Bahá’í World/Volume 20/The Institution of the Mashriqu’l-Adhkár

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THE INSTITUTION OF THE MASjRIQU’L—AEKAR

1. FOREWORD

BY HORACE HOLLEY

Blessed is he who, at the hour ofdawn, centring his thoughts on God, occupied with His remembrance, and supplicating His forgiveness, directeth his steps to the Mashriqu’l-Ag’hkdr and, entering therein, seateth himself in silence to listen to the verses of God, the Sovereign, the Mighty, the All—Praised. Say: The Mashriqu’l-Aihkdr is each and every building which hath been erected in cities and villages for the celebration of My praise. Such is the name by which it hath been designated before the throne ofglmjy, were ye Ofthose who understand.

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. "Y

Against this background, the institution

of the Mashriqu’l-Adhkár stands revealed as the supreme expression of all those modem religious tendencies animated by social ideals Which do not repudiate the reality of spiritual experience but seek to transform

Baha’u’llah, Kitab—i—Aqdas

it into a dynamic striving for unity. The Mashriqu’l-Adhkár, 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 teim “Mashriqu’l-Adhkár” means literally, “Dawning-place of the praise of God”.

To appreciate the signficiance of this Bahá’í institution, we must lay aside all customary ideas of the churches and cathedrals of the past. The Mashriqu’l-Adhkár fulfils 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

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meeting-plaee 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 effect of which is to establish a separate group consciousness.

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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.

2. THE SPIRITUAL SIGNIFICANCE OF THE MAERIQU’L—AEKAR

A LETTER FROM SHOGHI EFFENDI

IT should be borne in mind that the central edifice of the Mashriqu’l-Adhkár, 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 Baha’u’llah in the Kitab-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 condgcted 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 Baha’u’llah’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 trtie God, as, manifested in this age in the person of Baha’u’llah. To them will the Mashriqu’l-Adhkár symbolize the fundamental verity underlying the Bahá’í Faith, that religious tmth is not absolute but relative, that Divine Revelation is not final but

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progressive. Theirs Will be the conviction that an all-loving and ever-watchful F ather 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 irresistably 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 fmth 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-Adhkár, as designed by Baha’u’llah, is destined to play in the organic life of the Bahá’í community. Divorced from the social, humanitarian, educational and scientific pursuits centring around the dependencies of the Mashriqu’l-Adhkár, Bahá’í worship, however exalted in it 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

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himself, much less to humanity in general, unless and until translated and transfused into that dynamic and disinterested service to the cause of humanity Which it is the supreme privilege of the dependences of the Mashriqu’l-Ag@<ai‘ 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, fruetify and prosper unless they are brought into close and daily communion With those spiritual agencies centring 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 centring 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 humanity. For it is assuredly upon the consciousness of the efficacy of the Revelation of Baha’u’llah, 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 Baha’u’llah.

25 October 1929

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3. THE DEDICATION OF THE FIRST MAgflRIQU’L-AQEKAR OF THE INDIAN SUB—CONTINENT AND THE INTERNATIONAL TEACHING CONFERENCE NEW DELHI, INDIA 23—-—27 DECEMBER 1986

A. REPORT OF THE DEDICATION AND CONFERENCE NAYSAN SAHBA

Preliminary Activities

Well I dreamed T hat stone by stone I rear ’0’ a sacredfane A temple, neitherPagod, Mosque, nor Church, But loftier, simpler, always open door’d T 0 every breath from heaven, and T rutlz and Peace and Love and Justice came and dwelt therein (and then despairingly) I watched my son And those that follow ’0’ loosen stone from stone All my fair work, and from the ruins arose The shriek and curse Oftrampled millions even as in the time before; but while I groan ’d F rom out the sunsetpour ’d an alien race Who fitted stone to stone again, and Truth, Peace, Love and Justice came and dwelt therein.

—Alfi*ed Lord T ennyson

On the morning of 23 December 1986, Amatu’l-Bahá Rúḥíyyih Khánum entered the first Mashriqu’l-Adhkár of the Indian subcontinent for the first time since its completion. The friends present on ,sthat occasion included the Hands of the Cause of God Mr. William Sears and Mr. Collis Featherstone; the Continental Board of Counsellors for Asia; the members of the National Spiritual Assembly of India; the architect, Mr. Fariburz Sahba, and his work team; and a few other invited guests.

A silver casket holding dust gathered from the blessed Shrines of Baha’u’llah and the Bab was to be placed into the crown of the Prayer Hall arch facing the direction of ‘Akká, symbolically consummating the preparations that would sustain the next day’s dedication of the Temple. Amatu’l—Baha ascended the specially erected nine-metrehigh stage to place the casket, contained in a marble box, in a niche under the apical marble slab of the arch.

Rúḥíyyih gharmm spoke of the significance of the sacred dust, the gift of the Universal House of Justice. Then, after the chanting of prayers, the friends moved to the library in the ancillary building, Where Amatu’l-Bahá presented the architect With an inscribed plaque on behalf of the Indian Spiritual Assembly, expressing their admiration and appreciation for his work. Finally, the group proceeded to the main gate of the Temple lands which was then officially designated as the Dr. Muhájir Gate in tribute to Hand of the Cause of God Dr. Raḥmatu’lláh Muhájir’s great love and services for India.

The events that morning anticipated the remarkable five-day convocation of over eight thousand believers gathered in New Delhi to celebrate the completion of the first Bahá’í House of Worship of the Indian subcontinent and. to behold its dedication to public worship by Amatu’l—Baha, the representative Of the Universal House of Justice. Nine months before, the National Assembly of India had announced the momentous event in a letter to the Bahá’í world:

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The Dedication of the Mother T emple Of the Asian Continent, in New Delhi, India, on 24 December 1986.

Under the loving and inspiring guidance of the Universal House of Justice, the collective and sacrificial efforts of the Bahá’ís of India together with their brothers and sisters all over the world, have drawn nigh the blessed hour of the triumphant completion of this mighty edifice in the very first year of the new Six Year Plan. It is, therefore, with a feeling of profound ecstasy and a deep sense of gratitude, that we joyfully convey the Supreme Body’s auspicious announcement to hold the dedication of the Mother Temple in December 1986.

