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Bahá’í News

January 1990

Bahá’í Year 146

Conservation
of the earth’s
resources

[Page 0]

Bahá’í News

Bahá’ís are directed to launch programs to battle problem of illiteracy	1
Meanwhile, conserving earth’s resources remains of great importance	2
Bahá’ís in North Carolina lend helping hand in wake of Hurricane Hugo	11
Around the world: News from Bahá’í communities all over the globe	14

Bahá’í News is published monthly by the National Spiritual Assembly of the Bahá’ís of the United States as a news organ reporting current activities of the Bahá’í world community. Manuscripts submitted should be typewritten and double-spaced throughout; any footnotes should appear at the end. The contributor should keep a carbon copy. Send materials to the Periodicals Office, Bahá’í National Center, Wilmette, IL 60091, U.S.A. Changes of address should be reported to the Management Information Systems, Bahá’í National Center. Please attach mailing label. Subscription rates within the U.S.: one year, $12; two years, $20. Outside the U.S.: one year, $14; two years, 24$. Foreign air mail: one year, $20; two years, $40. Payment in U.S. dollars must accompany the order. Second class postage paid at Wilmette, IL 60091. Copyright © 1990, National Spiritual Assembly of the Bahá’ís of the United States. World rights reserved. Printed in the U.S.A.

[Page 1]

Waging war on illiteracy

To all National Spiritual Assemblies
Dear Bahá’í Friends,

The Holy Word has been extolled by the Prophets of God as the medium of celestial power and the wellspring of all spiritual, social and material progress. Access to it, constant study of it and daily use of it in our individual lives are vital to the inner personal transformation toward which we strive and whose ultimate outer manifestation will be the emergence of that divine civilization which is the promise of the World Order of Bahá’u’lláh.

The blessings which flow from the Word of God are implicit in this instruction of Bahá’u’lláh in the Kitáb-i-Aqdas, the Mother Book of His Revelation: “Immerse yourselves in the ocean of My words, that ye may unravel its secrets, and discover all the pearls of wisdom that lie hid in its depths.” Again in the same book, He bids us recite the “verses of God every morning and evening.” An astonishing insight as to the sublime influence of the revealed Word is conveyed in this further instruction gleaned from one of His Tablets: “Intone, O My servant, the verses of God that have been received by thee, as intoned by them who have drawn nigh unto Him, that the sweetness of thy melody may kindle thine own soul, and attract the hearts of all men. Whoso reciteth, in the privacy of his chamber, the verses revealed by God, the scattering angels of the Almighty shall scatter abroad the fragrance of the words uttered by his mouth, and shall cause the heart of every righteous man to throb. Though he may, at first, remain unaware of its effect, yet the virtue of the grace vouchsafed unto him must needs sooner or later exercise its influence upon his soul.”

The most immediate access to the dynamic influence of the sacred Word is through reading. The ability to read is therefore a fundamental right and privilege of every human being. Bahá’u’lláh promotes this right in His command to parents to ensure the instruction of their sons and daughters in the “art of reading and writing.” For this essential reason, in our last Riḍván message we called attention to the need for systematic attention to be given to eventually eliminating illiteracy from the Bahá’í community. This matter must assume its proper importance as a continuing objective of that community.

Let each National and local Spiritual Assembly, according to necessity and circumstance, address itself to this objective, conscious that even where total achievement is not immediately possible, opportunities must be sought to make steady progress. Let each be confident that the shining example set by Iran, the mother community of the Bahá’í world, under the inspiration of Bahá’u’lláh’s teachings and the urging of ‘Abdu’l-Bahá and Shoghi Effendi, upholds a standard all can follow. In the earliest years of this century, when no systematic, over-all plan of education existed in Iran, the Bahá’ís seized their chance and organized a widespread program of education. Its teachers were distinguished for their ability to foster child, youth and adult edcation, which led to significant self-improvement among the Iranian Bahá’ís. The emergence of a literate Bahá’í community was an outstanding result.

Some local or national Bahá’í communities may wish to follow the example of those who have already instituted their own literacy projects and are achieving notable success; others may wish to participate in literacy programs organized by governmental or non-governmental organizations. Each community will have to determine whether to engage in one or the other, or to do both. Progress will depend not only on the initiatives of Bahá’í institutions in relation to children, but also on the active interest of adult believers who want to learn to read. Such friends should definitely be encouraged and assisted to achieve, with dignity, their heart’s desire. Certainly, the willing participation of the friends in an undertaking of such importance to the upliftment of individuals and the consolidation of the Bahá’í community as a whole will attract divine favors and confirmations.

The United Nations has declared 1990 to be International Literacy Year so as to mobilize an all-out, ongoing effort to eradicate illiteracy around the world. The literacy projects already in progress in the Bahá’í community, and those which are yet to be adopted, will surely lend support to this noble and necessary effort. Therefore, we commend the purpose of this special year to the attention of the entire Bahá’í world. The Bahá’í International Community’s United Nations Office will send National Assemblies information concerning activities associated with International Literacy Year and how Bahá’í communities may become involved. Moreover, agencies at the Bahá’í World Centre having a special interest in literacy programs will offer helpful advice as necessary, but Spiritual Assemblies need not wait to hear from them before proceeding with their own plans.

We look forward with confident expectation to your achievements toward the ultimate fulfillment of this objective which is so essential to the progress of the Bahá’í community and indeed all humanity. And we assure you, as ever, of our continuing prayers at the Holy Shrines for your success.

With loving Bahá’í greetings,

The Universal House of Justice
July 10, 1989

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Conserving our natural resources

CONSERVATION OF THE EARTH’S RESOURCES

Compiled by the Research Department of the Universal House of Justice

1. FOUNDATION PRINCIPLES

The approach of the world-wide Bahá’í community to the conservation and protection of the earth’s resources is based on a number of fundamental principles derived from the Bahá’í Writings. These include:

1.1 Nature as a reflection of the Divine

Nature is held in high regard. Bahá’u’lláh states that the contemplation of nature creates an awareness of the “signs”¹ and “tokens”² of God and constitutes proof of His existence. Thus:

“... whatever I behold I readily discover that it maketh Thee known unto me, and it remindeth me of Thy signs, and of Thy tokens, and of Thy testimonies. By Thy glory! Every time I lift up mine eyes unto Thy heaven, I call to mind Thy highness and Thy loftiness, and Thine incomparable glory and greatness; and every time I turn my gaze to Thine earth, I am made to recognize the evidences of Thy power and the tokens of Thy bounty. And when I behold the sea, I find that it speaketh to me of Thy majesty, and of the potency of Thy might, and of Thy sovereignty and Thy grandeur. And at whatever time I contemplate the mountains, I am led to discover the ensigns of Thy victory and the standards of Thine omnipotence.”³

Nature reflects the “names and attributes of God.”⁴ It is the expression of “God’s Will ... in ... the contingent world.”⁵ Bahá’u’lláh writes:

“Say: Nature in its essence is the embodiment of My Name, the Maker, the Creator. Its manifestations are diversified by varying causes, and in this diversity there are signs for men of discernment. Nature is God’s Will and is its expression in and through the contingent world. It is a dispensation of Providence ordained by the Ordainer, the All-Wise.”⁶

1.2 The earth one country

Bahá’u’lláh expounds a world view which acknowledges that “the earth is but one country, and mankind its citizens”⁷ and He calls for the promotion of “the best interests of the peoples and kindreds of the earth.”⁸

‘Abdu’l-Bahá draws attention to the increasing interdependence of the world and the fact that “self-sufficiency”⁹ is no longer possible. He envisages that the trend toward a united world will increase and will manifest itself in the form of “unity of thought in world undertakings”¹⁰ and in other important realms of existence. One critical area for unified action is that of preserving the resources of the planet.

