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| No. 438 | BAHA’I YEAR 124 | SEPTEMBER 1967 |
Entrance to house of Riḍá Big where Bahá’u’lláh stayed for about one year.
BAHÁ’U’LLÁH IN ADRIANOPLE[edit]
SAY, this Youth hath departed out of this country and deposited beneath every tree and every stone a trust, which God will erelong bring forth through the power of truth.
BAHÁ’U’LLÁH
in Suriy-i-Ra’is
(God Passes By p. 181)
House of Riḍá Big where Bahá’u’lláh stayed in 1866
Places where Bahá’u’lláh stayed in Adrianople (Edrine), Turkey
| Date | Place where He stayed | Location | How long |
|---|---|---|---|
| Dec. 12, 1863 | Khán-i-‘Arab, a two-story caravanserai |
Near house of ‘Izzat Áqá | 3 nights |
| Dec. 15 | “a house suitable only for summer habitation’ |
Murádíyyih quarter near Takyiyd-Mawlavi (dervish seminary) |
1 week |
| Dec. 22 | “another house” | in same quarter, near Mosque |
about 6 months |
| About June 1864 | House of Amru’lláh (House of God’s Command) — “more commodious quarters” |
“on north side of Mosque of Sultan Salim” |
over 2 years |
| (1866) “Shavvál 22, 1282 A.H.” |
House of Riḍá Big — “rented by His order” for Himself and His Family (separation from Mirzá Yahyá) |
next to house of ‘Izzat Áqá | about 1 year |
| ca. 1866-67 | House of Amru’lláh (second time) |
3 months | |
| (1867-1868) | House of ‘Izzat Áqá — where Súriy-i-Mulúk revealed, Sept. 1867 |
near Khán-i-‘Arab | 11 months |
| Aug. 12, 1868 | departure from Adrianople |
Total length of exile in Adrianople: 4 years, 8 months, 22 days, as given by Shoghi Effendi in “Historical Data” gleaned from Nabíl (Vol. II).
See also God Passes By, pages 161-182; and article by Martha L. Root, “A Visit to Adrianople,” Bahá’í World, vol. V, p. 581.
Universal House of Justice Defines Nature and Purpose of Proclamation[edit]
Dear Bahá’í Friends,
In just over three months the period of the world-wide proclamation of the Faith will be opened at the six Intercontinental Conferences called to celebrate the centenary of the revelation of the Súriy-i-Mulúk. Those conferences will provide an opportunity for representatives of the National Spiritual Assemblies to exchange ideas and coordinate plans for the proclamation which will continue throughout the remaining five and a half years of the Plan.
The stimulating effect of this interchange of ideas will produce greatly increased momentum throughout the world, but inasmuch as many projects must be worked out before that date, we feel a few additional comments on the nature and purpose of proclamation will be helpful now.
Proclamation comprises a number of activities, of which publicity is only one. The Universal House of Justice itself will be conveying the Message of Bahá’u’lláh to the heads of all states, but, in addition to this, one of the most important duties of each National Spiritual Assembly is to acquaint leaders of thought and prominent men and women in its country with the fundamental aims, the history and the present status and achievements of the Cause. Such an activity must be carried out with the utmost wisdom, discretion and dignity. Publicity connected with such approaches must be weighed very carefully, as it may be unwise or discourteous. This is, of course, a long-range program, for such things cannot be rushed, but it must be given constant attention.
Another aspect of proclamation is a series of teaching programs designed to reach every stratum of human society — programs that should be pursued diligently and wisely, using every available resource.
Publicity itself should be well-conceived, dignified and reverent. A flamboyant approach which may succeed in drawing much initial attention to the Cause, may ultimately prove to have produced a revulsion which would require great effort to overcome. The standard of dignity and reverence set by the beloved Guardian should always be upheld, particularly in musical and dramatic items; and photographs of the Master should not be used indiscriminately. This does not mean that activities of the youth, for example, should be stultified; one can be exuberant without being irreverent or undermining the dignity of the Cause.
Every land has its own conditions, thus the kind of proclamation activity to be followed in each country should be decided by its National Spiritual Assembly. National Spiritual Assemblies need not follow or copy programs initiated in other countries.
In all proclamation activites, follow-up is of supreme importance. Proclamation, expansion and consolidation are mutually helpful activities which must be carefully interrelated. In some places it is desirable to open a teaching campaign with publicity — in others it is wiser to establish first a solid local community before publicizing the Faith or encouraging contacts with prominent people. Here, again, wisdom is needed.
We have been elated by the enthusiasm with which the Bahá’í community is preparing for the challenging months and years ahead, and we eagerly await those days but a few short months away which will open a period of such promise for the diffusion of God’s Word.
With loving Bahá’í greetings,
THE UNIVERSAL HOUSE OF JUSTICE
BAHÁ’Í WORLD CENTER
HAIFA, ISRAEL
2 JULY, 1967
COMMENTARY:
In this communication the Universal House of Justice once again comments on the purpose and nature of the world-wide proclamation of the Faith of Bahá’u’lláh which marks the third phase of the Nine Year Plan. The opening notes of the proclamation will be the Intercontinental Conferences of the believers on the six continents. It will extend to 1973, the Centenary of the Revelation of the Kitáb-i-Aqdas. The purpose is to proclaim the appearance of Bahá’u’lláh and His Message on a global scale to every stratum of human society. The nature of the campaign is a well balanced program of publicity and teaching to be pursued diligently and wisely during the remaining years of the Nine Year Plan. Each National Spiritual Assembly will plan and program the campaign for its own territory and according to its own conditions and resources. Local assemblies and individual believers will be informed and guided by their respective national assemblies as to how approaches are to be made to persons of prominence and what materials should be used for local publicity. The standards are clearly set forth by the Universal House of Justice and if followed they will undoubtedly inspire high respect not only for the Faith but for its administrative institutions.
