Bahá’í World/Volume 13/International Survey of Current Bahá’í Activities

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[Page 245]

VI

INTERNATIONAL SURVEY OF

CURRENT Bahá’í ACTIVITIES

”Soon will the present day order be rolled up, and a new one spread out in its stead.” Bahá’u’lláh

THIS brief and factual account of the great World Crusade, launched by the Guardian of the Bahá’í Faith in 1953 is derived from the detailed survey of the first six years of that Crusade, made by Marion Hofman at the request of the Hands of the Cause, and from information about the last four years available at the World Centre of the Faith.

1953—1963

To reflect on the decade bounded by these years must truly astonish us. Man’s powers seem illimitable; his mind has penetrated what nature concealed in all past ages; his body has conquered barriers hitherto insurmountable. The universe in an atom lies open to him, and reveals a reservoir of energy ready, at his choice, to serve or destroy. In a few years, our way of life is transformed, while the future, when these and other scientific marvels will be brought to their apex of usefulness or destruction, can scarcely be visualized.

For the Bahá’ís, also, this ten—year period staggers the imagination. Their religion which, for over a century since its birth in Persia in 1844, had grown up in obscurity, painfully and slowly widening its influence in the world, in one year in 1953—54 overleapt its bounds. Displaying the most splendid qualities of daring, endurance and self—sacrifice, Bahá’í crusaders came forth from their homes and normal occupations to claim for their Faith the most difficult and remote countries and islands of the planet. The banner they carried was the Message of Bahá’u’lláh —— the best and happiest news ever to break on human ears. Responding to the call of a beloved and divinely-guided leader, Shoghi Effendi, Guardian of the Cause of God, this dauntless army

of Knights of Bahá’u’lláh, small in numbers as the world counts, swept past all obstacles and boundaries, and in one year reached a hundred fresh territories. Joined by others at later stages of the Ten-Year Plan, the number of countries, islands and dependencies opened to the Faith was more than doubled, resulting in a total of 259 by Riḍván, 1963. Alone in his jungle or desert, on his island, mountain, or ice-packed waste, the pioneer —for such we call all those who forsake their homes to build in a new spot some small part of the Kingdom of God on earth — scarcely paused for rest, but began at once to share his news, to gather those whose hearts responded to it, and to erect with them Divine institutions in these new lands. Working thus together in eager devotion and love, brothers and sisters who but days or months before were strangers to each other, began to win victories for this Cause beyond their expectations, even beyond their dreams. As supporters increased, Spiritual Assemblies came into being, first in cities, towns and villages which, accumulating in number, formed the solid base for nation-wide institutions. All told. from 1954 to 1963, forty-four National and Regional Spiritual Assemblies came into being, to add to the existing twelve. These in their turn seized the reins and by the end of the Crusade they had so far consolidated their work as to have acquired, in varying degrees, legal entity, national and local headquarters, endowments, schools, burial grounds, recognition for marriages and Holy Days, sites for future Temples, and literature in their native tongues. Indeed, so far had they come that by September, 1961, on hilltops near Kampala and Sydney, the Mother Temples of Africa

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and the Antipodes had already been dedicated to the glory of Bahá’u’lláh, and a third, the Mother Temple of Europe, was rapidly rising near Frankfurt, its exterior being completed by Riḍván, 1963.

But the story of these years is not only one of triumph, of overcoming difficulty, or of a crescendo of thrilling victories for the followers of Bahá’u’lláh. Alas, when least expected, a great calamity befell mankind. The shield, the centre, guide and light of our Faith on earth — mainspring and pivot of God’s unfolding Commonwealth — was struck down. Every horizon darkened, every knowing heart quailed and walked alone in grief. With the passing of Shoghi Effendi on November 4, 1957, there began a time of interregnum of Divine guidance not once foreshadowed or imagined in any way.

The initial despair, however, was gradually dispelled as the friends, warmed to their still unfinished tasks by a light of new understanding, came to realize the tremendous legacy left by the beloved Guardian in the laying of the firm foundation for the World Order of Bahá’u’lláh, in the development of the World Centre, in the volumes of translations of Bahá’í sacred literature, as well as his own interpretations of that same literature, and in appointing the Hands of the Cause of God. More than this, building on the foundation of the Master’s Divine Plan, he created the World Crusade which delineated the work until 1963 when the Universal House of Justice was elected.

THE WORLD CRUSADE 1953—1963

This is the story of a world enterprise perhaps the first truly universal enterprise on which mankind has ever embarked. It is mankind that is here involved, represented in all the diversity and richness of its life, through the members of a world-wide community called into being by Bahá’u’lláh.

It is a story of world co-operation — the harbinger of what is to come, when the qualities and powers which endow the human race are wakened to serve a common ideal and a common task. It is made up of hundreds upon hundreds of projects of infinite variety, pursued in every corner of the globe, each

THE Bahá’í WORLD

project making a small part of a vast design the Ten-Year World Crusade delineated by Shoghi Effendi, Guardian of the Bahá’í Faith.

Throughout the course of his ministry, for over thirty years, Shoghi Effendi had prepared for this Crusade. Slowly but firmly and without deviation, he had reared the Administrative Order. For sixteen years the energies of Bahá’ís in every part of the world had been focussed on the development of local and national institutions. For another sixteen years these institutions had been directed, as instruments of co-ordination and energy, to the planned expansion, by stages, of the structure of the Faith.

It was at the dawn of the Holy Year in October, 1952, the centenary of the birth of Bahá’u’lláh’s Mission in the foul pit of the Síyáh-Chál, that the Guardian issued the first announcement of the World Crusade.

“Feel hour propitious proclaim entire Bahá’í world projected launching. . . fateladen, soul-stirring, decade-long, worldembracing Spiritual Crusade involving. .. concerted participation all National Spiritual Assemblies Bahá’í world aiming immediate extension Bahá’u’lláh’s spiritual dominion as well as eventual establishment structure His administrative order all remaining Sovereign States, Principal Dependencies comprising Principalities, Sultanates, Emirates, Shayfldoms, Protectorates, Trust Territories, Crown Colonies scattered surface entire planet. Entire body avowed supporters Bahá’u’lláh’s all-conquering Faith now summoned achieve single decade feats eclipsing totality achievements which course eleven preceding decades illuminated annals Bahá’í pioneermg.”

Shoghi Effendi had alluded to this vast project the year before: he had spoken of the “inauguration” of the “long-anticipated intercontinental stage” when announcing, in November, 1951, the four Intercontinental Teaching Conferences to be convened during the festivities of the Holy Year; in March, 1952, he had given “the global crusade” its name; in April, 1952, he had revealed its background — “the impending world crusade which the world community , . . is preparing to launch, amidst the deepening shadows of world crisis . . .”; in June, 1952, he reminded

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the believers that “the radiance of God’s infant light shining within the walls of that pestilential Pit” signalized “the commencement of a tenryear long crisis” in the ministry of Bahá’u’lláh, and he called upon them “to pour forth, as a ransom for so much suffering, and in thanksgiving for such priceless benefits conferred upon mankind, their substance, exert themselves to the utmost, scale the summits of self-sacrifice and, through a concerted, determined, consecrated ten-yearlong effort, achieve their greatest victories in honour of the Founder of their Faith.” “To all,” he wrote in burning words, “I feel moved . . . to address my plea, with all the fervour that my soul can command and all the love that my heart contains, to rededicate themselves, collectively, and individually, to the task that lies ahead of them.”

Thus, little by little, did Shoghi Effendi arouse and steel the Bahá’í world community for the decade to come. Yet when he revealed the magnitude of the tasks, in all their immensity and scope — first in his announcement of October, 1952, and later in the detailed plans he unfolded to the four Intercontinental Conferences of 1953, as well as to each of the twelve National Spiritual Assemblies existing at Riḍván, 1953 — the Bahá’ís of the world were benumbed and dazzled by the enormity of the work entrusted to their hands.

The primary objectives of the Crusade were twenty-seven in number. They included doubling the number of countries within the pale of the Faith, quadrupling the number of National Spiritual Assemblies, providing national headquarters and endowments for each National Assembly not already so bulwarked, framing national Bahá’í constitutions and incorporating the National Spiritual Assemblies of the world, increasing over two-fold the number of languages with Bahá’í literature, building two Bahá’í Temples (later increased to three) and purchasing sites for eleven more, establishing six Publishing Trusts, and many other goals, including ten objectives to be achieved at the World Centre. In addition, the Guardian called upon all National Assemblies to consolidate and expand the communities under their care.

This tremendous work passed through four phases, described by the Guardian at the mid—point of the Crusade, in his last message of October, 1957, to the Bahá’í world.

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“The first phase, covering the initial twelve months of this stupendous enterprise, will forever be associated with the carrying of the Message of Bahá’u’lláh to no less than

a hundred countries of the globe. The

second phase, lasting twice as long as the

first, witnessed the acquisition of a remarkably large number of national Ḥaẓíratu’l Quds, and the establishment, in numerous

countries, of Bahá’í national endowments,

complementing, through the process of administrative consolidation, the striking enlargement of the orbit of the Faith. ..

The third phase, equal in duration to the

preceding phase, has been made memorable

by the striking multiplication of Bahá’í centres, and the formation of no less than sixteen Regional and National Spiritual

Assemblies. The fourth phase must be

immortalized, on the one hand, by an

unprecedented increase in the number of avowed supporters of the Faith, in all the continents of the globe, of every race, clime, creed and colour, and from every stratum of present-day society, coupled with a corresponding increase in the number of Bahá’í centres, and, on the other, by a swift progress in the erection of the Mother Temples of Africa and

Australia, as well as by the initiation of the

construction of the first Mashriqu’l-Adhkár

of Europe.”

Well might the Guardian, in surveying “this mighty Plan, devised for the systematic execution of the Design conceived” by ‘Abdu’l-Bahá, characterize it as "matchless in its vastness, unsurpassed in its potentialities in the spiritual annals of mankind. . .”

Yet nothing of this would have been accomplished had it not been for Shoghi Effendi. The Ten-Year Crusade was his Crusade, a vast, planetary campaign conceived, launched and sustained by him, the first of a long series of world enterprises which would implement the Divine Plan of ‘Abdu’l-Bahá Himself. Having set the plan in motion, the Guardian, through continuous messages flowing from Haifa, infused such a dynamic spirit into the followers of Bahá’u’lláh that they were able, by 1963, to win almost every goal he had set them. Had it not been for this active support and the ever-unfolding vision of the glorious future which he unveiled to our eyes, nothing would have been accomplished.

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Even in the years after his passing, it was still the dynamic influence of his words which continued to focus the thoughts and aspirations of the Bahá’ís unwaveringly on the objectives of his great plan.

THE WORLD CENTRE

The Ten-Year Plan included goals which were the primary concern of the World Centre of the Bahá’í Faith. These were: (1) Adoption of preliminary measures for the construction of Bahá’u’lláh’s Sepulchre; (2) Acquisition of a site for the future Mashriqu’l-Agmkar on Mt. Carmel; (3) Development of the functions of the institution of the Hands of the Cause; (4) Establishment of a Bahá’í Court in the Holy Land, as a preliminary to the emergence of the Universal House of Justice; (5) Codification of the Kitáb-i-Aqdas, Bahá’u’lláh’s Book of Laws; (6) Extension of the International Bahá’í Endowments in the Holy Land; (7) Construction of the International Bahá’í Archives; (8) Establishment of seven Israel branches of National Spiritual Assemblies; (9) Reinforcement of the ties binding the Bahá’í World Community to the United Nations; and (10) Convocation of a World Bahá’í Congress in the vicinity of the Garden of Riḍván, Baghdad, on the occasion of the centenary of Bahá’u’lláh’s Declaration in 1863.

THE SHRINE OF Bahá’u’lláh

In 1952, at the inception of the Holy Year commemorating the birth of Bahá’u’lláh’s Mission in the Siyéh—Qal prison of Tihran, the Guardian initiated the landscaping, illumination, and embellishment of an extensive area, which he designated the Ḥarami-Aqdas, surrounding the Tomb of Bahá’u’lláh. This work — a “striking enhancement of the beauty and stateliness of the Most Holy Spot in the Bahá’í World” — paved the way for the “construction in future decades” of a befitting Shrine for God’s Manifestation on earth.

At Riḍván, 1953 Shoghi Effendi announced the inauguration of a special fund and further

THE Bahá’í WORLD

notable developments ensued. The gardens of the Ḥaram-i-Aqdas were enlarged still more to form, the International Bahá’í Council reported in May, 1955 “practically a semicircle around the Shrine with a radius of onehundred-and-ten metres. Thus approximately thirty-five thousand square metres (nine acres) of land is now developed.” In the following year a ruined house south of the Mansion of Bahjí, known as the Master’s Tea House, where ‘Abdu’l-Bahá had often received His friends, including the first party of Western pilgrims in 1898, was bought; its restoration was reported at Riḍván, 1957. Negotiations were also initiated by the Guardian for the acquisition of two plots to the north and south of the Shrine, to safeguard its precincts from the rapid spread of new settlements on the plain of ‘Akká. Yet another improvement was the destruction of “a row of ruinous sheds”, by order of the Municipal Authorities of ‘Akká, which had been under the control of the Covenant—breakers. Meanwhile, the Shrine itself received the addition of a massive, beautifully-carved and gilded oak door.

These improvements were but a prelude to the monumental victory which crowned the beloved Guardian’s life and filled his heart with “profound joy, exultation and thankfulness. . From the dawn of ‘Abdu’l-Bahá’s ministry, an ignoble band of Covenant-breakers had “entrenched itself in the precincts of the Most Holy Shrine of the Bahá’í world. . .” In earlier days this group had denied ‘Abdu’l-Bahá access to the Mansion of Bahjí, where Bahá’u’lláh spent the last twelve years of His life. For more than six decades they had hampered every step taken by Him and the Guardian to preserve and ennoble these sacred environs.

In April, 1957 Shoghi Effendi announced to the Bahá’í world that an expropriation order relating to the “entire property owned by Covenant-breakers within the Ḥaram-iAqdas” had been issued by the Treasury Department of the Government of Israel and published in the Israel Ofiicial Gazette. Behind this lay a hard and protracted struggle, waged in the Guardian’s name by Leroy Ioas, Hand of the Cause in Haifa and Secretary-General of the International Bahá’í Council. An appeal against the expropriation order was made by the Covenant-breakers to Israel’s

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Supreme Court, but on June 3, 1957 Shoghi Effendi cabled the triumphant news that the order had been upheld, “enabling the civil authorities to enforce the original decision and proceed with the eviction of the wretched remnants of the once redoubtable adversaries. . .” On September 6, 1957 a further cable announced their “complete evacuation. . . and the purification. . . of the Ḥarami-Aqdas from every trace of their contamination.” At long last the Qiblih of the Bahá’í world had been cleansed and the way opened to fulfill, in future decades, the Guardian’s vision for the construction of a “stately and befitting Mausoleum designed to enshrine the holiest Dust the earth ever received into its bosom.”

