Bahá’í World/Volume 15/The Institution of the Mashriqu’l-Adhkár

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III

THE INSTITUTION OF THE MAERIQU’L-AIEKAR

1. FOREWORD

“Blessed is he who directeth his steps towards the Mashriqu’l-Aflka’r at the hour of dawn, communing with H im, attuned to H is remembrance, imploring H is forgi veness. And having entered therein, let him sit in silence to hearken unto the verses of God, the Sovereign, the Almighty, the AIl-Praised. Say, the Mashriqu’l-Afltka'r is in truth any House raised in towns or villages, for mention of Me. Thus hath it been

named before His Throne; would that ye know it.”

MANY discerning minds have testified to the profoundly significant change which has taken place during recent years in the character of popular religious thinking. Religion has developed an entirely new emphasis, more especially for the layman, quite independent of the older sectarian divisions.

Instead of considering that religion is a matter of turning toward an abstract creed, the average religionist today is concerned with the practical applications of religion to the problems of human life. Religion, in brief, after having apparently lost its influence in terms of theology, has been restored more powerfully than ever as a spirit of brotherhood, an impulse toward unity, and an ideal making for a more enlightened civilization throughout the world.

Against this background, the institution of the Mashriqu’l-Adhkár stands revealed as the supreme expression of all those modern religious tendencies animated by social ideals which do not repudiate the reality of spiritual experience but seek to transform it into a dynamic striving for unity. The Mashriqu’l-Afltkér, when clearly understood, gives the world its most potent agency for applying mystical vision or idealistic aspiration to the service of humanity. It makes visible and concrete those deeper meanings and wider possibilities of religion which could not be realized until the dawn of this universal age.

The term “Mashriqu’l-Adhkár” means literally, “Dawning-place of the praise of God.”

To appreciate the significance of this Bahá’í

Bahá’u’lláh, Kitáb—i—Aqdas

institution, we must lay aside all customary ideas of the churches and cathedrals of the past. The Mashriqu’l-Adhkár fulfills the original intention of religion in each dispensation, before that intention had become altered and veiled by human invention and belief.

The Mashriqu’l-Adhkár is a channel releasing spiritual powers for social regeneration because it fills a different function than that assumed by the sectarian church. Its essential purpose is to provide a community meetingplace for all who are seeking to worship God, and achieves this purpose by interposing no man-made veils between the worshipper and the Supreme. Thus, the Mashriqu’l-Adhkár is freely open to people of all Faiths on equal terms, who now realize the universality of Bahá’u’lláh in revealing the oneness of all the Prophets. Moreover, since the Bahá’í Faith has no professional clergy, the worshipper entering the Temple hears no sermon and takes part in no ritual the emotional efl‘ect of which is to establish a separate group consciousness.

Integral with the Temple are its accessory buildings, without which the Mashriqu’l-Adhkár would not be a complete social institution. These buildings are to be devoted to such activities as a school for science, a hospice, a hospital, an asylum for orphans. Here the circle of spiritual experience at last joins, as prayer and worship are allied directly to creative service, eliminating the static subjective elements from religion and laying a foundation for a new and higher type of human association.

HORACE HOLLEY

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2. THE SPIRITUAL SIGNIFICANCE OF THE MAngIQU’L—AmiKAR

A LETTER FROM SHOGHI EFFENDI

It should be borne in mind that the central Edifice of the Mashriqu’l-Adjkar, round which in the fullness of time shall cluster such institutions of social service as shall afford relief to the suffering, sustenance to the poor, shelter to the wayfarer, solace to the bereaved, and education to the ignorant, should be regarded apart from these Dependencies, as a House solely designed and entirely dedicated to the worship of God in accordance with the few yet definitely prescribed principles established by Bahá’u’lláh in the Kitáb-i-Aqdas. It should not be inferred, however, from this general statement that the interior of the central Edifice itself will be converted into a conglomeration of religious services conducted along lines associated with the traditional procedure obtaining in churches, mosques, synagogues, and other temples of worship. Its various avenues of approach, all converging towards the central Hall beneath its dome, will not serve as admittance to those sectarian adherents of rigid formulae and man-made creeds, each bent, according to his way, to observe his rites, recite his prayers, perform his ablutions, and display the particular symbols of his faith within separately defined sections of Bahá’u’lláh’s Universal House of Worship. Far from the Mashriqu’l-Adhkár offering such a spectacle of incoherent and confused sectarian Observances and rites, a condition wholly incompatible with the provisions of the Aqdas and irreconcilable with the spirit it inculcates, the central House of Bahá’í worship, enshrined within the Mashriqu’l-Adhkár, will gather within its chastened walls, in a serenely spiritual atmosphere, only those who, discarding forever the trappings of elaborate and ostentatious ceremony, are willing worshippers of the one true God, as manifested in this age in the Person of Bahá’u’lláh. To them will the Mashriqu’l-Adhkár symbolize the fundamental verity underlying the Bahá’í Faith, that religious truth is not absolute but relative, that Divine Revelation is not final but progressive. Theirs will be the conviction that

an all-loving and ever-watchful Father Who, in the past, and at various stages in the evolution of mankind, has sent forth His Prophets as the Bearers of His Message and the Manifestations of His Light to mankind, cannot at this critical period of their civilization withhold from His children the Guidance which they sorely need amid the darkness which has beset them, and which neither the light of science nor that of human intellect and wisdom can succeed in dissipating. And thus having recognized in Baha’u’llah the source whence this celestial light proceeds, they will irresistibly feel attracted to seek the shelter of His House, and congregate therein, unhampered by ceremonials and unfettered by creed, to render homage to the one true God, the Essence and Orb of eternal Truth, and to exalt and magnify the name of His Messengers and Prophets Who, from time immemorial even unto our day, have, under divers circumstances and in varying measure, mirrored forth to a dark and wayward world the light of heavenly Guidance.

But however inspiring the conception of Bahá’í worship, as witnessed in the central Edifice of this exalted Temple, it cannot be regarded as the sole, nor even the essential, factor in the part which the Mashriqu’l-A_cmkér, as designed by Bahá’u’lláh, is destined to play in the organic life of the Bahá’í community. Divorced from the social, humanitarian, educational and scientific pursuits centering around the Dependencies of the Magriqu'k Adhkár, Bahá’í worship, however exalted in its conception, however passionate in fervor, can never hope to achieve beyond the meagre and often transitory results produced by the contemplations of the ascetic or the communion of the passive worshipper. It cannot afford lasting satisfaction and benefit to the worshipper himself, much less to humanity in general, unless and until translated and transfused into that dynamic and disinterested service to the cause ofhumanity which it is the supreme privi-t lege of the Dependencies of the Mashriqu’ln

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Adhkár to facilitate and promote. Nor will the exertions, no matter how disinterested and strenuous, of those who within the precincts of the Mashriqu’l-Adhkár will be engaged in administering the affairs of the future Bahá’í Commonwealth, fructify and prosper unless they are brought into close and daily communion with those spiritual agencies centering in and radiating from the central Shrine of the Mashriqu’l-Adhkár. Nothing short of direct and constant interaction between the spiritual forces emanating from this House of Worship centering in the heart of the Mashriqu’l-Adhkár, and the energies consciously displayed by those who administer its affairs in their service to humanity can possibly provide the necessary agency capable of removing the ills that have so long and so grievously afflicted

1. 4“

Aerial view of the Mother Temple of North America, Wilmette, Illinois.