The first stage of this proclamation which extends between the holding of the Intercontinental Conferences and Riḍván 1968, is to be devoted to commemoration of “the Centenary of the opening of that wonderful period in human history when the clouds of Divine bounty showered in lavish profusion their treasures upon men and the portals of the Kingdom were thrown open, disclosing to all who had eyes to see, a new heaven and a new earth . . .” The observance of the 150th anniversary of the birth of Bahá’u’lláh set within the framework of the world-wide proclamation of His Message provides a unique opportunity for sharing the events of this joyful celebration with a wide circle of friends of the Faith and of the Bahá’ís.
— U.S. NATIONAL SPIRITUAL ASSEMBLY.
A Visit to Persia[edit]
by Guy Murchie
EDITORIAL NOTE: This is the last in a series of notes from the diary of Guy Murchie taken on his journey to Irán in 1964, printed in BAHÁ’Í NEWS with permission of the Universal House of Justice. The photos are by Mr. Murchie, taken at the time of his journey.
Zanján
In Zanján, which in 1850 was the scene of the biggest siege in Bahá’í history involving 5000 Bábís and practically the whole of the Sháh’s army, we had trouble locating a Bahá’í house because neighboring Muslims did not like to admit knowing “heretics.” After we succeeded, however, of course we were warmly welcomed. Then we were entertained by being shown our host’s exquisite art work, for he was Loṭfulláh Mohebat, the renowned tazhib artist who illuminated the Tablets of the Báb, Bahá’u’lláh and ‘Abdu’l-Bahá with gold and floral decorations familiar to pilgrims visiting the Archives Building in Haifa. Later, after a generous meal, we were taken to some of the holy places such as a sort of martyrs’ vineyard on the outskirts of town and an ancient caravanseri where the Báb once stayed on His way from Iṣfáhán to Tabríz, a two-story hostel that is still being used and where the room He occupied is visible to all passers. (See The Dawn-Breakers, page 535)
After that we went to the modest Ḥaẓíratu’l-Quds which adjoins the ruins of the famous house of Ḥujjat now belonging to the Bahá’ís. The fort nearby is completely gone and its dimensions evidently forgotten, though it held a thousand families, and the area is occupied by newer houses that would make it hard even to dig for clues. The Bahá’ís, however, having managed to buy a few acres around Ḥujjat’s house, know at least the location and general shape of that sacred remnant though all that is visible of it is a mound of earth some sixty feet long and nearly ten feet high. It would be possible of course to excavate and restore it as a shrine almost any time but Muslim apprehension of the growing influence of the Bahá’ís is still an explosive force capable of inflicting severe damage (as happened in Shíráz and Tihrán in 1957). Meanwhile there is enough to do just coping with old-fashioned creeping injustice such as the fact that a mosque next door to the Ḥaẓíratu’l-Quds was recently enlarged by the illegal addition of new walls for several feet into the Bahá’í lot, for which present Persian law appears to offer little hope of either redress or compensation.
The northeast corner of caravanseri in Zanján where the Báb stayed overnight on His way to Tabríz.
We entered the unpretentious brick Ḥaẓíratu’l-Quds and attended a joyous meeting in its assembly room designed for up to fifty believers. Then we walked out to Ḥujjat’s mound to chant Bahá’u’lláh’s special Tablet of Visitation for Zanján and to drink in the scene of that
Bridge for a new highway being built near Zanján.
Mound covering remains of Ḥujjat’s House in Zanján (center and right) with Bahá’ís at left reading Tablet of Visitation.
agonizing but glorious battle now softened, thanks to God, by the intervening century of erosion and the growth of trees and flowers with the hills rolling north and eastward toward a snowy ridge against the cloud flecked sky. As we stood there three friendly crows cawed from a poplar behind us and a flock of purple starlings flowed like a wisp of smoke over the back of the mound, followed by four lovely hoopoes that alighted for a moment to feed in the dry grass. The hoopoe is a sizeable (eleven-inch) bird with a pinkish buff head and collapsible crest, reputed to have carried love missives from the Queen of Sheba to King Solomon — and it seemed a particular blessing that these four chose to return once again during the chant to within thirty feet of us, wheeling in the lively air like flashes of Zaynab’s eyes (she the martyr heroine of the siege who fought like Joan of Arc with the men), alighting and flicking their parasol crests (gifts of grateful Solomon) in a knowing gesture that somehow symbolized the final, mystic victory of the spirit.
Karand
Kurdish village of Karand where Bahá’u’lláh stayed and rested a few days on His way from Ṭihrán to Baghdád.
April 21
The road to Karand, a Kurdish town where Bahá’u’lláh stopped to rest from illness a few days on His way from Ṭihrán into exile in Baghdád in the bitter winter of 1853, goes through bleak mountains where the snow may drift fifteen feet deep and half-starved goats nibble at dormant apple boughs and red pomegranate buds rising out of solid ice. Travelling by mule with His pregnant wife Navváb, two brothers, two children (including the 9-year-old ‘Abdu’l-Bahá), accompanied by soldiers and presumably a servant, Bahá’u’lláh must have been saddened in leaving His native land for the last time, yet probably gladdened to begin meeting Kurds along the road. For He seems to have had a special fondness for these high-spirited people, as was evident later in His choosing to spend His two years as a nameless darvish in their mountains. Indeed in the city of Kirmánsháh, about 60 miles before Karand as you come from Țihrán, Kurds are plentiful and easily recognized by the lacy and tassled turbans of the men as well as the voluminous, dark headdresses of the women. And in the countryside approaching Karand one frequently sees the black camel-hair tents of nomadic Kurdish herdsmen, usually surrounded by a circle of six or eight fierce watch dogs, who will charge at you, followed by men with sticks and stones, if you advance upon them unannounced. On the road they ride donkeys or mules, as Bahá’u’lláh often did, sometimes mothers with several children and babies at the breast feeding happily as they ride.