It had been Shoghi Effendi’s wish to direct in person the razing of the buildings evacuated by the enemies of the Cause, but this was not to be, and it fell to the Hands of the Cause in Haifa to carry out this task. It was their first endeavour, and by the end of December, 1957 no trace of the buildings was left. They then proceeded to enlarge the gardens of the Ḥaram-i-Aqdas according to the Guardian’s plan, covering the site of the buildings entirely, and raising the third terrace he had planned toward the east, above the two he himself had completed. To the east of the Mansion a long strip of garden was planted, comprising four thousand square metres, also part of the Guardian’s plan.

The Hands succeeded, moreover, in effecting the Guardian’s purpose to transfer the title deeds of this evacuated property “to the triumphant Bahá’í community.” In a deed of sale from the State of Israel, thirteen separate titles for the Shrine of Bahá’u’lláh, the Mansion of Bahjí, and all the newlyacquired properties were transferred to the name of the Israel Branch of the National Spiritual Assembly of the Bahá’ís of the United States.

Thus did the Sign of God on earth achieve ascendancy in his last hours, glorifying his ministry, and fulfilling one stage of his own promise for the World Centre of the Faith: “Resistlessly will this Divine institution flourish and expand, however fierce the animosity which its future enemies may evince, until the full measure of its splendour will have been disclosed before the eyes of all mankind.”

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TEMPLE SITE ON MT. CARMEL

The Guardian’s Convention message of April, 1954 announced the selection of a site for the first Mashriqu’l-Adhkár of the Holy Land, one of the Crusade goals at the World Centre, “at the head of the Mountain of God, in close proximity to the Spot hallowed by the footsteps of Bahá’u’lláh, near the timehonoured Cave of Elijah, and associated with the revelation of the Tablet of Carmel, the Charter of the World Spiritual and Administrative Centres of the Faith on that mountain.”

“The land is truly in an imposing position,” wrote the International Bahá’í Council in May, 1955. “West, the sun sinks into the Mediterranean; south are the rolling hills, the Valley of Askalon and the coast line; north, across the bay, lies historic ‘Akká, and Mt. Hermon, often crowned with snow, is clearly visible; east lies Haifa City, the port, and, daintily outlined, the dome and pinnacles of the Báb’s Shrine are silhouetted against the sky half-way up the Mountain. We may now truly say we own the head and heart of Carmel.”

By April, 1955 a contract had been signed with the Israeli Authorities to acquire this area of thirty-six thousand square metres, at a cost of one—hundred-and-eight thousand dollars. The entire sum, the Guardian reported, had been “donated by Amelia Collins, Hand of the Cause and outstanding benefactress of the Faith.” Although the negotiations for purchase were fraught with innumerable complications, the Guardian was able to inform the Bahá’í world in April, 1957 that the necessary formalities were completed.

A part of the Guardian’s plan for the site, which had not been completed by 1963, was the erection there of an obelisk, made in Italy of Travertine stone, to mark the site of the future Temple.

THE HANDS OF THE CAUSE OF GOD

Since the Institution of the Hands of the Cause of God is dealt with in detail elsewhere in this volume,1 only the salient facts concerning the Hands of the Cause need be mentioned here.

On November 15, 1955 the beloved Guard

1 see page 333.

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HANDS OF THE CAUSE MEET WITH PRESIDENT BEN ZVI OF ISRAEL

Some of the Hands of the Cause in the Holy Land during one of their official calls

on the Head of the State in Jerusalem, 1959. Left to right: Leroy Ioas, Amatu’l-Bahá

Rúḥíyyih Khánum, President Ben Zvi, Mrs. Ben Zvi, Amelia Collins, ‘Ali Akbar Furfitan, Abfi’l—Qásim Faizi and Government officials.

PRESIDENT TUBMAN OF LIBERIA VISITS THE BAHA’I SHRINES IN HAIFA

The Hands of the Cause in the Holy Land received President and Mrs. Tubman on

the occasion of their official visit to Israel. Left to right: Paul Haney, Mrs. Tubman,

President Tubman, Amatu’l-Bahá. Rúḥíyyih @21an and the Mayor of Haifa, Mr. Aba Khoushy. Haifa, June 28, 1962.

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ian appointed ‘Ali’ Muhammad Varqa to succeed his honoured father as a Hand of the Cause, and on March 27, 1957 Agnes Alexander was called upon to take the place left vacant by the death of George Townshend. The Hands appointed by the beloved Guardian in the last contingent announced on 27 October, 1957 were: Enoch Olinga, William Sears, John A. Robarts, Hasan Balyuzi, John Ferraby, Collis Featherstone, Raḥmatu’lláh Muhájir and AbL’J‘l-Qasim Faizi.

On June 4, 1957 Shoghi Effendi announced a new phase in the unfoldment of the sacred mission of the Institution of the Hands of the Cause. He said: “To its newly-assumed responsibility to assist National Spiritual Assemblies of the Bahá’í world in the specific purpose of effectively prosecuting the World Spiritual Crusade, the primary obligation to watch over and ensure protection to the Bahá’í world community, in close collaboration with these same National Assemblies, is now added.” He further stated: “Call upon Hands and National Assemblies, each continent separately, to establish henceforth direct contact and deliberate, whenever feasible, as frequently as possible, to exchange reports to be submitted by their respective Auxiliary Boards and national committees, to exercise unrelaxing vigilance and carry out unflinchingly their sacred, inescapable duties.”

Following the assumption of their new duties as protectors of the Faith, the Hands were called upon, in October of that same year, to appoint in each continent “an additional Auxiliary Board, equal in membership to the existing one, and charged with the specific duty of watching over the security of the Faith, thereby complementing the function of the original Board, whose duty will henceforth be exclusively concerned with assisting the prosecution of the TenYear Plan.”

In his final communication to the Bahá’ís Shoghi Effendi had designated the Hands as “Chief Stewards of Bahá’u’lláh’s embryonic World Commonwealth.” Little was it realized then how soon the Hands would be called upon to carry the full burden that designation implied. Scarcely a month was to pass ere, in the midst of deepest sorrow following the passing of the beloved of all hearts, the Hands found it necessary to announce;

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“In our capacity of Chief Stewards of the embryonic World Commonwealth of Bahá’u’lláh, we Hands of the Cause have constituted a body of nine Hands to serve at the Bahá’í World Centre.”

This body of Hands residing in the Holy Land was empowered to deal with problems of protecting the Faith, correspond with continental Hands and National Assemblies, and to assist National Assemblies in administrative matters “by citing those passages of the Bahá’í sacred literature which direct the Assemblies to a sound solution.” Meanwhile the entire body of the Hands deliberated on ways in which the International Bahá’í Council was “to evolve through the successive stages outlined by the Guardian, culminating in the call to election of the Universal House of Justice. .

The record of their stewardship, recounted elsewhere in these pages, earned the Hands of the Cause of God the undying gratitude of the Bahá’í world. The Universal House of Justice, in its first public statement paid them this tribute:

“ . they share the victory with their beloved commander, he who raised them up and appointed them. They kept the ship on its course and brought it safe to port. The Universal House of Justice, with pride and love, recalls on this supreme occasion its profound admiration for the heroic work which they have accomplished. We do not wish to dwell on the appalling dangers which faced the infant Cause when it was suddenly deprived of our beloved Shoghi Effendi, but rather to acknowledge with all the love and gratitude of our hearts the reality of the sacrifice, the labour, the self-discipline, the superb stewardship of the Hands of the Cause of God.”

ESTABLISHMENT OF A Bahá’í COURT IN THE HOLY LAND

Following the passing of the beloved Guardian, the Hands of the Cause Residing in the Holy Land made a further study of the possibility of establishing a Bahá’í Court in Israel, and in November, 1959 announced:

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“We wish to assure the believers that every effort will be made to establish a Bahá’í Court in the Holy Land prior to the date set for this election.* We should however bear in mind that the Guardian himself clearly indicated this goal, due to the strong trend towards the secularization of religious courts in this part of the world, might not be achieved.”

The International Bahá’í Council made a further study of the possibility of establishing a Bahá’í Court in the Holy Land. It was found that circumstances existing in the State of Israel made it impossible to attain this goal of the Crusade in the manner stipulated by Shoghi Effendi. The Hands of the Cause Residing in the Holy Land confirmed this finding.

CODIFICATION OF THE K] TAB-I-AQDAS

“The promulgation of the Kitab-i-Aqdas,” the Guardian has said, “may well rank as the most signal act” of Bahá’u’lláh’s ministry. It is His “Most Holy Book,” the “MotherBook of the Bahá’í Revelation.” Its provisions “must remain inviolate for not less than a thousand years,” and its “system will embrace the entire planet . . .” In it are contained “the fundamental laws of His Dispensation.”

In the light of these words, one may judge the importance of the steps announced by Shoghi Effendi in April, 1955, “for the preparation of a Synopsis, and for the Codification of the Laws” of the Aqdas. These steps, he said, were the “essential prelude to the eventual translation and publication of its entire text.” (When the Universal House of Justice was elected the beloved Guardian’s notes for the preparation of a Synopsis and for Codification of the Laws of the Kitab—iAqdas were delivered to it.)

EXTENSION OF INTERNATIONAL Bahá’í ENDOWMENTS

One of the most enduring works of the Guardian was the preparation of a secure foundation for the support of the World Spiritual and Administrative Centres of the Faith in the Holy Land. The acquisition of

‘ of the Universal House of Justice.

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properties situated in the heart of Mt. Carmel and in the plain of ‘Akká was essential to this purpose and was vigorously pressed by Shoghi Effendi throughout his ministry.

The decade of the fifties saw a marked acceleration of this process and notable victories were won. Foremost was the cleansing of the area immediately surrounding the Shrine of Bahá’u’lláh from Covenant-breakers and the acquisition of their properties, which were expropriated by the Government of Israel and transferred to the Faith. The purchase of land for the future Mashriqu’l-Adhkár on Mt. Carmel was another milestone at the World Centre, as was the addition of the plot on Mt. Carmel, formerly owned by the sister of a “notorious enemy” of ‘Abdu’l-Bahá, which opened the way to the building of the International Bahá’í Archives. Other significant purchases provided the land needed for the development on Mt. Carmel of extensive new gardens containing the “arc”, about which, in future, the various buildings of the World Administrative Centre will be built. Another important step was the purchase of five houses at the foot of Mt. Carmel, part ‘of the German colony settled before 1870 by the Templars, in anticipation of the coming of the Lord of Hosts. The precincts of Bahá’u’lláh’s Shrine were protected by further additions of land, and a house near Bahjí which had been used by ‘Abdu’l-Bahá was acquired.

In April, 1954 the Guardian announced that “the vast area of Bahá’í holdings permanently dedicated to the Shrines of the Founder of the Faith and of its Herald” exceeded three-hundred-and-fifty thousand square metres. Within two years these endowments had been increased to over fourhundred—thousand square metres, and they were further extended before 1959. In 1954 their value had been about four million dollars. In his last message, October, 1957, Shoghi Effendi estimated the value of these International Bahá’í endowments as over five-and-a—half million dollars.

BAHA’I INTERNATIONAL ARCHIVES

One of the foremost objectives of the World Crusade, Shoghi Effendi announced in 1954, was the erection on Mt. Carmel of the Bahá’í

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International Archives, designed to serve as “the permanent and befitting repository for the priceless and numerous relics associated with the Twin Founders of the Faith, with the Perfect Exemplar of its teachings and with its heroes, saints and martyrs. . .”

The story of its design and construction is detailed in another article in this volume?Sut’fice it to say here that by April, 1957 a beautiful edifice of classical Greek style, costing over a quarter—of—a—million dollars, stood completed on Mt. Carmel. In the last year of his life Shoghi Effendi chose and purchased the entrance gate and many furnishings, including the exquisitely carved and inlaid Japanese and Chinese cabinets in which the sacred relics were placed with loving care by Amatu’l-Bahá Rúḥíyyih Khánum.

ISRAEL BRANCHES

The Palestine Branches of the National Spiritual Assemblies of the United States and Canada and of India, Pakistan and Burma had been organized as religious societies in 1930 and 1934 respectively and were legally empowered to hold unrestricted title to movable and immovable property in the Holy Land, a status which was continued with the founding of the State of Israel. The beloved Guardian set as a goal of the Ten—Year Plan the establishment of seven additional Israel Branches of National Spiritual Assemblies, and in his Riḍván Message in 1954 he was able to announce the formation of those of the National Assemblies of the British Isles, Persia, Canada, and Australia and New Zealand. By November, 1957 separate Branches were established for the National Assemblies of New Zealand, Alaska and Pakistan, bringing the total number of Israel Branches to eleven.

After the passing of Shoghi Effendi the Government of the State of Israel recognized the status of the Custodians elected by the Hands of the Cause and took legal cognizance of the Custodians as new managers for the several Israel or Palestine Branches of National Spiritual Assemblies.

As circumstances permitted, properties were registered in the names of the various Israel Branches. These included the Shrine

2 see page 402.

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of Bahá’u’lláh, the Mansion of Bahjí, the properties in the Ḥaram—i-Aqdas which were evacuated by the Covenant-breakers, and many properties on Mt. Carmel.

RELATIONS WITH THE STATE OF ISRAEL

The State of Israel has invariably accorded a high status to the international institutions of the Faith, and “this process of recognition” has constituted “an historic landmark in the evolution of the World Centre. . .” One of the first responsibilities of the International Council was to foster this relationship. “Contacts are maintained with Departments of Government as well as the City Authorities in Haifa, ‘Akká, and many Cabinet officials.“ (Report of International Council, May 2, 1955.)

The official visit of the President of the State of Israel, Mr. Izhak Ben Zvi, and Mrs. Ben Zvi, to the Guardian in April, 1954 led to a most cordial relationship between them, and Shoghi Effendi later called upon the President and Mrs. Ben Zvi in Jerusalem. On December 6, 1955 the Mayor of Haifa, Aba Khoushy, visited the Bahá’í House of Worship in Wilmette, Illinois, and was received by Mrs. Amelia Collins, Vice-President of the International Bahá’í Council and Mr. Horace Holley, Secretary of the American National Spiritual Assembly.

The establishment of a Bahá’í Department under the Ministry of Religious Affairs, the official acceptance of Bahá’í marriage and the excusing of Bahá’í children from school attendance on Bahá’í Holy Days, the exemption of Bahá’í properties from taxation and customs duties are all evidences of the official recognition accorded by the State of Israel to the World Centre of the Bahá’í Faith. The passing of the Guardian gave indubitable proof of the stature which the Cause of Bahá’u’lláh had attained in Israel. “A great wave of sincere, shocked and deep-felt sympathy poured out to the Bahá’í Community from the officials of the State of Israel and its peoples,” wrote the Hands in Haifa in their Convention message, 1958; “from the President, Prime Minister and Cabinet members down to the simplest citizens, tributes and condolences poured in; at every point the Government of this State has responded to

[Page 254]254 THE BAHA’iWORLD

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State of Israel, District Commissioner of Haifa, acknowledges the change of management in the Israel Branches of various Bahá’í National Spiritual Assemblies previously under the management of Shoghi Effendi, Guardian of the Bahá’í Faith.

[Page 255]CURRENT BAHA’I ACTIVITIES

our requests, and co-Operated with us in protecting the interests of the Faith at the International Centre.”