1.3 Man’s station and responsibility

‘Abdu’l-Bahá indicates that man, “by reason of the ideal and heavenly forces latent and manifest in him,”¹¹ occupies a station that is “higher and nobler”¹² than nature, that “man is ruler over nature’s sphere and province.”¹³

“It is evident, therefore, that man is ruler over nature’s sphere and province. Nature is inert; man is progressive. Nature has no consciousness; man is endowed with it. Nature is without volition and acts perforce, whereas man possesses a mighty will. Nature is incapable of discovering mysteries or realities, whereas man is especially fitted to do so. Nature is not in touch with the realm of God; man is attuned to its evidences. Nature is uninformed of God; man is conscious of Him. Man acquires divine virtues; nature is denied them. Man can voluntarily discontinue vices; nature has no power to modify the influence of its instincts. Altogether it is evident that man is more noble and superior, that in him there is an ideal power surpassing nature. He has consciousness, volition, memory, intelligent power, divine attributes and virtues of which nature is completely deprived and bereft; therefore, man is higher and nobler by reason of the ideal and heavenly force latent and manifest in him.”¹⁴

Man, possessed of an inner faculty which plants and animals do not have, a power which enables him to discover the secrets of nature and gain mastery over the environment, has a special responsibility to use his God-given powers for positive ends. The Universal House of Justice indicates that “the proper exercise of this responsibility is the key to whether his inventive genius produces beneficial results, or creates havoc in the material world.”¹⁵

1.4 Approach toward the physical world—interaction of spiritual and material

‘Abdu’l-Bahá stresses that the development of the physical world and the happiness of mankind are dependent on both the “call of civilization, of the progress of the material world”¹⁶ and the “soul-stirring call of God, Whose spiritual teachings are safeguards of the everlasting glory, the eternal happiness and illumination of the world of humanity.”¹⁷ He states:

“However, until material achievements; physical accomplishments and human virtues are reinforced by spiritual perfections, luminous qualities and characteristics of mercy, no fruit or result shall issue therefrom, nor will the happi-

[Page 3] ness of the world of humanity, which is the ultimate aim, be attained. For although, on the one hand, material achievements and the development of the physical world produce prosperity, which exquisitely manifests its intended aims, on the other hand dangers, severe calamities and violent afflictions are imminent.

“Consequently, when thou lookest at the orderly patterns of kingdoms, cities and villages, with the attractiveness of their adornments, the freshness of their natural resources, the refinement of their appliances, the ease of their means of travel, the extent of knowledge available about the world of nature, the great inventions, the colossal enterprises, the noble discoveries and scientific researches, thou wouldst conclude that civilization conduceth to the happiness and the progress of the human world. Yet shouldst thou turn thine eye to the discovery of destructive and infernal machines, to the development of forces of demolition and the invention of fiery implements, which uproot the tree of life, it would become evident and manifest unto thee that civilization is conjoined with barbarism. Progress and barbarism go hand in hand, unless material civilization be confirmed by Divine Guidance, by the revelations of the All-Merciful and by godly virtues, and be reinforced by spiritual conduct, by the ideals of the Kingdom and by the outpourings of the Realm of Might....

“Therefore, this civilization and material progress should be combined with the Most Great Guidance so that this nether world may become the scene of the appearance of the bestowals of the Kingdom, and physical achievements may be conjoined with the effulgences of the Merciful. This in order that the beauty and perfection of the world of man may be unveiled and be manifested before all in the utmost grace and splendor. Thus everlasting glory and happiness shall be revealed.”¹⁸

Bahá’u’lláh describes the fate of those whose lives demonstrate a heedlessness of spiritual values and a failure to act in conformity with such values. He comments:

“... ye walk on My earth complacent and self-satisfied, heedless that My earth is weary of you and everything within it shunneth you....”¹⁹

Shoghi Effendi asserts that man’s negligence contributes to the decline of the “present-day Order”²⁰ and impacts on the environment in a practical way:

“The violent derangement of the world’s equilibrium; the trembling that will seize the limbs of mankind; the radical transformation of human society; the rolling up of the present-day Order; the fundamental changes affecting the structure of government; ... the development of infernal engines of war; the burning of cities; the contamination of the atmosphere of the earth—these stand out as the signs and portents that must either herald or accompany the retributive calamity which, as decreed by Him Who is the Judge and Redeemer of mankind, must, sooner or later, afflict a society which, for the most part, and for over a century, has turned a deaf ear to the Voice of God’s Messenger in this day—a calamity which must purge the human race of the dross of its age-long corruptions, and weld its component parts into a firmly knit world-embracing Fellowship—a Fellowship destined, in the fullness of time, to be incorporated in the framework, and to be galvanized by the spiritualizing influences, of a mysteriously expanding, divinely appointed Order, and to flower, in the course of future Dispensations, into a Civilization, the like of which mankind has, at no stage in its evolution, witnessed.”²¹

2. RELATIONSHIP BETWEEN MAN AND NATURE

The relationship between man and nature is very complex. An appreciation of the dimensions of this subject requires consideration of some of the characteristics of nature described in the Bahá’í Writings and an awareness of certain values and attitudes that guide individual behavior and the establishment of priorities.

2.1 Characteristics of nature

2.1.1 A unified system

‘Abdu’l-Bahá indicates that the “temple of the world”²² has been “fashioned after the image and likeness of the human body.”²³ He explains that:

“By this is meant that even as the human body in this world, which is outwardly composed of different limbs and organs, is in reality a closely integrated, coherent entity, similarly the structure of the physical world is like unto a single being whose limbs and members are inseparably linked together.

“Were one to observe with an eye that discovereth the realities of all things, it would become clear that the greatest relationship that bindeth the world of being together lieth in the range of created things themselves, and that co-operation, mutual aid and reciprocity are essential characteristics in the unified body of the world of being, inasmuch as all created things are closely related together and each is influenced by the other or deriveth benefit therefrom, either directly or indirectly.

“Consider for instance how one group of created things constituteth the vegetable kingdom, and another is the animal kingdom. Each of these two maketh use of certain elements in the air on which its own life dependeth, while each increaseth the quantity of such elements as are essential for the life of the other. In other words, the growth and development of the vegetable world is impossible without the existence of the animal kingdom, and the maintenance of animal life is inconceivable without the co-operation of the vegetable kingdom. Of like kind are the relationships that exist among all created things. Hence it was stated that co-operation and reciprocity are essential properties which are inherent in the unified system of the world of existence, and without which the entire creation would be reduced to nothingness.”²⁴

In another passage ‘Abdu’l-Bahá describes the interconnectedness of “every part of the universe”²⁵ and the importance of maintaining balance in the system:

“Reflect upon the inner realities of the universe, the secret wisdoms involved, the enigmas, the inter-relationships, the rules that govern all. For every part of the universe is connected with every other part by ties that are very powerful and admit of no imbalance, nor any slackening whatever....”²⁶

2.1.2 Subject to law and organization

‘Abdu’l-Bahá states that “The phenomenal world is entirely subject to the rule and control of natural law.”²⁷ He contrasts nature’s “absolute organization”²⁸ and its lack of

[Page 4] “intelligence”²⁹ and “will”³⁰ with man’s ability to “(command) the forces of Nature”³¹ through discovery of “the constitution of things”:³²

“This Nature is subjected to an absolute organization, to determined laws, to a complete order and a finished design, from which it will never depart—to such a degree, indeed, that if you look carefully and with keen sight, from the smallest invisible atom up to such large bodies of the world of existence as the globe of the sun or the other great stars and luminous spheres, whether you regard their arrangement, their composition, their form or their movement, you will find that all are in the highest degree of organization and are under one law from which they will never depart.

“But when you look at Nature itself, you see that it has no intelligence, no will. For instance, the nature of fire is to burn; it burns without will or intelligence. The nature of water is fluidity; it flows without will or intelligence. The nature of the sun is radiance; it shines without will or intelligence. The nature of vapor is to ascend; it ascends without will or intelligence. Thus it is clear that the natural movements of all things are compelled; there are no voluntary movements except those of animals and, above all, those of man. Man is able to resist and to oppose Nature because he discovers the constitution of things, and through this he commands the forces of Nature; all the inventions he has made are due to his discovery of the constitution of things. For example, he invented the telegraph, which is the means of communication between the East and the West. It is evident, then, that man rules over Nature.

“Now, when you behold in existence such organizations, arrangements and laws, can you say that all these are the effect of Nature, though Nature has neither intelligence nor perception? If not, it becomes evident that this Nature, which has neither perception nor intelligence, is in the grasp of Almighty God, Who is the Ruler of the world of Nature; whatever He wishes, He causes Nature to manifest.”³³

2.1.3 Change and motion

Change is a law governing the whole of physical creation. It is seen in the passage of the seasons. ‘Abdu’l-Bahá writes:

“The earth is in motion and growth; the mountains, hills and prairies are green and pleasant; the bounty is overflowing; the mercy universal; the rain is descending from the cloud of mercy; the brilliant Sun is shining; the full moon is ornamenting the horizon of ether; the great ocean-tide is flooding every little stream; the gifts are successive; the favors consecutive; and the refreshing breeze is blowing, wafting the fragrant perfume of the blossoms. Boundless treasure is in the hand of the King of Kings! Lift the hem of thy garment in order to receive it.”³⁴

“Soon the whole world, as in springtime, will change its garb. The turning and falling of the autumn leaves is past; the bleakness of the winter time is over. The new year hath appeared and the spiritual springtime is at hand. The black earth is becoming a verdant garden; the deserts and mountains are teeming with red flowers; from the borders of the wilderness the tall grasses are standing like advance guards before the cypress and jessamine trees; while the birds are singing among the rose branches like the angels in the highest heavens, announcing the glad-tidings of the approach of that spiritual spring, and the sweet music of their voices is causing the real essence of all things to move and quiver.”³⁵

‘Abdu’l-Bahá states that “absolute repose does not exist in nature,”³⁶ that “movement is essential to existence.”³⁷ In relation to existence He describes the processes of “composition and decomposition”:³⁸