But work on the event had begun even before the announcement. The Dedication Committee had been appointed in 1984, immediately procuring the Indira Gandhi Indoor Stadium—the largest of its kind in Asia—for the conference, reservihg accom modation for attendees of what was to be the '

largest assemblage of Bahá’ís ever gathered on that sub—continent, preparing the programme with all of its subsidiaries, and seeing to every logistic detail in order to ensure the comfort and fmitful participation

of all Who would come. The committee relied on the invaluable and sacrificial assistance of hundreds of volunteers from around the world to manage all aspects of the preparations. With the commencement of registration on 19 December, hundreds of participants stepped forward to offer their services in various capacities for the events. Thus, the stage was set.

Welcoming Ceremony

FOREVER IN BLOOM

A new flower has blossomed in Asia

And everyone is coming to see

For its fragrance has peifumed the planet

Setting hearts and souls everywherefi‘ee a symbol of hope for the future

A symbol of peace for mankind

In silence rejoicing and quietly voicing

Its praises of all things divine

Forever in bloom, this heavenly flower

A lotus Oflove, and life—givingpower

Beseeching the dead to come forth from their tomb

And witness the wonder, forever in bloom

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So come, and behold now the beauty Give ear to the unspoken call

For the sweet songs of life-everlasting Are now being sung for us all

Let those who are a’eafcome and listen Let all who are blind come and see As man now commences to transcend

his senses And learns what it means to be free

F orever in bloom, this heavenly flower

A lotus of love, and life-givingpower

Beseeching the dead to comeforthfi‘om their tomb

And witness the wonder, forever in bloom

Let none then be hindered from coming

For who could be sad orforlorn

Where God and mankind come together

Andfaith in the future is born

Let all then rejoice in the vision

For darkness is destined to cease

And mankind shall notice the sweet—scentea’ lotus

Proclaiming the promise of peace

Forever in bloom, this heavenly flower

A lotus of love, and life—givingpower

Beseeching the dead to come forth from their tomb

Come witness the wonder,

Forever in bloom

——Tom Shoemaker

In a letter to the National Spiritual Assembly of India, the Universal House of Justice had announced the theme of the conference that would augment the dedication as “The Bahá’í House of Worship dedicated to the Unity of God, the Unity of His Prophets, and the Unity of Mankind”. This conference was inaugurated in the Indira Gandhi Stadium on 23 December. x The atmosphere in the stadium was charged with profound feelings of pride and joy as all gathered together for the first time and saw about them the massive strength that lies in the unity of the Bahá’í international community. For most, the numerical

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expansion of the Faith over the Seven Year Plan had been simply a statistical success recorded in reports. That success was imbued with the breath of life as it unfolded itself in the coliseum. The participants represented 114 nations, with the Indian attendees providing a microcosm of their subcontinent’s diversity with delegates from every state and territory present. Old friends were re—united and new friendships were kindled as believers shared their unique stories of teaching, service, toil, and sacrifice, inspiring each other until the call of welcome drew their attention to the stage, beautifully designed for the occasion.

This opening session was co-Chaired by Mrs. Shirin Boman and Counsellor Iraj Ayman. After their words of greetings and the devotions, the chairman of the National Assembly of India, Mr. Kishen Khemani, gave a stirring welcoming address on behalf of his hosting community. The special guests, the Hands of the Cause of God Amatu’l—B aha Rúḥíyyih _I§_hanum, Mr. William Sears, and Mr. Collis Featherstone, were introduced and invited to the stage, much to the joy and honour of an audience that dearly remembered the services rendered by them and the debt the entire Bahá’í world owed to them for their leadership in both the promulgation and protection of the Cause. In the presence of these precious Hands, the “R011 Call of the Nations” was taken. As each country was announced, a representative of that nation came to the stage. The friends looked on with wonderment as believers of every background and race gathered around the seated Hands of the Cause. A thunderous applause filled the hall as the colourful assemblage on stage was finally completed.

The precious friends of him, unable to send a representative to the dedication due to the persecutions in their land, sent a stirring message and 204 red roses to the assemblage, in memory of the 188 friends martyred and the 16 souls still missing at that time. The flowers, bought through the

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contributions of the prisoners and families of the martyrs, were reverently displayed in two exquisite silver—gilt urns inside the Mashriqu’l-Adhkár. The beautiful letter read, in part: “With overjoyed hearts and tearful eyes, in utmost joy and anxiety, we offer sincere greetings to Amatu’l-Bahá and others present in that conference. By this token we feel ourselves spiritually present... Although we are far away over the mountains and oceans, we are close to you in heart and soul.”

The conference was officially inaugurated by Amatu’l—Baha, who read the message of the Universal House of Justice. (For the full text of the message please see p.740) Rúḥíyyih IKhánum then addressed the conference herself, sharing spirited words of praise, wisdom, warning, and encouragement, inspiring further delight and enthusiasm into the hearts of the friends, for both the dedication at hand and their own long—teim dedication to the service and teaching work of the Cause.

To familiarise the friends with the physical surroundings and the intricate structure of the Mashriqu’l-Adhkár, a slide programme with running commentary was presented, covering the history of the Temple’s construction and explaining the dimensions and layout of the Prayer Hall and its ancillary buildings.

At this point, Mr. Fariburz Sahbé was introduced and welcomed to the stage. In a heartfelt speech of praise and thanksgiving, the architect reviewed the incredible story of the building of the House of Worship, remembering the many precious souls and institutions that assisted in the complicated process. He expressed his particular indebtedness to his wife, Mrs. Golnar Sahba, whose loving support and spirit as both spouse and working partner was invaluable in allowing him to carry forward his services towards the raising of the Mashriqu’l-Agihkér. A wave of applause was raised as he asked her to share the stage with him. Mr. Sahbé went on to refer to the many

professionals who assisted with the construction work, including the hundreds of devoted, unskilled labourers who toiled in the true spirit of worship.