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humanity. For it is assuredly upon the consciousness of the efficacy of the Revelation of Bahá’u’lláh, reinforced on one hand by spiritual communion with His Spirit, and on the other by the intelligent application and the faithful execution of the principles and laws He revealed, that the salvation of a world in travail must ultimately depend. And of all the institutions that stand associated with His Holy Name, surely none save the institution of the Mashriqu’l-Adhkár can most adequately provide the essentials of Bahá’í worship and service, both so vital to the regeneration of the world. Therein lies the secret of the loftiness, of the potency, of the unique position of the Mashriqu’l-Adhkár as one of the outstanding institutions conceived by Bahá’u’lláh.

October 25, 1929.

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632 THEBAHA

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Aerial view of the Mother Temple ofLatin America, C erro Sonsonate, near Panama C iry, Panama.

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Bahá’ís gathering for the dedication of the Temple in Panama; April 29, 1972. The public dedication was held the following day.

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3. DEDICATION OF THE MOTHER TEMPLE OF LATIN AMERICA AND THE INTERNATIONAL TEACHING CONFERENCE1

Panama City, Panama APRIL 28—MAY 2, 1972

“. . . ye must give great attention to the Republic OfPanama,_/'0r in that point the Occident and the Orient find each other united through the Panama Canal, and it is also situated between the two great oceans. That place will become very important in the future. The teachings, once established there, will unite the East and the West,

the North and the South.”

SINCE 1967 when the cornerstone was laid, the whole Bahá’í world had been anxiously awaiting the formal dedication of the Mother Temple of Latin America, which took place on April 29—30, 1972.

The queen of the day, of course, was the House of Worship itself, a structure of great beauty, glistening like mother-of—pearl by day, and glowing by night like an ethereal globe of light from another planet, resting delicately upon the hilltop OfSonsonate, a few miles north of Panama City. ‘Abdu’l-Bahá’s prophecy that Panama would witness the unification of the East, West, North and South found initial fulfilment during the days of the dedication ceremony and the international conference which followed on May 1—2, 1972. More than four thousand Bahá’ís from every part of the world were attracted to Panama for this occasion. Early in the week there was a trickle, then more and more each day, until on Friday the heavens opened. The chartered planes were met not only by a Bahá’í welcoming committee but also by a group of Panamanian dancers in native costume, sent by the Institute of Tourism. This gesture of welcome by the Republic of Panama was multiplied all through the five days of the conference during which the Bahá’ís were showered with courtesy and kindness by the government and people of Panama.

In the lobbies ofhotels large posters reading “Conferencia Bahá’í” were prominently displayed; hundreds of inquirers approached the

1 Adapted from a report by Kit Goldstein and Amine DeMille.

‘Abdu’l-Bahá, Tablets of the Divine Plan

friends at registration desks to ask for literature. The newspapers carried banner headlines, full page spreads of text and photographs. One headline was an abridged quotation from a press conference attended by the Hand of the Cause Ugo Giachery: “Bahá’í Faith to Give Spiritual Breath to Panama’s Progress, Believers Pledge”. The chartered buses labelled “Bahá’í” attracted interest and questions. The constant going and coming by taxi and bus to the site of the conference, the Kuna, Chocé and Guaymi believers in their colourful costumes, the overpoweringly interracial flavour of the groups conversing in the patios, dining in the restaurants, the banquet in the Bella Vista room of the Hotel El Panama—all this made the Bahá’í Faith the big story of the week.

The Riḍván Feast was held on Friday evening, April 28. We entered the huge, circular auditorium to find the entire lower floor completely filled. From our seats in the balcony we gazed down on the speakers’ table decorated with colourful floral arrangements. Seated there were the three Hands of the Cause, Amatu’l-Bahá Rúḥíyyih Khánum, Ugo Giachery and D_hikru’llah Khádem, as well as the chairman and secretary of the National Spiritual Assembly of Panama, Raquel de Constante and Leota Lockman.

After the opening devotions, Sra. de Constante, in her musical Spanish, welcomed the friends to Panama and the conference. Her remarks were translated into English and Persian. Following the introduction of the three Hands of the Cause, Amatu’l-Bahá Rt'lhiyyih Khánum

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addressed the gathering. “As I stood here,” she began, “my eyes fell on this flower before me. It is so like our gathering tonight—so many hundreds of petals, each petal entirely unique, yet united. These petals make this beautiful flower. This flower bloomed because of the sun. Because of the Sun of Bahá’u’lláh, we grew these ‘flowers’ in this room. I remember when there were no Bahá’ís in Latin America. Shoghi Effendi longed for Bahá’ís on this continent. Now, see the Bahá’ís we have in Central and South America!” Later she added, “We have no time to waste. The receptivity of the world today is greater than ever before. We must never let a day go by without doing something for the future.”

The architect of the Temple, Mr. Peter Tillotson, of England, was called to the platform and spoke of his joy in the beauty of the completed structure. He was accorded a standing ovation by the Bahá’í audience.

The Feast was closed by the performance of Charles Peterson of Panama who played his lovely organ setting of the Tablet of Ahmad. His composition was sung in a full, rich soprano by Constancia Bell, a talented Panamanian artist.

The first session of the dedication ceremonies began on Saturday, April 29, at 8 am. Additional ceremonies were held throughout the day. As the seating capacity in the Temple was only 550, many stood during each ceremony.

As we mounted the steps and entered the auditorium through the open gate, we found this fifth House of Worship in bridal array. Our eyes were drawn irresistibly toward the east where six lovely sprays of tropical flowers made a bower against the white grille panels. Pine garlands made by the Guajiro Indians of Colombia and flown in for this occasion encircled the red ginger and anthuria, the white and pink Chrysanthemums and carnations. The effect was exquisite in the dazzling white purity of the interior of the Temple, and visible through the many openings in the edifice was a breath-taking view of the surrounding wooded mountains and the deep blue Pacific.