RELATIONS WITH THE UNITED NATIONS

In the submission of proposals for the revision of ti .- Charter of the United Nations, in the close co-operation and effective assistance extended to the Bahá’í World Cornmunity during the Persian persecutions of 1955 and 1956, in the support given to the Genocide Convention, in the participation by Bahá’í delegates in conferences of various branches of United Nations organizations and in local participation in United Nations activities throughout the world the goal of “reinforcement of ties binding the Bahá’í World Community to the United Nations” was pursued during the Crusade.

An account of these activities appears elsewhere in this volume.3

THE BAHA’I WORLD CONGRESS

The text of the Message released by the Hands of the Cause of God from their Conclave at Bahjí in November, 1961 read as follows:

“Owing to conditions affecting the Cause

which still prevail in the Middle‘East, it has

become evident that it is not possible to hold the World Congress in Baghdad in 1963, on the occasion of the world-wide celebrations of the ‘Most Great Jubilee’, the Centenary of the Declaration of

Bahá’u’lláh in the Garden of Riḍván.

Prolonged investigations have shown us

that to make plans at this time for it to

take place there is out of the question. We have therefore decided that this first World

Congress, the last of the great gatherings

of the Bahá’ís to be summoned by Shoghi

Effendi, which constitutes the joyous

consummation of ten years of unprecedent ed work and achievement, shall be held in London, the city which enshrines his

infinitely precious remains, on April 28,

29, 30 and May 1 and 2, 1963, a period

which includes the ninth and twelfth days

of Riḍván.”

3 see page 785.

255

In the same Message they called for “a convention in the Holy Land for the election of the Universal House of Justice on the first, second, and third days of Riḍván, 1963.”

THE INTERCONTINENTAL CONFERENCES

Shoghi Effendi’s genius as shepherd and guide of the increasingly varied Bahá’í world community was never more apparent than in his calling nine Intercontinental Conferences, four to launch, and five to invigorate at its mid-way point the vast and intricate evolution of his World Spiritual Crusade. In his last message to the Bahá’í World, in October, 1957 he announced his plan for the five conferences to be held between January and September 1958 “marking the half—way point of the greatest Crusade ever embarked upon for the propagation of the Faith of Bahá’u’lláh,” and signalizing “the opening of the fourth phase of the Ten-Year Plan.” Their purpose would be five-fold: to offer “humble thanksgiving” to Bahá’u’lláh; to review and celebrate “the series of signal victories won so rapidly”; to consult on ways and means to ensure “triumphant consummation” of the Plan; to lend “a powerful impetus, the world over, to the vital process of individual conversion”; and to give impetus to the construction of the three Mother Temples of Europe, Africa, and Australia.

The sites chosen for these five conferences were Kampala, Sydney, Wilmette, Frankfurt, and Djakarta. National and Regional Spiritual Assemblies chosen to sponsor the Conferences were those of Central and East Africa, Australia, the United States, Germany and Austria, and South East Asia. The Chairmen of these five Assemblies were invited to convene them. Five Hands of the Cause, “who, in their capacity as members of the International Bahá’í Council, are closely associated with the rise and development of the institutions of the Faith at its World Centre,” were honoured by the Guardian “to act as my special representatives . . .”

To Kampala, Sydney, and Frankfurt the Guardian sent, in the care of his representatives, “a portion of the blessed earth from the inmost Shrine of Bahá’u’lláh, a lock of His precious Hair, and a reproduction of His

[Page 256]256

THE Bahá’í WORLD

NEW INTERNATIONAL ARCHIVES BUILDING

The Greek-style building erected on Mount Carmel, Haifa containing Bahá’í Archives of historical interest.

Portrait,” instructing that the sacred earth be deposited in the foundations of the Temples then being erected in Africa and Australia. (This was also done in Europe at a later date.) By the Guardian’s wish the Portrait of Bahá’u’lláh was exhibited to the friends in all the Conferences, and, in Wilmette, that of the Bab, as well.

In the closing words of this historic message Shoghi Effendi called “upon the entire body of the believers,” to ensure “the total and resounding success of these Conferences,

dedicated to the glorification of His Name, and expressly convened for the purpose of accelerating the march of the institutions of His world-redeeming Order, and of hastening the establishment of His Kingdom in the hearts of men.” In the event, the Conferences served yet another purpose, for they solaced and rallied the World Bahá’í Community after the shattering and wholly unexpected loss of him who had led them for thirty-six years to the very threshold of supreme victory.

[Page 257]CURRENT Bahá’í ACTIVITIES

THE WESTERN HEMISPHERE

The evolution of the Faith in the Western Hemisphere during the decade of the World Crusade from four National and Regional Spiritual Assemblies to twenty-four, and from 1390 centres to 2924 is a dramatic story heightened in interest and significance by the beginning of mass conversion among the indigenous peoples of Bolivia and Panama.

At the beginning of the Crusade in Riḍván, 1953 only the National Assemblies of Canada and the United States and the Regional National Assemblies of South America and of Central America and the Antilles were in existence. At the victorious conclusion of the Ten-Year Plan all twenty-one National Assemblies called for in the Western Hemisphere by Shoghi Effendi had been established, plus one in Jamaica.

LATIN AMERICA

The Guardian, in his 1953 Convention messages, called on the members of the highly promising communities of Latin America to take up their full share of the Global Crusade, entrusting to each National Assembly there, ten far-reaching goals, and to the Regional National Assembly of South America the added task of establishing a Bahá’í Publishing Trust in Rio de Janeiro. So swift had been the evolution of the Latin American communities before the launching of the Ten-Year Crusade that he chose as their primary goal the establishment, with the assistance of the United States, of twenty National Spiritual Assemblies in twenty Republics of Central and South America and the Antilles.

By June, 1954 all thirteen virgin territories to be opened during the Plan had been settled, and in the settlement of the Falkland Islands the Faith reached the southernmost point of its diffusion.

The establishment of Ḥaẓíratu’l-Quds and the purchase of endowments and Temple sites in the twenty Republics was accomplished, funds being supplied through generous gifts from the Guardian himself and from Mrs. Amelia Collins, supplemented by alloca tions from the United States. Significantly, the first of these victories was in Panama, that point of destiny wherein, as ‘Abdu’l-Bahá wrote, “the Teachings, once established . .. will unite the East and the West, the North and the South.” Here on April 2] , 1954 a site for the Mother Temple of Panama was purchased — five acres of hilltop land commanding a view of Panama City and the Pacific Ocean.

Four Regional Assemblies Formed

The simultaneous convocation at Riḍván, 1957 of four Conventions in Latin America for the purpose of forming four new Regional National Assemblies was an occasion of joy and thanksgiving made possible by the successful pioneering and teaching projects carried out during the first three years of the Crusade.

The Guardian’s personal representatives to those Conventions and the representatives of the United States National Assembly were as follows:

Mexico and the Republics of Central America held at Panama City, Panama: Hand of the Cause D_hikru’lláh Khádem representing the Guardian, and Mr. Robert McLaughlin representing the National Assembly of the United States.

The Greater Antilles held at Kingston, Jamaica: Hand of the Cause Corinne True representing the Guardian, and Dr. Katherine True representing the National Assembly of the United States.

The Republics of Brazil, Peru, Colombia, Ecuador and Venezuela held at Lima. Peru: Hand of the Cause Horace Holley representing both the Guardian and the National Assembly of the United States.

The Republics of A rgemina, C lzile, Uruguay, Paraguay and Bolivia held at Buenos Aires. Argentina: Hand of the Cause ‘Ali Muhammad Varqa representing the Guardian, and Mrs. Margery McCormick representing the National Assembly of the United States.

[Page 258]258

In each case the representative of the National Assembly of the United States called the Convention to order and acted as the temporary chairman until the Convention officers were elected. The Guardian’s representative brought to the Convention the Message of the Guardian calling for four subsidiary six-year plans involving an increase in the number of believers, Local Assemblies, groups and isolated centres; the extension of legal recognition of Assemblies and of Bahá’í marriage and Holy Days; the consolidation of virgin territories; the increase of Bahá’í literature and of summer schools; wider acceptance of the Faith among Negroes and American Indians and their participation in administrative affairs; and the acquisition of a Temple site in each of the Republics.

Twenty-onc) National Spiritual Assemblies Formed

During Riḍván, 1961 twenty-one new National Spiritual Assemblies came into being in fulfillment of the beloved Guardian’s goals. The Hands of the Cause officially attending on behalf of the body of the Hands were as follows:

Argentina 1

Chile 1 Hermann Grossmann

Bolivia I RahmatU’lláh Muhájir

Paraguay 1

Brazil 1 ‘Ali’ Akbar FurL'Itan

Uruguay I

Colornbia l gwawuah ‘Ala’i

Jamaica J

Costa Rica 1 mikru’lláh Khádem

Panama 1

Cuba

Dominican l Enoch Olinga Republic 1

Ecuador 1 Hagan Balyuzi

Peru I

ElSalvador } William Sears

Guatemala

THE Bahá’í WORLD

Ham l Ugo Giachery Venezuela 1

Honduras l Collis Featherstone Nicaragua 1

Mexico } Paul Haney

Some of the thrilling events which led to the final victories of the Crusade are now recounted.

T caching the Indians

Ever mindful of the words of the beloved Master in the Tablets of the Divine Plan that “You must give great importance to teaching the Indians, i.e., the aborigines of America should these Indians and aborigines be educated and obtain guidance, there is no doubt that through the Divine Teachings they will become so enlightened as in turn to shed light to all regions. . .” special efforts were made in this important field, and signal victories won, throughout the entire period 05 the Crusade. No less than eighty-nine different Indian tribes became represented within the pale of the Faith thirty-eight in Latin America, thirty-five in the United States, eleven in Canada and five in Alaska. The major portion of the believers in Latin America are Indian, and it is estimated that one-fourth of the Canadian Bahá’í Community is composed of Indian believers.

The attraction of the Bolivian Indians to the Faith of Bahá’u’lláh is a most enthralling saga. It was in April, 1956 that Andrés Jachacollo, Mayor of the estancia of Vilacollo, Canton Huafiuni, when walking in La Paz, noted the Bahá’í Centre and stopped to inquire. Later he related how he had been searching for years, and now at last had found the Word of God and knew that his fellows sought it too.

That encounter led with incredible speed to the foundation of a Bahá’í community in the village of Vilacollo situated at an elevation of over twelve thousand feet, 250 kilometres from La Paz. Here at Riḍván, 1957 the first all-Indian Spiritual Assembly was formed.

The Riḍván, 1960 report of the Western

[Page 259]CURRENT BAHA’I ACTIVITIES 259

National Spiritual Assembly of the Bahá’ís of Argentina, 1962—1963.

National Spiritual Assembly of the Bahá’ís of Bolivia, 1962—1963. (One member not shown in the photograph.)

[Page 260]260 THE Bahá’í WORLD

National Spiritual Assembly of the Bahá’ís of Brazil, 1962—1963.

National Spiritual Assembly of the Bahá’ís of Chile, 1961—1962.

[Page 261]CURRENT BAHA’I ACTIVITIES 261

National Spiritual Assembly of thé Bahá’ís of Costa Rica, 1961—1962. Hand of the Cause thkru’lláh Ehédem seated third from the left.

[Page 262]262 THE BAHA’iWORLD

National Spiritual Assembly of the Bahá’ís of the Dominican Republic, 1962—1963.

[Page 263]CURRENT Bahá’í ACTIVITIES 263

National Spiritual Assembly of the Bahá’ís of Ecuador, 1962—1963.

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National Spiritual Assembly of the Bahá’ís of El Salvador, 1961—1962.

[Page 264]264 THEBAHA’I WORLD

National Spiritual Assembly of the Bahá’ís of Guatemala, 1962—1963.

National Spiritual Assembly of the Bahá’ís of Haiti, 1962—1963.

[Page 265]CURRENT Bahá’í ACTIVITIES

National Spiritual Assembly of the Bahá’ís of Honduras, 1961—1962.

National Spiritual Assembly of the Bahá’ís of Jamaica, 1962—1963.

[Page 266]266 THE BAHA’iWORLD

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National Spiritual Assembly of the Bahá’ís of Nicaragua, 1962—1963.

[Page 267]CURRENT BAHA’I ACTIVITIES 267

National Spiritual Assembly of the Bahá’ís of Panama, 1962—1963.

{Z ; , 3‘” ’ 2:; I , [£9 ".133? :3a é auém ;.,zww National Spiritual Assembly of the Bahá’ís of Paraguay, 1962—1963.

[Page 268]268 THE Bahá’í WORLD

National Spiritual Assembly of the Bahá’ís of Uruguay, 1961—1962.

[Page 269]CURRENT Bahá’í ACTIVITIES

269

National Spiritual Assembly of the Bahá’ís of Venezuela, 1962—1963.

Hemisphere Teaching Committee of the

National Spiritual Assembly of the United

States stated: “The most spectacular development has been the phenomenal spread of the Faith among the Indians of Bolivia. Starting with two brothers who found the Faith in 1956, there are now over 900 Indian believers in that country . . . There are more than twenty localities with more than nine Bahá’ís. But they are coming in faster than they can be taught.”

The first Indian Congress of Bolivia was held in Oruro on February 21—25, 1961 with 116 Indians participating. They came from 45 different localities. By the end of the Crusade there were 98 Local Spiritual Assemblies in Bolivia, 275 groups and 162 solated centres, and an estimated 8,000 believers.

During the closing years of the Crusade the teaching work among the Guaymi and Kuna Indians of the San Blas Islands began to show great promise. At Riḍván, 1962 it was reported that the Panama friends had more than quadrupled their numbers in a year, ending with a total of 377 new believers of whom 342 were Indians. A few months later, during the final year of the Ten-Year Plan, Panama

reported that 24 islands in the San Blas group had been opened to the Faith and that 103 believers had entered the Cause in three-anda-half months. In January, 1963 it was reported that a total of 1,471 enrollments had been recorded to that time; there were 17 Local Spiritual Assemblies and expectation of 30 by Riḍván. The first indigenous Bahá’í school, on December 9—22, 1962, drew nine Kuna and ten Guaymi Indians from Chiríqux’ Province for intensive study of the Teachings.

Adding five new Local Assemblies during the last year of the Crusade, Brazil more than doubled the number called for by the Guardian. Six had been called for in the Ten-Year Plan; thirteen were established, including the first all—Indian Assembly formed in the Kiriri Indian Community of Lagoa Grande in the State of Bahia on August 19, 1962.

During the final year of the Ten-Year Plan Haiti more than doubled the number of believers and Assemblies. Volunteer teachers undertook an intensive course of study in a seminar held in Port-au-Prince, and afterwards took the Teachings to villages such as Pinson, Duvallon, Haut-St. Marc, Berart and Montrouis. In most of these places Assemblies were established before Riḍván, 1963 to form a total of 10 Local Assemblies.

[Page 270]270

THE UNITED STATES

Nearly fifty years ago in announcing the Divine Plan, ‘Abdu’l-Bahá wrote:

“The moment this Divine Message is carried forward by the American believers fiom the shores of America and is propagated through the continents of Europe, of Asia, of Africa and of Australia, and as far as the islands of the Pacific, this community will find itself securely established upon the throne of an everlasting dominion. Then will all the peoples of the world witness that this community is spiritually illumined and divinely guided. Then will the whole earth resound with the praises of its majesty and greatness.”