“... consider the phenomenon of composition and decomposition, of existence and non-existence. Every created thing in the contingent world is made up of many and varied atoms, and its existence is dependent on the composition of these. In other words, through the divine creative power a conjunction of simple elements taketh place so that from this composition a distinct organism is produced. The existence of all things is based upon this principle. But when the order is deranged, decomposition is produced and disintegration setteth in, then that thing ceaseth to exist. That is, annihilation of all things is caused by decomposition and disintegration. Therefore attraction and composition between the various elements is the means of life, and discord, decomposition and division produce death. Thus the cohesive and attractive forces in all things lead to the appearance of fruitful results and effects, while estrangement and alienation of things lead to disturbance and annihilation. Through affinity and attraction all living things like plants, animals and men come into existence, while division and discord bring about decomposition and destruction.”³⁹

He also explains that, in the physical world, the course of evolution is in the direction of increasing levels of complexity:

“In the physical creation, evolution is from one degree of perfection to another. The mineral passes with its mineral perfections to the vegetable; the vegetable, with its perfections, passes to the animal world, and so on to that of humanity....”⁴⁰

2.1.4 Diversity

‘Abdu’l-Bahá describes diversity as “the essence of perfection and the cause of the appearance of the bestowals”⁴¹ of God, and He states:

“Consider the flowers of a garden: though differing in kind, color, form and shape, yet, inasmuch as they are refreshed by the waters of one spring, revived by the breath of one wind, invigorated by the rays of one sun, this diversity increaseth their charm, and addeth unto their beauty. Thus when that unifying force, the penetrating influence of the Word of God, taketh effect, the difference of customs, manners, habits, ideas, opinions and dispositions embellisheth the world of humanity. This diversity, this difference is like the naturally created dissimilarity and variety of the limbs and organs of the human body, for each one contributeth to the beauty, efficiency and perfection of the whole....

“How unpleasing to the eye if all the flowers and plants, the leaves and blossoms, the fruits, the branches and the trees of that garden were all of the same shape and color! Diversity of hues, form and shape, enricheth and adorneth the garden, and heighteneth the effect thereof....”⁴²

The extent of the diversity of the “world of created beings”⁴³ is underlined in the following passage:

“... the forms and organisms of phenomenal being and existence in each of the kingdoms of the universe are myriad

[Page 5] and numberless. The vegetable plane or kingdom, for instance, has its infinite variety of types and material structures of plant life—each distinct and different within itself, no two exactly alike in composition and detail—for there are no repetitions in nature, and the augmentative virtue cannot be confined to any given image or shape. Each leaf has its own particular identity—so to speak, its own individuality as a leaf....”⁴⁴

2.1.5 Serves the human world

‘Abdu’l-Bahá describes the “causes and circumstances”⁴⁵ of the “perfection”⁴⁶ of the mineral, vegetable and animal worlds, and He distinguishes this from their “real prosperity”⁴⁷ which conduces to the honor of the various kingdoms.

“The honor and exaltation of every existing being depends upon causes and circumstances.

“The excellency, the adornment and the perfection of the earth is to be verdant and fertile through the bounty of the clouds of springtime. Plants grow; flowers and fragrant herbs spring up; fruit-bearing trees become full of blossoms and bring forth fresh and new fruit. Gardens become beautiful, and meadows adorned; mountains and plains are clad in a green robe, and gardens, fields, villages and cities are decorated. This is the prosperity of the mineral world.

“The height of exaltation and the perfection of the vegetable world is that a tree should grow on the bank of a stream of fresh water, that a gentle breeze should blow on it, that the warmth of the sun should shine on it, that a gardener should attend to its cultivation, and that day by day it should develop and yield fruit. But its real prosperity is to progress into the animal and human world, and replace that which has been exhausted in the bodies of animals and men.

“The exaltation of the animal world is to possess perfect members, organs and powers, and to have all its needs supplied. This is its chief glory, its honor and exaltation. So the supreme happiness of an animal is to have possession of a green and fertile meadow, perfectly pure flowing water, and a lovely, verdant forest. If these things are provided for it, no greater prosperity can be imagined. For example, if a bird builds its nest in a green and fruitful forest, in a beautiful high place, upon a strong tree, and at the top of a lofty branch, and if it finds all it needs of seeds and water, this is its perfect prosperity.

“But real prosperity for the animal consists in passing from the animal world to the human world, like the microscopic beings that, through the water and air, enter into man and are assimilated, and replace that which has been consumed in his body. This is the great honor and prosperity for the animal world; no greater honor can be con-

[Page 6] ceived for it.”⁴⁸

2.1.6 Imperfection of nature

Two views of nature are contrasted—one which holds that the “world of nature is complete,”⁴⁹ and one which declares that it is “incomplete”⁵⁰ because “it has need of intelligence and education.”⁵¹ ‘Abdu’l-Bahá states that the “mineral, vegetable, animal and human worlds are all in need of an educator”:⁵²

“The materialists hold to the opinion that the world of nature is complete. The divine philosophers declare that the world of nature is incomplete. There is a wide difference between the two. The materialists call attention to the perfection of nature, the sun, moon and stars, the trees in their adornment, the whole earth and the sea—even unimportant phenomena revealing the most perfect symmetry. The divine philosophers deny this seeming perfection and completeness in nature’s kingdom, even though admitting the beauty of its scenes and aspects and acknowledging the irresistible cosmic forces which control the colossal suns and planets. They hold that while nature seems perfect, it is, nevertheless, imperfect because it has need of intelligence and education. In proof of this they say that man, though he be a very god in the realm of material creation, is himself in need of an educator. Man undeveloped by education is savage, animalistic, brutal. Laws and regulations, schools, colleges and universities have for their purpose the training of man and his uplift from the dark borderland of the animal kingdom....”⁵³

When we consider existence, we see that the mineral, vegetable, animal and human worlds are all in need of an educator.

“If the earth is not cultivated, it becomes a jungle where useless weeds grow; but if a cultivator comes and tills the ground, it produces crops which nourish living creatures. It is evident, therefore, that the soil needs the cultivation of the farmer. Consider the trees: if they remain without a cultivator, they will be fruitless, and without fruit they are useless; but if they receive the care of a gardener, these same barren trees become fruitful, and through cultivation, fertilization and engrafting the trees which had bitter fruits yield sweet fruits....

“The same is true with respect to animals: notice that when the animal is trained it becomes domestic, and also that man, if he is left without education, becomes bestial, and, moreover, if left under the rule of nature, becomes lower than an animal, whereas if he is educated he becomes an angel....”⁵⁴

2.2 Attitudes and values

The Bahá’í Writings articulate certain spiritual values and attitudes that guide the relationship of man toward nature. These include:

2.2.1 Appreciation

An awareness of the fact that the earth is the “source”⁵⁵ of man’s “prosperity”⁵⁶ is tempered by the realization that “the honor and exaltation of man must be something more than material riches.”⁵⁷ Thus:

“Every man of discernment, while walking upon the earth, feeleth indeed abashed, inasmuch as he is fully aware that the thing which is the source of his prosperity, his wealth, his might, his exaltation, his advancement and power is, as ordained by God, the very earth which is trodden beneath the feet of all men. There can be no doubt that whoever is cognizant of this truth, is cleansed and sanctified from all pride, arrogance, and vainglory....”⁵⁸

“What is it of which ye can rightly boast? Is it on your food and your drink that ye pride yourselves, on the riches ye lay up in your treasuries, on the diversity and the cost of the ornaments with which ye deck yourselves? If true glory were to consist in the possession of such perishable things, then the earth on which ye walk must needs vaunt itself over you, because it supplieth you, and bestoweth upon you, these very things, by the decree of the Almighty. In its bowels are contained, according to what God hath ordained, all that ye possess. From it, as a sign of His mercy, ye derive your riches. Behold then your state, the thing in which ye glory! Would that ye could perceive it!”⁵⁹

“Then it is clear that the honor and exaltation of man must be something more than material riches. Material comforts are only a branch, but the root of the exaltation of man is the good attributes and virtues which are the adornments of his reality. These are the divine appearances, the heavenly bounties, the sublime emotions, the love and knowledge of God; universal wisdom, intellectual perception, scientific discoveries, justice, equity, truthfulness, benevolence, natural courage and innate fortitude; the respect for rights and the keeping of agreements and covenants; rectitude in all circumstances; serving the truth under all conditions; the sacrifice of one’s life for the good of all people; service in the Divine Kingdom; the guidance of the people, and the education of the nations and races. This is the prosperity of the human world! This is the exaltation of man in the world! This is eternal life and heavenly honor!”⁶⁰

2.2.2 Moderation

The Bahá’í Writings encourage detachment from “this world and the vanities thereof,”⁶¹ since “attachment”⁶² distracts the individual from awareness of God. This does not, however, constitute a form of asceticism or imply a rejection of life’s pleasures. Bahá’u’lláh explains:

“Should a man wish to adorn himself with the ornaments of the earth, to wear its apparels, or partake of the benefits it can bestow, no harm can befall him, if he alloweth nothing whatever to intervene between him and God, for God hath ordained every good thing, whether created in the heavens or in the earth, for such of His servants as truly believe in Him. Eat ye, O people, of the good things which God hath allowed you, and deprive not yourselves from His wondrous bounties. Render thanks and praise unto Him, and be of them that are truly thankful.”⁶³

The standard is moderation:

“In all matters moderation is desirable. If a thing is carried to excess, it will prove a source of evil....”⁶⁴

2.2.3 Kindness to animals

Bahá’u’lláh calls for man to “show kindness to animals”⁶⁵ and He warns against “hunting to excess.”⁶⁶ ‘Abdu’l-Bahá writes:

“Briefly, it is not only their fellow human beings that the

[Page 7] beloved of God must treat with mercy and compassion, rather must they show forth the utmost loving-kindness to every living creature. For in all physical respects, and where the animal spirit is concerned, the selfsame feelings are shared by animal and man. Man hath not grasped this truth, however, and he believeth that physical sensations are confined to human beings, wherefore is he unjust to the animals, and cruel.