The programme opened with a choral selection followed by the reading of Bahá’í prayers in various languages. At the conclusion of the devotions the friends viewed the portraits of Baha’u’llah and the Báb and were anointed

(,1

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with attar of rose by Amatu’l-Bahá Ri’ihiyyih Khánum. All during these hours the friends experienced an atmosphere of radiant peace.

Outside, the believers lingered in the fresh mountain breeze enjoying the newly-planted gardens. Most of the plants were the gifts of individual believers, carefully nursed in pots before being transplanted to their permanent beds. A gift of cannas from Changuinola in Bocas del Toro had unexpectedly burst into flower that very day, although characteristically they bloom only three months after transplanting. The actual labour was provided by volunteers among the friends, one group crossing the Isthmus from Colon and working all day in the blistering sun, patiently mixing and pulverizing soil and peat moss.

On Sunday, April 30, the public dedication was held in two sessions, one at 10 am. and the other at 3 pm. The programme again opened with choral selections following which Rúḥíyyih Khánum gave a brief dedication address, a Spanish translation of which follows this article. Those attending the ceremony were presented with attractive printed programmes containing these words of ‘Abdu’l-Bahá: The world of existence may be likened to this Temple and place Ofworship,‘forjust as the eternal world is the place where people of all races and colours, varying faiths, denominations and conditions come together, just as they are submerged in the same sea of divine favours, s0 likewise all may meet under the dome of the Mashriqu’l-Aflka'r and adore One God in the same spirit of truth, for the ages of darkness have passed away, and the century oflight has come.

The public meeting on Saturday evening was addressed in English and Spanish by Mr. Hooper Dunbar of the Continental Board of Counsellors in South America. His subject was “The New Race of Men”. A musical programme followed, featuring a number of Bahá’í musicians.

A banquet for dignitaries was held on Sunday evening with 337 Bahá’ís and guests attending. Fresh flowers were on every table. Photographs of the Bahá’í Shrines and gardens in the Holy Land, of the existing Temples, and a painting of the Panama House of Worship, provided a warm and appealing background for the head table.

Sra. Raquel de Constante welcomed the guests on behalf of the National Spiritual

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Mr. Athos C ostas of the S0

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the dedicatory address of the Hand of the C ause Amatu’l-Bahá' Rzihiyyih Khánum at the public dedication of the Latin American House of Worship; Sunday, April 30, 1972.

Assembly of Panama and expressed appreciation to the Government of Panama and members of the press for their many courtesies in relation to the dedication and conference. She then introduced Mr. Peter Tillotson who spoke of his happiness in seeing how beautifully his design had been constructed.

In her address, the Hand of the Cause Amatu’l-Bahá Rúḥíyyih Khánum pointed out that Mr. Tillotson was fortunate to have achieved his eminent position so young in life; that people from all over the world would come to see his design, the Temple, and that few architects have ever had such an experience.

On Monday, May 1, the international teaching conference officially opened. The chairman of the National Spiritual Assembly of Panama introduced the three Hands of the Cause, the seven members of the Continental Board of Counsellors, the twenty-two members of the Auxiliary Boards and the twenty-six representatives of National Spiritual Assemblies.

The National Spiritual Assembly secretary read messages which had been received and presented some of the many gifts which had been sent. Cablegrams had been received from

Chile, Denmark, Ecuador, the Falkland Islands, Germany, the Ivory Coast, France, Ghana, Puerto Rico, the Netherlands, Rwanda, Samoa, El Salvador, Írán, West Africa, South Africa and many other communities. Included among the beautiful gifts received were a lock of ‘Abdu’l-Bahá’s hair, some precious dust from the prison of Méh-Kfi where the Báb had been incarcerated, and a Navajo rug or wall-hanging with the Greatest Name in the centre, presented by Mr. Franklin Kahn, a member of the Spiritual Assembly of the United States, whose wife had woven it. “Navajo rugs represent the inner thoughts of the weaver," he said.

The Hand of the Cause Amatu’l-Bahá Rt’lhiyyih ghénum read the message from the Universal House of J ustice:

To the Beloved of God gathered in the Conference called on the occasion of the Dedication of the Mother Temple of Latin America.

Dear Bahá’í Friends,

With praise and gratitude to God the whole Bahá’í world acclaims the dedication of the Mother Temple of Latin America, an edifice which glorifies the Cause of Bahá’u’lláh at that

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The Hand of the Cause Amatu’l—Baha’ Rúḥíyyih _K_hdnum (centre) the representative of the Universal House of Justice, at the Bahá’z' dedicatory service; Saturday, April 29, [972.

A Guaymi believer presenting one of the devotional readings which were oflered in many languages during the dedication service.

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presence illustrated the fulfilment of ‘Abdu’l-Bahá’s statement that the Mashriqu’l-Ad_l1kér symbolizes the Word of God which is . . . the collective centre, the cause of accord and communion of hearts, the sign of the solidarity of the human race . . .

point where, the beloved Master asserted, the Occident and the Orient find each other united through the Panama C anal, where the teachings, once established . . ., will unite the East and the West, the North and the South.

This historic project, in a hemisphere of infinite spiritual potentiality, fulfils one of the most important goals of the Nine Year Plan, and brings untold joy to the hearts of the friends in every land. Privileged are they who shared in the raising of this glorious Silent Teacher with deeds of loving generosity and sacrifice. A crown to the labours of all those who have striven to establish the Faith of Bahá’u’lláh in Latin America, this Mashriqu’l-Adhkár, the rallying point for the Bahá’ís of those lands, whether they are of the blessed Indian peoples or represent the other races whose diversity enriches the nations of that hemisphere, will be a fountainhead of spiritual confirmations, and this mighty achievement will endow the Bahá’í Community with new and greater capacities, enabling the friends in Latin America, and particularly in this privileged land of Panama, to win victories that will eclipse all their past achievements.

The three-fold task to which your attention is now directed comprises the proclamation, expansion and consolidation of the Faith. We urge you to concentrate your deliberations not only on the exchange of ideas for the prosecution of this task, but on ways and means for fostering collaboration among the Bahá’í Communities of Central and South America so that the most fruitful harvest may be gathered in all three aspects of the teaching work and enable you to achieve your remaining goals of the Nine Year Plan.

Our loving, ardent prayers will be offered at the Sacred Threshold, that the Almighty may inspire your discussions in this historic Conference and crown all your efforts with victory.