The implementation of the conditions of this promise began during the beloved Guardian’s Ten-Year Crusade. Pioneers arose by the hundreds to carry the Message of Bahá’u’lláh to every corner of the world. During the first year one—hundred-and-fiftyseven pioneers, including five members of the United States National Spiritual Assembly went forth, while during the second a further one-hundred-and—twenty-five settled in various goals allotted to the American Bahá’í Community. This process continued until all accessible goals were settled.

Never in the history of the Cause had there been such a pouring out of material resources for the purchase of endowments, Temple sites and Ḥaẓíratu’l-Quds as well as for the financing of pioneer projects, and as contributions toward administrative budgets in the areas for which the United States was primarily responsible.

So great were the efforts and sacrifices of this community that the Guardian of the Faith conferred on them the illustrious titles of “chief executors of ‘Abdu’l-Bahá’s Divine Plan, and champion-builders of the Administrative Order.”

Shortly before his passing, Shoghi Effendi said of the American Bahá’í community:

“A prodigious expenditure of effort, a

stupendous flow of material resources, an

unprecedented dispersal of pioneers, embracing so vast a section of the globe, and bringing in their wake the rise, the multiplication and consolidation of so many institutions, so diverse in character, so potent and full of promise, already stand

THE Bahá’í WORLD

to their credit, and augur well for a befitting

consummation of a decade-long task in the

years immediately ahead.”

The homefront tasks, too, were completed and the National Spiritual Assembly was able to joyfully announce that all the homefront requirements had been met and exceeded: “Rather than 300 Local Assemblies, 331 were established at Riḍván; not just 100 but 111 Assemblies were incorporated in continental U.S.A. and two in Hawaii. The number of enrollments more than doubled compared to the previous year, bringing the total of Bahá’í centers to over 1700. Eighty—three school districts in twenty-nine states and the District of Columbia recognize Bahá’í Holy Days; two entire states —— Louisiana and Rhode Island —— grant this recognition.”

They also reported that at Riḍván, 1963 there were still 388 adult American pioneers in foreign fields who would continue at their posts as long as there was need.

ALASKA

The only National Spiritual Assembly to be formed in the Western Hemisphere outside Latin America during the decade was singular in another respect — it was the first time that a political subdivision of a single national community was called upon to form a “National Spiritual Assembly and it was elected during the same year as were the four Regional Spiritual Assemblies in Latin America (1957). Hand of the Cause Paul Haney represented both the beloved Guardian and the National Assembly of the United States at the first Convention, to which the Guardian addressed these words:

“I welcome, with joy, pride and thank fulness, the convocation of the first

Alaskan Bahá’í Convention. So auspicious

an event constitutes an important milestone

in the progressive unfoldment of the Bahá’í

World Spiritual Crusade, and represents

the fruition of the valiant efforts exerted,

in the course of several decades, by the

American Bahá’í Community. . .”

Starting in 1953 with a total of thirteen localities which included two Local Assemblies and three groups, that far northern community had expanded, by the time of the Most Great Jubilee, to forty-one localities,

[Page 271]CURRENT Bahá’í ACTIVITIES 271

National Spiritual Assembly of the Bahá’ís of the United States, 1961—1962.

National Spiritual Assembly of the Bahá’ís of Alaska, 1962—1963.

[Page 272]272

THE Bahá’í WORLD

National Spiritual Assembly of the Bahá’ís of Canada, 1961—1962.

comprised of thirteen Local Assemblies, fourteen groups and fourteen isolated centres. In addition there were Local Assemblies at Sitka and Kodiak under the jurisdiction of the Canadian and United States National Assemblies respectively, and a group at Unalaska far out on the Aleutian chain of islands also under the jurisdiction of the United States.

CANADA

Sharing the destiny of America foretold by the Master in the Tablets Of the Divine Plan, Canada was assigned her full share of the goals of the Crusade. That community was to establish outposts of the Faith not only in the northern, eastern and western sections of its own country, but in places as widely separated as Iceland in the North Atlantic and the Marquesas Islands in the South Pacific. In all, thirteen virgin territories were to be opened to the Faith while at the same time the strength of the homefront was to be doubled. All but one of these territories were opened during the first year.

By Riḍván, 1963 the homefront had been expanded from 90 localities to 255; from 30 Local Spiritual Assemblies to 64, and in

addition a Local Assembly in Mackenzie, threein Yukon Territory and one on Baranof Island (U. S.) had been formed. Nineteen groups and thirteen isolated believers were located in the territories outside the Canadian homefront for which Canada was responsible. Only one such territory was vacant at the end of the Crusade. The Faith reached its northernmost point of diffusion at Franklin in September, 1953.

Added to the purchase of endowments, Temple land and a new Ḥaẓíratu’l-Quds, was the acquisition by gift from Amatu’l-Bahá Rúḥíyyih Khánum of her parents’ home, which Shoghi Effendi said was “uniquely associated with ‘Abdu’l-Bahá’s historic visit . . . and destined to be regarded as the foremost Bahá’í Shrine throughout that Dominion.” This, in turn, was the source of another victory when on February 24, 1958, the Superior Court in Montreal, in the predominantly Roman Catholic Province of Quebec, awarded the plaintiff, the National Spiritual Assembly of the Bahá’ís of Canada, a favourable verdict by exempting this house from property taxes on the grounds that it belonged to a body forming part of a World Religion. Taxes paid were refunded by the City of Montreal.

[Page 273]CURRENT Bahá’í ACTIVITIES

273

EUROPE

The European Intercontinental Conference held in Stockholm in July, 1953 set in motion a highly significant campaign of the World Crusade, which the Guardian said was destined to mark “a great turning-point" in Europe and the “opening of a phase of a . . . spiritual revival that bids fair to eclipse any period in its spiritual history.”

At that time Europe could count only three National Spiritual Assemblies — those of Germany and the British Isles being among the oldest in the Bahá’í world — and the newly-formed Regional Spiritual Assembly of Italy and Switzerland. These Assemblies, together with those of Canada and the United States were now called upon to launch a “massive and collective enterprise”, not only in the twenty-two countries already opened to the Faith, but in thirty unopened territories and islands as well.

The Guardian’s initial plan for Europe encompassed the rearing and legal incorporation of thirteen National Spiritual Assemblies, the multiplication of Local Assemblies and localities (in most instances quadrupling and trebling the number), the acquisition of fourteen national Ḥaẓíratu’l-Quds and a greater number of national endowments, the purchase of Temple sites in Stockholm and Rome, the translation of Bahá’í literature into ten additional languages, the formation of a German Publishing Trust, the establishment of summer schools, the incorporation of some fifty Local Assemblies, and the winning to the Faith of members of the Basque and Gypsy races. But the most enthralling task was entrusted to Germany, the building near Frankfurt, in the heart of the European continent, of the first European Mashriqu’l-Adhkár.

The continent of Europe, Shoghi Effendi wrote in 1957, “has exerted . . . a far-reaching influence” upon the destinies of mankind. Now Europe was called upon to raise not less than one-quarter of the pillars on which the first Universal House of Justice would rest, and thus give evidence that Europe was able to rise to the full measure of the Guardian’s promise, and “play a decisive role in the ultimate unification of the human race”.

With the purchase of the national Ḥaẓíratu’l-Quds in Luxembourg-Ville on November 1, 1957, the goal of acquiring fourteen national Ḥaẓíratu’l-Quds was completed; the national endowments called for in the TenYear Plan were all acquired by June, 1958: and in that same year the goal of translating Bahá’í literature into ten new European languages was likewise achieved.

To Europe, Shoghi Effendi gave a final blessing in his gift of land for the future Mashriqu’l-Adhkár of Switzerland. At the end of his life the attachment he felt for a country which held many memories for him, was evinced in this unique way; he even told the two Swiss pilgrims, whom he received with joy as his guests in April 1957, where the land should be situated, overshadowed by the Bernese Oberland and the Alps he had climbed and grown to love.

BRITISH ISLES

The fourteen Crusade tasks which the Guardian bestowed on the British Bahá’í Community greatly advanced the “two-fold process” of Britain’s unfolding mission. At home, “the base” -for all “future operations" was greatly expanded and strengthened. Abroad, the Africa Project would be brought to fruition through the establishment of the National Spiritual Assembly of the Bahá’ís of Central and East Africa, while the opening of four virgin territories and the consolidation of the Faith in nine African countries would contribute mightily to the spiritual development of that continent. Finally, the penetration of unopened islands in the Mediterranean, North Sea and English Channel, and the consolidation of the Faith in Hong Kong would signalize the widening scope of British tasks abroad.

The beloved Guardian’s last annual Message to the British Bahá’ís was full of praise and encouragement; it revealed the glorious vista of their future work and inspired them to “plod on, however tedious the work ..., however formidable the obstacles ...”; it gave them firm guidance as to those “rock bottom requirements which alone can guaran [Page 274]274

tee the opening and hasten the advent, of that blissful era which every British Bahá’í heart so eagerly anticipates . . .”

It was in London, on November 4, 1957 that the precious Sign of God on earth, the Guardian of the Cause of God, took leave of this earthly life. To the funeral came the Hands of the Cause, National Spiritual Assembly members and believers from every part of the world. It would be premature to estimate the influence of this mysterious event on the souls and fortunes of the British Bahá’í Community, but his resting—place in London, since that day, has become a point of pilgrimage for believers from many lands.

In their November, 1961 message, the Hands of the Cause announced from their conclave at Bahjí that London had been selected as the site of the World Congress — the focal point to which Bahá’ís of the world would turn at Riḍván, 1963 to celebrate the Most Great Jubilee marking the one hundredth anniversary of Bahá’u’lláh’s Declaration. And the British Bahá’í Community responded to the challenge and set about the task of preparing for this auspicious event which several thousand believers from all over the world were expected to attend.

When the friends gathered at the Royal Albert Hall on that historic Riḍván, the British Bahá’í Community joined in the victory celebrations with its sister communities. It had achieved its goals abroad and had consolidated its homefront, ending the Crusade with no less than 49 Local Spiritual Assemblies, 19 of which were incorporated; it had maintained its enviable record of raising the largest number of pioneers per capita of any Bahá’í community in the world, and had become financially independent.

Regional Spiritual Assemblies

The formation of thirteen independent National Spiritual Assemblies in Europe was to be accomplished in two stages. First would come the formation, at Riḍván, 1957 of three Regional Spiritual Assemblies, for Scandinavia and Finland, the Benelux countries, and the Iberian Peninsula. Thereafter, as the countries were ready for their own National Assemblies, one would be formed in each. Shoghi Effendi himself set 1958 as the date

THE Bahá’í WORLD

for the formation of the National Assembly of France and 1959 as the date for Austria to achieve this goal.

In his Message to the Bahá’í world at Riḍván, 1955 the Guardian designated the capital cities of Stockholm, Brussels and Madrid as the sites for the first Conventions of the Regional Assemblies and named the following Hands of the Cause his personal

representatives:

Stockholm ~ Hermann Grossmann and Adelbert Mühlschlegel

Brussels — George Townshend

Madrid — Ugo Giachery

The Conventions were opened by members of the sponsoring United States National Assembly — Edna T rue in Stockholm, Borrah Kavelin in Brussels and Charles Wolcott in Madrid. To each of the three new Regional Assemblies Shoghi Effendi gave a subsidiary Six-Year Plan for the propagation and consolidation of the Faith on their respective homefronts.

FRANCE

The National Spiritual Assembly of the United States, in collaboration with the Paris Assembly, began, in 1953, to organize and consolidate the work which would result in the establishment of the National Spiritual Assembly of France with its own national headquarters, endowment and incorporation. France was to quadruple the number of Local Spiritual Assemblies and treble the number of localities in which Bahá’ís resided. The gift of the Haziratu’I-Quds at 11 rue de la Pompe in Paris in April, 1953 achieved the first goal. An endowment was acquired four years later, in 1957.

France entered the last year before the election of her National Spiritual Assembly with five Local Spiritual Assemblies, and seven of the goal cities named by the Guardian had been settled.

The first National Convention met in Paris at Riḍván, 1958; two Hands of the Cause were present, Hermann Grossmann and William Sears, the former as official representative of the Institution of the Hands. Miss Edna True represented the sponsoring

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National Spiritual Assembly of the Bahá’ís of Austria, 1961—1962.

National Spiritual Assembly of the Bahá’ís of Belgium, 1962—1963.

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National Spiritual Assembly of the Bahá’ís of the British Isles, 19624963.

National Spiritual Assembly of the Bahá’ís of Denmark, 1962—1963.

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National Spiritual Assembly of the Bahá’ís of France, 1962—1963.

National Spiritual Assembly of the Bahá’ís of Finland, 1962—1963.

[Page 278]

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National Spiritual Assembly of the

Bahá’í’s of Germany, 1962—1963.

National Spiritual Assembly of the Bahá’ís of Italy, 1962—1963.

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National Spiritual Assembly of the Bahá’ís of Luxembourg, 1962—1963.

National Spiritual Assembly of the Bahá’ís of Holland, 1962—1963.

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National Spiritual Assembly of the Bahá’ís of Norway, 1962—1963.

National Spiritual Assembly of the Bahá’ís of Portugal, 1962—1963.

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National Spiritual Assembly of the Bahá’ís of Spain, 1962—1963.

National Spiritual Assembly of the Bahá’ís of Sweden, 1962—1963.

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National Spiritual Assembly of the Bahá’ís of Switzerland, 1962—1963.

United States National Spiritual Assembly.

In spite of many difficulties, France was able to wear the palm of victory in 1963, counting 7 Local Spiritual Assemblies, 14 groups and 18 isolated centres.

AUSTRIA

Although the Guardian did not live to announce it, he had recorded in his notebook that 1959 was the year for the formation of the Austrian National Spiritual Assembly. During the preceding year, the German Bahá’í Community made special efforts to strengthen the teaching work in Austria, a tangible result of which was the formation of that country’s fifth Local Assembly at Linz.

The first Convention was held in the Ḥaẓíratu’l-Quds in Vienna on April 25—26, 1959. Hand of the Cause John Ferraby, officially representing the Hands, as well as four members of the National Spiritual Assembly of Germany which had been responsible for the formation of this sister National Assembly, were present. The dele gates consulted on the Four—Year Plan proposed by the Hands of the Cause. Within it were Austria’s only unfulfilled goals of the Crusade, the incorporation of the National and Local Assemblies. The site of Austria’s future Mashriqu’l-Adhkár, a supplementary achievement, needed only to be registered in the name of the newly-elected National Assembly.

By 1963, six Local Assemblies had been formed, and in addition, there were one group and four isolated centres.

Eleven National Spiritual Assemblies

With the consolidation of the homefront in Europe came the announcement from the Hands of the Cause that eleven new National Spiritual Assemblies would be formed at Riḍván, 1962, resulting in the dissolution of the Regional Spiritual Assemblies which had been established as an interim measure in 1957. To each of these first Conventions the Institution of the Hands of the Cause sent the following representatives:

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Belgium \

‘A , h , Luxembourg 1 11 Mu_ammad Varqa

Denmark . Netherlands } Hasan BalyuZl Finland ..