Looking west across courtyard at house where Bahá’u’lláh stayed in Karand in the Kurdish mountains of western Persia on His way from Țihrán to Baghdád exile in 1853.
Karand, some fifty miles from the border of Íráq, is charmingly set against the southern slopes of spectacular, soaring, vertical ridges of rock that descend upon it from both sides of a narrow valley with an unearthly, symphonic quality accompanied by the roar of rushing streams of melted snow. After an enjoyable night in a primitive house reachable only by a narrow wood-and-mud-bridge, I was shown the town by my Bahá’í host, walking in the rain to the brick mansion where Bahá’u’lláh and His family stayed as guests of the governor, one Hayat-Quli Khan (of the ‘Aliyu’llahi sect) who was so devoted to them that he was later often considered a full believer in the new Faith. The house is near the upper (north) end of the little city, which seems small for its 15,000 inhabitants. And there stands the wide, fiat-roofed, one-story building around a big, square courtyard containing some very tall old poplars beside a bubbling fountain in the middle. The rooms where Bahá’u’lláh and His party probably slept have many tall arched windows that open on the soaring precipices and, although they are at present furnitureless and moldy with neglect, they will undoubtedly one day be restored to their former glory as still another of the many shrines of the new age — simply because, for a fleeting moment in history, He was there.
“Cleave to the Root of Knowledge and to Him Who is the Fountain Thereof”[edit]
A SURVEY OF THE WRITINGS OF BAHÁ’U’LLÁH
by Anna M. Stevenson
"The earth is but one country, and mankind its citizens,” read some of the large white lapel buttons displayed on college campuses today. It has the ring of a truism for which one does not ask the source. But for anyone who does think to ask, a door opens. He finds, “The utterance of God is a lamp whose light is these words: Ye are the fruits of one tree, and the leaves of one branch;” “. . . make of my prayer a fire that will burn away the veils that have shut me out from Thy beauty . . ;” “O My brother! When a true seeker determineth to take the step of search . . .” And he is well on his way into the Sacred Writings of the Bahá’í Faith, the newest chapter in the continuing Bible of mankind.
Sixty years ago the quest for the source of such quotations as these might have led along trails of dim and whispy carbon copies of prayers, verses, Tablets, passed from hand to hand among the early American Bahá’ís. The translations from Persian and Arabic were sometimes awkward and may have contributed to the impression that the teachings were esoteric. Today there are handsome books containing these newest Scriptures. Their attractiveness and legibility contribute to their impact as the message of religion for this day. Public and school libraries have a number of the books, and should be encouraged to carry more, especially the newer editions. The Bahá’í Publishing Trust in Wilmette, Illinois, is the source for most of the Bahá’í books presently available in English. Their catalog is in itself an excellent study aid.
Three Study Aids[edit]
The reader of Bahá’í books should have also the study guide, Know Your Bahá’í Literature, by Eunice Braun, the incredibly capable manager of the Publishing Trust. Besides listing the books, pamphlets, and other materials available, her book is immensely helpful in classifying original and secondary sources, clarifying matters of authenticity, suggesting productive uses for the published material.
A third basic study aid is the Bahá’í Glossary by Marzieh Gail. Certain Persian and Arabic terms are used frequently in Bahá’í writings. Their pronunciation and meaning can be quickly found in this book.
It will be assumed in this paper that the reader has both the catalog and Know Your Bahá’í Literature at hand. No other complete listing of the books and materials will be attempted. Rather, the emphasis will be on building and using one’s own Bahá’í library. The basic books will be all the writings of Bahá’u’lláh now available in English, all the available writings and approved transcripts of talks by ‘Abdu’l-Bahá, all the books and compilations of letters and messages by Shoghi Effendi.
As for the writings of the Báb — He is indeed seen here as the Gate, the opened gate which seems to disappear when it reveals what has been hidden, in this case the Revelation of Bahá’u’lláh, this new City of Certitude. The once voluminous writings of the Báb are contained for us mainly as quotations in other books. Beatrice Ashton has compiled them, presented them in chronological order and with historical information concerning them, in an article appearing in Bahá’í World, volume XII, pages 85-97. They are listed in Know Your Bahá’í Literature. We are perhaps most familiar with the two brief prayers in our standard prayer books, and with the Báb’s Address to the Letters of the Living found in Dawn-Breakers and also printed separately.
Gleanings at Love and Spiritual Power[edit]
One’s own Bahá’í library might for a time consist of only one book, perhaps Gleanings From the Writings of Bahá’u’lláh. This special compilation was introduced to American Bahá’ís by their National Spiritual Assembly in 1935 as follows:
“ . . . the important announcement is made that the
Guardian has given the friends a wonderful blessing
in the form of new translations of excerpts from
Tablets of Bahá’u’lláh. Within the last few days three
different manuscripts have been received from Haifa,
and with them a letter stating that these are to be
published with the title Gleanings From the Writings
of Bahá’u’lláh. It would be presumptuous to attempt
to describe their power, their beauty, their vitalizing
spirit. Suffice it to remark that Shoghi Effendi, having
renewed the Cause by instructing us in the principles
of the administrative order, now calls us to a spiritual
renewal in our knowledge of the creative Utterance of
Bahá’u’lláh.”
— BAHÁ’Í NEWS No. 92, page 11, June 1935
In the October BAHÁ’Í NEWS of that year it was announced: “Gleanings From the Writings of Bahá’u’lláh, translated by Shoghi Effendi. This work consisting of selections from Tablets which the Guardian wishes the believers to study and ponder, will be ready for distribution on October 8.”