The chairman of the afternoon session was Mr. Alfred Osborne, a member of the Continental Board of Counsellors in Central America. Mr. Osborne was one of the first Bahá’ís in Panama and served as chairman of the first National Spiritual Assembly of Panama, formed in 1961. He introduced Mr. Robert McLaughlin—architectural consultant to the Universal House of Justice for the Panama Temple—who gave a résumé of the construc [Page 638]638

tion of the House of Worship. He spoke of the Temple as a building where function and form unite in complete clarity and simplicity. He explained that nine concrete arches support the “thinshell” dome, and that these arches rest upon eighteen massive reinforced concrete buttresses which form a nine-pointed star. This is the first “thinshell” dome of this magnitude to be erected in Central America by the “guniting”1 process, he explained.

The one sad note of the dedication was the absence of engineer Paul Thiele,2 who lay seriously ill in Hawaii. The secretary of the National Spiritual Assembly, who had worked

closely with Mr. Thiele during the period when he served as engineer in charge of construction, rose to speak of his service and sacrifice. Mr. Thiele had endured pain and gradual loss of speech until he was forced to resign and return home for an operation. He had insisted that his wife, Helen, represent him at the conference. Mrs. Thiele was brought forward to the podium and presented to the conference. The friends extended to her the warm welcome and expression of appreciation they longed to extend to her husband. Mrs. Lockman called him a great example and said, “He served to his very last ounce of strength. He truly gave his all for the Temple, and our anxious and loving prayers are offered for his healing.”

The Hand of the Cause Ugo Giachery addressed the conference on the subject, “A Call to the Believers to Proclaim the Faith to Mankind”. “We are a new race of men,” he said, and reminded us of ‘Abdu’l-Bahá’s expectations for us—to be an example of love, purity and compassion, and to spiritualize mankind. “The Administrative Order,” he said, “had to be built before we could proclaim to the masses. A shelter had to be erected in order that mankind could enter for protection, deepening and training. We must always work within the framework of this divinely conceived Administrative Order.”

Dr. Peter Khan spoke on “Individual Deepening of the Spiritual Life”. He said that the world is losing respect for authority, and that we must remove the barriers to obedience within ourselves. The spiritual self, he reminded us, is nourished by prayer and meditation, then action. Action leads to growth. Teaching opens

1 A brief description of this process appears under “Temple Data" on p. 648. a See“ln Memoriam", p. 522.

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the heart of the teacher, develops his soul and enriches his nature.

At the closing of the session, the two first pioneers to Panama who settled there in 1939, were given a standing ovation. Louise Caswell and Cora Oliver were thanked for their inestimable services as first resident Bahá’ís, from whom all the others have been born. Then the “mother” of Latin America, Leonora Holsapple Armstrong, was called to the platform. She spoke briefly, “All our hearts must rejoice today and overflow with joy and gratitude.”

The evening session was conducted by the youth, with Rodrigo Tomas as chairman. The three speakers were Mr. Paul Lucas, Auxiliary Board member from Mexico, Felicia Fennell of Panama, and Mr. H. Fitz-Henley of Jamaica who discussed the role of youth in laying the foundations of the Kingdom of God on earth.

The second day of the conference, Tuesday, May 2, began with the taking of the official photograph. It was a typical Bahá’í group that smiled at the photographer—a mixture of ages and races, the vivid colours of the traditional native costumes sharply contrasting with the contemporary fashions of the friends from North America and Europe.

The morning programme was led by Mr. Wallace Baldwin, chairman of the National Teaching Committee of Panama who introduced Mrs. Javiduk_ht Khádem of Wilmette, Illinois, a member of the Auxiliary Board. In her talk on “A Call for Pioneers” she paid tribute to early pioneers of the Cause and said, “We must sever ourselves from everything except God; our human personality must recede.” When she voiced the call for pioneers. to arise one hundred and three persons proceeded to the platform, each to be greeted by her husband, the Hand of the Cause _D_hikru’llah Khádem, and presented with a flower. Then the Guaymi teacher, Mr. Don Alberto Perez, of Panama, spoke eloquently on “Teaching the Masses”, followed by Dr. Farzam Arbab.

The afternoon meeting was chaired by Mr. Richard Mirkovich of Costa Rica. Mr. Donald Witzel, a Counsellor in the South American zone, elaborated on the theme of training local teachers to carry on the work after a travel teacher has left an area. Sr. Raul Pavén of the National Spiritual Assembly of Ecuador continued this discussion, citing examples from

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Le ADORACION

A HA ’ l 29- 30 ABRILISVZ

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“The Jin-ai Singers” of Washington performing at the public gathering held in conjunction with the International Bahá’í Teaching C onference. Many other Bahá’í' artists participated in the musical programme.

his vast experience as a pioneer among the Indian tribes of that country. Mr. Artemus Lamb of the Continental Board of Counsellors in Central America added: “Perhaps the first step is to understand and accept that consolidation is a long, arduous and inevitable process, requiring patience, love, wisdom and a clogged perseverance. The second step is to make systematic plans including activities whose purpose is to constantly encourage and train the new believers and communities to function actively.”

The final messages were delivered by the beloved Hands of the Cause. “The greatest gift of God has been the spirit of sacrifice,” the Hand of the Cause D_hikru’llah Khádem told the nearly four thousand believers filling the great auditorium. “The Messengers give the example. Each of Them suffered for humanity.” Sacrifice, it was explained, is an essential element in the establishment of the Cause throughout the world.

The Hand of the Cause Ugo Giachery in his farewell address recalled the life and wonderful work of Shoghi Effendi. “I cannot describe the Guardian to you,” he said. “He was so gentle in appearance. His handsome face was lit by

luminous eyes; love flowed from them. His manner was noble, regal. He devoted his life to the redemption of humanity; he was the man of the century.” Dr. Giachery reminded us that it was the Guardian who had called the first international conferences which mingle all the races and peoples together, creating this new race of men. “Let us maintain a high standard of dignity in presenting the Message of Baha’u’llah to mankind,” he said.

In her closing remarks, Amatu’l—Baha Rúḥíyyih Khánum spoke on “The Joy of Serving the Faith”, and emphasized that the most important matter in the pioneering field is to establish unity and harmony among the friends. When the people of the world see love and unity they will hasten to the shelter of the Cause of God, she commented.

Toward the end of the conference, in response to a jubilant cable sent to the Universal House of Justice, the following reply was received:

THRILLED BEAUTIFUL INSPIRED MESSAGE PA‘ NAMA CONFERENCE ATTESTING OUTPOURING BAHAULLAHS GRACE BOUNTY VAST ATTENDANCE PRESENCE OF HANDS AMATULBAHA GIACHERY KHADEM REPRESENTATIVES MANY

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COUNTRIES EXEMPLIFYING CROSS SECTION HUMANKIND STOP DELIGHTED PIONEER OFFERS GRATIFYING ENROLMENTS STOP PRAYING SHRINES MOTHER TEMPLE LATIN AMERICA MAY BECOME BEACON LIGHTING SPIRITUAL PATHWAY ALL PEOPLES THAT PROMISING VAST AREA. . .

