í and my heart is illumined spread slander about them among the with the light of Bahá'u'lláh. But masses, hoping to deter Bahá'ís from I want to be able to say Bahá'í taking an active role in society. At prayers in the company of other times, the authorities openly demand believers. Please tell me, what can that the believers not associate with I do? their Muslim friends and neighbors. Their aim is to exclude Iran's largest A story contained in another letter re- non-Muslim religious minority from ports what a cleric shared during one meaningful social discourse, barring of his sermons: Bahá'ís from promoting the wellbeing of the wider community. Notwith- One day I noted that a certain standing these constraints, the Bahá'ís person (with an Islamic name) remain determined to live purposeful who had regularly attended my lives in their society. In a letter sent sermons, was no longer coming. I to the Bahá'í World Centre, a young waited for a few months and there Iranian wrote: was no sign of him. I asked some- one to look for him. This person I am a 24-year-old student. A few reported to me as follows: One years ago I had a very bad traffic day I saw the person in the street. accident. A man who was not in- He was very different in his out- volved in the accident brought me look. "I called him by the name I to hospital and stayed patiently knew him. But he said "I am not until I was safely in the hands of so and so. I am now so (a mod- medical staff. He then left. I was ern Iranian name)." I asked him, very impressed with his kindness. "What has happened to you?" He Before he left I asked his name so replied: "Do you remember the that I could thank him when I left day when you and I in the compa- the hospital. He said there was no ny of the cleric got stuck on the need to know his name. However, road outside Tehran because our he did say "I am a Bahá'í, and we car had run out of fuel? Do you are all humans and supposed to as- remember how many people, all sist each other." He kissed my face supposedly Muslim, we stopped and left and I had no idea who he and asked for help and nobody re- was. This shook me and I decid- sponded? Do you remember that a ed to study the Bahá'í Faith. No lady stopped on her own to see if one was able to give me a book. I we needed help? Do you remem- went to the internet and found an ber that she gave us fuel and did address. A kind lady from abroad not accept any payment for it and sent me materials and accompa- at the end she gave us her busi- nied me for two years. I am now ness card? I followed up with her Constructive Resilience 17

and later on learned that she is a of local culture and conditions. It is Bahá'í. With her kind behavior I largely through their actions and com- was encouraged to investigate her portment that they defend their Faith faith and I am a Bahá'í now." against misrepresentation. An important characteristic of the If there is one area of activity that way the Iranian Bahá'ís are facing all the government wants to see com- these tests is a certain spirit of content- pletely stopped, it is the sharing of ment and conviction. They painstak- Bahá'í principles with Muslim people ingly make ongoing petitions to gov- and conducting activities related to ernment institutions at various levels, the institute process and communi- as well as to individuals of influence in ty-building.4 Since the government is order to end this unjust discrimination aware that Iranian citizens are more against them. Not receiving a favor- eager to learn about the Faith, it tries able solution, they seek assistance for to counteract this receptiveness by the defense of their rights from their spreading false information about the spiritual sisters and brothers, as well Bahá'ís and preventing Bahá'ís from as Bahá'í institutions in other countries. openly correcting this misinformation. Not relying on others to act first, Likewise, Bahá'ís understand that en- they patiently and creatively continue gaging in collective teaching plans and their efforts to find peaceful solutions other activities that are part of Bahá'í at home. Their aim is to live as con- community life elsewhere in the world tributing members of their society, are not appropriate in Iran under the and to fulfill their spiritual obligations. present conditions. Nevertheless, the Furthermore, they pursue these paths Bahá'ís in Iran do their best to teach of service with an exemplary spirit of the Faith while taking into account love for their country and friendship local realities. for their compatriots. They see in all Thus, on the one hand, they do not of this an opportunity for spiritual accept being deprived of their individ- growth and the enlightening influence ual expression of faith or contributing of the Cause of God. to the betterment of the world. On the As one demonstration of this un- other hand, they do not teach or open- conquerable spirit, a few years into ly share Bahá'í ideas in public places, at their imprisonment, the Yárán sent school, or at work. Whatever they do a message to the Universal House of is done with wisdom and consideration Justice. They respectfully asked the 4 The institute process includes activi- Bahá'ís of the world to refrain from ties aimed at assisting interested individu- praying for the Yárán's release. Why? als to enhance their capacities for involve- Because they could see with their own ment in community building efforts and eyes that doors were being opened for participation in constructive discourses of the progress of the Faith as a result society. of their imprisonment. The spirit of 18 The Journal of Bahá'í Studies 28.4 2018