Translated and arranged in order by Shoghi Effendi himself, these Tablets flow along in moving sequence, so that the book can be read from cover to cover as well as used as a reference on specific subjects. “Quite literally these gleanings are intended to convey the spirit of Bahá’u’lláh’s life and teachings, and not to bring together a cross-section of all His writings.” states Kenneth Christian in his introduction to the book.
He notes further that the Tablets fall into five divisions. Part I (pages 1-46) proclaims, “This is the Day. . .” Part II (pages 46-136) expounds the station of the Manifestation of God. In Part III (pages 136-200) soul and immortality are the subject matter. One is struck by the frequency of such introductions as these: “Thou hast asked Me . . . ;” “In answer to thy question
concerning the worlds of God . . . ;” “And now regarding thy question, ‘How is it that no records are to be found concerning the Prophets that have preceded Adam . . ,” Bless the questioners! In Part IV (pages 200-259) spiritual aspects of world order and the Most Great Peace are dwelt upon. Part V seems especially directed to the individual, the goals and meaning of his life. Important selections from the Kitáb-i-Aqdas are found in the book, and many beloved favorites.
“Immerse yourselves in the ocean of My words,” is a message of one Tablet, “. . . unravel its secrets . . . discover all the pearls of wisdom . . .” Gleanings presents a limitless expanse of this Ocean. Individual and group study of the book can help with the exploring, the discovering. At firesides non-Bahá’ís can share in the reading of a chosen Tablet, and its discussion, when plenty of copies of the book are provided. “Gleanings is a book for meditation and study,” writes Kenneth Christian. “It is not a book of history and facts, but of love and spiritual power. No one can understand the faith of the thousands of martyred followers of the Báb unless he catches the spirit of this book.”
A Book for Questioners[edit]
Another giant among the books of Bahá’u’lláh is the Kitáb-i-Iqán, the Book of Certitude. Again one is moved to bless the questioner who called forth the profound and lasting answers. In this case it was the maternal uncle of the Báb who sought out Bahá’u’lláh in Baghdád, one year before Bahá’u’lláh declared Himself. For eighteen years Ḥájí Mirzá Siyyid Muḥammad had apparently held out against accepting the new Faith. He had seen his young nephew’s meteoric rise to fame, then the cruel imprisonments, and execution, and the virtual extinction of His followers and His teachings in Persia. He came to Bahá’u’lláh with troubling questions. The answers were written in two days and two nights, becoming this book——for all questioners. In it are explained many of the symbolic expressions which in themselves have prevented the followers of the several religions from coming together in understanding.
Bahá’u’lláh quotes freely from Old and New Testaments, the Qur’an, Zoroastrian prophecy, poetry and tradition. One finds himself recognizing, perhaps for the first time, that all sacred writings may be seen as parts of the same great Book.
In referring to the Kitáb—i-Iqán, Shoghi Effendi states (God Passes By, page 139): “This book occupies a position unequalled by any work in the entire range of Bahá’í literature, except the Kitáb-i-Aqdas, Bahá’u’lláh’s Most Holy Book. . . . Well may it be claimed that of all the books revealed by the Author of the Bahá’í Revelation this book alone, by sweeping away the agelong barriers that have so insurmountably separated the great religions of the world, has laid down a broad and unassailable foundation for the complete and permanent reconciliation of their followers.”
“Clothed in the Garment of Brevity”[edit]
For those who wish to travel light, a pocket- or purse-size library can be found in The Hidden Words, and in The Seven Valleys and the Four Valleys. One never comes to the end of either of these small volumes, because the principal dimension is depth rather than number of pages. The earliest of Bahá’u’lláh’s books, The Hidden Words is described by Shoghi Effendi as “that marvelous collection of gemlike utterances . . . with which Bahá’u’lláh was inspired as He paced, wrapped in His meditations. the banks of the Tigris.” “No complicated theology mars the directness of the passages," says Kenneth Christian. “It is the voice of God speaking directly to the heart of man.” (Gleanings, page iv) “It contains the whole sum of all Revelations rounding to their completeness, renewed in power, and brought to perfection of unity by the crowning words of Bahá’u’lláh,” Writes George Townshend in his introduction to The Hidden Words.
Bahá’u’lláh Himself gives an introduction to the little book: “This is that which hath descended from the realms of glory . . . revealed unto the Prophets of old. We have taken the inner essence thereof and clothed it in the garment of brevity . . .”
The Seven Valleys and the Four Valleys were, again, written in answer to questions, put to Him by two learned Shay{{u|kh}s. The Seven Valleys is characterized by the Guardian as a “treatise that may well be regarded as His greatest mystical composition — the seven stages which the soul of the seeker must traverse to attain the object of its existence.” The Four Valleys is similar in theme.
Epistle to the Son of the Wolf is another major book of Bahá’u’lláh’s. Besides its startling title it has a special place among His works. It was revealed about a year before His death. “It is besides,” writes Marzieh Gail, in the introduction to the current beautiful edition translated by Shoghi Effendi “a kind of anthology, and one particularly valuable, the material having been selected by the Author Himself. It includes some of the best-known and most characteristic of His writings.”
In this case the person to whom the book is addressed had not come seeking enlightenment from Bahá’u’lláh, had rather shunned Him, and had distinguished himself by atrocities against the believers. The teachings given are, of course, for mankind.
Soaring Paths to God[edit]
Prayers and Meditations by Bahá’u’lláh. Here we are led to approach God along many soaring paths. And here we may approach, to the extent of our own capabilities, the Manifestation of God, His inmost feelings and thoughts. A helpful guide is found in an article by Rúḥíyyih KKhánum, “The Prayers of Bahá’u’lláh,” found in Bahá’í World, volume IX, pages 792, 802, and in BAHÁ’Í NEWS, March and April, 1958.