THEBAHA

Nowhere was the spirit of the conference more evident than at the Lions Club camp where approximately four hundred believers stayed—Indian and campesino Bahá’ís as well as the overflow of guests from the crowded hotels. It seemed most fitting that some of the friends should have gathered at this spot within sight of the queen of Sonsonate. The facility is a summer camp standing on a hilltop close to but slightly lower than the Temple. At night the glowing Temple shone above them like a second moon; and, by day, facing the white dome and ‘Akká, many of the friends said their morning prayers. The spirit in the camp prompted one friend to remark, “Here is the answer to those who say that this Faith is a beautiful dream, but it will never work.” “Yes,” replied another, “in these conferences we are living for a time in the world’s future!”

There was no age barrier among the friends. The youth rushed forward to aid older or handicapped friends, reserving them seats on buses and volunteering to carry packages or bundles too heavy for them. At the camp, Bahá’í guests assisted in preparing box lunches for the Indian friends to carry with them on their return journey, as many of them would travel on foot for one or two days after their return bus ride was completed, passing through mountains where there are no roads as yet, and no stores where food could be obtained.

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The last moments of the conference were given to an ovation for the friends of Panama who had arisen as one man to give their time and talents to the success of the dedication and conference. Many performed outstanding services and worked long hours, in some cases sacrificing their own desire to enjoy the meetings in order that the visiting friends might have the full benefit of the historic occasion.

Tender farewells were said with embraces and an exchange of gifts, both Indian and visiting women taking off pieces of jewellery to offer to friends, old or new. Hearts were touched as the Guaymi rode off in the buses singing the Greatest Name, and as the extremely shy Chocé approached, smiling and offering their hands in a gesture of farewell. One Guaymi friend asked a Chocé believer, “How are you going home?” Chuckling and gesturing toward his feet, the Chocé Bahá’í replied, “I’m going home in my car with two wheels!”

Looking back on those five days which were filled with activity from dawn until midnight and'often long after, we recall not so much what was said, but the faces of the four thousand subjects of the Kingdom of Bahá’u’lláh, submerged in the sea of grace, rayed through and through by that mysterious quickening power of God through which His Kingdom on earth shall be established.

Note:

The Universal House of Justice commissioned a 16mm sound colour film of the dedication of the Panama Temple which was made available in Spanish and English through the International Bahá’í AudioVisual Centre. In addition, “The Dawning Place of the Mention of God”, an 80-frame slide or filmstrip programme in English covering the dedication and conference was made available, as well as various other

visual aids including postcards, posters and slide sets relating to the Panama Temple.

A view of the Panama Temple during construction.

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4. LA INAUGURACION DEL TEMPLO MADRE DE AMERICA LATINA

(Translation of the Dedicatory Words Spoken by the Hand of the Cause Amatu’l—Bahá Rúḥíyyih Khánum at the Dedication of the Mother Temple of Latin America)

(Las palabras de dedicacio’n pronunciadas por la representante de la Casa Universal de Justicia, la Mano de la Causa de Dios, Amatu’l—Bahd Rúḥíyyih Khánum)

“Me cabe el gran honor y privilegio de dedicar este, el segundo Mashriqu’l-Agflhkér del Hemisferio Occidental para el uso del pfiblico. La concepeién de este Templo Bahá’í se remonta a mas de cincuenta afios cuando ‘Abdu’l-Bahá, e1 Hijo de Bahá’u’lláh, el Fundador de la Fe, ensalzé e1 destino de Panamé y anticipé que por la difusién de las Ensefianzas Bahá’ís en esta repfiblica e1 Este y el Oeste, e1 Norte y el Sur serian reunidos.

“Hoy, cuatro afios y medio despues de la colocacién de la piedra fundamental de este edificio histérico, atestiguamos e1 cumplimiento de Sus palabras a través de esta inmensa reunic’m de Bahá’ís de todos los continentes del globo quienes en esta encrucijada del mundo, han elevado sus voces en alabanza y gracia.

“Esta Casa de Adoracién levantada por la contribucién amorosa y libremente ofrecida de los seguidores de Bahá’u’lláh en todos los paises, que abre ahora sus puertas de par en par a personas de todos los credos, todas las razas, naciones y clases, esté dedicada a las tres verdades fundamentales que animan 1a Fe Bahá’í: la Unidad de Dios, Ia Unidad de Sus Profetas, y la Unidad de la Humanidad.

“Invito a ustedes a compartir junto con nosotros las palabras registradas en las Sagradas Escrituras, las cuales creemos son depositarias de las verdades bésicas y eternas, reveladas por Dios en distintas épocas, para la guia y salvacién de toda la humanidad.

“Tengan a bien ponerse de pie mientras doy lectura a esta oracién escrita por el Autor de la Revelacién Bahá’í:

[0h Dias, quien eres el Autar de todas las manifizstaciones, la Fuente de todas las fuentes, el Manamial de todas las Revelaciones, el Origen de todas las Luces.’ Atestiguo que por Tu nombre el cielo del entena’imiemo ha sido adornado, el

oce’ano de las palabras se ha levamado, y que las dispensaciones de Tu providencia han sido promulgadas a los seguidores de todas las religianes. . .

,‘Ensalzada y glorificado eres T11, 0/1 Sefior mi Dias! T12 eres El que desde la eternidad ha sido investido con majestad, con autoridad y poder, y que siempre continuam' siendo adamado con honor, con fuerza y gloria. L05 instruidos, cada uno y todos, permanecen atém'tos ante los signos y muestras a'e T u obra, mientras las sabios se encuentran, sin excepcio’n, impotentes para descifrar el misteria de Aquellos quienes son las Manifestaciones de Tu poder y fuerza.

Todo hombre perspicaz ha confesado su impotencia para escalar las alturas de Tu canocimiento, y cada hombre ilustraa’o reconoce su fracaso al sondear la naturaleza de Tu esencia.

Habiendo cortado el paso que conduce hacia Ti, par virtud de Tu autoridad y por medio de la potencia de Tu voluntad, T u llamaste a existir a A quellos que son las Manifestaciones a'e Tu Fe, y [es confiaste Tu Mensaje para Tu pueblo, hacienda que saw [as Auroras de Tu inspiracio'n, [0s Exponenles de T u Revelacia’n, [os Tesoros de Tu conocimiento y las Depositarios de T 14 Fe, para que a través de ellos todos Ios hombres puedan volver sus rostros hacia Ti, y acercarse al Reina de Tu Revelacio’n y al cielo de Tu gracia.