the members of the Yárán at the time Divine assistance and to their whole- of their release, following ten years hearted obedience to the guidance of of imprisonment, the Universal House of Justice. was a testimony to this magnanimity. In this process, the Bahá'ís have One of the Yárán, when discharged further developed a number of capac- from prison, said: "I do not remember ities: the capacity to hold fervently to during these years talking to anyone one's faith and to maintain certitude in about animosity, hate, or grudges…. the Manifestation of God for this age; I was never thinking of revenge or the ability to frame events historically fighting anyone or rising up against within the processes of integration any group. I was constantly thinking and disintegration; the wisdom to cul- of equipping myself with spiritual tivate a deeper understanding of the power and energy" (Sabet). vision that Bahá'u'lláh has given to There are also stories telling of the the world of the oneness of humanity spirit of joy that many of the friends and of a just society; and the courage try to maintain, even in the harshest to enact this vision by following an conditions in prison. In brief, over all-encompassing, coherent, and prac- the course of the past 175 years of tical Plan, a path through which every unremitting oppression, the Bahá'ís individual can contribute to the estab- of Iran have steadily increased their lishment of that just society. Through clarity of vision about the mission of hardship, the Bahá'ís of Iran can per- Bahá'u'lláh and their role in it. They ceive the bankruptcy of the material have retained a confident mastery world, humbly beseech Him for Divine of their moral purpose. They have assistance, place complete reliance on learned to nourish an abiding love for Him and endure difficulties in His path their fellow citizens and for the land with unfailing and legendary patience. in which they suffer so greatly. It is, Through a lack of freedom, they have therefore, an immense joy to observe developed the strength to fulfill the a positive sea change in the attitude of daily necessities of life, survive op- many Iranian people toward the Faith pression, and exhibit courage in the and the Bahá'ís. face of hatred. Their unwavering de- The spiritual energies released by termination to seek justice with quiet so great a number of sacrifices offered fortitude demonstrates the will and in the path of God, as well as the ef- the discipline required to live a pur- forts of both Bahá'ís and members of poseful life. Ultimately, the Bahá'ís of the larger community elsewhere in the Iran have learned to experience the world to arise to defend their rights, deep joy and comfort that arises from have no doubt significantly contrib- service to others and to God. Are not uted to the realization of these signal all of these among the very capacities accomplishments. The Bahá'ís of Iran and abilities that, in our prayers, we often say that they owe this success to beseech God to help us develop? Constructive Resilience 19

Moving from the spirit of con- No matter where we live, nurtur- structive resilience demonstrated by ing spiritual capacities, approaches, the Bahá'ís of Iran, let us look at the and habits of thought is necessary larger global context. The rest of hu- to strengthening our own spirit of manity is also being battered by forc- constructive resilience. As we strive es of oppression, whether generated for the betterment of the world, the from the depths of religious, racial, messages of the House of Justice ad- and gender-based intolerance, or from dressed to the Bahá'ís of Iran over the onslaught of rampant materialism. the past few years identify some such "What 'oppression' is more grievous," capacities. We live at a time when the Bahá'u'lláh asks, "than that a soul seek- vision of Bahá'u'lláh challenges many ing the truth, and wishing to attain of the assumptions that shape contem- unto the knowledge of God, should porary discourse. In a letter addressed know not where to go for it and from to the Bahá'ís of the World, the Uni- whom to seek it?" (Kitáb-i-Íqán 31). versal House of Justice states: The fact is that the act of living in a society engulfed in materialistic Today the world is assailed by an philosophies and entangled in outmod- array of destructive forces. Ma- ed traditions and assumptions is not terialism, rooted in the West, has without its own tests for the Bahá'ís. now spread to every corner of the 'Abdu'l-Bahá said that the believers planet, breeding, in the name of in the West would experience mental a strong global economy and hu- tests so as to purify them and enable man welfare, a culture of consum- them to achieve their Divinely-con- erism. It skillfully and ingeniously ferred potential as a force for change promotes a habit of consumption in the world: that seeks to satisfy the vilest and most selfish desires, while encour- And yet, how often we seem to aging the expenditure of wealth forget the clear and repeated so as to prolong and exacerbate warnings of our beloved Mas- social conflict. How vain and fool- ter, who, in particular during the ish a worldview! And meanwhile, concluding years of His mission a rising tide of fundamentalism, on earth, laid stress on the "se- bringing with it an exceedingly vere mental tests" that would narrow understanding of reli- inevitably sweep over His loved gion and spirituality, continues ones of the West—tests that to gather strength, threatening would purge, purify and prepare to engulf humanity in rigid dog- them for their noble mission in matism. In its most extreme form, life. (Shoghi Effendi, Bahá'í Ad- it conditions the resolution of ministration 50) the problems of the world upon the occurrence of events derived 20 The Journal of Bahá'í Studies 28.4 2018