Sweden } Adelbert Muhlschlegel Italy .

Switzerland } Ugo GlaCheFY

283

Norway — J ohn Ferraby Portugal } Paul Haney Spain

The victorious conclusion of the Crusade in Europe was crowned by the completion of the exterior of the Mother Temple of that continent. Visitors journeying to and from the World Congress in London at Riḍván 1963 were thrilled to see this new universal House of Worship in the hills‘near Frankfurt.

AFRICA

The two-year period immediately preceding the beginning of the Ten-Year Crusade was occupied by the Africa Project, the first international undertaking of the Faith of Bahá’u’lláh involving the co-operation of five National Spiritual Assemblies. It was carried forward under the leadership of the National Spiritual Assembly of the British Isles. It witnessed the opening of twelve designated goal territories as well as four others sixteen in all, bringing to twenty-five the total number of African countries and islands opened to the Faith. Overshadowing this entire project was the spiritual influence of Hand of the Cause Ml’isa Banam’, the first, and at that time the only Hand of the Cause in that continent, called by the Guardian the Father of Africa. Pioneers had achieved the formation of 17 Local Spiritual Assemblies, 13 in Uganda, and one each in Tanganyika, Kenya, Libya and Liberia. They had won over 200 followers in 24 African tribes and had translated Bahá’í literature into 13 African languages. In addition, the Bahá’í Community of Egypt and Sfldan, whose National Assembly was at the time the first and only pillar, in that continent, of the future Universal House of Justice, had extended to 30 centres, including 9 Local Spiritual Assemblies.

Goals of the Ten- Year Crusade The Africa Project was but a prelude to

a vast campaign to propagate and consolidate the Faith of Bahá’u’lláh in every corner of the

continent — no matter how remote, backward, or physically dangerous. Remarkable as the progress there had already been, the pace increased a hundredfold with the launching of the Ten-Year Crusade. Long years ago the Master had written: “The hearts of the Africans are as a blank scroll of paper upon which thou canst write any phrase; but thou must haVe patience and a heart as firm as a mountain, owing to the innumerable hardships that may intervene . . .” and He testified that Bahá’u’lláh Himself had “compared the coloured people to the black pupil of the eye” through which “the light of the spirit shinet/z forth.”

Now, with the Guardian’s call to open thirty-three virgin territories, pioneers from Britain, America, Persia, India, ‘Iráq and Egypt began to converge on this huge continent and to take up their posts. African believers themselves arose from Uganda to carry the Faith to Ruanda-Urundi, Belgian Congo, French Equatorial Africa and the British Cameroons as well as to extend the centres in Uganda, Kenya and Tanganyika, thus setting the “glorious example” for which the Guardian had appealed. Already the words of ‘Abdu’l-Bahá were manifest in their heroic exploits, and their unrecorded deeds of valour will shine in God’s sight forever.

During the first year of the Crusade every one of the virgin areas of Africa was settled except Spanish Guinea, Comoro Islands and St. Thomas Island. Nearly eighty Knights

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of Bahá’u’lláh took part in this mighty surge to victory.

In December, 1953 the Guardian called upon all National Assemblies — especially those of Egypt, Britain and the United States — to participate in the opening of three funds for the early purchase of Temple sites in Cairo, Kampala and Johannesburg. He himself contributed three thousand pounds sterling. In less than a year all three sites were acquired.

The Second Phase 1954—1956

The progress of the Faith in Africa during the second year of the Crusade was given extraordinary momentum by two actions of the beloved Guardian. The first was the call for the appointment, by Hand of the Cause Mt’isa Banani, of an Auxiliary Board of nine members to assist him in his work. The second was to announce the formation of Regional National Assemblies.

Because of the “phenomenal progress of the African Campaign, alike in teaching and administrative spheres of Bahá’í activity,” the Guardian wrote in October, 1954, “I feel the hour is now ripe for the adoption of preliminary measures designed to pave the way for the simultaneous erection during Riḍván of 1956 of three pillars of the future Universal House of Justice in the North, the South and the very heart of this long dormant continent.” He called upon the British, the United States and the Egyptian National Assemblies respectively, to arrange for the convocation of “three epoch-making Conventions” in Kampala, Johannesburg and Tunis and asked Hand of the Cause Mt’isa Banani to act as his personal representative at each of them.

Because only Local Spiritual Assemblies duly constituted during Riḍván, 1955 would be qualified to elect delegates, Shoghi Effendi urged “all groups established throughout the African continent as well as in the islands... already four score in number — to seize their present golden opportunity during the fastfleeting months . . . and exert every effort to attain Assembly status .. .”

The new Regional National Assemblies were to be:

Central and East Africa with its seat in

THE Bahá’í WORLD

Kampala, comprising Uganda, Kenya, Tanganyika, Ruanda—Urundi, Belgian Congo, French Equatorial Africa, Zanzibar, Comoro Islands and Seychelles Islands. The National Assembly of the British Isles was assigned responsibility for the formation of this new National Assembly, its incorporation, and the acquisition of a Temple site, a national endowment and a national Ḥaẓíratu’l-Quds.

South and West Africa with its seat in Johannesburg, comprising the Union of South Africa, Basutoland, Zululand, Swaziland, Bechuanaland, South West Africa, Angola, Northern Rhodesia, Southern Rhodesia, Nyasaland, Mozambique, Madagascar, Réunion Island, Mauritius, and St. Helena Island. The National Assembly of the United States was given responsibility for the formation and incorporation of this new National Assembly and for the acquisition of a Temple site, national endowment and national Ḥaẓíratu’l-Quds. North West Africa with its seat in Tunis, comprising Tunisia, Algeria, Morocco (International Zone), Spanish Morocco, French Morocco, Rio de Oro, Spanish Sahara, French West Africa, Gambia, Portuguese Guinea, Sierra Leone, Liberia, Gold Coast, Ashanti Protectorate, Northern Territories Protectorate, British Togoland, French Togoland, Nigeria, British Cameroons, French Cameroons, Spanish Guinea, St. Thomas Island, Cape Verde Islands, Canary Islands and Madeira. The National Assembly of Egypt and St’ldan was assigned responsibility for the formation of this new National Spiritual Assembly and for the acquisition of a national endowment and a national Ḥaẓíratu’l-Quds.

In addition, the territory under the jurisdiction of the National Assembly of Egypt and Sfidan was to be expanded and that Assembly would thereafter be known as the National Spiritual Assembly of the Bahá’ís of North East Africa. In this area the number of Local Spiritual Assemblies and centres was to be doubled and other goals were to be attained. The new territory included:

Egypt, Libya, Sudan, Eritrea, French Somaliland, Italian Somaliland, Ethiopia and Socotra Island.

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Believers throughout Africa greeted these announcements with joyous enthusiasm. One could feel the irrepressible vigour of the continent when it was announced at the next Riḍván: "As the sun set on April 2|, 1955 . . . seventy-five groups burst into Assemblies throughout the length and breadth of this continent and its neighbouring islands . .

The most remarkable progress continued to be in Central and East Africa where 31 new Local Assemblies were formed, covering every territory and island except Comoro, which had just been opened that year. Uganda alone formed 17 new Assemblies, increased its African believers to nearly 900 and its centres to over one hundred. Kenya formed 8 new Assemblies, Tanganyika 2, and the first Local Assemblies were organized in the Belgian Congo, Ruanda-Urundi, Zanzibar and the Seychelles Islands.

The British Cameroons, first settled in October, 1953, scored the thrilling total of eight new Assemblies, making nine in all. First Local Assemblies were formed in Ashanti, French Cameroons and in the Canary Islands.

There were other memorable victories: Spanish Guinea, Comoro Islands and St. Thomas Islands were opened, and all Africa fifty-eight territories and islands — lay open to the Faith. In April, 1955 over one-hundredand-twenty Local Spiritual Assemblies were functioning; more than thirteen hundred African believers from over ninety tribes were enrolled; Bahá’í literature had been translated into more than fifty languages and there were more than three hundred localities in Africa where Bahá’ís resided. Small wonder that Shoghi Effendi cabled Mr. Banani on April 26th of that‘ year:

“Rejoice greatly, admire deeply, grateful

magnificent achievements valiant friends,

coloured white pioneers, teachers, administrators, four areas African continent.

Loving fervent prayers surrounding them.”

In his cable of August 23, 1955 the Guardian unexpectedly announced: “. .. Historic decision arrived at raise Mother Temple Africa city Kampala situated its heart constituting supreme consolation masses oppressed valiant brethren cradle Faith. Every continent globe except Australasia will thereby pride

285

itself derive direct spiritual benefits its own Mashriqu’l-Adhkár. Befitting recognition will moreover have been accorded marvelous expansion Faith amazing multiplications its administrative institutions throughout this continent, a continent fully deserving a House Worship, complementing four national Ḥaẓíratu’l-Quds already established, wherein spirit unconquerable Faith can dwell, within whose walls African adherents Faith Bahá’u’lláh can congregate, from which anthems praise glorifying Most Great Name can ascend concourse Abhá Kingdom . .

Thus, at this early stage of their growth, the African believers found themselves with additional responsibilities which they had not anticipated and which made heavy, but glorious, claims upon them.

At Riḍván, 1956 Hand of the Cause Mfisa Banéni was able to attend all four African Conventions as the personal representative of the Guardian. In addition, the following representatives of the sponsoring National Assemblies were in attendance and presided at the opening of the sessions:

Kampala — Hasan Balyuzi, Chairman of the British National Assembly.

Johannesburg— Paul Haney, Hand of the Cause and Chairman of the United States National Assembly.

Tunis — ‘Abdu’l-Rahim Yazdi, Chairman of the Egyptian National Assembly.

The Convention in Cairo was the largest of the four African.Conventions, and for the first time the sessions were open to believers other than delegates. That year the Guardian had deemed it wise to grant permission for women to serve as delegates, and two were elected.

C onsolidation and Expansion 1 956—1963

The story of the final seven years of the Crusade in Africa is one of rapid advance and can best be told region by region:

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THE Bahá’í WORLD

National Spiritual Assembly of the Bahá’ís of Central and East Africa, 1962—1963.

CENTRAL AND EAST AFRICA

This region, which the Guardian said is “so promising and privileged . . .” and whose countries are “among the first of the Negroinhabited territories to be warmed and illuminated by the rays of the Revelation of Bahá’u’lláh . . .” is one of the earth’s greatest and most richly-endowed areas. Geographically it is one quarter of the great continent of Africa and extends from the Atlantic to the Indian Ocean. It covers all manner of terrain, from the desert country around Lake Chad to the densely forested area of the Congo basin. It contains high mountain ranges, plateaus, highlands and humid tropical coastlines as well as picturesque islands off its east and west coasts.

Influencing these regions are the British, the French, the Belgian, the German, the Indian and Arab cultures; the Roman Catholic, the Protestant and Muslim religions.

When the Regional Spiritual Assembly was formed in 1956, it inherited not only an area of rich promise, but a Bahá’í community already proven in sincerity and love. It also succeeded to valuable Bahá’í properties,

including the Ḥaẓíratu’l-Quds in Kampala, the 13 acre property on Kikaya hill which was to become the site of the Mother Temple of Africa, and other holdings.

Together with their fellow African communities, the Bahá’ís of Central and East Africa were charged by the Guardian with responsibilities under a supplementary SevenYear Plan. Foremost among these was the erection of the Temple. As Shoghi Effendi launched his trusted co-workers on their formidable tasks, he assured them in a message dated July 6, 1956, that:

“I will, from the depths of my heart supplicate the Almighty to enable them to discharge these heavy responsibilities in a manner that will serve to heighten the keen admiration already so widely felt throughout the Bahá’í world . . . May they rise to the occasion that now presents itself, and contribute, individually as well as collectively, to the enrichment of their spiritual heritage .. .”

A multitude of problems faced the new National Assembly as it took up its tasks: critical shortages of money and trained

[Page 287]CURRENT Bahá’í ACTIVITIES

people; huge distances separating communities; a dearth of Bahá’í literature in vernacular languages; a large proportion of believers who could neither read nor write, but who longed to know more about the Faith; proper definition of Local Assembly areas; orientation of tribal customs, such as those concerning marriage, to the laws of Bahá’u’lláh; and religious opposition in such places as Zanzibar and French Equatorial Africa.

But these challenges were met and ofi-set with resounding victories for the Cause. Bahá’í literature was translated and produced in many languages; Bahá’í Holy Days were recognized throughout Tanganyika; recognition was accorded at H. M. Kitalya Prison Farm in Uganda where a lone Bahá’í had brought twenty-five prisoners into the Cause; thousands accepted the Faith, hundreds of new centres were opened and new Local Spiritual Assemblies were formed; and finally, steps were taken leading to the construction and completion of the Temple by the time of its dedication in January, 1961. (The story of the Temple is recounted elsewhere in this volume.)

By the end of the Crusade, it was estimated that more than 40,000 believers had been enrolled, of whom approximately half were in the Congo. The Faith had been established in more than 2,000 centres and a total of 861 Local Spiritual Assemblies was elected at Riḍván, 1963; 554 of these were in Uganda 143 in the Congo, 118 in Kenya, and 41 in Tanganyika. Others were formed in RuandaUrundi, French Equatorial Africa and the Seychelles Islands.

These stupendous victories, rivalled in sheer number of believers only in the Indian subcontinent, captured the admiration and imagination of Bahá’ís everywhere. What greater tribute to lay at the feet of Shoghi Effendi than such victories in a continent Which he loved so much.

NORTH EAST AFRICA

In the first year of the Crusade every virgin territory assigned to the Bahá’ís of Egypt and Sfidan received the Message of the New Day. In the next two years (1954—1956) the chief goals of the second phase were attainedthe acquisition of the Ḥaẓíratu’l-Quds and

287

endowment in Tunis and the purchase of the Temple site in Cairo. Other victories included the incorporation of the Local Assembly in Addis Ababa — the first African Assembly to achieve this status — and the establishment of a Bahá’í burial ground in Tripoli, Libya.

On April 10, 1957, the new Regional National Assembly was incorporated. When,in 1960, difficulties made it impossible to directly administer the Faith in territories outside Egypt, a regional administrative committee was formed. This, in turn, was replaced at the following Riḍván by a new National Spiritual Assembly with its headquarters in Addis Ababa. This newly-formed Regional National Assembly was officially registered at the High Court of Addis Ababa on July 10, 1961.

At the close of the Crusade in 1963, this Region, most of whose territories were Muslim, could count no less than 88 Bahá’í centres of which twenty—five had achieved Local Spiritual Assembly status.

NORTH WEST AFRICA

The enormous area assigned to the Regional Spiritual Assembly of North West Africa, comprising twenty-five territories, island groups, sovereign nations, dependencies and protectorates, showed great growth and development during the Ten-Year Crusade. In 1953, when the beloved Guardian announced his plan to the Bahá’í world, only seven of the territories of North West Africa had been opened to the Faith — three of them during the Africa Project — and Local Spiritual Assemblies existed only in Tunis and Monrovia. There could have been but a handful of Bahá’ís in the whole Region at the time.