Some of the prayers are familiar to us in the smaller books. Many are to be found only here. If one could make a single choice from this treasury it might be the final selection beginning on page 324. This long prayer is a supreme expression of the universality of God’s word for this age, the message that all creation is included in the life-giving renewal. “Since Thou hast purposed, O my God, to cause all created things to enter into the tabernacle of Thy transcendent grace and favor . . . I yield Thee such thanks . . .”
Some of the Writings of Bahá’u’lláh are found in English only in the special compilation, Bahá’í World Faith. The selections here are for the most part entire Tablets rather than brief quotations. Here are given Tablets in which the laws for the new age are set forth
as brilliant ornaments, lights, effulgence. Tarázát, for instance. The First Tarázát may be exactly the right introduction to Bahá’í reading for some inquirers, and certainly can provide balance for the beginner who thinks he prefers only the more mystical examples.
Bahá’í World Faith contains also Tablet of the World, Words of Paradise, Tajalliyát, The Glad Tidings, Tablet of Ishráqát. (Important readings from ‘Abdu’l-Bahá included in this book make it of great additional value.)
The words of Bahá’u’lláh are also found in compilations such as The Divine Art of Living, and The Reality of Man. These are attractive small books with a specific interest in view. They make good introductory books for certain people, and lasting gifts.
Such are the treasuries in which we can find the teachings of Bahá’u’lláh. Every reader will find his own way among them, discover the answers that he needs in his journeying. In Kitáb-i-Iqán, page 175, we read:
We have variously and repeatedly set forth the meaning of every theme, that perchance every soul, whether high or low, may obtain, according to his measure and capacity, his share and portion thereof. Should he be unable to comprehend a certain argument, he may thus, by referring unto another, attain his purpose. ‘That all sorts of men may know where to quench their thirst.’
Members of the fourth National Spiritual Assembly of the Bahá’ís of the Philippines. Seated, left to right: Vic Samaniego, Tyshon Davis, Dominador Anunsacion, Felipe Briones. Standing: Iran Mohajer, Fe Samaniego,Toni Mantel and Neva Dulay. Absent: Luisa MapuGomez.
The Philippines[edit]
Delegates and friends at the Philippine convention, gathered in front of the Bahá’í teaching institute in Santiago, Isabella.
3000 Visitors View Bolivian Exhibition[edit]
School Trains Teachers to Assist Literacy Centers
In photo above, left: A ten-day training course was held June 20-30 at the national Bahá’í school in Cochabamba for the purpose of training young rural teachers in techniques to be used in the thirty proposed literacy centers to be established in Bolivia.
At left: Photos of the Bahá’í Exhibition in Cochabamba, June 24-29.
Below: Three thousand visitors came to the first exhibition on the Bahá’í Faith in Bolivia, held in Cochabamba. During the five-day exhibition more than a thousand pamphlets were sold. The National Spiritual Assembly plans to repeat the event in a circuit throughout the departmental capital cities of Bolivia. There was ample newspaper and radio coverage, plus notices on the postoffice bulletin board. The municipality of Cochabarnba gave permission to hold the exhibition in their Municipal Salon facing the Main Plaza. La Presna Libre published an excellent photo stating: “Since the opening of the exhibition it has been visited by a great number of people who welcomed it with favorable comments. . . . This exhibition can well be considered as a cultural event in our local environment.”
The Horizon of Italy Expands[edit]
Spotlight on Island Goals
The newly elected National Spiritual Assembly of Italy (above) has the opening and expansion of island goals as an important consideration. First row from left: Miss Taffa, Miss Boerio, Professor Bausani. Second row: Mr. DeFalco, Mrs. Bosio, Mr. Mahbubi, Mr. Robiati, Mr. Avaregan, Mr. Pappalettera. (Mr. Pappalettera resigned, as he left Italy, and Miss Pasquale was elected.)
Below are shown (left) the first meeting held on the island of Capri opened by Miss Rouhaughy Fahteazam in 1966; at right, Miss Teresa Taffa is shown with her pupils on the island of Lipari, part of the Aeolean Islands which she opened in 1966, as called for by the Universal House of Justice. This picturesque place, filled with flowers, still lives in another age.
The Italian convention appears in photo at left. Upper left photo shows Youth Symposium held at Rimini, Italy, March 25-27, with over 120 attending, including many contacts. A graduate of the first teacher training course held in February gave the public talk, followed by lively discussion.
Harlech summer school in Wales, held July 1-8, 1967.
Riḍván Message - Basis of Harlech School Sessions[edit]
The program for the Harlech summer school in Wales, held July 1-8, was based on the Riḍván Message from the Universal House of Justice. A workshop plan was utilized, enabling those present to extract as much as possible from the most meaningful phrases in the Riḍván Message, as, for example: “the unknown sea on which we must soon sail,” “a new race of man,” “raising the divine call,” etc.
Each talk imparted a sharpened realization of the great need for personal deepening in order that Bahá’ís may be prepared to deal with the results of Proclamation — as yet unknown — and for whatever calamities may engulf the world.
Hand of the Cause John Ferraby and three Auxiliary Board members contributed much to the school’s success. An inspiring session conducted by the National Spiritual Assembly emphasized the work ahead and the privilege of those chosen to undertake it.
In the middle of the week the entire school went to the memorial hall in Harlech for a public meeting, the theme of which was, “The Charter of Human Rights.”
Social activities were planned by the youth and at the close of the school an exhibition of children’s work was was given.
First Local Spiritual Assembly of the Bahá’ís of the London Borough of Wandsworth. Seated, left to right: Farzin Assassi, Meherangiz Munsiff, Terence Luke, Tahereh Vahdat, Rustom Sabit. Standing: Edmund Kollaart, Peter Hardwick (treasurer), Micheal Williams (secretary), Eruch Munsiff (chairman).
Southern California Bahá’í Summer School held July 1 through 4, 1967.