The Dedication Ceremony

At times only a whisp, a breath, a comma,

separates us from the world we seek.

We have no need ofdisguises here,

may abandon the false limp that solicits pity

and walk with head erect, our minds unstockinged,

allowing the unquestioning light

to escort us charitably into the stillness

where, though we die with our distinctions,

we are unjudged and undiminished.

It is truth ’s way to be disinterested

and cleath—-ah, we will live to die again.

What matters is our willingness

to lose our ordinary use ofeyes,

to have our hearts catchfire,

t0 rimforward blind and eager

with our hearts ’ ashes drifting from our hands.

Only the purest gesture will sufi‘ice.

Arriving will be wondeifiil like being in the coolplush centre ofa flower

and becoming its fragrance

broadcast in indiscriminate opulence

intoxicating the lovers

leading crazed Majmln ecstatically to his Layli.

——Roger White

The entire day of 24 December 1986, was devoted to the dedication of the Mother Temple of India. Three consecutive services were held in order to accommodate all of the beloved friends. Amatu’l-Bahá Rúḥíyyih Khanum, who was to offer the dedicatory speech on behalf of the Universal House of Justice, graced all three gatherings with her presence, offering that Supreme Body’s words of dedication to all.

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The first service was particularly notable as about 400 special guests from around the world witnessed the dedication in the presence of Mr. Sears and MI. Featherstone ——such people as the Lieutenant—Govemor of Delhi, India’s Foreign Secretary, the Ambassadors of Canada, Denmark, and the United States of America, the First Secretary of the Embassy of the Union of Soviet Socialist Republics, the ranking representative of the Vatican Mission to India, high ranking officials from the Embassy of China, judges of the Indian High Court, representatives of the project’s consultants and contractors, and many others.

The service opened With a beautiful selection of devotions. Amatu’l-Bahá then spoke words of dedication. Her brief speech and selection of Writings, partially based on the message prepared by the Guardian for the dedication of the House of Worship in Wilmette, included the only comment made to the friends in the Prayer Hall:

On behalf of the Supreme Body of the Bahá’í Faith, the Universal House of

T he three Hands offhe Cause of Godpresent at the Dedication Ofthe T emple in India:

Justice, I have the great honour of dedieating this Mother Temple of the Indian sub-continent to public worship. Conceived in the hearts of a handful of early Bahá’ís in Bombay, in 1920, Who petitioned ‘Abdu’l-Bahá, the Head of their Faith, the son of its Founder, Baha’u’llah, that a Temple ‘be raised in His name in India; blessed from its very inception, almost 70 years ago, by ‘Abdu’l-Bahá, Who prayed that by the Will of God a majestic Mashriqu’l-Adhkár—literally “the Dawning Place of the mention of God”——~shou1d be erected in one of the central cities of India; confirmed in this mighty enterprise by the Guardian of the Bahá’í Faith himself, Who stipulated that this Temple must be erected in NeW Delhi, and made the purchase of its site one of the goals of his world-encompassing Crusade; initiated through a message of the Universal House of Justice to the Bahá’ís of the world in 1974, conveying the glad tidings that the construction of this historic House of Worship in this part of Asia would be commenced during the

William Sears, Amatu ’l Bahd RtZZzz’yyih fldnum, and H. Collis F eatherstone.

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coming five years, and all the preliminaries and initial excavations be completed within that period; reared through the sacrificial and loving contributions not only of the Indian Bahá’ís but their fellow believers from every country, territory, and major island of the globe, now this glorious marble lotus, this exquisite symbol of the purity, beauty, perfection, and mercy that comes to all men from their Creator, enfolds us tenderly in her breast, bidding us unite in peace, welcoming within her doors peoples of all creeds, all races, all nations and all classes, and proclaiming to all men that this Temple is dedicated to the three fundamental verities animating and underlying the Bahá’í Faithwthe unity of God, the unity of His Prophets, the unity of mankind.

She concluded by saying, “I greet and welcome you within these walls on behalf of the Universal House of Justice, and invite you to share with us the words recorded in the Sacred Scriptures which we believe to be repositories of the eternal and fundamental truths revealed by God in various ages for

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the guidance and salvation of all mankind.” The assemblage then rose as Amatu’l—Baha shared brief but stirring selections from the Prayers and Meditations of Baha’u’llah.

Next, selections from the Sacred Scriptures of the world were eloquently shared in English, Persian, Hindi, and Sanskrit. These were interspersed with music provided by Choirs made up of more than one hundred people who had come together from various parts of the world to help make the dedication services unique and unforgettable. Bahá’ís and non-Bahá’ís, professionals and amateurs joined the English, Hindi or Persian choir, the three bodies singing separately, in unison, and in various combinations. The English and Persian choirs were conducted by Mr. Tom Price and Mr. Bijan KhádemMissagh respectively. The Hindi choir holds a special place in the Temple’s history because of its connection to one of the world’s noted classical musicians and India’s greatest sitarist, Pandit Ravi Shankar. His is one of the Temple’s love stories.

Pandit Shankar had been approached several months before the dedication by the

T hree choirs performing during the services ofworship inaugurating the Mother T emple Of the Indian Sub—Continent at New Delhi, 24 December 1986.

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members of the committee, requesting him to consider playing the sitar at one of the conference sessions. He declined the invitation to play at the stadium, but upon hearing of the purpose of the Mashriqu’l-Adhkár, the principles of unity that went into its lotus design, and upon seeing photographs of the Temple, he told the friends that he felt the prayer hall was imbued With a special and beautiful spirit, the unifying attributes of which he felt he could capture through a combination of his music, the Sacred Scriptures, and the bringing together of singers from around the world. Had they asked him to play at the Temple, he said, he would have gladly accepted. The friends were then faced with the dilemma of having such a wonderful offer and yet having to inform Pt. Shankar that only a capella music can be used in the Prayer Hall of a Bahá’í House of Worship, when the musician suddenly expressed that, in his opinion, only the voice of man should be used to praise God in such a spiritual place!