The next three years witnessed a startling unfoldment and such an arising of African pioneers as to bring infinite joy to the heart of Shoghi Effendi. When the Regional Spiritual Assembly was elected in 1956, there was a total of 101 localities opened to the Faith, 38 of which had elected Local Spiritual Assemblies, and there were nearly 1,000 believers. All territories were occupied except four. The national Ḥaẓíratu’l-Quds had been acquired in Tunis, and an endowment had been acquired in Bomi Hills.

By the end of the Crusade only Rio de Oro,

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National Spiritual Assembly of the Bahá’ís of North East Africa, 1962—1963.

Spanish Guinea and St. Thomas Island, owing to the forced departure of their pioneers, were vacant, and there had been organized a total of 115 Local Spiritual Assemblies. In addition, there were 137 localities where Bahá’ís were residing.

THE CAMEROONS

Foremost among the territories of North West Africa was the British Cameroons, opened to the Faith in 1953 when Enoch Olinga crossed its borders after a formidable journey across Central Africa. By Riḍván, 1954 an Assembly had been formed in Victoria. A year later, eight more Assemblies were elected, and in 1956 the first all-African Teaching Conference was held.

Early in 1957, Mr. Olinga made the pilgrimage to Haifa, becoming the first to satisfy the Guardian’s longing to receive an African Bahá’í at the World Centre. Shoghi Effendi called him Abfi’l-Futfih (Father of Victories), and one of the last acts of the Guardian of the Faith was to elevate Mr. Olinga to the rank of Hand of the Cause. By June, 1957 the

first Ḥaẓíratu’l-Quds of the Cameroons was 'acquired, the Guardian himself contributing five hundred pounds towards its purchase.

Many hundreds of believers were enrolled in the British Cameroons and at the victorious conclusion of the Crusade, 54 Local Spirtitual Assemblies — nearly half all those existing in North West Africa —— had been established there.

Other Areas

The growth of the Faith in other African territories also showed much promise. There were 21 Local Spiritual Assemblies formed in Gambia at Riḍván, 1963; 11 in Nigeria; 8 in French Morocco; and 5 each in Liberia and Northern Territories Protectorate.

THE MOROCCAN PERSECUTIONS

In January, 1963 the Hands in the Holy Land announced:

“For the second time in the course of this glorious Ten-Year Crusade, the enemies of

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National Spiritual Assembly of the Bahá’ís of South and West Africa, 1962—1963. Hand of the Cause John Robarts seated in the centre.

the Cause of God have raised a commotion which is resounding in the ears of all mankind. The ‘water’ with which they thought to extinguish the light of the Faith in an obscure district of Morocco has indeed been transmuted by the Hand of God into a ‘fuel’ which has caused the world to blaze . . .

“The first event of this extraordinary sequence was the arrest in Nador, on April 12, 1962, of four believers of that city. Immediately afterwards, four believers from Tetuan, hearing of this, went to Nador and were themselves arrested, and finally the number of imprisoned Bahá’ís reached a total of fourteen . . . At last on October 31, after more than six months of imprisonment, the fourteen accused were arraigned before the Regional Court of Nador which reviewed the accusations and committed the prisoners for trial before the Criminal Court of the same town on the charges of (l) rebellion and disorder, (2) attacks on public security, (3) constitution of an association of criminals, (4) constitution of an association and (5) attacks on religious faith.

“Contrary to expectations of the enemies of the Faith, the reaction of the general public at the initial hearing, having at first been

indifferent, became steadily more favourable to the accused and more and more indignant at the nature of the trial.”

Finally, on December 10, 1962, the trial in the Criminal Court proceeded, and despite the fact that the prosecution made no attempt to prove the five charges, nine of them were found guilty — three were sentenced to death, five to imprisonment for life and one to imprisonment for fifteen years. The verdict and the sentences were appealed to’ the Supreme Court and the force of world public opinion, favourable to the Bahá’ís, was focussed on Morocco, making the authorities aware that they could not hide injustice.j

SOUTH AND WEST AFRICA

The pioneers who opened this area to the Faith were, as the Guardian testified, “a singularly distinguished and devoted group of pioneers” and more than most, they needed heroic qualities and wisdom to deal with the manifold problems confronting them in this part of the world. One day their story will be told freely, and their glorious deeds will be cherished by generations to come.

5 see page 794.

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Only one Local Spiritual Assembly had been won by Riḍván 1954, but in the two years preceding the election of the Regional Spiritual Assembly, 25 additional Assemblies were added, an acceleration which Shoghi Effendi said “has been such as to evoke feelings of profound admiration, joy and thankfulness in the hearts of the followers of the Faith not only in the African continent, but throughout the entire Bahá’í world.”

There were many milestones in the development of the Region, among them the following:

Legal incorporation of the Salisbury

Assembly on May 6, 1957. Acquisition of

the Ḥaẓíratu’l-Quds in Salisbury in No vember, 1958. Exemption of five Local

Assemblies from registration in Northern

Rhodesia (1958). Recognition of the Faith

by the Paramount Chief’s Council in

Swaziland (1958).

There were hardships to be endured. For example, in Mozambique the first Persian pioneer had been imprisoned and then sent away; others tried to enter, but met with failure. But perseverance finally brought success and a few pioneers settled in the country; and in 1955, Lourenco Marques achieved its Assembly and soon there were over thirty Bahá’ís there, two of whom succeeded in carrying the Faith to Angola.

One of the most inspiring sagas took place in Mauritius, the island off the east coast

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of Madagascar, which won in the Guardian‘s last Convention Message a “special tribute” for surpassing “to an unbelievable extent the goals set” for it. Opened by a lone woman believer in November, 1953, progress was, at first, very slow. The first to accept the Faith was a young Chinese Mauritian in February, 1955. Soon the visit of a Persian teacher accelerated the work, and nearly a score of people became Bahá’ís. In 1956, the first three Local Assemblies were formed. By the end of the Crusade, there were 35 Bahá’í centres in Mauritius, 16 of which had Local Spiritual Assemblies.

The final victory tally in South and West Africa showed that there were nearly 350 localities in which Bahá’ís resided and of these, 93 had elected their Local Spiritual Assemblies. South Africa led the way with a total of 22 Assemblies, followed by Mauritius with 16, Northern Rhodesia with 15, Swaziland with 13 and Southern Rhodesia with 9.

And so Africa — that vast continent which, except for Egypt and the SL’ldan and a few believers in South Africa, could hardly be said to have been opened to the Faith in 1951 — had now outstripped all but one other continent in vying for the honour of having the largest number of believers and centres. In 1963 there were no less than 1,076 Local Assemblies and 2,655 centres where the Faith of Bahá’u’lláh was firmly established.

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ASIA

In 1953, the World Crusade came to Asia,

as to all the earth.

“The hour has now struck,” the Guardian said, “for this continent, on whose soil, more than a century ago, so much sacred blood was shed, . . . to contribute, in association with its sister continents, to the progress and ultimate triumph of this global Crusade . . It would be a “triple campaign embracing the Asiatic mainland, the Australian continent and the islands of the Pacific Ocean —— a campaign which may well be regarded as the most extensive, the most arduous and the most momentous of all the campaigns of a world-girdling Crusade . . The hope he held was that it would “provide, as it unfolds, an effective antidote to the baneful forces of atheism, nationalism, secularism and materialism

that are tearing at the Vitals of this turbulent continent,” and that it would “re-enact those scenes of spiritual heroism which . . . have left their everlasting imprint on the fortunes of the peoples and nations dwelling within its borders.”

The story of the victorious consummation

of this challenge can now be told.

PERSIA

The contributions of the believers in the Cradle of the Faith to the victorious conclusion of the global Crusade are legion. Hundreds of pioneers arose to serve the Cause, not only in goals assigned to Persia, but in other places as well. Before the passing of Shoghi Effendi in 1957, they had settled every one of the thirteen virgin areas assigned to them in Asia

National Spiritual Assembly of the Bahá’ís of lran, 1958.

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and Africa except the Chagos Islands and Mongolia, and Chagos was soon to be claimed; they had seen the first Local Assemblies formed in such far-off spots as Brunei and the Solomon Islands; they had contributed, with ‘Iráq, to the raising in Arabia of another pillar of the future Universal House of Justice, and had acquired for this community and for Turkey their national Ḥaẓíratu’l-Quds and endowments. By 1959, they were also able to help with the formation of the National Spiritual Assembly of Turkey, and they had achieved their goal of establishing a Bahá’í Publishing Trust.

But there was one prize which, by Divine Will, they could not attain — a Iong-anticipated enterprise, long-promised, and longprepared for —— the raising of the first Mashriqu’l-Adhkár of Persia. Just as the design for the Temple had been chosen and announced by Shoghi Effendi, just at the hour of exuberant hope, the blow fell. A barbarous attack on the Faith broke out, once more to overwhelm this patient and long-suffering community. Realizing the impossibility of building the Temple at such a time, the Guardian decided to raise the Mother Temple of Africa in its stead. Its erection, he affirmed, would be a “worthy answer to the challenge flung down by its bitterest, most powerful and inveterate enemies.” “Africa is, at this very hour,” he wrote, “being called upon to redress the scales so weighed down through the ferocious and ignoble acts of bloodthirsty ecclesiastical oppressors.”

The persecution of the believers began during the month of Ramadan — the month of fasting in the Muslim world —— in the year 1955. Day after day, as was their custom, the Muslims gathered in the mosques at noon to pray and to listen to the exhortations of their religious leaders. In the Kuys Mosque in Tihran there was but one speaker throughout that month, Shaykh Muhammad Taqi, known as Falsafi, who with ever bolder tone, called upon his hearers to arise against “false” religions, unjustly accusing the Bahá’í Faith of being the enemy of Islam. His speeches were broadcast by Government radio throughout the country, and as no one prevented him, his words grew in vehemence and force. They stirred in the breasts of his hearers an uncontrollable fire of suspicion and hate against the followers of Bahá’u’lláh.

THE Bahá’í WORLD

On the twelfth day of Riḍván, police locked the National Bahá’í Headquarters, preventing the Bahá’ís from consummating the final day of their annual Convention, and on May 7, 1955, the Ḥaẓíratu’l-Quds was taken over by the Army. On May 17, the Minister of the Interior announced in the Majlis (iranian Parliament) that the Government had issued orders for the suppression of the “Bahá’í sect”.

This was followed by an orgy of senseless murder, rape, pillage and destruction the like of which has not been recorded in modern times. The dome of the Ḥaẓíratu’l-Quds in Tihran was demolished; the House of the Bab was twice desecratcd and severely damaged; Bahá’u’lláh’s ancestral home at Takur was occupied; the house of the Báb’s uncle was razed to the ground; shops and farms were plundered; crops burned; livestock destroyed; bodies of Bahá’ís disinterred in the cemeteries and mutilated; private homes broken into, damaged and looted; adults execrated and beaten: young women abducted and forced to marry Muslims; children mocked, reviled, beaten and expelled from schools; boycott by butchers and bakers was imposed on hapless villagers; young girls were raped; families murdered; Government employees dismissed and all manner of pressure brought upon the believers to recant their Faith.

Yet, despitea thousand provocations and acts of medieval barbarism, the Bahá’ís held firm, and by their firmness opened the way for remarkable progress in teaching the Cause and opening the doors of public knowledge of the Faith.

That this is a world—wide Cause, and that the Persian Bahá’í Community did not stand alone was soon made evident to the Persian Government and to those who instigated the campaign. The opponents of the Faith did not expect to be opposed or overcome, but they had reckoned without Shoghi Effendi, the Guardian of the Faith. Swiftly he rallied the Bahá’í world, uniting it in one tremendous wave of protest, expressing itself in cables from National and Local Spiritual Assemblies and groups directed to His Majesty the §l_1ah, the Prime Minister and the Majlis. For the first time in the history of the Faith in Persia, prominent figures fully realized this was not a “local sect" but a world-wide, tightly-knit,

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NATIONAL HAZIRATU’L-QUDS OF THE BAHA‘iS OF PERSIA

View of the dome before its demolition in 1955 by order of the Íránian government. as the climax of a long campaign directed by the Muslim clergy against the Bahá’í Faith.

Demolition of the dome in progress Mullá Falsafi takes a pick-axe to the before it was completely razed. floor.

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PERSECUTION OF THE Bahá’í FAITH IN iRAN

High-ranking Persian Army officers personally assist in destroying the Bahá’í National Spiritual Headquarters in Ṭihrán, August 1955. Major General Botmongolitch, Chief of Staff, takes a pick—axe to the dome.

independent religious community. They were bombarded by cables with names of cities and towns of whose geographic whereabouts they were profoundly ignorant and this produced a deep impression, as Shoghi Effendi had been well aware it would. An appeal to the United Nations was also vigorously launched.

By mounting a “wide-spread campaign of publicity . . . in expectation that its repercussions would exert a restraining influence on the perpetrators of these monstrous acts,” the Guardian unleashed the most powerful force, the weight of world-wide public opinion. iran was a member of the United Nations; she had signed the Charter and the Declaration of Human Rights; these persecutions were a violation of her pledges, and the concern of the whole of mankind.

By August, 1955 Persian authorities knew that the offensive cruelties instigated by the clergy must be stopped and at least a pretense of justice shown the Bahá’ís. Before many

months, orders began to reach the Governors of provinces and chiefs of police to restore the local Ḥaẓíratu’l-Quds to their Bahá’í custodians, and to give protection to the Faith.

Unfortunately, it is easier to initiate than to curb violence, and those whose minds have been poisoned by falsehood do not easily forgh. Although the central Government took early action to redress the situation, the clergy continued to protest, the population remained hostile, and provincial authorities were slow, unhappily slow to act. Assurances which the Íránian Foreign Minister had given to the Secretary-General of the United Nations were not being carried out, and it was necessary, in June 1956, for the Bahá’í International Community to renew its appeal to the United Nations.

Although the Persian National Convention was unable to meet in 1957 as restrictions on assemblage were still continuing, nevertheless the battle had been won. It was announced

[Page 295]CURRENT Bahá’í ACTIVITIES 295

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gun‘I

BAHA’I PERSECUTIONS IN iRAN

Following nation-wide incitement of the population by the Muslim clergy, the holiest Bahá’í Shrine in Persia, the House of the Báb in fliréz, was twice desecrated and damaged by fanatical mobs in August 1955.

Above: The room where the Báb made His historic declaration on May 23, 1844. Below: The courtyard of the Báb’s home.

[Page 296]296

that all but a few of the local administrative headquarters had been returned and that an order had been issued for the return of the national Ḥaẓíratu’l-Quds. The most joyful news was of the restoration of the House of the Báb in S__hiraz and of His shop in Bflflihl‘.

The trials and ordeals of these two fateful years, climaxed by the passing of the Guardian, to whom they were so profoundly attached, served to increase the devotion of the believers and to heighten their eagerness to serve the Cause. A larger number of pioneers than ever before arose to win their own goals in Europe, as well as others in every continent of the globe, and the whole community responded to the appeal to support

THE Bahá’í WORLD

the Joint Deputization Fund which was established in the closing years of the Crusade, not only to enable pioneers to stay at their posts, but also to send urgently needed reinforcements.