“And yet in truth, what difference is there when it cometh to physical sensations? The feelings are one and the same, whether ye inflict pain on man or beast. There is no difference here whatever. And indeed ye do worse to harm an animal, for man hath a language, he can lodge a complaint, he can cry out and moan; if injured he can have recourse to the authorities and these will protect him from his aggressor. But the hapless beast is mute, able neither to express its hurt nor take its case to the authorities. If a man inflict a thousand ills upon a beast, it can neither ward him off with speech nor hale him into court. Therefore is it essential that ye show forth the utmost consideration to the animal, and that ye be even kinder to him than to your fellow-man.

“Train your children from their earliest days to be infinitely tender and loving to animals. If an animal be sick, let the children try to heal it, if it be hungry, let them feed it, if thirsty, let them quench its thirst, if weary, let them see that it rests.

“Most human beings are sinners, but the beasts are innocent. Surely those without sin should receive the utmost kindness and love—all except animals which are harmful. ... But to blessed animals the utmost kindness must be shown, the more the better. Tenderness and loving-kindness are basic principles of God’s heavenly Kingdom. Ye should most carefully bear this matter in mind.”⁶⁷

The Bahá’í Writings also assert that the consumption of meat is not a prerequisite to health:

“Regarding the eating of animal flesh and abstinence therefrom, ... he (man) is not in need of meat, nor is he obliged to eat it. Even without eating meat he would live with the utmost vigor and energy.... Truly, the killing of animals and the eating of their meat is somewhat contrary to pity and compassion, and if one can content oneself with cereals, fruit, oil and nuts, such as pistachios, almonds and so on, it would undoubtedly be better and more pleasing.”⁶⁸

2.2.4 Development of nature

In the Bahá’í view, physical creation is dynamic and evolving from “one degree of perfection to another.”⁶⁹ It is, however, “incomplete,”⁷⁰ since it lacks “intelligence and education.”⁷¹ It stands in need of development by man in order to create not only a higher degree of order and beauty, which are standards upheld in the Bahá’í teachings, but also to increase its fertility and productivity. In relation to the creation of order and beauty in the realm of nature ‘Abdu’l-Bahá writes:

“Nature is the material world. When we look upon it, we see that it is dark and imperfect. For instance, if we allow a piece of land to remain in its natural condition, we will find it covered with thorns and thistles; useless weeds and wild vegetation will flourish upon it, and it will become like a jungle. The trees will be fruitless, lacking beauty and symmetry....”⁷²

“And if, as thou passest by fields and plantations, thou observest that the plants, flowers and sweet-smelling herbs are growing luxuriantly together, forming a pattern of unity, this is an evidence of the fact that that plantation and garden is flourishing under the care of a skillful gardener. But when thou seest it in a state of disorder and irregularity thou inferrest that it hath lacked the training of an efficient farmer and thus hath produced weeds and tares.”⁷³

‘Abdu’l-Bahá also mentions the contribution of cultivation as a means of increasing the fertility of the earth and its productivity. He states:

“If we should relegate this plot of ground to its normal state, allow it to return to its original condition, it would become a field of thorns and useless weeds, but by cultivation it will become fertile soil, yielding a harvest. Deprived of cultivation, the mountain slopes would be jungles and forests without fruitful trees. The gardens bring forth fruits and flowers in proportion to the care and tillage bestowed upon them by the gardener....”⁷⁴

“A grain of wheat, when cultivated by the farmer, will yield a whole harvest, and a seed, through the gardener’s care, will grow into a great tree....”⁷⁵

While the world of nature stands in need of development, man’s approach to such development must be tempered by moderation, a commitment to protecting the “heritage (of) future generations,”⁷⁶ and an awareness of the sanctity of nature that pervades the Writings of the Bahá’í Faith. For example, Bahá’u’lláh states:

“Blessed is the spot, and the house, and the place, and the city, and the heart, and the mountain, and the refuge, and the cave, and the valley, and the land, and the sea, and the island, and the meadow where mention of God hath been made, and His praise glorified.”⁷⁷

2.2.5 Importance of agriculture

Bahá’u’lláh states that “Special regard must be paid to agriculture.”⁷⁸ He characterizes it as an activity which is “conducive to the advancement of mankind and to the reconstruction of the world.”⁷⁹ ‘Abdu’l-Bahá asserts that

“The fundamental basis of the community is agriculture,—tillage of the soil....”⁸⁰

He describes agriculture as “a noble science”⁸¹ whose practice is an “act of worship,”⁸² and He encourages both women and men to engage in “agricultural sciences.”⁸³ He indicates that should an individual “become proficient in this field, he will become a means of providing for the comfort of untold numbers of people.”⁸⁴

In relation to the economic and social development of the nations, the Universal House of Justice underlines the importance of “agriculture and the preservation of the ecological balance of the world.”⁸⁵

2.2.6 Use of science

Science is described as “the governor of nature and its mysteries, the one agency by which man explores the institutions of material creation”:⁸⁶

“... man through the exercise of his scientific, intellectual power ... can modify, change and control nature according to his own wishes and uses. Science, so to speak, is the breaker of the laws of nature.

[Page 8] “Consider, for example, that man according to natural law should dwell upon the surface of the earth. By overcoming this law and restriction, however, he sails in ships over the ocean, mounts to the zenith in airplanes and sinks to the depths of the sea in submarines. This is against the fiat of nature and a violation of her sovereignty and dominion. Nature’s laws and methods, the hidden secrets and mysteries of the universe, human inventions and discoveries, all our scientific acquisitions should naturally remain concealed and unknown, but man through his intellectual acumen searches them out of the plane of the invisible, draws them into the plane of the visible, exposes and explains them. For instance, one of the mysteries of nature is electricity. According to nature this force, this energy, should remain latent and hidden, but man scientifically breaks through the very laws of nature, arrests it and even imprisons it for his use.

“In brief, man through the possession of this ideal endowment of scientific investigation is the most noble product of creation, the governor of nature....”⁸⁷

‘Abdu’l-Bahá links scientific endeavor with the implementation of a noble goal. He states:

“This endowment is the most praiseworthy power of man, for through its employment and exercise the betterment of the human race is accomplished, the development of the virtues of mankind is made possible and the spirit and mysteries of God become manifest....”⁸⁸

And He enumerates the general principle that

“... any agency whatever, though it be the instrument of mankind’s greatest good, is capable of misuse. Its proper use or abuse depends on the varying degrees of enlightenment, capacity, faith, honesty, devotion and highmindedness of the leaders of public opinion.”⁸⁹

3. PROTECTION OF THE ENVIRONMENT

A number of issues pertinent to the protection of the environment are addressed in the Writings of the Bahá’í Faith. Several of these are set out below.

3.1 Preservation of resources

Shoghi Effendi links the preservation and reclamation of the earth’s resources with both the “protection (of the) physical world and (the) heritage (of) future generations.”⁹⁰ He affirms that the work of such groups as the Men of the Trees and the World Forestry Charter is “essentially humanitarian,”⁹¹ and he applauds their “noble objective”⁹² of reclaiming the “desert areas (of) Africa.”⁹³

It is interesting to note that among the “powers and duties”⁹⁴ of the Universal House of Justice are “the advancement and betterment of the world”⁹⁵ and “the development of countries.”⁹⁶

3.2 Control of natural resources

The Bahá’í Writings envisage that the protection, exploration and exploitation of the earth’s “unimaginably vast resources”⁹⁷ must, inevitably, in the long term, come under the jurisdiction of a “world federal system.”⁹⁸ Such a system, based on recognition of the “unity of the human race,”⁹⁹ will not only exercise “unchallengeable authority”¹⁰⁰ over the earth’s resources, but will also ensure economic and social justice. Shoghi Effendi writes:

“The unity of the human race, as envisaged by Bahá’u’lláh, implies the establishment of a world commonwealth in which all nations, races, creeds and classes are closely and permanently united, and in which the autonomy of its state members and the personal freedom and initiative of the individuals that compose them are definitely and completely safeguarded.... In such a world society, science and religion, the two most potent forces in human life, will be reconciled, will cooperate, and will harmoniously develop.... The economic resources of the world will be organized, its sources of raw materials will be tapped and fully utilized, its markets will be coordinated and developed, and the distribution of its products will be equitably regulated.