Pt. Shankar Visited the Mashriqu’l-Agh; kar shortly thereafterwa Visit that confirmed the importance of the task at hand for him. He became completely enamoured With the beauty and purpose of the Temple, wholeheartedly setting to work on the music and expecting to conduct the choir, too. Alas, Pt. Shankar suffered a severe heart attack shortly before the week of the dedication. To the ceaseless gratitude and admiration of the friends, however, he composed the final passages of the music in his hospital bed, because of the great importance he attached to the Temple and its dedication. Mr. Asit Desai, Pt. Shankar’s personal assistant, conducted the Hindi choir With great success. The three choirs raised their voices in glorious notes, melting the beats and setting ablaze the souls of all those present.

Tears of joy and thanksgiving flowed as the beloved friends were imbued with the total effect of the transcendent Writings, the celestial music, and the majestic tabernacle itself, with its serene surroundings of pools,

fountains, and gardens. In a cable to the Bahá’í World Centre, Amatu’l—Baha expressed her feelings of the “...Inestirnable privilege attend all three packed services heart our lotus Temple”. Indeed, she was so inspirited by the choirs’ performance that she personally invited the singers to the conference hall in the ancillary building, sharing her feelings, saying, “Today in this House of Worship I can begin to appreciate the meaning of Bahá’í choir and the true value of having only the human voice in the Prayer Hall in the Bahá’í Temples. I am grateful to each one of you. It was truly a heavenly performance.” She requested that her gratitude be forwarded to Pt. Shankar as well.

No soul attending the functions of that day could have asked for anything more. Attendants, volunteers, organisers, guests; all left the tranquil grounds revitalised and emboldened, prepared to celebrate this latest victory of the Faith with two days of orations, drama, and music. Those who attended the final session of dedication had the added privilege of witnessing the Mashriqu’l-Adhkár in full illumination—breathtaking and awardWinning lighting that created the ethereal effect of a blooming flower floating on water. It was a symbolically apt coincidence that the close of the day’s dedicatory observances saluted the beginning of the commemoration of the Birth of Christ. It was undoubtedly a Christmas Eve that the friends would always cherish.

The International T eaching Conference

Oh lotus in the heart! Growing up from the soil Ofmother India,

Drawing deep springs

Up from the depths ofAsia, Rising a mightyfotmtain Ofmystic power unseen Felt, almost heard,

As it overflows

From petals clasped in prayer T 0 carry the voices

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Of the singers praising God

T 0 be scatteredfar and wide By the scattering angels” Armfuls ofprayer they carry Like panniers of invisible flowers Scattering the Words of God Scattering His Glorious Words Up to the snow clad Himalayas Down to the lapping edge of the seas A rain ofpeifume

A rain ofblessing

It seeps into every crevice Showers everyjungle

Spatters the deserts ’ sands Passes above every meadow Blows into every cave!

The scattering angels

Rank on rank, file on file, Deploying the promise

Of their Lord the Almighty.

——Amatu’l-B ahé Rúḥíyyih Khánum

The two—day conference was both lively and enlightening. The sessions were chaired by Mrs. Shirin Fozdar, Dr. Singara Velum, Mr. Douglas Martin, Judge James Nelson, and Mr. Bharat Koirala, all of whom skilfully wove together the diverse programme of serious discussion and light cultural presentations.

All three of the blessed Hands of the Cause were again present at the conference. Amatu’l-Bahá Rfihi’yyih Khánum spoke further on the theme of the dedication and the significance of Asia’s House of Worship. Mr. Sears shared an endearing presentation on the infallible station of the Universal House of Justice and that sacred Body’s influence upon the world. Mr. Featherstone elevated the minds of the delegates with a penetrating talk on spiritual values.

A touching highlight of the eTonference

was the sharing of the message of the late'

Hand of the Cause of God, Mr. thkru’lláh ~K_hédim, by his wife, Mrs. Jéviduk_ht ghadim. Mr. ghédim, who was to have been a keynote speaker at the conference, passed away just five weeks before the dedication.

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The progress of the Cause in the world, in Asia, and in India was carefully assessed by three members of the Continental Board of Counsellors; Dr. Peter Khan, Mr. Vicente Samaniego, and Mrs. Zena Sorabjee, respectively. Counsellor Burhéni’d-Din Afshi'n spoke stirringly on the essential role of sacrifice in Bahá’í service.

At the first session of the conference the secretary of the National Assembly of India, Mr. Ramnik Shah, introduced representatives of the tribal people of the sub-continent Who spoke eloquently of what the Faith of God meant to them and to their peoples. The Continental Pioneer Committee for Asia presented its goals in an informative address by Mr. Kueh Lip Kuang.

All of these conference talks were accented by cultural performances presented by artists from around the world. Every state of India was represented through indigenous folk or classical dances, songs, and drama; devotional programmes were given by the children attending the conference; the youth of India and Malaysia were specially featured at one session. Prominent Bahá’í recording artists entertained the friends with their music.

Throughout the days of the conference, extra~sessiona1activities occupied the friends and provided them with opportunities to give and share the joy and exuberance they imbibed from the dedication.

A complete tent city had been erected near the T emple grounds, accommodating four thousand of the believers who had come to attend the sessions. This unique complex played host to an outdoor cultural evening of colourful performances by a variety of ethnic groups. It also gave rise to numerous teaching opportunities as people were atracted by the unity shown amongst the Bahá’ís of different backgrounds.

A children’s conference ran parallel to the plenary Sessions, from 23 to 26 December, providing a full—time forum for the youngest Bahá’ís attending the dedication. Their programme included a special dedicatory service at the House of Worship on 26 December.