from illogical and superstitious it is they who have the responsibility notions. It professes to uphold to champion this mighty task. virtue yet, in practice, perpetuates The experience of Bahá'ís every- oppression and greed. Among where in the past few decades attests the deplorable results of the op- that, with the help of Divine assis- eration of such forces are a deep- tance and under the guidance of the ening confusion on the part of Universal House of Justice, they are young people everywhere, a sense indeed capable of initiating, under any of hopelessness in the ranks of circumstances, a sustainable and ex- those who would drive progress, pandable framework for social change, and the emergence of a myriad and of inviting large numbers of peo- social maladies. (20 October 2008) ple to contribute to this effort. As part of our constructive resilience, we need Growing numbers of people grap- to further strengthen ourselves to re- ple with how to advance social change main unaffected by the negative forces in the face of political disorder and of society and to avoid the temptation mounting injustice. They wonder how to give into pressures to adopt the pre- to respond to our global interconnect- vailing materialistic assumptions. edness, which demands new approach- Guided by the House of Justice, we es that build rather than erode social must develop a deeper understand- cohesion. As a result, questioning pre- ing of the Bahá'í approach to answer vailing assumptions, established para- the ills of humanity, firmly adhere to digms, and common wisdom is, in the Bahá'í principles, and resist the im- sight of many, a necessity. In the same pulse to defend prevailing ideas that letter, the House of Justice appeals are popular in the wider society only to us to be conscious that the contin- because it seems expedient in the mo- ued strengthening of our communi- ment. We must further consolidate our ty-building efforts will be matched by capacity to realize that only through a further decline in the old world order, sacrificial efforts and collaboration and to be on our guard lest the devel- with like-minded people can world opment of capacity in the community chaos and confusion be remedied and not keep pace with the rise in recep- rebalanced. Bahá'u'lláh's advice to tivity of a disillusioned humanity. The one of the believers is profoundly rel- House of Justice expresses confidence evant in this respect: "Sharp must be that such developments in the world thy sight, O Dhabíh, and adamant thy will cause the believers in every land soul and brass-like thy feet, if thou to reflect on the lamentable condition wishest to be unshaken by the assaults of the present order, will reinforce in of the selfish desires that whisper in them the conviction that material and men's breasts. This is the firm injunc- spiritual civilization must be advanced tion which the Pen of the Most Great together, and will remind Bahá'ís that Name hath, by virtue of the Will of Constructive Resilience 21

the Ancient King, been moved to re- on us and our success or failure. veal" (Gleanings 115:13). All humanity is disturbed and suffering and confused; we cannot 'Abdu'l-Bahá likewise says: expect to not be disturbed and not to suffer—but we don't have The beloved of the Lord must to be confused. On the contrary, stand fixed as the mountains, firm confidence and assurance, hope as impregnable walls. Unmoved and optimism are our prerogative. must they remain by even the dir- The successful carrying out of est adversities, ungrieved by the our various Plans is the greatest worst of disasters. Let them cling sign we can give of our faith and to the hem of Almighty God, inner assurance, and the best way and put their faith in the Beauty we can help our fellow-men out of the Most High; let them lean of their confusion and difficulties on the unfailing help that cometh (Unfolding Destiny 225). from the Ancient Kingdom, and depend on the care and protec- tion of the generous Lord. . . . Let them rise up to serve their Lord WORKS CITED and do all in their power to scat- ter His breathings of holiness far 'Abdu'l-Bahá. Selections from the Writ- and wide. Let them be a mighty ings of 'Abdu'l-Bahá. US Bahá'í fortress to defend His Faith, an Publishing, 2014. impregnable citadel for the hosts Bahá'u'lláh, Gleanings from the Writings of the Ancient Beauty. Let them of Bahá'u'lláh. US Bahá'í Pub- faithfully guard the edifice of lishing, 2005. the Cause of God from every side; let ———. The Kitáb-i-Íqán. US Bahá'í them become the bright stars of Publishing, 1989 His luminous skies. (Selections 10) ———. The Summons of the Lord of Hosts. US Bahá'í Publishing, And, finally, Shoghi Effendi gives us 2006. this insight into how to respond to the Dugal, Bani. "Harsh Sentences Are a confusions of today's world: Judgement Against an Entire Religious Community." Bahá'í We must expect these things: It is World News Service, 15 Au- becoming evident that the world gust 2010: news.bahai.org/ is not yet through with its labor, story/789/. the New Age not yet fully born, Sabet, Mahvash. Interview on Radio real Peace not yet right around France International, 20 Sep- the corner. We must have no il- tember 2017. lusions about how much depends 22 The Journal of Bahá'í Studies 28.4 2018

Shoghi Effendi. Bahá'í Administration. US Bahá'í Publishing, 1974. ———. God Passes By. US Bahá'í Publishing, 1979. ———.Unfolding Destiny. UK Bahá'í Publishing, 1981. Taherzadeh, Adib. The Child of the Covenant. George Ronald Publisher Ltd., 2000. ———. The Revelation of Bahá'u'lláh, Vol. 3. George Ronald Publisher Ltd, 1996. The Universal House of Justice. Message to the Bahá'ís of Iran, 29 January 2014: www.payamha-iran.org/node/228?language=en. ———. Message to the Bahá'ís of Iran, 12 May 2016: payamha-iran.org/ node/153?language=en. ———. Message to the Bahá'ís of Iran, 20 October 2008: www.bahai. org/library/authoritative-texts/the-universal-house-of-justice/ messages/20081020_001/1#893552861 ———. Message to the Bahá'ís of Iran, 26 November 2003. www.bahai. org/library/authoritative-texts/the-universal-house-of-justice/ messages/20031126_001/1#833102424