“National rivalries, hatreds and intrigues will cease, and racial animosity and prejudice will be replaced by racial amity, understanding and cooperation. The causes of religious strife will be permanently removed, economic barriers and restrictions will be completely abolished, and the inordinate distinction between classes will be obliterated. Destitution on the one hand, and gross accumulation of ownership on the other, will disappear. The enormous energy dissipated and wasted on war, whether economic or political, will be consecrated to such ends as will extend the range of human inventions and technical development, to the increase of the productivity of mankind, to the extermination of disease, to the extension of scientific research, to the raising of the standard of physical health, to the sharpening and refinement of the human brain, to the exploitation of the unused and unsuspected resources of the planet, to the prolongation of human life, and to the furtherance of any other agency that can stimulate the intellectual, the moral, and spiritual life of the entire human race.

“A world federal system, ruling the whole earth and exercising unchallengeable authority over its unimaginably vast resources, blending and embodying the ideals of both the East and the West, liberated from the curse of war and its miseries, and bent on the exploitation of all the available sources of energy on the surface of the planet, a system in which Force is made the servant of Justice, whose life is sustained by its universal recognition of one God and by its allegiance to one common Revelation—such is the goal toward which humanity, impelled by the unifying forces of life, is moving.”¹⁰¹

3.3. Approaches to protecting the environment

The conservation and protection of the environment must be addressed on the individual and societal levels. Shoghi Effendi, in a letter written on his behalf, states:

“We cannot segregate the human heart from the environment outside us and say that once one of these is reformed everything will be improved. Man is organic with the world. His inner life moulds the environment and is itself also deeply affected by it. The one acts upon the other and every abiding change in the life of man is the result of these mutual reactions.

“No movement in the world directs its attention upon both these aspects of human life and has full measures for their improvement, save the teachings of Bahá’u’lláh. And this is its distinctive feature. If we desire therefore the good of the world we should strive to spread those teachings and also practice them in our own life. Through them will the human heart be changed, and also our social environment

[Page 9] provides the atmosphere in which we can grow spiritually and reflect in full the light of God shining through the revelation of Bahá’u’lláh.”¹⁰²

And, with regard to the solution of the world’s problems, he indicates that:

“We need a change of heart, a reframing of all our conceptions and a new orientation of our activities. The inward life of man as well as his outward environment have to be reshaped if human salvation is to be secured.”¹⁰³

On a governmental level, the Universal House of Justice calls for “global cooperation of the family of nations in devising and adopting measures designed to preserve the ecological balance this earth was given by its Creator.”¹⁰⁴ The House of Justice asserts:

“Until such time as the nations of the world understand and follow the admonitions of Bahá’u’lláh to whole-heartedly work together in looking after the best interests of all humankind, and unite in the search for ways and means to meet the many environmental problems besetting our planet, the House of Justice feels that little progress will be made toward their solution....”¹⁰⁵

The Universal House of Justice sets out the role of the individual Bahá’í and of Bahá’í communities in relation to saving “the wildlife and natural condition of the world”¹⁰⁶ as follows:

“... the best way in which you can help save the wildlife and natural condition of the world is to exert every effort to bring the Message of Bahá’u’lláh to the attention of your fellow-men and to win their allegiance to His Cause.

“As the hearts of men are changed, and they begin to work in unity in the light of Bahá’u’lláh’s teachings, they can begin to implement many practical improvements to the condition of the world. This is already beginning in the efforts at social and economic development in those areas where large Bahá’í communities have been founded. Of course, you can also assist those with whom you come into contact who have an interest in improving the environment, but the fundamental solution is the one that Bahá’u’lláh has brought.”¹⁰⁷

In addition to addressing the issue on a fundamental spiritual level, collaboration with individuals and groups interested in improving the environment is encouraged. The Bahá’í communities are called upon to make the conservation of the environment an integral part of their ongoing activities by

“... assisting in endeavors to conserve the environment in ways which blend with the rhythm of life of our community.”¹⁰⁸

4. PROSPECT FOR THE FUTURE

‘Abdu’l-Bahá sketches the following picture of the future state of life on earth:

“The Lord of all mankind hath fashioned this human realm to be a Garden of Eden, an earthly paradise. If, as it must, it findeth the way to harmony and peace, to love and mutual trust, it will become a true abode of bliss, a place of manifold blessings and unending delights. Therein shall be revealed the excellence of humankind, therein shall the rays of the Sun of Truth shine forth on every hand.”¹⁰⁹

REFERENCES

1. Bahá’u’lláh, Prayers and Meditations by Bahá’u’lláh (Wilmette: Bahá’í Publishing Trust, 1987), sec. CLXXVI, p. 272.
2. ibid.
3. ibid.
4. Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, rev. ed. (Wilmette: Bahá’í Publishing Trust, 1984), sec. XC, p. 178.
5. Bahá’u’lláh, Tablets of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas, rev. ed. (Haifa: Bahá’í World Centre, 1982), p. 142.
6. ibid.
7. Gleanings, sec. CXVII, p. 250.
8. ibid.
9. ‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, rev. ed. (Haifa: Bahá’í World Centre, 1982), sec. 15, p. 32.
10. ibid.
11. ‘Abdu’l-Bahá, The Promulgation of Universal Peace: Talks Delivered by ‘Abdu’l-Bahá during His Visit to the United States and Canada in 1912, 2d. ed. (Wilmette: Bahá’í Publishing Trust, 1982), p. 178.
12. ibid.
13. ibid.
14. ibid.
15. The Universal House of Justice, from a letter dated May 19, 1971, written on its behalf to an individual believer.
16. Selections from the Writings of ‘Abdu’l-Bahá, sec. 225, p. 283.
17. ibid.
18. ibid., sec. 225, pp. 283-85.
19. Bahá’u’lláh, The Hidden Words of Bahá’u’lláh, rev. ed. (Wilmette: Bahá’í Publishing Trust, 1985), Persian no. 20, pp. 28-29.
20. Shoghi Effendi, from a letter dated April 1957, published in Messages to the Bahá’í World 1950-1957 (Wilmette: Bahá’í Publishing Trust, 1971), p. 103.
21. ibid.
22. ‘Abdu’l-Bahá, from a Tablet translated from the Persian.
23. ibid.
24. ibid.
25. Selections from the Writings of ‘Abdu’l-Bahá, sec. 137, p. 157.
26. ibid.
27. The Promulgation of Universal Peace, p. 17.
28. ‘Abdu’l-Bahá, Some Answered Questions, rev. ed. (Wilmette: Bahá’í Publishing Trust, 1985), p. 3.
29. ibid.
30. ibid.
31. ibid.
32. ibid., pp. 3-4.
33. ibid.
34. ‘Abdu’l-Bahá, Tablets of Abdul-Baha Abbas, vol. III (Chicago: Bahá’í Publishing Committee, 1930), p. 641.
35. ‘Abdu’l-Bahá, Tablets of Abdul-Baha Abbas, vol. II (Chicago: Bahá’í Publishing Committee, 1940), pp. 318-19.
36. ‘Abdu’l-Bahá, Paris Talks: Addresses Given by ‘Abdu’l-Bahá in Paris in 1911-1912, 10th ed. (London: Bahá’í Publishing Trust, 1979), p. 88.
37. ibid., p. 89.
38. Selections from the Writings of ‘Abdu’l-Bahá, sec. 225, p. 289.
39. ibid., pp. 289-90.
40. Paris Talks, p. 66.
41. Selections from the Writings of ‘Abdu’l-Bahá, sec. 225, p. 291.
42. ibid.
43. Paris Talks, p. 51.
44. The Promulgation of Universal Peace, p. 285.
45. Some Answered Questions, p. 78.
46. ibid.