Bahá’í School in Southern California[edit]
One hundred and eighty people from Southern California enjoyed a four-day summer school high in the mountains of Cleveland National Forest over the long 4th of July week-end. The school, near the small mining town of Julian, was blessed by the presence of Hand of the Cause Dr. Ugo Giachery. He spoke of the work in all parts of the Bahá’í world, inspiring and strengthening the friends for the great tasks ahead during the balance of the Nine Year Plan of the Universal House of Justice.
Classes for adults, youth and children were held on the varying aspects of the Faith, deepening, teaching, pioneering, and living the life. Emphasis was placed on total participation, and each participant at the school, whether child, youth or adult was keenly aware of the need for the cooperation so necessary in Bahá’í living.
As each one left the campus at the end of the school session, there was a promise in the air of renewed dedication, reinvigorated spirit and a determination to carry forward to a victorious conclusion the balance of the Nine Year Plan of the Universal House of Justice.
“Marshalling of Our Resources”[edit]
Monmouth — the summer half of the Green Lake Monmouth Bahá’í Institute — attracted over 200 to the campus of Monmouth College in Illinois over the June 23-25 weekend. It was a rewarding experience for all who attended. Careful planning was evident as the full program developed through the two days. Much was gained for sharing with friends in communities across the middle of the nation.
Opening the conference and setting the high level of the short institute was Dr. Peter Khan, recently appointed Auxiliary Board member. He sharply focused on the troubles of our times as fulfillment of the prophecies of old, and the accelerated decline of the old order, to show the direct relationship to the Tablets of Bahá’u’lláh revealed one hundred years ago. With the urgency of the problem clear, the balance of the weekend sessions set forth creative ways in which the friends might marshal their resources for the Cause of God.
That all the troubles of humanity exist within the body of the Bahá’í community was pointed out in the session on Bahá’ís and their institutions; but it was made clear that the spiritual solutions for the Bahá’ís and for all humanity exist within the divinely ordained institutions of the Faith. Resources for growing as individuals in the Faith and for extending the message to greater numbers and in more effective ways were dramatically outlined and shared with those attending. New ideas were pulled forth from all the participants in the Saturday evening session, with fresh inspiration and innovations for teaching, deepening, publicity, fellowship popping out “like stars in the summer night”. Results were reported on Sunday.
For the large number of children attending there was a fully planned schedule of classes for those of all ages with emphasis on the heroic figures of the Faith as well as the principles Bahá’ís live by. There was time for fellowship, recreation, and singing for young and adults alike. One college youth made her declaration of belief in Bahá’u’lláh, thus adding to the joy of the weekend.
Many of those who attended Monmouth this summer were recently enrolled believers, attending their first Bahá’í Institute. All, both newly enrolled and veteran Bahá’ís, however, were made keenly aware of the dual direction the Faith must take at this time: deepening of the individual and within the community, and at the same time growing outwards to share the Faith of Bahá’u’lláh with a dismal and confused world.
Preparation for the coming Intercontinental Conferences in October was related, and the believers from the Central States look forward enthusiastically to the companion conference in Monmouth, when they will gather at Green Lake, Wisconsin in November following these momentous October events.
At the Great Council Fire, Healdsburg, California
California Council Fire Attracts Members of Twenty Indian Tribes[edit]
Indians, Bahá’ís and interested friends to over 700 gathered for a Great Council Fire June 23-25 on a large ranch near Healdsburg, California, partook of a period of fellowship and enthusiasm which, beginning in an informal manner, continued on a rising crescendo for the next day and a half.
Representatives of over twenty Indian tribes, Negro and white Americans, and a few people from Asia composed a whole which demonstrated in a most natural and spontaneous way the Bahá’í path to unity through diversity.
Friday evening was spent getting acquainted and with singing and story telling around the fire. On Saturday morning there were talks on various tribes, cultures and religious movements, including “Seekers for Truth,” Krishna, and Hinduism. In the afternoon came various talks on Indian prophecies that foretell the Bahá’í Faith as well as one on Wavoka, the Paiute prophet.
Bahá’í speakers explained how they had become attracted to the Faith and something about the meaning of the teachings. There were talks also by members of various Indian tribes, the Lord’s Prayer was exquisitely given in Indian sign language by a Sioux girl, and Bahá’í prayers were rendered in Indian and other languages, including a Persian chant.
The program was interspersed with dances, and singing. There was an archery demonstration by a most expert Indian bowman who captivated the admiring audience with his skill.
The barbecue dinner on Saturday evening had full attendance for whom delicious food was cooked on nine large grills. And, despite some anxious moments there was plenty for all. The evening was concluded with circle dances and singing around the fire and a showing of beautiful slides of children and nature.
The conference closed Sunday noon on a high spirit of unity and love. After the last prayer a round dance, led by three Sioux, in which all took part, forming one great circle surrounding eight small circles, symbolized the joining of all peoples and religions into one. It was abundantly evident that this spiritual meaning was grasped by many.
The master of ceremonies Saturday was Marcus Luff (Porno Indian Bahá’í), who did a splendid job of introducing speakers and keeping things moving. His fine voice and commanding presence attracted attention and respect. Equally good as master of ceremonies on Sunday was Willie Astor (Washoe Indian Bahá’í) who told interesting stories about his own tribe also. Since the invitation to the Council Fire was sent out by the Bahá’í Indians of California and Nevada it was most appropriate that these men were in charge.
Dozens who came to this gathering and had never before heard about the Faith asked for more information. Others who knew of it, but had been only mildly interested now felt their interest quickening. Most of the Indians were very shy and reserved at first, but by Sunday this gave way to enthusiasm. There were a few declarations and plans are underway for careful follow up.
As the hard working friends responsible for the gathering came to the close of the day they had the happy feeling of having experienced a great spiritual meeting at which the teachings of Bahá’u’lláh were brought to hundreds.