Although hampered at every step by continuing persecutions, the Persian Bahá’í Community, long ago having established itself in every province of its homeland, moved steadily toward its goal of doubling the number of its Spiritual Assemblies, and by the end of the Crusade, this too was accomplished. This heroic, undefeated community had successfully met the challenge of the hour and befittingly discharged its noble mission.

National Spiritual Assembly of the Bahá’ís of Arabia, 1958.

[Page 297]CURRENT Bahá’í ACTIVITIES

297

12'

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M’gc‘t’n" wmr’v

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National Spiritual Assembly of the Bahá’ís of Turkey, 1962—1963. Hand of the Cause Tarézu’llah Samandari is seated in the centre.

‘IRAQ

Many difficulties in ‘Iráq prevented the friends from achieving a number of the goals assigned to them. But they were able to win one of the most difficult and significant victories of the Crusade. In July, 1957 the sacred remains of Mirzá Buzurg, the father of Bahá’u’lláh, were identified and removed to a Bahá’í cemetery. On July 27 of that year, Hands of the Cause ‘Ali Akbar Furfltan, Shu‘é‘u’llah ‘Alá’í and ‘Ali Muhammad Varqa arrived from Ṭihrán to join Hand of the Cause Tarézu’lláh Samandari in paying homage, on behalf of the Guardian, to the memory of that “blessed and highly revered personage.”

At the end of the Crusade the National Spiritual Assembly, one of the oldest in the Bahá’í world, had under its jurisdiction 16 Local Spiritual Assemblies, 7 groups and 2 isolated centres, and also possessed a fine national Ḥaẓíratu’l-Quds, a guest house, a burial ground and a national endowment.

TURKEY

The propagation of the Faith in Turkey has never been easy, and during the Ten-Year Crusade, the Turkish Bahá’ís were confronted with many difficulties. Nevertheless, they were able, with the help of pioneers from Persia

and ‘Iráq, to end the Crusade with their National Spiritual Assembly elected, 12 Local Assemblies, 9 groups and 5 isolated centres. Seven of the centres were in localities blessed by the presence of Bahá’u’lláh during His journey from Baghdad to the Holy Land.

Just before the beginning of the Crusade, in 1952, the Guardian announced that the historic site of a house occupied by Bahá’u’lláh in Istanbul had been partly purchased. On this site the national Ḥaẓíratu’l-Quds was established, thus achieving one of the goals of the Crusade.

Next to be purchased was the house of Ridé Big in which Bahát‘u’llah lived for a year during the drawn-out and painful crisis with His half-brother, a period named by Bahá’u’lláh as the “Days of Stress” (Ayyém—i-flidad).

A third historic site was purchased in the city of Adrianople on the European mainland during the second phase of the Crusade. It was a garden where a house had once stood in which Bahá’u’lláh had lived for most of the first six months of His stay in Edirne.

Election of the first National Assembly of Turkey had to be carried on by mailed ballots because difficulties visited upon the Faith in that country prevented the holding of the Convention. Hand of the Cause D_hikru’lláh Khádem, officially representing the Hands of the Cause, was able to visit Turkey for the

[Page 298]298

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National Spiritual Assembly of the Bahá’ís of India, 1962—1963. Hand of the Cause fiu‘é‘u’lláh ‘Alá’í is seated in the centre.

occasion, as did Professor Manfic_hihr Ḥakím, representing the National Assembly of Persia.

INDIA

India was given many goals in the Crusade. During the first year of the Ten-Year Plan, pioneers arose to open Daman, Goa, Pondicherry, Sikkim, Karikal, Mahé, Diu Island and Bhutan. In 1954, the Guardian asked India to aid in the opening of Tibet and this was accomplished by 1956. India had a share in the consolidation work which led to the formation of the four Regional National Assemblies of Africa: Socotra Island in the North East; Zanzibar, Ruanda-Urundi and the Comoro Islands in Central and East Africa; Madagascar and Mozambique in the South and West; and Gambia and the French Cameroons in North West Africa — these remain as legacies of the Indian Bahá’í Community to that vast and richly-endowed continent.

India also played a preponderating role in the introduction and consolidation of the

Faith in South East Asia, leading to the formation of the Regional National Assembly in 1957.

During the Crusade India acquired a site for its future Mashriqu’l-Adhkár near New Delhi, established its Publishing Trust, and, during the last two years of the Ten-Year Plan, electrified the Bahá’í world with news of mass teaching.

The Message of the Hands of the Cause in the Holy Land to the National Conventions of the Bahá’í world at Riḍván, 1962 contained the following poignant paragraph:

“India, one of the first countries in the

world to receive the light of a newly-born

Revelation has, during the past year,

witnessed a tide of mass conversion not

only wholly unprecedented in that country but without parallel anywhere in the entire world during the last one hundred years of Bahá’í history. Since Riḍván 1961 well over thirteen thousand new believers have come into the Faith as a result of the mass teaching campaign carried out in the villages of India by the members of what

[Page 299]CURRENT BAHA’l ACTIVITIES

was previously a relatively small national

community.”

This astounding progress started with a conference in a remote village of Samgimanda in the State of Madhya Pradesh in Central India in January 1961. The Faith had already been established there. When it was learned that Hand of the Cause Raḥmatu’lláh Muhájir had arrived in Bombay, a teaching project was organized and a group of teachers, in company with Dr. Muhájir, set out for Madhya Pradesh. Upon learning that Dr. Muhájir desired to hold a conference, word was sent to the Spiritual Assembly of Samgimanda. The report of the Secretary of the National Assembly of India described the events as follows:.

“When the Bahá’ís started for Samgimanda on foot and in bullock carts, they did not know what was awaiting them. The approach to the mud huts of the village was decorated with simple coloured papers. A number of villagers came out several miles to receive their guests. By firing gunshots they proclaimed in their traditional way that important and respected guests were coming to the village. Women, in groups, were chanting welcome songs and hymns. Amid the beating of drums, booming of guns and devotional songs, cries of ‘Allah—u—Abhá’ and ‘Bahá’u’lláh Jai’ were heard. Children of the Bahá’í School, over sixty in number, lined up to receive the Hand of the Cause. “The conference was publicized within a few hours and attracted over 300 people. In spite of severe cold, this congregation continued well past midnight. It was cold, dark and midnight, but nobody wanted to leave. The Message of God was so attractive, soul-stirring and inspiring that they sat spellbound. Representatives from neighbouring villages did not leave the. place till they were assured by the Bahá’ís that they would send somebody to their places to give to the people the reassuring and hope-fostering Message of God.”

During the next two years, over 210,000 copies of books and booklets about the Faith were distributed in India and, in addition, many heard of Bahá’u’lláh through simple picture post cards depicting the Teachings over 332,000 of them were given out. Hun 299

dreds of meetings were held, and everywhere the glad tidings were warmly received. What happened in India was a literal fulfillment of the Guardian’s prediction that the last phase of the Crusade would witness “an upsurge of enthusiasm and consecration before which every single as well as collective exploit, associated with any of the three previous phases, will pale."

Many stories of love, devotion and steadfastness could be told about those two glorious years when the star of India rose so high, shedding so promising a light on the future. But nothing more eloquently tells the story than the following statistics:

February, 1961 February, 1963

Number of

Assemblies 58 675 Number of

groups 35 1,341 Number of

isolated centres 50 433 Total number —— —of centres [43 2,449 Number of

believers 850 65,355

So great was the impetus of mass teaching that two-and-one-halfmonths later at Riḍván, twelve thousand new souls had been added to the rolls, making a total of over 87,000 believers in India residing in over 3,600 centres. The promises of Bahá’u’lláh and the Master, revealed in numerous Tablets about the Indian sub—continent, were at long last in process of fulfillment.

PAKISTAN

At the start of the Crusade, Pakistan was administered by the National Spiritual Assembly of India, Pakistan and Burma. The Guardian’s Plan called for both Burma and Pakistan to form separate National Assemblies, and Pakistan was first to achieve this with the calling of its first Convention in Karachi on April 27—30, 1957. Hand of the Cause fiu‘a‘u’llah ‘Ala’i was the Guardian’s personal representative and Messrs. Isfandiyér Bafltiari and @ulém-Husayn Amreliwala represented the National Assembly of India, Pakistan and Burma.

With the formation of the Pakistan National

[Page 300]300 THE

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National Spiritual Assembly of the Bahá’ís of Pakistan, 1962—1963.

Assembly, the Guardian announced a subsidiary Six-Year Plan aimed at the further consolidation of the Faith in that country. Soon, twenty-one acres of land in Deh Ibrahim Hyderi, Karachi, were purchased as a Temple site, and on May 28, 1958, the National Assembly was incorporated, making it possible to transfer title to the Temple site to its own name. By the end of the Crusade, the Pakistan Community had, in spite of serious difficulties, swelled its ranks to include 17 Local Assemblies, 13 groups and 7 isolated centres. The community had also acquired its Temple site, Ḥaẓíratu’l-Quds, and national endowment.

BURMA

The Bahá’í Community of Burma is one of the oldest in the world. In 1878, Siyyid Mustafa Rfimi (elevated posthumously to the rank of Hand of the Cause) went there from India with Jamal Effendi, who had been sent by Bahá’u’lláh to that part of the world, and

established the Cause there. The Bahá’ís of Burma were constantly sustained and encouraged by ‘Abdu’l-Bahá and signally honoured by Him when He accepted their loving offering of the marble sarcophagus in which the Holy Dust of the Báb now lies eternally at rest.

The Guardian himself fixed Riḍván, 1959 as the date for the formation of the National Spiritual Assembly in Burma, and the Hands of the Cause sent as their official representative Hand of the Cause Jinab-i-Tarazu’llah Samandari to be present on that occasion. When the Convention was called to order in Rangoon on April 24, 1959 by G. Murtaza ‘Ali, representative of the sponsoring National Spiritual Assembly of India and Burma, all nineteen delegates were in attendance.

The homefront in Burma was expanded to include at the end of the Crusade 11 Local Spiritual Assemblies, 8 groups and 6 isolated centres. Burma had also acquired its Ḥaẓíratu’l-Quds, its Temple site and its endowment.

[Page 301]CURRENT BAHA’t ACTIVITIES 301

National Spiritual Assembly of the Bahá’ís of Burma, 1961—1962.

CEY LON

One of the pillars of the Universal House of Justice last to be erected during the Crusade was the National Spiritual Assembly of Ceylon. The inaugural Convention was held in Colombo at Riḍván, 1962. Hand of the Cause flu‘a‘u’lláh ‘Alá’í represented the Hands of the Cause and @ulam-Husayn Amreliwala represented the National Spiritual Assembly of India.

By the following Riḍván, Ceylon could count 20 Local Spiritual Assemblies, 14 groups and 10 isolated centres, and it had acquired its endowment land and its Ḥaẓíratu’l-Quds.

SOUTH EAST ASIA

The Guardian summoned the National Spiritual Assemblies of India, Pakistan and Burma, the United States, Persia, and Australia and New Zealand to consolidate seven areas already opened to the Faith. Borneo, Indo-China, Indonesia, Malaya, Sarawak, Siam, the Andaman and Nicobar

Islands were assigned to India; the Philippine Islands, Dutch New Guinea and seven virgin territories and islands were assigned to the United States; Australia was assigned responsibility for Mentawai and Cocos Islands and Portuguese Timor; Brunei was assigned to Persia. To India, the beloved Guardian gave responsibility for bringing the new Regional Spiritual Assembly of South East Asia into being; to provide it with a national Ḥaẓíratu’l-Quds in Djakarta and a national endowment. To India and Australia jointly he gave responsibility for the translation of Bahá’í literature into forty Asian and Pacific languages, six of which belonged to South East Asia — Annamese, Javanese, Kaili, Mentawai, Nicobarese and Thai.

When the Crusade began there were but three Local Spiritual Assemblies — Singapore, Kuching (Sarawak) and Solano (Philippines), and a total of not more than ten localities having Bahá’í residents. The Guardian’s announcement at Riḍván, 1955 that a Regional Spiritual Assemb1y would be established for South East Asia in 1957 provided

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National Spiritual Assembly of the Bahá’ís of South East Asia, 1962—1963.

a stimulus for the victories which were to follow, raising the number of Local Assemblies in that Region to 13 by 1956 — 5 in Indonesia, 4 in Malaya, 2 in the Philippines, and one each in Sarawak and Vietnam.

The South East Asia Teaching Conference held in Djakarta on August 15—18, 1956 proved to be a turning point for the Faith in the Region, initiating a series of victories which gathered an astonishing momentum in the years which followed. Significant achievements came in the months before Riḍván, 1957: the formation of the first Local Spiritual Assembly in Brunei, two additional Assemblies in Mentawai, and one eachin Vietnam and the Philippine Islands, the incorporation of four Assemblies, and the recognition of the Bahá’í marriage certificate by the Indonesian authorities.

The first Convention of the Bahá’ís of South East Asia was convened in Djakarta on April 30, 1957 when Hand of the Cause ‘Ali Akbar Furfitan was the Guardian’s personal representative and Mr. Mihdi Samimi represented the sponsoring National Assembly

of India and Burma. A subsidiary Six-Year Plan calling for many new goals was given to the Convention, but great as were the tasks assigned, the Guardian’s Message made clear the capacity of the Region to respond: “By virtue of its vastness, its heterogeneous character, its geographical position, bridging the gulf separating the Bahá’í communities now firmly established in both the northern and southern regions of the Pacific Ocean, the spiritual receptivity of many of its inhabitants, and the role which they are destined to play in the future shaping of the affairs of mankind, this vast area is bound . .. to exercise a farreaching influence on the future destinies of the World Bahá’í Community . . .” Immediately after the first Convention the National Assembly formulated in detail the goals to be achieved in each territory within the Six-Year Plan; appointed one Regional and six Area Teaching and Assembly Development Committees; established funds for regional and international purposes; announced Djakarta as the place chosen by the Guardian

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ACTIVITIES 303

National Spiritual Assembly of the Bahá’ís of North East Asia, 1962—1963.

for the Temple site; asked Mentawai, Djakarta, Saigon and Kuching to hold Bahá’í summer schools in the coming year; determined to translate and publish Bahá’í literature in all the languages in which the Bible is published in South East Asia and to increase the amount of literature available. The Temple site, a piece of land about twenty-seven kilometres from Djakarta, was acquired in Octobcr, 1957, and many other victories followed.

Mass teaching in South East Asia began in Indonesia Where, in the two years 1957—1959, the number of Bahá’ís trebled. In the year 1958—1959 alone, localities with believers increased from 30 to 150, and in Java from 8 to 97. Victories even more thrilling were being won in Mentawai in the swift acceptance of the Faith by native peoples and in the founding of seven Bahá’í schools for children. It should be recalled that, until 1950, there had not been a single Bahá’í in all Indonesia.

Soon mass teaching was to take place in many other places in South East Asia. By December, 1962 Vietnam was able to report a total of over 3,000 believers, and by the next

Riḍván they had formed 133 Local Assemblies and there were at least 27 groups in addition. In the Philippines, too, where for most of the Crusade there had been a static Bahá’í population of only about 200 in 40 centres, by July, 1962 they could count 1600 Bahá’ís in 182 localities. In Sarawak and Brunei, six thousand believers were added to the rolls in a four-month period in 1962. At the end of the Crusade, Sarawak had 51 Assemblies and 19 groups; Brunei 18 Assemblies and 6 groups.