Te ruego, entonces, par Ti Mismo y por Ellos, que en vies desde Ia diestra del from de T u gracia, sabre todos los que moran en la tierra, aquello, que [es lavara’ de la mancha de sus transgresiones contra Ti, y que hagas que ellos se tomen enteramente devotos a Tu Ser, 0h Tu en C uya mano esta’ Ia fueme de todos los dones, para que ellos puedan levantarse a servir Tu C ausa, y se desprendan completamente de todo excepto de Ti. T12 eres el Todopoderoso, el Todo Glorioso, el lrrestringido. Bahá’u’lláh.

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Workmen are seen placing reinforcing steel in the excavation in preparation for pouring the footing of the Temple; March, 1970.

Mr. Robert W. McLaughlin, appointed by the Universal House of'Justice as its architectural consultant for the building of the Panama Temple, visiting the site in March, 1970.

Left to right: Mr. McLaughlin; Leota Lockman, Secretary of the National Spiritual

Assembl y of Panama; Mr. E. Stevenson, Engineer; Raquel de Constante, Chairman of

the National Spiritual Assembly; Mr. Alfred Osborne, member of the Central American Board of Comzsellorx; Mr. Paul Thiele, Supervising Engineer.

Warkmen spraying concrete on the

T emple dome by the “Gunite” process. This methodof applying moist concrete had not been employed in Panama prior to the construction of the Temple.

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5. THE HISTORY OF THE PANAMA TEMPLE Address by ROBERT W. MCLAUGHLIN*

WHETHER our first glimpse of the Temple was from the air, the airport, the ocean, the highway, or the Canal, each of us here has ascended the road and arrived at the summit where the Temple stands.The experience is ours, universal as is the Temple, personal as is each of us.

After the event, words are a poor secondbest. When a famous artist was asked to explain the meaning of one of his paintings, he replied that if he could have expressed it in words, he would not have painted it. But perhaps you will accept some comments about the process of arriving at the Temple as it stands today.

The Mother Temple of Latin America, located in Panama, is a direct expression of the great forces of Bahá’í history. It was Bahá’u’lláh Himself Who conceived the institution of the Mashriqu’l-Adhkár,1 ordaining it, in the Kitáb-i-Aqdas, as a House of Worship.2 It was ‘Abdu’l-Bahá who envisaged it in closer detail, as He guided the development of the Wilmette Temple, and Who gave to America the Tablets of the Divine Plan, wherein He pointed out the special importance of the Republic of Panama.3

It was the Guardian who, in 1937, called for the establishment ofa Bahá’í group in Panama City,4 and as a goal of the World Crusade, on April 21, 1954, a Temple site in Panama was purchased.5

With the establishment of the divinely ordained Universal House of Justice in 1963, and the launching of the Nine Year Plan in 1964, Panama was named a city in which a Bahá’í Temple was to be constructed.“ We have just witnessed the dedication of that Temple, blessed by the presence of the representative of the Universal House of Justice, the Hand of the Cause Amatu’l-Bahá Rúḥíyyih Khánum.

Thus the Panama Temple stands in a great historical progression, as conceived by the

I"Mr. Robert W. McLaughlin, sometime member of the National Spiritual Assembly of the United States and Dean Emeritus of the School of Architecture of Princeton University, served as a member of the technical advnsory board for the construction of the interior of the Mother Temple of the west in Wilmette, Illinois. Mr. McLaughlin was appointed by the Universal House of Justice as its architectural consultant for the building of the Panama Temple.

Manifestation, envisaged by the Master, made possible by the Guardian, and consummated by the Universal House of Justice.

The specific undertaking began with the collection by the National Assembly of Panama of data on local building and environmental conditions. A programme for the design of the Temple was then prepared and architects were invited to submit proposals. More than fifty submissions were forwarded to Haifa for decision by the Universal House of Justice. Following intensive study, technical explorations, and consultation with the Hands of the Cause in the Holy Land, the appointment of Mr. Peter Tillotson, A.R.I.B.A., as architect for the Panama Temple was announced in 1966 by the Universal House of Justice.

When the site, which had been acquired twelve years earlier, was looked at objectively as a piece ofland onwhich to build, itwas found to be inaccessible for construction purposes. The situation was so critical that a member of the Universal House of Justice, Mr. H. Borrah Kavelin, came to Panama, and measures were taken to exchange that site for a far better one in the same vicinity, consisting of 25,570 square metres (about 6-3 acres). In consideration of our advancing the cost of a road, we acquired an additional 92,160 square metres (about 22-7 acres) of land adjacent to the Temple site proper.7

Mr. Tillotson proceeded to develop the design, retaining the services of Messrs. Flint and Neill of London as structural engineers. The Universal House of Justice had directed that the Panama Temple should recall the preColumbian architecture of America, and so have a character that would be within the

1 Shoghi Effendi, Citadel of Faith. Wilmette, 1965, p. HS

2 Shoghi Effendi, GodPasses By. Wilmette, 1944. p. 340.

3 ‘Abdu’l-Bahá, Tablets of (he Divine Plan. Wilmette, 1959 ed., p. 10.

4 Shoghi Effendi, The Advent of Divine Justice. Wilmette, 1969 ed., p. 59.

5 The Bahá’í World, vol. xm. Haifa, 1970, p. 257.

5 The Universal House of Justice, Analysis of the Nine Year International Teaching Plan 1964—73. Wilmette, April, 1964, p. 4.

7The Universal House of Justice, The Bahá’í Faith (Statistical Information) 1844—1968. Haifa, April, 1968, pp. 20—21.

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THEBAHA’iWORLD

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Seen at a reception held at the time of the dedication of the Panama T emple are (left to right)

Mr. Robert W. McLaughlin, architectural consultant to the Universal House of'Justice fbr the

Panama House of Worship; Mrs. Wendy Tillotson; Mr. Peter Tillotson, British architect who

designed the Temple; Mrs. Leora Lockman, Secretary of the National Spiritual Assembly of the Bahá’ís o/‘Panama.

tradition of and sympathetic to the indigenous peoples of the continent. Accordingly, Mr. Tillotson visited and studied Maya sites in Yucatan and national collections in Mexico.

Following completion of contract drawings and the receipt of competitive bids, a general contract was awarded to Messrs. Diaz and Guardia of Panama, with construction starting in December of 1969. The veneer facings and terrazzo floors have been executed by Compafiia de Noriega, also of Panama. The marble chips for that work came from Italy, the tile on the dome from Japan, and the lighting equipment from the United States. The structure is of Panamanian cement, sand and steel, and the mahogany for the benches was cut in the forests of Darien.