Glimpses of Monmouth Institute: Dr. Peter Khan and Mrs. Jane McCants address sessions of the Institute. A children’s group enjoys a period of songs.
Mexico’s Aim — Complete Goals by October Conference[edit]
Two qualities were strongly evident throughout the Mexican National Convention this year: serious intent and warm fellowship, with delegates entering eagerly into the discussions. Ruth Pringle, Auxiliary Board member, broached the spiritual aspects of the problems under discussion. The new phase of work outlined by the Universal House of Justice inspired all to work harder and to make greater sacrifices. One Mayan traveling teacher, stirred by these challenges, spoke on unity, the fund and prayer. All were moved by his spiritual insight and the simplicity of his expression. Another Mayan delegate sang a song about the coming of Bahá’u’lláh which he had composed one day while working in the fields. Bahá’ís from the Yucatan area then sang songs from the native villages. Two other Mayan delegates spoke of the great need for Bahá’í centers and offered to help in their respective villages with manual labor and with furnishing some of the materials necessary for construction.
Dynamic plans are in process for the Proclamation: more youth activities, more expansion, more consolidation, Considerable attention was given to the Panama Temple project and to the coming Intercontinental Conference.
The Convention took two important steps: (1) It recommended to the incoming National Spiritual Assembly of Mexico that all remaining goals of the Nine Year Plan be finished before the October Conference in Panama. (2) In order to help open the eight remaining virgin area states to the Faith, the believers present offered to sustain seven native pioneers for one year. (There are now five.)
The newly-elected National Spiritual Assembly is as follows: Rafael Quiroz (chairman), Eduardo Leon (vice-chairman), Glejandro Cervantes (corresponding secretary), Dina Leon (recording secretary), Juvenal Gutiérrez (treasurer), Jenabe Caldwell, Jorge Gamboa, Valeria Nichols and Edna Ford.
North East Africa
Delegates and friends present during North East African convention.
Ecuador
Members of the National Spiritual Assembly of the Bahá’ís of Ecuador, elected last April: First row, from left: Patricia Conger, Dorothy Campbell, Isabel Calderón (secretary), Segundo Davila (treasurer). Second row: Bahman Ashraghi, Fausto Maldonado, Alejandro Bemul (vice chairman). Rear: Raúl Pavón (chairman), Macario Guillén. Copies of the Message from the Universal House of Justice sent to the delegates in advance of the convention and discussion immediately following each committee report enabled delegates to receive critical and constructive consultation.
National Spiritual Assembly of the Bahá’ís of North East Africa, elected last April, with Auxiliary Board member Belete Worku. Seated, left to right: H. Ahdieh, Techeste Ahderom (secretary), Mr. Worku. Standing: Asfaw Tessema (ass’t. secretary), Ursula Samandari, Rebbi Teclemariam, Leo Neiderreitter (vice chairman), H. Farhoumand (treasurer), Iraj Yeganeh, Absent: Gila Michael Bahtu. (chairman).
Series of Public Meetings Brings Faith to Wilson, New York[edit]
Four public meetings, held on the first Sunday of each month, April through July, brought understanding of how the Faith meets today’s problems as well as answers to the question, “What is This Bahá’í?”’, to the residents of Wilson, New York. In cooperation with the Spiritual Assembly of Niagara Falls, New York, a plan was developed to answer the question in progressive stages with a final color slide presentation giving a comprehensive review of the Faith. The universality of the application of the Faith was clearly shown by the speakers who were careful to present their subjects as announced, and not just to give a general talk about the Message of Bahá’u’lláh.
Antonio Mayorga of El Salvador, a student at State Teacher’s College in Buffalo, New York presented the “Problems of El Salvador” and indicated that they were universal problems of all small nations not fully developed and that the solutions would be found in international cooperation, universal education and spiritual revitalization of the masses. In the latter part of his talk, he brought in the Bahá’í Faith showing how it would accomplish the needed changes.
Daniel Dlamini of Swaziland, a student at Rochester University, Rochester, New York, spoke on “Enlightening the Dark Continent”. By relating his personal experience of the confusion of the many Christian Missionary claims, and his eventual acceptance of the Bahá’í Faith, he stressed the need for the concept of One Faith, One God and One People.
Eight of the nineteen students at Parsons College, Fairfield, Iowa, who have declared themselves during the past nine months. Shown with them are Carol Prichard and Berdyne Halse (second and third from left) and Candy Prichard (fourth from right).
Rushidar Motlagh of Irán, professor of pyschology at State College, Fredonia, New York, presented his talk “Rising Tides of History” to illustrate the concept of progressive revelation. He selected specific spiritual and social principles and traced their evolution through a series of successive Manifestations to the coming of the Bahá’í Faith.
All three speakers showed, as they gave their talks, such a spirit of joy and love that the audience could appreciate the spirit of the Faith as well as specific teachings and ideas.
The final meeting was a showing of color slides, was titled “Bahá’í — A World Faith” and included taped commentary which accompanied the slides. Beginning with the story of the declaration of the Báb and continuing with a brief history of the Faith, including scenes of the World Congress in London it showed views of the Houses of Worship and gave teachings of Bahá’u’lláh.
Attendance was good, about half the audience at each meeting being guests. There was good publicity, including printed invitations personally distributed, news releases, and paid advertising in local papers.
The Kappus family, residents of the area who have returned from pioneering in South America, have been ably assisted in answering the question, frequently asked them by friends and neighbors, “What is this Bahá’í?”
Teaching the Faith on College Campuses[edit]
The following report from Gregory C. Dahl, chairman of the Bahá’í Association of Harvard University in Cambridge, Massachusetts, indicates some of the ways of reaching students.