[Page 10]

47. ibid.
48. ibid., pp. 78-79.
49. The Promulgation of Universal Peace, p. 329.
50. ibid.
51. ibid.
52. Some Answered Questions, p. 7.
53. The Promulgation of Universal Peace, p. 329.
54. Some Answered Questions, p. 7.
55. Bahá’u’lláh, Epistle to the Son of the Wolf, rev. ed. (Wilmette: Bahá’í Publishing Trust, 1979), p. 44.
56. ibid.
57. Some Answered Questions, p. 79.
58. Epistle to the Son of the Wolf, p. 44.
59. Gleanings, sec. CXVIII, pp. 252-53.
60. Some Answered Questions, pp. 79-80.
61. Gleanings, sec. CXXVIII, p. 276.
62. ibid.
63. ibid.
64. Tablets of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas, p. 69.
65. Gleanings, sec. CXXV, p. 265.
66. The Universal House of Justice, A Synopsis and Codification of the Kitáb-i-Aqdas, the Most Holy Book of Bahá’u’lláh, 1st ed. (Haifa: Bahá’í World Centre, 1973), note 34, p. 63.
67. Selections from the Writings of ‘Abdu’l-Bahá, sec. 138, pp. 158-60.
68. ‘Abdu’l-Bahá, from a Tablet translated from the Persian.
69. Paris Talks, p. 66.
70. The Promulgation of Universal Peace, p. 329.
71. ibid.
72. ibid., p. 308.
73. Selections from the Writings of ‘Abdu’l-Bahá, sec. 225, p. 290
74. The Promulgation of Universal Peace, p. 353.
75. Selections from the Writings of ‘Abdu’l-Bahá, sec. 104, p. 132
76. Shoghi Effendi, from a cable dated May 23, 1951, to the New Earth Luncheon, London, U.K.
77. Bahá’u’lláh, in Bahá’í Prayers: A Selection of Prayers Revealed by Bahá’u’lláh, the Báb, and ‘Abdu’l-Bahá, 1985 ed. (Wilmette: Bahá’í Publishing Trust, 1985), frontispiece.
78. Tablets of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas, p. 90.
79. ibid., p. 89.
80. ‘Abdu’l-Bahá, quoted in “Star of the West,” vol. 4, no. 6 (June 24, 1913), p. 103.
81. ‘Abdu’l-Bahá, from a Tablet translated from the Persian.
82. Selections from the Writings of ‘Abdu’l-Bahá, sec. 126, p. 145.
83. ibid., and The Promulgation of Universal Peace, p. 283.
84. ‘Abdu’l-Bahá, from a Tablet translated from the Persian.
85. The Universal House of Justice, Department of the Secretariat, from a letter dated March 31, 1985, to an Association for Bahá’í Studies.
86. The Promulgation of Universal Peace, p. 29.
87. ibid., p. 30.
88. ibid., p. 31.
89. ‘Abdu’l-Bahá, The Secret of Divine Civilization, 2nd ed. (Wilmette: Bahá’í Publishing Trust, 1983), p. 16.
90. Shoghi Effendi, from a cable dated May 23, 1951, to the New Earth Luncheon, London, U.K.
91. Shoghi Effendi, from a cable dated May 21, 1956, to the World Forestry Charter Luncheon, London, U.K.
92. ibid.
93. Shoghi Effendi, from a cable dated May 22, 1957, to the World Forestry Charter Luncheon, London, U.K.
94. The Universal House of Justice, “The Constitution of the Universal House of Justice” (Haifa: Bahá’í World Centre, 1972), p. 5.
95. ibid.
96. ibid.
97. Shoghi Effendi, from a letter dated March 11, 1936, published in The World Order of Bahá’u’lláh: Selected Letters, rev. ed. (Wilmette: Bahá’í Publishing Trust, 1982), p. 204.
98. ibid.
99. ibid., p. 203.
100. ibid., p. 204.
101. ibid., pp. 203-4.
102. Secretary to Shoghi Effendi, from a letter dated February 17, 1933, to an individual believer.
103. ‎ Shoghi Effendi, from a letter dated May 27, 1932, to an individual believer.‎
104. The Universal House of Justice, Department of the Secretariat, from a letter dated October 18, 1981, to an individual believer.
105. ibid.
106. The Universal House of Justice, Department of the Secretariat, from a letter dated June 14, 1984, to an individual believer.
107. ibid.
108. The Universal House of Justice, from the 1989 Riḍván message to the Bahá’ís of the world.
109. Selections from the Writings of ‘Abdu’l-Bahá, sec. 220, p. 275.

[Page 11]

Hurricane Hugo: the aftermath

On September 22, 1989, Hurricane Hugo struck the southeastern United States, wreaking its heaviest damage along the eastern coast of South Carolina. On September 28 Bahá’ís from Columbus County, North Carolina, and members of the state’s Central District Teaching Committee loaded a van with supplies and drove to the hurricane disaster area in South Carolina to help. “We had no idea what we would encounter,” they reported, “so we prepared for almost anything. We carried tools, hammers, nails and a ladder. We also took clothing, shoes and socks, pillows and blankets, bread and milk, ice, canned juices, eggs, bottled water, baby supplies and personal hygiene products. We met and gave supplies to a number of homeless people. They were very much surprised when we gave them ice for free since others had been buying bags of ice for 79 cents and going there trying to resell it to them for $3 a bag. On Friday, September 29, we were asked if we would mind taking another load (of supplies) on behalf of Hallsboro Elementary School, and we were asked for documentation on where their supplies went and who they helped.” Following is an account of that second visit to South Carolina.

•

Dear students, faculty, families and friends of Hallsboro Elementary School:

We thought you would like to know where the food you collected went and how it helped.

We carried it personally by van to the disaster areas hit first. One of these areas hardest hit by Hurricane Hugo was a place named Awendaw and a mobile home park named Copahee View which is 30 miles this side of Charleston.

The center of the hurricane, called the eye, is relatively calm while the raging winds circle around it, first in one direction, then another. While the calmer eye was over Charleston, other areas along with Awendaw and the trailer park got only the rampaging winds.

Hurricane Hugo first hit an island named the Isle of Palms, then struck land along the coastline and devastated Copahee View. Out of 100 trailers there, only three remained standing and even resembled trailers. The rest were torn in pieces. Everyone’s furniture, clothing, cars, everything was scrambled together for miles.

Our first stop was to offer help to a young woman standing by a pile of debris that used to be her home and holding a baby girl while her husband sifted through wood, metal and mud to find a few pots, pans or unbroken dishes. She said she needed baby bottles, so we gave her some and moved on, past more piles of house parts, broken furniture and broken trees.

To let everyone know we had supplies, we had signs on the sides and back of the van that read “Hurricane Supply Van from Hallsboro and Whiteville, North Carolina, Your Border Friends.”

We had two families stop us needing candles, matches, flashlights, batteries and men’s socks. One man said Hugo took his workplace as well as his house so he doesn’t even have a job to go to anymore, but he had been helping clear streets so the people could get in and out of homes to see if they could find any of their belongings. He said he had worn the same socks for three or four days. We’ve never seen anyone so happy to see clean socks! He said he would even wear women’s or mismatched ones, he didn’t care as long as he could change.

We had two men ask for shoes. We just happened to have two pair of men’s tennis shoes that someone sent and they turned out to be the exact sizes that were needed.

[Page 12] On the way there, we had seen such sights as a large boat in the middle of a highway, and miles of trees snapped like match sticks. Now we were seeing such things as a pick-up truck thrown inside a trailer, a trailer upside down so the wheels appeared to be on top, and refrigerators, sinks, bath tubs and other objects sitting in strange places. We saw many foundations where houses used to be. We rounded a curve near the water and saw what once was a two-story house with the whole lower level gone. The upper part remained, balanced on the framework like someone standing on stilts, only the floor was missing so all the furniture had fallen downstairs and was blown away. The man who lived there said he had a pool table and a piano but couldn’t find them anywhere. We’re sure they are in many pieces, wherever they are. We gave him ice for their cooler, juice and cereal, canned foods that don’t require heating, plus cookies, crackers and a flashlight.

At our next stop we saw two families who had lived next door to one another in trailers. They were standing in front of what appeared to be a partially damaged house. One said, “I lived here and had a house trailer here, but Hugo took it away and put a house here. I don’t know whose house this is.” They needed pillows, blankets, milk and water, for which they thanked us wholeheartedly and asked that we tell everyone else thank you, too.

We saw a woman digging a blanket out from under some debris and asked if she needed anything. She said, “No, we’re fine. We’re alive and we’re fine!” She had no house, yet she said she was fine. “This makes you know you shouldn’t put your trust in material things, because they don’t last,” she said as we continued our mission. We were amazed by her ability to cope with the situation. One thing we noticed about all of these people we were helping was that they were very caring and concerned about each other, unmindful of race, etc., and they always told us about someone else who needed help, in the next yard or on the next street, so no one would be left out.

We talked to a young couple who couldn’t find their cat when they were leaving to stay somewhere during the storm. On their return, they found their home gone but their cat had managed somehow to survive. We’ll never know how he survived along with many other animals we saw. A tiny cat was sitting on top of a dresser, with no drawers in it, in the middle of a street, and he was so hungry that he began crying loudly when he saw us, so we gave him part of a sandwich. The dogs we saw had no hair left on them, either from the extremely hard winds or the rushing mud, water, bushes and debris, or perhaps from a combination of it all. The animal shelter truck brought food for the pets who were wandering around. They fed them and left big bags of food for them. We even saw a pig and a goose eagerly eating dog food.