Mr. Paul Thiele represented the National Assembly of Panama as project-engineer during the early phase of road building and site preparation and most of the construction. When illness forced his departure, Mr. Francis Czerniejewski, who had been assisting Mr. Thiele during the past year, assumed full duties during the critical final months of construc tion. At the request of the Universal House of J ustice, Mr. Ed Stevenson of the US. Corps of Engineers and now of the Panama Canal Company, has continued to stay in Panama throughout the project, and has been constantly available for advice and service.

These are the briefest notes of a history in which Bahá’ís the world over have, through services, contributions and prayers, been instruments for the consummation of this landmark in the Divine Plan.

Perhaps you will be interested in a few comments about the architecture of the Temple. At this time, when the old order is dying and the World Order of Bahá’u’lláh is coming into being, a Bahá’í architecture does not exist, an) more than do other Bahá’í arts.l We use those technical resources and art forms of our time which seem suitable and useful. While tech-r niques for building have been developing at a. revolutionary pace, and while there are no-table examples of fine buildings, the moderr.

1 From a letter written on behalf of Shoghit Effendi to the National Spiritual Assembly of the United States, dated July 20, 1946.

[Page 645]INSTITUTION OF THE MAERIQU’L-ADHKAR

movement as a whole has been extremely uneven and chaotic in its divergent aims.

As Bahá’ís we know where we are going. We welcome these vast new resources of material and technique, aware as we are of the source of the bounties that have come to the world over the past century and more.

Much has been learned in the practice of architecture during this period of scientific and technological explosion. In 1844, the architecture of the western world was entering the last phases of an eclecticism that had dominated since the close of the Middle Ages and the dawn of the Renaissance. A century later, the period of slavish copying was over and the modern movement was looking with a fresh eye at the possibilities of architecture. Principles on which the finest buildings of the past were based are now beginning to find new and wondrous expressions through the vastly increased resources of the contemporary world. What are some of these premises and how do we find them expressed in our Temple?

One principle involves the unity of the function and form of a building. How well this is achieved in the Panama Temple is indicated by the clarity of its visual expression. The three stipulations of the Universal House of Justice

645

were that the Temple should be nine—sided and surmounted by a dome, should seat between five and six-hundred people, and have a character sympathetic to the indigenous peoples of America. The majestic dome is there for us to see. Its clear, uncomplicated form carries visually for miles, as does its off—white tone that relates so well to every change of sunlight or clouds. The parabolic shape rests easily and gracefully on the nine abutting walls that define the nine entrances. The form of the Temple is universal in its reasonableness and distinguished in its subtleties.

Another principle involves the relation of technical means to art form. The dome of the Temple is an exceedingly sophisticated piece of structural design, involving a type of mathematical calculation that is practicable only with the resources of computer technology. It stands with a simplicity and with a grace that comes with the accomplishment of “the most with the least”. The dome is only about four inches thick, engineered by Mr. Flint on the principle of a shell. A few decades ago such a dome would have been impossible. Instead we would have had a far heavier and less efficient construction and probably would have had to follow the precedent of St. Peter’s in Rome and

Sixteen Indian tribes from the Americas, some of whose members are pictured here, were among the Bahá’ís from twenty—six countries who attended the Temple dedication and International Teaching C onference.

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St. Paul’s in London by building both an inner and an outer dome. Here there is a single dome with both surfaces exposed to the eye; a splendid example of integrity of design. The interior ribs rise and interlace in a fine bit of mathematical expression.

Still another principle involves the relationship of a building to its environment. Variations of climates and natural resources over the world can evoke a variety of building solutions that not only enhance human comfort, but enrich architecture through a reasoned diversity. With its generous openings through which breezes can pass, and with its wide overhangs that shelter from beating sun and torrential rain, the Temple is superbly suited to the warm, humid climate of Panama. It takes full advantage of its dramatic site, as its simple form reads clearly from great distances and presents a medley of varying angles as we approach. From within, the space beneath the dome reaches out to become one with the world of nature. The nine panels of landscape framed by the nine series of openings could not be rivalled by stained glass or mural paintings. I know of only one other use of site suggesting a similar spatial concept, at Monte Alban in Mexico. Here in Panama, the sea, as well as sky and mountains, are united into a oneness with architecture.

Materials that are indigenous to a region have a special appropriateness. Those basic to Panama are largely plastic in nature, and the Temple is of a form that could be executed only with plastic materials: reinforced concrete for the structure, pre-cast panels for surface treatment, terrazzo for the floors. The seating is made of fine native mahogany and suggests in its construction and in the beauty of the wood the furniture in Maya houses whose hospitality we have experienced.

An obvious but superficial response to the challenge of expressing the character of preColumbian architecture in the Temple, would have been to reproduce the detail of a Maya or Inca building. What Mr. Tillotson did, in the facings of the wing walls and interior balcony, was to capture the spirit of the indigenous architecture, without literal imitation. Moreover, this was accomplished with full awareness of modem means of producing cast elements in

THEBAHA

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volume. Thus the spirit of pre-Columbian America is logically executed within the contemporary idiom.

The Indians of America, after centuries of suffering the destruction of their own highly developed architecture and the imposition of foreign styles, at long last have a House of Worship that expresses the great love in which the Universal House of Justice holds them and its admiration for their history.

Anyone who has been privileged to serve the Universal House of J ustice on this project longs to convey something of the utterly unique nature of that experience. It cannot be described, because it is beyond us, but perhaps a few notes would be indicative.

So often, when dealing with technical problems in human, professional terms, we found, on turning to the Universal House of Justice, an already encompassing awareness of the direction the solution must take. We learned that if we tried to meet each situation as we felt the Universal House of Justice would wish, simply trying to do what it wanted done, we stayed on the beam. We also learned that if we followed our own lights, assuming that the Universal House of J ustice would set us straight if we got off the beam, we often did get off the beam, and the Universal House of Justice did set us straight, but the Plan was delayed and. precious time was consumed at the World. Centre.

We learned that the clarity and disarming; simplicity of the communications from the Universal House of Justice are evidence that the truth is not complicated, and if we would know the truth we had better not just read, but study and meditate on those communications.

And we came to know, as each Bahá’í can know, the love of the Universal House of Justice. Its words are never matters of fact alone. How happy it must have been when it could write to the Bahá’í world this Riḍván:

“The imaginative and inspiring concept of the architect, Peter Tillotson, has been wonderfully realized and we extend to the National Spiritual Assembly of Panama on behalf of the entire Bahá’í world, loving congratulations on their achievement.”1

1 The Universal House of Justice, Message to the Bahá’í World, Riḍván, 1972.

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6. PANAMA TEMPLE DATA AND STATISTICS

].Location: Seven miles north of centre of Panama City ofl‘ the Transisthmian Highway in the area known as Ojo de Agua (Eye of Water), or more specifically atop Cerro Sonsonate (Singing Mountain). Its elevation is 225 metres (738 feet) above Panama City.