That major college campuses provide a unique opportunity for teaching the Faith has been amply demonstrated during the past year by the Bahá’í Association at Harvard. The year began last fall when the small team of dedicated youth handed out 3,000 copies of a letter of introduction to the Faith, and invitations to a Bahá’í meeting, to registering students, both graduates and undergraduates. During most of the year the Association continued its five year old tradition of holding weekly discussion meetings, open to all students and advertised on over 100 bulletin boards, in the student paper, etc.
A number of special programs were also held, including talks given by Prof. Firuz Kazemzadeh of Yale, Prof. Dwight Allen of Stanford University, Marzieh Gail, Mildred Mottahedch, and Dr. Nicholas Janus; a program of slides of the World Center; and a showing of the CBS TV film, “And His Name Shall Be One”, in addition to the numerous meetings conducted by the youth themselves. Of particular success this year and last were exhibits in the undergraduate library, from which over 300 pamphlets were taken by interested students. The Association has also arranged to give gift subscriptions of World Order magazine to a number of university libraries and faculty members.
During the week-long spring recess, three members of the Harvard Association and one member of the Massachusetts Institute of Technology Discussion group made a teaching tour of colleges in North Carolina, organized by the State Goals Committee of the state and the sponsoring college clubs. Ten colleges were visited, with enormous success, during five days, and the youth addressed hundreds of interested students in classes and at public meetings. Good publicity was also obtained, the traveling youth being invited to appear on television and radio a number of times.
This was all accomplished by the Association’s four (now five) members.
A Bahá’í student in a speech class in California State College, Long Beach, California has found a way to proclaim the Faith while carrying out his class assignment. Gary Howe of Hermosa Beach, California chose “Christ’s Prophecies Fulfilled” as subject for his class
speech, using William Sears’ Thief in the Night as source of information. Much interest was shown by the students, one of whom invited him to speak to a Bible study group in a Presbyterian church. His talk there was of such interest that a second invitation has been extended to him to speak to a group in the same church.
News Briefs:[edit]
During July Mr. Winston Evans spoke twice in Seattle, at a public meeting and at one for the Bahá’ís. Both were well attended, there was good publicity, and the friends in the area feel encouraged and ready for more active teaching after the bounty of this circuit teaching.
The Bellevue, Washington Bahá’í community with the assistance of South King County, Kirkland and North King County communities entered a beautiful float in the Bellevue Summer Festival Parade. The signs stating “Oneness of Mankind” and “All Religions are One” as well as artistic flower arrangements drew comments of approval from the crowd.
The spirit of joy which Bahá’ís show in their lives was exemplified in the smiling faces of the people of varied backgrounds riding in the car which pulled the float.
Bahá’í in the News[edit]
The story of the Bahá’í Faith together with an account of its principles was given a full writeup in the Orange (Massachusetts) Enterprise and Journal for July 6 because of the life and activities of one believer in Orange, Mrs. Grace Spear who suffers from a crippling illness. The story occupies about a third of a page, including a picture of Mrs. Spear, and tells of how she found the Faith and what it has meant to her in helping her face pain and suffering. Her radiance and joy, and the teaching of the spiritual unity of mankind and its fulfillment of Christianity are among the thoughts brought out in the account of this courageous lady.
Esperanto-speaking Bahá’ís will be interested in the following item, translated into English, from Heroldo De Esperanto, May 16, 1967, in anticipation of the Congress of the Universal Esperanto Association which had been scheduled to meet in Tel Aviv, Israel, this summer.
“This year the Esperantists of the world will have a good opportunity to see things in Israel about which many have not even read. However, many millions of Christians have read of the ancient land where the three great religions were born: Judaism, Christianity and Islam. We must also mention the religion which is in sympathy with the language created by Zamenhof: Bahá’í, founded by Bahá’u’lláh, a Persian Prophet, Who suffered much for spreading His ideas, according to which the three main religions would be united, and this in turn would purge racism from the hearts of many among the various religious followers, Insh’-Alláh, say the Arabs — God willing!
Chief Judge Dr. Prakob Hutasingh of the Court of Appeals in Bangkok, Thailand, shown second from left, visits Bahá’í House of Worship and is shown the building and gardens by Dr. David S. Ruhe, Secretary of the National Spiritual Assembly, at right.
“We must not fail to mention the beautiful gardens of the Bahá’ís on the road to Mt. Carmel, which is mentioned in the Old Testament. Also other religions have beautiful monuments and temples.
“In 1934 the Esperantists of what was formerly Palestine did everything to establish our language throughout the country. In Tel Aviv, which was a village at that time, the Esperantists named a pile of sand Zamenhof Street. It is now one of the most active central points in the metropolis, which is also known as ‘Little Paradise.’”
On account of the unsettled situation in Israel, the site of the Esperanto Congress was moved to Rotterdam, The Netherlands.
Home Garden magazine for August 1967, in its column of “Travel Notes” recommends the Bahá’í gardens at the House of Worship in Wilmette as a rewarding trip for those visiting Chicago. The beauty of the Temple, and its surrounding gardens is mentioned and readers are told that group tours of the House of Worship and gardens may be arranged.
BAHÁ’Í NEWS is published for circulation among Bahá’ís only by the National Spiritual Assembly of the United States, as a news organ reporting current activities of the Bahá’í world community.
BAHÁ’Í NEWS is edited by an annually appointed Editorial Committee: Mrs. Sylvia Parmelee, Managing Editor; Mrs. Eunice Braun, International Editor; Miss Charlotte Linfoot, National Spiritual Assembly Representative.
Material must be received by the twenty-fifth of the second month preceding date of issue. Address: Bahá’í News Editorial Office, 112 Linden Avenue, Wilmette, Illinois, U.S.A. 60091.
Change of address should be reported directly to National Bahá’í Office, 112 Linden Avenue, Wilmette. Illinois, U.S.A. 60091.