A family with children were seated around an old table outside, about to eat their meager dinner, when we stopped and asked if they needed anything. They took ice, flashlights, batteries and juice for the children. Their trailer was one of the three still there but it had no doors, and part of the roof was gone. One of us saw the porch out by the road and asked, “Is this your porch?” “Yes,” the mother replied, “and we have two other porches in our back yard!” We remarked that the trailer was still standing, and she said, “Yes, it looks good from the outside but you should see the inside.” Climbing on a kitchen chair to look inside, we were shocked to see what used to be a large console color TV set sitting in mud and debris in the middle of the living room. A telephone that looked like someone had dug it out of a boggy swamp was sitting on an end table covered with mud. Clothing was pasted to the floor with mud, and it all smelled like sewage. Now this family is living in their yard in a tiny camper.

Keep in mind that there is no power or water in this subdivision, yet the people there are optimistic and say things like, “The worst is over now!”

Some have even kept their sense of

[Page 13]

Bahá’ís in Virgin Islands help in recovery efforts With no electricity, no telephone service, no public water supply, and with their houses and belongings scattered, for the most part, in disarray, the Bahá’ís of St. Croix, Virgin Islands, arose to make every attempt to meet the needs of the people there in the wake of Hurricane Hugo, which struck with tremendous force last September 16-17 leaving devastation and death behind it. As doors and windows were being boarded up for the approach of the giant storm, the National Spiritual Assembly contacted the Bahá’ís of the islands with instructions to gather for prayers, and assured them of the prayers being said in their behalf at the World Centre. When Hugo struck, carrying winds of more than 140 miles an hour and in some places more than 200, radio and television stations went off the air, leaving radio WSTA as the only communication link for the islands. During the next two weeks, WSTA served as the message center and source of news from the outside world. Throughout this time regularly scheduled Bahá’í spots were being broadcast by the station. A few days later, National Spiritual Assembly members from St. Thomas and St. John met to consult on ways of giving practical help and spiritual guidance to the friends. Local Assemblies were asked to meet and make plans to help those needing assistance in their communities. The storm passed directly over St. Croix; 90 percent of the houses there were lost as well as all electrical power and phone service. Several Bahá’í families lost their homes, and two lost everything. The National Spiritual Assembly sent boxes of food and supplies, some of which came from the friends in nearby Puerto Rico and the United States. At least 15 of the Bahá’ís on St. Croix gathered for the Feast of Mashíyyat to give thanks, for not even one injury was reported in the Bahá’í community. The Bahá’ís have been busy in the recovery effort, helping not only one another but also taking part in the rebuilding work of the community at large. Some are involved as professionals, while others have volunteered to distribute food, help put up temporary roofing for the elderly and infirm, and even manage a shelter. The Bahá’í Center in Frederiksted was made available to a homeless family, and the Spiritual Assembly of Kingshill has been meeting regularly to keep abreast of the situation and to offer help wherever it is needed.

humor through it all. We saw a sign in one yard that said “Landscaping by Hugo,” and another that said “Hugo can break our house but not our spirit—we’ll be back!”

The mood, however, ranged from optimism to despair; one man could only sit and stare at what used to be his home and everything he had worked for all his life. Another woman said she was finding some of her things in a three-block radius. A brick house had been taken off its foundation and no one had seen a trace of it since. Some speculated that it had been thrown into the ocean, never to be seen again.

Some displaced people are staying with friends or relatives, but there are some who have nowhere to go. These are the ones your supplies have helped.

We found four more such families close to curfew time. An elderly couple, a family with one daughter, another with three little girls and one with teen-age children. We divided the remaining food, batteries, flashlights, candles, water and ice among these people. We gave nails to a man making repairs. We said goodbye, wished them well, and began our journey home. During the drive we had mixed feelings. It made us realize how fortunate we are to have a home to come back to. We thank God we were spared, but most of all, we thank God for people like you who arise to help others since it could have been us.

[Page 14]

The world

Ecuador’s Radio Bahá’í a busy host

Ecuador’s Radio Bahá’í hosted two national events and covered an international seminar last summer.

After two months of anticipation and six regional preliminary festivals, Radio Bahá’í held its sixth annual Music Festival last August in Otavalo.

People came from each of the country’s six regions, and the more than 5,000 participants overflowed the coliseum, spilling out into the streets.

During the festival, the radio station launched its new recording which introduces the peace statement.

Three winners were chosen from among the 25 entrants in the festival. Each was given a trophy imprinted with the insignia of Radio Bahá’í Ecuador: gold for first place, silver for second, bronze for third.

In July, the Ecuadorian Association of Radio Broadcasting, with Radio Bahá’í the host, held its 16th regular General Assembly at Ibarra. More than 150 Ecuadorian radio broadcasting groups were represented at the event, which proved to be a good opportunity to introduce Radio Bahá’í and to present copies of the peace statement to many interested persons.

Also in July, Radio Bahá’í covered the 13th Latin American Social Work Seminar in Quito, during which station personnel were pleased to hear Father Juan Vives Suria, president of the Human Rights Commission for Latin America, mention the Bahá’í teachings and quote from the peace statement, which he had received in Venezuela.

Botswana

In Botswana, classes at the Tutume International Study Conference were temporarily interrupted by this wild zebra who learned that the conference site is not only a safe place to visit but also offers food scraps from the kitchen.

Bangladesh

As a result of the Quddús Teaching Project in Bangladesh, more than 6,000 people entered the Faith of Bahá’u’lláh between November 1988 and September 1989.

In September another 1,500 people accepted the Faith, raising to 7,500 the total number of new believers in Bangladesh.

Among the highlights of the Quddús campaign was the enrollment of members of the Monda and Arakan tribes. More than 200 of the Monda people were enrolled, forming two local Spiritual Assemblies. The total number of Assemblies in the region has more than doubled, from 100 to 211.

During the mass teaching campaign four villages learned about the Cause of God, and in each of them the majority of the population is now Bahá’í.

Throughout the region women are arising to teach along with the men, and whole families are becoming Bahá’ís together.

Uganda

The Bahá’í Club at Makerere University in Kampala, Uganda, has received official recognition from the university. The club has about 37 members including Bahá’ís and non-Bahá’ís.

[Page 15]

Trinidad/Tobago

The first Bahá’í-sponsored Chinese Cultural Exhibit in Trinidad and Tobago was held last August 16 at the Progressive Educational Institute in Port of Spain.

The principal of the institute, Hamilton Holder, a former mayor of Port of Spain and former member of the Senate of Trinidad and Tobago, is now a member of the Bahá’í community of Port of Spain.

The exhibit was planned by the Bahá’ís in collaboration with the embassy of the Peoples Republic of China. Featured were 20 16-by-20-inch color photographs from the embassy’s library, showing many aspects of life in China, as well as several pieces of Chinese ceramics and five examples of Chinese embroidery.

A Chinese “tea” was held at which genuine Chinese tea was served, a cassette tape of Chinese music was played, and a speaker offered insights into Chinese culture as well as Chinese life in Trinidad and Tobago.

Solomon Islands

Gertrude Blum receives a medal symbolizing her membership in the Most Excellent Order of the British Empire (MBE), awarded to her by Queen Elizabeth for her ‘long and dedicated services to the community and church in the Bahá’í Faith.’ Mrs. Blum and her late husband, Alvin, are Knights of Bahá’u’lláh for the Solomon Islands, to which they pioneered during the Ten Year Crusade (1953-63). Pinning the medal on Mrs. Blum is Sir George Lepping, Governor-General of the Solomon Islands.

Panama

Personnel at Radio Bahá’í’s transmitter link in Boca de Soloy, Panama, took part recently in a bi-lingual (Spanish-Guaymi) education and literacy seminar held at the Guaymi Cultural Centre in Soloy.

Staff members also played an active role in a teaching campaign in the Guaymi area of Tolé, and helped with the election of local Spiritual Assemblies in the area.

•

The director of education for Panama’s Chiriqui Province recently asked help from Radio Bahá’í in broadcasting “Book-a-Thon ’89,” a three-hour presentation of folk music with no commercial interruptions. The Bahá’ís agreed to do so, and the program was quite successful.

The director later sent a certificate of appreciation to the station.

•

Radio Bahá’í in Boca del Monte, Panama, recently received visitors from the Professional and Technical Institute of Eastern Chiriqui Province. Three professors and 15 students from the electronics department of the Institute visited the station for some practical reinforcement of their course lectures by viewing the studio’s technical equipment and how it is used.

During the visit the students asked many questions about the Faith and were given Bahá’í literature.