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Prior to the dedication, on 22 December, Amatu’l-Bahá Rúḥíyyih Ehénum had addressed the media at a press conference held at New Delhi’s finest hotel. All the leading newspapers of India had been represented, resulting in at least two features, stories, or photographs appearing in each paper. The electronic media present for the dedication events included All India Radio, the British Broadcasting Corporation’s Radio and Television, and other news service agencies whose materials were disseminated worldwide. A group of Bahá’í media professionals from Australia and the United States volunteered and excelled in dealing with the media, giving invaluable support to the dedication committee.

On 27 December the friends who could remain in New Delhi experienced a number of unique events that once again accented the remarkable functions of the preceding days. The day began with dawn prayers at the Mashriqu’l-Ag_1_1kar, drawing the friends to that cherished House for one final offering of prayer before the gates were opened to the public of India and the world. And yet

I

BAHAIV OF

Amatu ’l—Bahd Rdhz’yyih [Lhdnum on 23 December 1986, addressing the opening session of

by mid—day, it seemed that the curiosity and wonderment of the public could not be contained any longer. Thousands of people, many of whom lived in the Vicinity of the Temple and had witnessed the beautiful events of the days gone by, gathered at the Dr. Muhájir Gate and around the perimeter of the Temple lands until such a multitude had amassed that could be contained no longer. The gathering was let in and large groups were informed of the purpose of the Temple. The surprised visitors passed through the Prayer Hall with the greatest of respect, astonishing the friends with their reverence and their innate awareness of the sanctity of that precious Fane.

During the evening of the 27th, a public meeting and cultural programme was held, chaired by Mrs. Meherangiz Munsiff and including an introduction to the Faith by Mr. P.N. Mishra. The entertainment included a ballet, an indigenous American dance, a multi—media presentation on The Promise of World Peace, classical Indian dances, performances by American composers, and the singing of the theme song of the conference.

the International T eaching Conference held in Indira Gandhi Stadium in New Delhi, India.

[Page 740]740 THE BAHA’I’ WORLD

Once again, the friends joined hearts, enjoying their final moments together before returning to their respective homes and sharing the spirit of those precious days with the rest of the Bahá’í world.

The remaining days of 1986 passed silently for India’s mother Temple. The friends of New

Delhi prepared themselves for an entirely new phase of Bahá’í service, the glories of which would only be manifest in the months and years ahead. That—still unbelievablewservice began when the Lotus of Bahapur blossomed out to public worship on New Year’s Day, 1987. And thus it remains, forever in bloom.

B. MESSAGE OF THE UNIVERSAL HOUSE OF JUSTICE

With feelings of intense joy and humble gratitude we hail congregation followers Baha’u’llah assembled in thousands from east and west on this memorable occasion inauguration Mother Temple Indian Subcontinent. This magnificent edifice raised Asiatic continent, cradle principal religions mankind, just dedicated for public worship, is befitting tribute to Baha’u’llah, Glory of God, testifying to His unfailing promises, manifold blessings and abiding protection vouchsafed generations His devoted followers Who responded His call, toiled in His Vineyard, offered their lives in path His love, sacrificed their comfort, wealth and position to promote His Cause, establish His institutions and unfurl His banner of unity and tranquility amongst mankind.

Outstanding achievements recent past when, thanks to courage, steadfastness and self-abnegation Bahá’í community land its birth, Faith Baha’u’llah has dramatically attracted worldwide attention, when communities Greatest Name have resolutely crossed threshold fourth epoch Formative Age Bahá’í Dispensation, when National Spiritual Assemblies, as evidence their maturation have, for first time, devised and

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embarked upon major national teaching plans as parts international enterprise, these achievements now crowned with signal Victory completion Mashriqu’l-Adhkár in Delhi from which praise of God will resound throughout world, confer particular blessing continent Asia, which has for so many years been deprived of this divine institution. These successive Victories bestowed upon small but Vigorous Bahá’í community, animated by Holy Spirit, assured of unbounded confirmations from on high and motivated by love of Beloved of the world and Desire of the nations, will be step nearer glorious future presaging still greater triumphs Bahá’í community which will draw upon its hidden and great potential in promoting Faith and conferring immortal fame servants Blessed Beauty. We earnestly renew our fervent plea to those participating this festive occasion as well as to all Bahá’ís around world to arise in thanksgiving, consecrate themselves to arduous but eternally rewarding services to Cause God and concentrate their efforts and resources to execution and triumphant conclusion projected historical venture during critical brief years separating us from centenary Ascension Baha’u’llah.

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[Page 742]

742 THE Bahá’í WORLD

Like a lotusflower glimmering on a tranquil pond, the M aghriqu ’l—Adhkár was designed to represent that ancient symbol

' ofpurity.

In the heart of

New Delhi, the

Bahd ’z' T emple offers an oasis ofsilence and peace.

Part of the

T emple ’5 beauty lies in its simplicity, with water and light being the only elements of ornamentation.

[Page 743]THE WORLD ORDER OF BAHA’U’LLAH

4. THE TEMPLE OF BAHAPUR AS SILENT TEACHER

ELIZA RASIWALA

IN the heart of New Delhi, the bustling capital of India, a lotus-shaped outline has etched itself on the consciousness of the city’s inhabitants, capturing their imagination, fuelling their curiosity, and revolutionising the concept of worship. This is the Bahá’í Mashriqu’l-Adhkár, better known as the “Lotus Temple”. With the break of every new day, an ever—rising tide of Visitors surge to its doorsteps to savour its beauty and bask in its serenely spiritual atmosphere.

From its dedication to public worship in December 1986 to the end of the Six Year Plan in April 1992, this Mother Temple of the Indian sub-continent saw more than thirteen million people cross its threshold, making it the most Visited edifice in India in a short span of five years——surpassing even the number of Visitors to the Taj Mahal. From its high-perehed pedestal, this “Lotus” cast its benevolent glance over vast green lawns and avenues covering an expanse of twenty—six acres of land. Its soothingly quiet Prayer Hall and tranquil surroundings touched the hearts of its numerous visitors, awakening in them a desire to trace its inspirational source and capture a bit of its peace for themselves.