2. Site Information: The site of 25,804 square metres (637 acres) was purchased in 1954 under an assignment in the Guardian’s Ten Year World Spiritual Crusade given to the Bahá’í Community of the United States. In 1966, it was determined that this site, because of its high elevation and inaccessibility, was unsuitable for the construction of the Panama Temple, and following extensive negotiations, an exchange was effected for the present site, without any increase in the original cost, for an equal area of land. At the same time, in consideration of the National Spiritual Assembly of Panama advancing the funds to cover the cost of the access road from the Transisthmian Highway to the site, an additional plot

, ‘4‘ 1:1“? ‘

Another view 0/1/16 Mashriqu’l-Adhkár (Dawning—place Of the Praise of God) atop Cerro

of 92, 1 60 square metres, adjacent to the Temple site, was acquired, at a cost based on the original price of the Temple site. This gave the Panama community a total area of 117,964 square metres (28 - 73 acres).

3. Access Road: A road 1,800 metres (1 -11 miles) long from the Transisthmian Highway to the site was constructed in 1967. It was extremely difficult to build as the sides of the basalt rock hill had to be excavated and this material had to be used to fill in the interlocking deep ravines. It took almost three months to construct this road. The contractor was Rolando Arango U. of Panama.

4. Site Preparation: The top of Cerro Sonsonate originally came to a sharp peak. In order to create a flat area large enough for the Temple and surrounding garden area, the hilltop had to be lowered 1 1 metres (36 feet). Dynamite and heavy earth moving equipment was used as this hill is composed of basalt rock. A total of 75,000 cubic yards of material was moved and

Sonsonate near Panama C fry, Panama.

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deposited along one of the slopes to create a level shelf—like area. This area will be used for parking and locating of the Temple Lodge, public rest rooms and meeting—room. The work was done by Rolando Arango U and was completed in five months.

5. Design and Engineering: In 1965, the National Spiritual Assembly of the Bahá’ís of the Republic of Panama, at the request of the Universal House of Justice, solicited architects from all over the world to submit their designs for the Temple. Fifty-four architects responded. After careful deliberation, the design ofa young British architect, Peter Tillotson, was selected and a contractual agreement was executed. At the architect’s recommendation the firm of Flint & Neill, London, was engaged to do the structural engineering work. Architect Guillermo Palma and Engineer Rolando Arango were selected as their Panamanian representatives. Engineer J . O. Noriega Panama, was engaged to do the Spanish translations of the drawings, specifications and calculations. All of this work was completed in August 1969.

Five of the outstanding contractors in Panama were asked to submit bids for the construction of the Temple. On October 20, 1969, before TV cameras, 3 contract was signed with Diaz y Guardia, S.A. Construction began on December 1, 1969, with a completion date of December, 1971.

Mr. Robert W. McLaughlin, who had served as a member of the technical advisory board for the construction of the interior of the Mother Temple of the West in Wilmette, Illinois, was appointed by the Universal House of Justice as its architectural consultant for the building of the Panama Temple.

Mr. Paul Thiele was engaged by the Panama National Spiritual Assembly as the supervising engineer for the Temple construction.

6. Temple Dam: The building is composed of two distinct units. One is the base which is an elongated nine-pointed star in the centre of which is located the auditorium area. Connecting the nine—pointed star at its inner diameter are nine ornamental iron gates which provide nine entrances to the Temple auditorium. A balcony covers the nine-pointed star and also connects the areas in between so that visitors can on the one side, look down on the audi THE Bahá’í WORLD

TEMPLE STATISTICS

Normal seating capacity

550 people Diameter at base

61 metres (200 feet) Overall height

28 metres (92 feet) Diameter ofAuditorium

26 metres (85 feet) Diameter of Dome Base

28 metres (92 feet) Height ofDome

20 metres (65 feet) Height ofBalcony

5 metres (1 6 feet) Opening each of 9 entrances

Height 4 - 8 metres(15 feet)

Width 5 metres(l6 feet)

torium and on the other side, enjoy the panoramic view of the surrounding area for considerable distances in every direction.

The second unit is the parabolic dome which begins at the balcony level and covers both the: auditorium and balcony areas.

The whole Temple, except for the decorations, is constructed of reinforced concrete. The concrete for the dome was applied by the “Gunite” process; that is, dry sand and cement are forced through a rubber hose to the nozzle where just enough water is added to get a barely moist concrete mixture. This is the first time that this method has been used in Panama. The advantages over normal concrete casting are that there is no shrinkage, it it; extremely strong and compact and minimizes the danger ofcracks and leaks.

The beauty of the Temple is achieved by two methods—one, through the use of goemetric patterns in the design and second, by the application of fabricated materials.

The geometric beauty and harmony is achieved through the curves of the perimeter arches, the curves of the outer balcony balustrades, the angles of the star points, inner balcony balustrades, entrance stairs and gates, and outer boundaries of the auditorium. The geometric harmony is again used in the eightee n inter-connecting ribs which rise from the ba [Page 649]INSTITUTION OFTHE MALHRIQU’L-ADHKAR

cony level to a nine-pointed star suspended from the interior dome apex.

The use of a harmonious decorative motif is used in the outer facing Of the star points by using exposed Verona red marble chips to create a relief pattern based on pre-Columbian design. The nine gates again are unique in that a threedimensional geometric design is used. The underside of the dome will be covered with acoustical plaster while the surface of the outer dome will be covered with mosaic tile. The floor area, both auditorium and balcony, will use a unique cast in-place terrazzo design except for the seating area where terrazzo tiles

The friends gathering for the dedication of the Mother Temple ofLatin America. The Hand of

649

will be used. There will be no windows as all open areas will remain without restrictions of any kind, thereby making the indoor and outdoor one unified complex.

Because of the uniqueness and extremely complicated geometric pattern of the structure, construction was very difficult and it taxed the engineering and construction capacity of the contractor to the utmost. However, they have constructed a building of the highest quality. Mr. Flint of the London engineering firm, after a recent visit, had this to say: “the contractors have produced work of high quality by any standard.”

-‘., a

the C ause Amatu’I-Bahd Ru’hiyyih K_htimmz is seated in front at the centre.

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../. V H h ‘ f x... / < The first Local Spiritual Assembly of Savolinna, Finland, the easternmost Local Assembly in Europe; Riḍván, 1972; one member absent. Mr. Valde Nyman, a Gypsy, is seen standing first on the left.

9 ’ .. w.

The first Local Spiritual Assembly of the Falkland Islands; October, I 972.