Veronica Palacio (pictured) is one of 24 Guaymi Indians who recently spent three weeks taking a bi-lingual (Spanish/Guaymi) literacy training course at the Guaymi Cultural Center in Soloy, Panama. Most of the students were Bahá’ís who have volunteered to teach others the literacy skills they learned during the course.

[Page 16]

Australia

Bahá’í communities throughout Australia took part last June 18-24 in National Refugee Week, sponsored by the Refugee Council of Australia and Austcare.

The Bahá’ís became involved as a result of a letter from the National Spiritual Assembly to local communities suggesting a wide range of projects the friends might initiate to help support the event.

The active role taken on by the Bahá’í community in support of Refugee Week resulted in mention of the Faith in 30 newspaper articles, 20 radio interviews and 10 television programs.

Activities included:

• A special service at the Bahá’í House of Worship in Sydney at which representatives of the Department of Immigration, Local Government and Ethnic Affairs; UNICEF; the National Refugee Council; Austcare; the Australian Council of Churches, other non-governmental organizations and academics were present.
• A public meeting in Cairns attended by 80 people including about 40 non-Bahá’ís.
• A dinner in Canberra attended by 180 including 80 non-Bahá’ís, among whom were representatives of local organizations and government officials.
• A seminar in Glenorchy which drew 120 people including speakers from the Department of Immigration, Local Government and Ethnic Affairs. The event received excellent media coverage.
• A “Persian evening” in Harvey whose special guests included members of Parliament, the President of the Shire, and representatives of Burnby Council.
• A public meeting in Perth that drew many non-Bahá’ís. Media coverage included lengthy articles in three newspapers and interviews on ABC National Radio.

Pakistan

Sardar Muhammad Akbar Khan Bugti, Chief Minister of the Province of Baluchistan, Pakistan, speaks at the prize distribution ceremony during the Bahá’í-sponsored ‘Student Week’ last August 26-31.

Eleven schools in Baluchistan Province, Pakistan, took part last August 26-31 in a “Student Week” program sponsored by the Bahá’í community of Quetta.

Each day a different competition was held for students, beginning with a speech competition on the topic “The Elimination of Prejudice,” in which Miss Nelofar Roshani, a Bahá’í, won first prize.

Other competitions included a national songs contest, a quiz, a game called “Bait Bazi,” and a drama competition. On the final day, a prize distribution ceremony was held. Riaz Ahmad Shirazi, secretary of the National Spiritual Assembly of Pakistan, presided, with a guest appearance by Nawab Akbar Khan Bugti, Chief Minister of Baluchistan.

Nearly 250 non-Bahá’ís attended the program, at which peace statements in the Tajali and Traque languages were given out.

•

The National Spiritual Assembly of Pakistan recently presented a copy of the Universal House of Justice’s peace statement, “The Promise of World Peace,” to Pakistani Prime Minister Muhtarama Benazir Bhutto.

The presentation was made during a ceremony in which the Prime Minister received an honorary Doctor of Science degree from the Zoroastrian community in Karachi.

More than 3,000 people attended the ceremony including the Chief Minister of Sind, the Chief Justice of Pakistan, federal and provincial ministers, members of Parliament and many other prominent figures.

Uruguay

About 300 people from 12 countries took part in a Bahá’í International Women’s Conference last October 6-8 in Montevideo, Uruguay. Among those attending were four members of the Continental Board of Counsellors.

The night before the conference opened, the “Peace Department” of the National Spiritual Assembly expressed its appreciation for support of the International Year of Peace by holding a banquet for 58 dignitaries and members of the press, among whom were a State senator, the director of the state television station, and the sub-director of two popular newspapers.

Messages of support for the conference and its goals were received from various government officials, Bahá’í institutions, and women’s associations from other countries. The gathering was covered extensively by the media.

[Page 17]

Brazil

More than 1,500 people became Bahá’ís last summer in the state of Bahia, Brazil, as a result of a teaching campaign which began in January.

The campaign was launched after almost a year of efforts to establish a unity of vision among the Bahá’ís of Bahia. As a result of consultation, teaching efforts were directed mainly toward women, youth and children.

Weekly deepening sessions are being held for women and youth while classes for children have also been established.

In August, the Bahá’ís held a music festival in an area of Salvador City called Pau da Lima. About 600 people came to hear 11 musical presentations all based on the theme “Mankind Is One.”

•

A permanent teaching team has been active in Canoas, a small town near Porto Alegre in the State of Rio Grande do Sul, Brazil.

Concentrating its efforts on students and professors, the team has reached them through free showings of a 20-minute slide program, “From War to Peace.” Following each showing an introduction to the Faith is given, followed by a discussion. To date, more than 1,000 people have attended the programs.

A second group of Bahá’ís in Canoas has begun to offer services including free English classes, a basic health course, prayer meetings, a correspondence course, and firesides. The local newspaper has carried several articles about the Bahá’ís and their services to the city, while local radio has broadcast a 15-minute interview with a member of the Bahá’í community.

Last June, two Bahá’ís met with the mayor of Canoas to present him with a copy of the peace statement. The friends have also contacted the vice-mayor, the chief medical officer, the secretaries of Human Rights, Treasury and Education, and other leaders of thought in Canoas, all of whom have received them warmly.

Canoas recently elected its local Spiritual Assembly and is now a 20-member community.

•

During a hearing at the Foreign Affairs Commission of the Federal Chamber in Brazil, the commission approved a request from the Bahá’ís to express its concern at the United Nations for the plight of Bahá’ís in Iran. It marked the National Spiritual Assembly’s first official contact with the highest legislative body in Brazil.

The National Spiritual Assembly of Brazil has announced the purchase of a boat for teaching work in the Amazon.

A family has offered to serve on the boat for a year in the area of Itacoatiara, where much teaching and more than 150 enrollments have taken place since the beginning of 1989.

The boat has been named “Green Light II” after the first Green Light Expedition led by the Hand of the Cause of God Amatu’l-Bahá Rúhíyyih Khánum.

As of September, preparations for the teaching project were under way.

Belgium

The Bahá’í community of Belgium held a “Peace and Development Conference” April 25 at the Brussels Free University.

Among the 120 people attending were representatives of non-governmental organizations in Belgium which had been chosen by the United Nations as “Peace Messengers” for 1987-88.

The Belgian Bahá’í community was one of the organizations so honored by the UN, and the purpose of the conference was to promote cooperation among the various NGOs.

Panel discussions were held on a range of topics related to peace, such as education, and the representatives discussed ways in which their groups could work together on projects around the world, and agreed that more such conferences are needed to promote efforts for peace and development.

•

The Spiritual Assembly of Charleroi, Belgium, has organized a project to help deprived families repair their homes.

Youth who are involved in the project are also volunteering at a local restaurant which serves meals free of charge to the underprivileged.

United Kingdom

Steady progress is reported in the teaching work in Liverpool, England, with enrollments at 19 since the inception of a campaign in which weekly firesides are being attended regularly by 30-40 seekers.

Mauritius

Roddy Dharma Lutchmaya, a member of the Continental Board of Counsellors for Africa, died last September 24 in Mauritius. Mr. Lutchmaya was appointed to the Board of Counsellors on November 26, 1985. In response to this unexpected loss, the Universal House of Justice cabled the National Spiritual Assembly of Mauritius: ‘Deeply grieved sudden untimely death devoted promoter Faith Roddy Lutchmaya. His incessant efforts teaching field Mauritius from early years establishment Faith that island, his long record ‎administraive administrative‎ services on National Spiritual Assembly, culminating in his membership on the Board of Counsellors in Africa, will always be lovingly remembered. His reward Abhá Kingdom undoubtedly bountiful. May rising generation Bahá’ís islands Indian Ocean follow his noble footsteps.’

[Page 18]

Now available—an essential reference text that is a significant aid

toward achieving one of the goals of the Six Year Plan,
fostering the maturation of Bahá’í communities

__________________________

DEVELOPING DISTINCTIVE BAHÁ’Í COMMUNITIES Guidelines for Spiritual Assemblies

National Spiritual Assembly of the Bahá’ís of the United States

Developing Distinctive Bahá’í Communities Guidelines for Spiritual Assemblies Published by the National Spiritual Assembly of the Bahá’ís of the United States A compilation of approximately 450 pages designed to give Spiritual Assemblies access to Bahá’í writings (many of which are published for the first time) on topics relevant to their needs and goals. Its twenty chapters include extracts on topics such as The Organization of the Assembly, Community Membership, Feast, Marriage, Divorce, and Relationship with Government. Excellent for individual and community deepening and for use in Bahá’í schools. An Index will be available later this year and will be distributed free of charge upon request. Looseleaf, 3-Hole Punched Format ──────── SC $24.95

The Bahá’í Distribution Service
415 Linden Avenue, Wilmette, IL 60091 / 800-999-9019 / 312-251-1854 / FAX 312-251-3652