The saga of this House of Worship on the Indian subcontinent began in 1953, when five adjacent plots of land were acquired at the behest of the beloved Guardian of the Faith, Shoghi Effendi, through the sacrificial contributions of one of the lovers of the Blessed Beauty, Baha’u’flah. Not until 1976, however, were plans made in earnest to raise a Mashriqu’l-Adhkár in the “Name of the Lord of Revelation”. The edifice itself came into existence through the universal participation and sacrifices of Bahá’ís from every corner of the world. The period from April 1980 to December 1986 witnessed intense

construction activity at Bahapur. The insomtable wisdom of the Almighty had ordained the site of the “Dawning Place of the Remembrance of God” to be named Bahapur —-“Abode of Light”——long before its acquisition by the National Spiritual Assembly of India.

Paradise of Abhá

In a land renowned for its temple architecture, Mr. Fariburz Sahba, the architect of the Bahá’í Temple of Bahapur, was faced with a tremendous challenge—“to design a temple which would reflect the rich cultural heritage of India, and, at the same time be compatible with the cardinal principle of the Bahá’í Faith, that is, the unity of religions”. The challenge also provided him with “a most unusual and remarkable chance of witnessing the power of Baha’u’llah’s Revelation”. After prayers and an avid search throughout India for two years, he was guided towards a concept. As an evocative symbol of beauty and purity, representative of divinity, the lotus flower remains unsurpassed in the Indian iconography. Rising up pure and unsullied from stagnant water, the lotus represents the Manifestation of God. Undoubtedly inspired by the Spirit of the Greatest Name, the architect used this ancient Indian symbol to create a design of ethereal beauty and apparent simplicity, belying the complex geometry underlying its execution in concrete form.

Twentieth century architecture has been characterised by a high degree of technological- prowess; however, it has been, by and large, unexceptional in aesthetic value. The Lotus Temple provides one of the rare exceptions with its remarkable fusion of ancient concept, modern engineering skill and architectural finesse, making it the focus

[Page 744]744 THE BAHA’l WORLD

of attention amongst engineers and architects the world over.

The 27-petaled flower, which has an enormous expanse of exposed concrete surface—approxirnately 20,000 square metresu—is clad in gleaming white marble on the outside with a brush—hammered inner surface executed manually, dispensing with the need for plaster or paint. A discerning eye would perceive that there is not a single straight line in the lotus structure. The thin concrete shells of the petals all have curved surfaces. The innermost bud of nine petals rises to an elevation of 34.3 metres above the inner podium. Each outer leaf is 154 metres Wide and rises up to 225 metres, whilst the entrance leaf is 18.2 metres wide at the entrance and 7.8 metres high. Despite its massive dimensions, from afar it appears as fragile as a fresh bloom.

Awe-inspiring as these proportions are, the inside of the structure evokes no less awe. Spanning a diameter of 35 metres, the Central Hall, serving as the sanctum sanctorum of the Temple, with a seating capacity of 1,300, is adorned with nine arches placed at angular intervals of 40 degrees which bear almost the entire load of the superstructure. The interior dome is designed similarly to the innermost pattern of the flower, to facilitate natural light to filter in.

Circling the flower on the outside are nine pools of limpid water closely emulating the floating green leaves of the lotus, enhancing the Temple’s beauty and providing natural ventilation for its interior. Glittering as a jewel at night in its specially designed external illumination, it gives one the feeling of a lotus afloat on water and not anchored to its foundations. With water and light the only elements of ornamentation,

part of this edifice’s beauty lies in its

simplicity.

The thought of Pentelikon marble conjures up a Vision of the Parthenon, the Temple of Athena, which was so greatly admired by the beloved Guardian, Shoghi Effendi. It conjures up a Vision of the

magnificent Seat of the Universal House of Justice on Mount Carmel. The same Pentelikon marble, quarried in Greece, was used for the outer surface of the concrete petals. Ten thousand square metres of it was transported all the way to Italy to be cut by the renowned firm of Industria dei Marmi Vicentini into designed sections, to a precision which allowed perhaps only a millimetre of leeway for the curved surface of the petals. The complete confidence in the skill of the firm for such work was not misplaced; it was the same company which, back in 1955, had been entrusted by the Guardian with the dressing of the marble for the International Archives Building.

The architect, Mr. Sahba, who doubled as Project Manager during the construction phase, was ably supported by a team of assistants, engineers, and workers, Bahá’í as well as non—Bahá’í, during the different phases of the project. The highly reputed firm of Flint and Neill, of London, collaborated as structural consultants. The main contractors were Messrs. Larsen and Toubro, and the ECC Construction Group of India (the two companies later merged), with their team of 40 engineers and supervisors. Together with other contractors and departmental labourers, about 800 workers toiled day and night to construct the House of Worship.

Without the use of sophisticated equipment, the extremely complex design called for the highest order of engineering ingenuity and traditional workmanship. No wonder then, that the Lotus Temple, as a symbol of faith and human endeavour expended in the path of God, became the recipient of accolades and world—wide acclaim. The first international distinction came its way soon after completion, When the International Federation for Religious Art and Architecture, based in the United States, conferred upon Mr.’ Sahba the award for “excellence in religious art and architecture for 1987”. In 1988, the edifice received its second international award, this time for its structural design from the Institute of Structural

[Page 745]THE WORLD ORDER OF BAHA’U’LLAH 745

Engineers of the United Kingdom. The citation award reads: “For producing a building so emulating the beauty of a flower and so striking in its Visual impact”. When Mr. James Armstrong, the President of the ISE, Visited the Temple in 1990, he remarked that in retrospect their award seemed inadequate for so sublime a building. In 1988, the Illuminating Engineering Society of North America conferred its international award on the Temple for the excellence of its outdoor illumination. In 1990, the American Concrete Institute awarded the Temple for being one of the finest concrete structures built.