All told, there were well over 750 Bahá’í centres in South East Asia at the time of the Most Great Jubilee, and over half these had formed Local Spiritual Assemblies.

The Guardian’s Riḍván Message in 1957 had alluded to the Pacific area as a place where “Bahá’í exploits bid fair to outshine the feats achieved in any other ocean, and indeed in every continent of the globe, now competing for the palm of victory with the African continent itself . . .” Although the rise of the Faith in the Pacific was everywhere glorious, South East Asia outran its sister communities, brought untold joy to the Guardian’s heart,

[Page 304]304

and in the closing months of the Crusade rivalled Central and East Africa and India.

NORTH EAST ASIA

North East Asia, until brought within the world-wide compass of the Ten-Year Crusade, had developed very little within the Administrative Order of the Faith of Bahá’u’lláh. Although Japan, Korea, Taiwan and Hong Kong had all been opened to the Faith, only one locality, Tokyo, had its Local Assembly in 1953. Except for Hong Kong, which was assigned to the British National Assembly for consolidation, all North East Asia was primarily the responsibility of the United States National Spiritual Assembly “. . . completing thereby the full circle of the world-wide obligations devolving upon a community invested with spiritual primacy . . .”

Macau was opened in October, 1953 but due to the military and political situation, the other territories could not be settled. On December 19, 1954 the first goal of the Crusade in Japan was achieved with the purchase of the national Ḥaẓíratu’l-Quds in Tokyo, and another goal was completed with the incorporation of the Tokyo Assembly on April 22, 1955.

Resolved to give impetus to the formation of Local Assemblies needed as a foundation for the projected National Assembly in 1957, the United States Asia Teaching Committee, in collaboration with the Tokyo Spiritual Assembly, summoned an Asia Teaching Conference for September 23—25, 1955 in Nikko, Japan. The Guardian attached such importance to this Conference that he sent Hand of the Cause D_hikru’llah @adem to attend it. His words instilled an all-pervading love, unity and aspiration to fulfill the hopes cherished by the beloved Guardian. The Conference generated the enthusiasm which resulted in the formation of six new Local Assemblies in Japan at Riḍván, 1956, while in Korea, Taiwan and Hong Kong, four additional Assemblies were elected. These Assemblies, together with the two already in existence in Japan, participated in the election of the nineteen delegates who elected the first Regional Spiritual Assembly of North East Asia.

To the first Convention held in Tokyo on

THE Bahá’í WORLD

April 27—29, 1957 the beloved Guardian addressed these words:

“With feelings of exultation, joy and pride

I hail the convocation of this history making Convention of the Bahá’ís of

North East Asia, paving the way for the

emergence of a Regional Spiritual Assem bly with an area of jurisdiction embracing

Japan, Korea, Formosa, Macau, Hong

Kong, Hainan Island and Sakhalin Island.

“This auspicious event, which posterity

will regard as the culmination of a process

initiated, half a century ago, in the capital city of Japan . . . marks the opening of the second chapter in the history of the evolution of His Faith in the North Pacific area. Such a consummation cannot fail to lend a tremendous impetus to its onward

march in the entire Pacific Ocean . .

The Convention was blessed by the presence of two Hands of the Cause, Jalal _K_h_azeh, whom the Guardian sent as his personal representative, and their own much-loved Agnes Alexander, recently elevated to this high station. Miss Charlotte Linfoot, representing the United States National Assembly, opened the Convention.

Under the new Regional Spiritual Assembly the teaching work continued and by the end of the Crusade, there were 88 Bahá’í centres in the Region, most of them in Japan and Korea. Whereas in 1953 Tokyo had been the only Local Assembly, there were now 28: 13 in Japan, 12 in Korea and one each in Taiwan, Macau and Hong Kong. The developments which took place in Korea in the closing months of the Ten-Year Crusade are worthy of special mention.

KOREA

Shortly after the close of the Crusade, the National Teaching Committee was able to report that whereas at the beginning of the Guardian‘s 1957 Six-Year Subsidiary Plan for the North East Asia Region there were two Local Spiritual Assemblies in all Korea, now there were 27. It was all made possible by the remarkable mass teaching programme in the closing three months of the Ten-Year Plan.

On January 26, 1963 Hand of the Cause Raḥmatu’lláh Muhájir arrived in Korea and was able to assist the believers in launching an

[Page 305]CURRENT BAHA’T ACTIVITIES

intensive teaching campaign, with the object of enrolling 1,000 believers in two months. The goal was exceeded in the first month, and by Riḍván, 2,047 had accepted the Faith and many others were ready to follow.

In the interim, an additional impetus had been lent by Hand of the Cause Agnes Alexander (in her eighties) who made the

305

long journey from Japan in order to visit mass teaching centres in Kajo, Taegu, Kyongju, Pusan and Seoul.

More than eighty believers attended the first Teacher Training Institute held in Taegu

on April 4—7, 1963 and the promise of greater victories in Korea appeared very bright.

AUSTRALIA AND NEW ZEALAND

At the inception of the World Crusade, Australia and New Zealand had had nineteen years of experience as an independent community, and could claim the eighth oldest National Assembly in the Bahá’í world. At that time there were 71 localities where Bahá’ís resided and 16 of these had Local Assemblies, 14 of which were in Australia.

To this Regional National Assembly the Guardian assigned a significant and ambitious share of the Crusade goals. In addition to the four virgin territories and four consolidation territories and the fourteen Pacific languages for which Australia took responsibility, there were three territories to open in South East Asia: Mentawai, Cocos Islands, and Portuguese Timor. New Zealand and Tasmania were to be consolidated, and a new National Assembly brought into being and incorporated in New Zealand with its own national Ḥaẓíratu’l-Quds and endowment. The number of Local Assemblies and localities was to be doubled, and finally the site of the Mashriqu’l-Adhkár was to be acquired in or near Sydney. This latter goal was accomplished during the first year of the Crusade.

The Ḥaẓíratu’l-Quds in Auckland, New Zealand was acquired in October, 1954 and at the following Convention, Riḍván, 1955 the friends were enthralled to learn that the Guardian had designated 1957 as the year in which New Zealand would form its own National Assembly. New Zealand’s national endowment was purchased in New Plymouth in August, 1956.

Meanwhile, the land acquired in Sydney for the Temple site was repossessed for Government use, and a new site was acquired in February, 1956. This was the place where the Mother Temple of the Antipodes was to

be constructed during the closing years of the Crusade, a seven-acre plot about nineteen miles from Sydney on Mona Vale Road, having an elevation of about seven hundred feet and an extensive view of the coast.

The official announcement of the plan to build the Australian Temple during the TenYear Crusade was withheld until the 1957 Convention. Detailed drawings of the selected design were unveiled to the delighted friends. On Sunday morning the believers visited the site and saw the place where the Temple would be constructed and offered prayers of thanksgiving and praise.

The message which the beloved Guardian sent to the Australian Bahá’ís on July 19, 1957 — the last they would ever receive from him — unfolded a breath-taking vista across the Pacific, “that vast area of the globe — an area endowed with unimaginable potentialities, and which, owing to its strategic position, is bound to feel the impact of worldshaking forces and to shape to a marked degree, through the experience gained by its peoples in the school of adversity, the destinies of mankind.

“The emergence of a new Regional Spiritual Assembly in the North Pacific area . . . may be said to have, at long last, established a spiritual axis extending from the Antipodes to the northern islands of the Pacific Ocean an axis whose northern and southern poles will act as powerful magnets, endowed with exceptional spiritual potency, and towards which other younger and less experienced communities will tend for some time to gravitate.”

The beloved Guardian then defined Australia’s “twofold task.” “The one aims at consolidation, the multiplication and expan [Page 306]306

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”d“ t

National Spiritual Assembly of the Bahá’ís of Australia, 1959—1960.

sion of the institutions so laboriously erected” throughout the Commonwealth of Australia and in the islands “beyond its confines . . . , while the other is designed to forge fresh links with its sister communities, and particularly those situated in the North, in anticipation of the Mission which the newly-fledged Bahá’í communities, now rapidly multiplying throughout the length and breadth of that area, are destined and are collectively called upon to discharge.”

The Crusade goal of doubling localities and Assemblies on the homefront was exceeded. By Riḍván, 1963 there were 119 localities in Australia where Bahá’ís resided; 3| of these had Local Spiritual Assemblies of which 19 were incorporated.

NEW ZEALAND

The first Convention of the Bahá’ís of New Zealand was held in the Ḥaẓíratu’l-Quds in

Auckland on April 26—28, 1957. Hand of the Cause Clara Dunn attended as the personal representative of the Guardian and read his message to the delegates and friends. The sponsoring National Spiritual Assembly of Australia and New Zealand was represented by its chairman, Mr. Collis Featherstone. Fifty-one believers were present, including all nine delegates and ten believers from Australia.

The infant community of New Zealand began its independent life with zest and dedication. The goal which the Guardian had set of finding a Temple site was accomplished in 1958 and on 10 September of that same year the National Spiritual Assembiy was incorporated.

New Zealand was able to more than doub1e the number of its Bahá’í centres during the Crusade. Starting with 18 in 1953, ten years later there were 38. The number of Assemblies was increased from two to four.

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National Spiritual Assembly of the Bahá’ís of New Zealand, 1961—1962. Hand of the Cause Collis Featherstone is shown on the left.

THE SOUTH PACIFIC

The World Crusade goals in the Pacific were eighteen in all, and in 1953 only three islands had had any contact with the Faith. To Australia and New Zealand were assigned the Admiralty, Loyalty, New Hebrides and Society Islands, Fiji, New Caledonia, Bismarck Archipelago and Australian New Guinea; to Central America were assigned the Gilbert and Ellice and Marshall Islands, and the Tuamotu Archipelago; to Canada, the Marquesas and Samoa; to the United States, Caroline and Tonga Islands; to Persia, the Solomon Islands; to India, the Marianas; and to South America, the Cook Islands. Not only were these islands to receive the Message of Bahá’u’lláh, but a Regional Spiritual Assembly of the South Pacific was to be formed under the aegis of the United States National Assembly, with national headquarters and endowment established in Suva, Fiji.

In the beginning, progress was very slow; it was difficult to live, to find a way of teaching the island people, and often hard to overcome

suspicion and obstruction. But by Riḍván, 1955 groups of three and four had been established in Samoa, Tahiti, the Solomons and New Hebrides; and the first Fijian, Gilbertese, Cook Islands and New Caledonian Bahá’ís had been enrolled.

Early in 1954 a search was begun in Suva for the Ḥaẓíratu’l-Quds for the South Pacific and after much effort a modest house was found in a good neighbourhood. This soon became the centre for Bahá’í travellers to and from the Islands, and over the years this community was enriched by many visitors and resident teachers. In mid-1958 a half-acre of land overlooking the harbour at Suva was acquired as a national endowment. Bahá’í schools — one at Tuarabu in the Gilberts and the other at Port Vila in the New Hebrides became two of the five Bahá’í schools in the Pacific Region. The one at Tuarabu won Government recognition, and graduates of the Nfir School in Port Vila are accepted for high school education in Australia.

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Bahá’í WORLD

National Spiritual Assembly of the Bahá’ís of the South Pacific Islands, 1962—1963. (Two members not shown in the photograph.)

In 1957 the Solomon and Samoan Islands achieved Local Assemblies in Honiara and Apia, and in 1958 Tonga, the Society Islands and Bismarck Archipelago also reached their goal of establishing Local Assemblies. T hus, in 1958 when the Hands in the Holy Land made their joyful announcement that the Guardian had chosen Riḍván, 1959 as the time for the election of the Regional Assembly, there were twelve Local Assemblies in nine island groups.

Shoghi Effendi had allocated nineteen delegates to the South Pacific Region, and jurisdiction of its Regional Assembly was to include ten island groups: Samoa, Fiji, New Caledonia, New Hebrides, Loyalty, Gilbert and Ellice, Marshall, Cook, Solomon, and Tonga Islands. The Convention was held on April 23—25, 1959 in Suva and was preceded by a one-day teaching conference. Hand of the Cause Collis Featherstone officially represented the Hands of the Faith. The Convention was opened by Mrs. Margery

McCormiCK, representing the United States National Assembly.

The Hands called upon the new Regional Assembly to “form a supplementary FourYear Plan for the purpose of rapidly swelling the number of the adherents of the Faith . . . : consolidating the historic work already achieved . . . ; markedly increasing the number of Spiritual Assemblies, groups, and isolated centres . . . ; incorporating, wherever possible, those Local Assemblies which are firmly grounded; multiplying the translations of Bahá’í literature . . . ; founding additional Ḥaẓíratu’l-Quds, Bahá’í schools, and summer schools; purchasing the site of the future Mother Temple of the South Pacific to be erected in Suva; and inaugurating an independent National Fund.”

By Riḍván, 1963 most of these goals were accomplished, including the purchase of a Temple site near Suva. The number of Bahá’í centres was increased to 127, which included 36 Local Spiritual Assemblies and 45 groups.

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THE kaleidoscope of the World Crusade, crammed with vigorous action, heroic sacrifice, superb co-operation under inspired leadership, ranging over so vast an area — the surface of the planet itself — and a. period of ten uninterrupted years, must surely be unique in the annals of mankind. Its import for the future of humanity will be assessed only as the creative forces released by it exert their influence on the course of human affairs, but some indication of the magnitude of its historic role may be had by a contemplation of its immediate effects upon the community of the Most Great Name. At the beginning of the Crusade the Bahá’í World Community was small, obscure, inexperienced, largely unconscious of its destiny and confined to twelve national administrative units. At the end of the Crusade it had spread to all parts of the earth, established fifty-six national administrative bodies, several thousand local ones and had seen the beginning of that entry into the Cause “by troops” foretold by the Author of the Divine Plan. It had attracted the attention of both friends and enemies and had been the subject of comment by the press of the world. It had tasted the heady

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fruits of victory in the service of God, survived disaster and deprivation, learned to organize and finance from its own resources enterprises on a global scale, and had, moreover, realized the final structure of its Administrative Order “the very pattern of the New World Order destined to embrace in the fullness of time the whole of mankind.”

In spite of the appalling loss it had sustained in the passing of its beloved Guardian and guide, its future was yet bright, for the Divine Covenant was still inviolate, the assurance and reality of Divine guidance — the unique and distinguishing feature of this Dispensation — remained with men.

No account of this glorious episode could ever record in detail every heroic act, every sacrifice, every last desperate venture of the Knights of the Lord, the pioneers, the teachers, the administrators who gave their all, even life itself in some instances, to win some high impossible peak for their Guardian. This knowledge is with God alone “the only Assayer of entities" and the reward was in the doing, knowing that it brought joy to the heart of“the blessed and sacred bough”, their

eloved Guardian, the Sign of God on earth.

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First Intercontinental Conference at the midway point of the Ten Year Plan held in Kampala, Uganda.

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G'IHOM I‘YHVH 3H1.