The value of beauty and symmetry in architecture by itself is not sufficient to imimortalize a building. What is important is the response the structure evokes in the hearts of the people. Ravi Shankar, the sitar maestro, was “so deeply moved Visiting this great beautiful place that I find no words to express my feelings”. All that Dizzy Gillespie, the cherished Bahá’í and jazz musician could exelaim was, “I still can’t beheve it! It is God’s work”. An Indian diplomat was moved to describe the Temple as a “symbol of spiritual refinement of mankind”. Indeed, the construction of the Mashriqu’l-Adhkár of Bahapur was another significant chapter in the making of Bahá’í history on the Indian sub-continent.

Divine Sanctuary

Be obedient to the command of Baha’u’llah, enshrined in the Kitab-i-Aqdas, “O people of Creation, build ye houses as perfect as can be built on earth in the Name of Him who is the Lord of Revelation...”, Bahá’ís have endeavoured to their utmost to build Houses of Worship as beautiful and distinctive as possible. They have been inspired by the divine outpourings from the Pen 0? the Ancient Beauty and the beloved Master and by the noble example set by the Guardian of the Faith who initiated the process of raising up the magnificent edifices of the Administrative Order of Bahá’u’lláh on God’s Holy Mountain. The Houses of Worship in North

and Central America, Europe, Africa, Australia, and Western Samoa each reflect the pristine beauty and freshness of the Faith and attract spiritual energies. This flowering of Bahá’í architecture was further perpetuated by the blossoming of the ‘Lotus of Bahapur’. .

The Mashriqu’l-Adhkár in New Delhi, however, occupies a unique position. Not only does it embody the spiritual aspirations and basic beliefs of the world-wide Bahá’í community, but significantly, in a land of myriad religions, it has begun to be seen as providing a unifying link, bringing divergent thoughts into harmony by Virtue of its principle of onenesswof God, religion, and mankind. This perhaps is the secret of its unabated popularity.

The formal dedication of the House of Worship by Amatu’l-Bahá Rúḥíyyih Khánum saw 8,000 Bahá’ís from all over the world gathered together in New Delhi. (See also p.731.) Their colour and diversity were reflective of the variety and beauty of flowers blossoming in the gardens of the Temple. Their examp1e set a precedent for the forthcoming years when millions of visitors of a11 hues would throng to the Temple from every part of the globe.

Against the backdrop of a re1igious milieu which encourages the fragmentation of the Supreme Reality into innumerable gods and goddesses each personifying a specific attribute of the Almighty, the Bahá’í Temple, with its total absence of idols, elicits bewilderment as well as favourable response. When the Dr. Muhájir Gate (main entrance) was first opened to the general public on 1 January 1987, Visitors flocked to the “Lotus Temple” out of sheer curiosity. The vast lawns, the massive white structure, the highceilinged Central Auditorium and a Temple without idols standing so near to the ancient “Kalkaji Temple” aroused the interest of all.

The Indian Visitors, from the most urbane to the most simple rural folk, expressed perplexity at the absence of any deity. It became a challenge to explain to them the

[Page 746]

746

all-pervasive nature of the Creator which defies deification. Many times guides helping to maintain decorum inside the Prayer Hall were startled into action by the astonished exclamations of Visitors wondering aloud where the object of adoration was. Some of them, in their simplicity, paid obeisance to the lectern, surreptitiously placing a flower or two-wan amusing as well as a touching sight! Awed by the beauty and grandeur of the edifice, they struggled to grasp the spiritual significance of this material structure.

As understanding dawned, a typical refrain became: “Few temples radiate the atmosphere of sublimity, peace and calm so necessary to elevate a devotee spiritually as the Bahá’í House of Worship”. Other repeated comments included: “where there is silence, the spirit is eloquent...” and “...one feels one is at last entering into the estate of the soul, the state of stillness and peace”. The Visitors were aided in their efforts by the serenity of the Prayer Hall and the assistance of volunteer guides and staff who explained to them the raison—d’étre of the Temple. The innate sense of reverence of the Indian for the Omnipresenee often manifested itself in the act of reverently touching the steps leading into the Prayer Hall.

The Visitors from the West often came to critically appraise a structure which had gained fame as a marvel of 20th century architecture. For them it was sometimes a grudging, sometimes a spontaneous realisation that the phenomenon called faith transcends logic and that the universal ethic of ‘love’ envelops all. They too were humbled at this altar of faith and love.

As the Temple’s fame began to spread, it gained prominence in Indian official circles as well as amongst officials of several diplomatic missions based in Delhi, particularly

the Embassies of the Soviet Union, Vietnam; .

and China, which gradually included the Temple on the itinerary of Visiting dignitaries. Primarily, their interest was focused on the beautiful edifice with sceptical disregard for its spiritual significance. But slowly,

THE Bahá’í WORLD

their souls began to respond to the gentle nudgings of the ineffable atmosphere prevalent in the Temple, and the Visitors from these countries began to respond to the Teachings of the Blessed Perfection.

Altogether, a remarkable number of dignitaries were received at the House of Worship between December 1986 and April 1992. If a list were to be compiled, it would read like a directory of prominent people of the world: Heads of State, Government Ministers, Ambassadors, Heads of foreign missions, Heads of the Armed Forces, diplomats, leaders of religion, scholars, academicians, and artists.

No matter what the identity of the Visitors, from the Orient or the Occident, from North or South, of humble origins or exalted positions, all have been unanimous in their appreciation of the physical grandeur as well as the lofty purpose of the House of Worship. One of the Visitors commented: “The most beautiful experience. Its magnificence, charm and glamour are awe-inspiring. It reflects the dream of all humanity to bring together a new civilisation for all people.” One of the renowned Visitors from India opined “Architecturally, artistically, ethically, the edifice is a paragon of perfection...”

The Mashriqu’l-Adhkár is so impressive, both materially and spiritually, that it serves to enhance the authority, dignity, and meaning of the Cause of God. It effectively creates an atmosphere of openness, preparing the Visitor to hear its message... “My Visit has aroused great interest in the teachings of Bahá’u’lláh. That harmony is the primary purpose of religion is the teaching that has impressed most.” “I am deeply impressed by the humanism and universalism of the Bahá’í religion.”

The aura of silence surrounding the Prayer Hall instills reverence. Some were moved by what they termed as ‘eloquent silence’; others said that the ‘divine atmosphere’ inside touched the heart. All were affected in various degrees by the peace and beauty of the sanctum.

[Page 747]THE WORLD ORDER OF BAHA’U’LLAH 747

The British High C0772n2issioner in Delhi, Sir David Goodall, being shown a booklet about the Faith during his visit to the Bahá’í' House of Worship in New Delhi, India, in

The Patriarch of the Romanian Orthodox Church, His Holiness T heoctist, being escorted to the T emple for an official visit in January 1989.

The Assistant Permanent Representative ofHaiti t0 the United Nations,

Mr/ Roger Ravix, visiting the T emple 0n 1 7 F ebruary 1989.

[Page 748]748 THE Bahá’í WORLD

The Prime Minister ofSri Lanka,

Mr. R. Pramadasa, K... visiting the Mafiriqu ’Z~A£thdr in March 1988.

The Ambassador of the United States to India, Mr. John Dean, and his wife, Martine, visiting the T emple during its Dedication services in December 1986.

The Ambassador of

T hailana’ to India,

Lg» Mr. Nikorn Praisaengpetch, with his family and a Bahá’í' guide (seen right), during a visit to the House of Worship in April 1990.

[Page 749]THE WORLD ORDER OF BAHA’U’LLAH 749

The political events which began to unfold in the beginning of 1990 impelled many to seek answers for the intractable problems of the world generated by divisive ideologies. The principles of the Faith, with their stress on the unity of mankind, touched a responsive chord in many of the Visitors. The sentiment that “with the conditions prevailing in the world today, it is very necessary that the teachings of the Bahá’í religion MUST spread” was echoed by many, while the realisation that “if we could spare a few moments of our precious time in this Temple, we will derive much solace in our life” became apparent to many others. For one student, a visit to this T emp1e “has given me peace of mind and mental security and satisfaction. I have decided to work for some good purpose, for the good of mankind”.

Source of Great Interest to the Media

One reason for the immense popularity of the House of Worship of Bahapur is the fact that media attention, both Indian and foreign, focused on it even before its completion. Construction News, a technical journal from the United Kingdom, was the first to give the Lotus Temple the epithet of ‘Taj Mahal Of the 20th Century’ in its Apri1 1986 issue, a description that has been subsequently used by many other publications. The comparison brings to mind the words of the famous Indian poet and philosopher, Rabindranath Tagore, who described the Taj as “a teardrop

The Vice—Mim’ster Of the Chinese Miniszfiy ofBroadcasting, F ilm and T elevision,

HE. Wang Feng, visiting the T emple on 20 October 1990.

on the cheek of eternity”. Considering that the Bahá’í House of Worship is an affirmation and a celebration of man’s love for his Creator and not a mausoleum, the Lotus Temple could be described as “a dedeop 0n the brow of eternity”.

The Widely-read newspaper, Indian Express, in its issue of 20 November 1986, pointedly referred to the fact that “while the Taj is an expression of deep personal love, for the Bahá’ís the Temple symbolizes love between Man and God”.

Saturday T imes, a Times of India publication, announcing the approaching dedication of the House of Worship, printed the headline “Bahá’íTemple: Nine day wonder” and then began the article with “The Bahá’í Faith has engineered an architectural masterpiece in Kalkaji, New Delhi...”.

During the Six Year Plan, more than two hundred magazines and double that number of the most widely read newspapers featured articles and photographs highlighting the Temple’s architecture and landing its purpose. As a result, in the words of the Universal House of Justice, “its fame as an architectural wonder spread with speed as did its spiritual influence” and the principles of the Faith associated with it. Headlines ranged from “A Magnificent Lotus In Bloom For All” to “Jewel in the Indian Night”, “A Unique Lotus Temple”, “Relevance of Baha’u’llah to India”, “A Message of Peace”, and “The Bahá’í Wawaich, Radiant Expositions”.

[Page 750]750

That the Temple’s renown rests squarely on its successfully capturing the universalist themes of the Bahá’í Faith can be gauged from the following excerpts from articles. In the September 1989 issue of Day After, an international news magazine published from New Delhi, an article says, “Apart from its outer architectural beauty, the intrinsic beauty and spiritual value conveyed by this great edifice is of immense significance... The universal religion established by Bahá’u’lláh can certainly provide the much—needed unity among the divisive forces in Indian society fighting against each other.” Gala, a German magazine which carried an eight—page article with stunning colour photographs of the Temple, concluded its coverage With: “F ive million people who call themselves Bahá’ís have taken for themselves a new purpose. It is founded on the conviction of the oneness of God, oneness of religion and oneness of mankind. Perhaps the Bahá’ís will succeed in making of this world that place long promised to the blessed. It could well look like the Temple in Delhi.”

L ’Arca, Italy’s international magazine of architectural design and Visual communications, said in its February 1988 issue: “Religion must be the cause of unity and harmony among men, states the fourth Bahá’í principle. And on the evidence of this temple...it seems to have fully succeeded.”

Articles also threw light on the persecution of this religious minority in lrén.

THE BAHA’l WORLD

Express Weekend, a Saturday supplement of the Indian Express, carried the following: “Despite persecution in the country of its origin, the Bahá’í Faith preaches a message of universal brotherhood and love~—a concept embodied in their exquisite new Lotus Temple in Delhi.”

The Temple attracted significant media attention in Russia and China. A beautiful photograph of the Temple, illuminated at night, appeared on the cover of the popular magazine, Soviet Women, in January 1990. It had been taken by a press photographer of the USSR. Information Department in Delhi, who had especially been assigned this task. Subsequently, officials and journalists from Izvestia, Novosti Press, and the Tass Agency Visited the House of Worship expressing their desire to write and publish articles on the Temple and the Bahá’í Faith. Thirty-three representatives from the Soviet Encyclopaedia Publishing House, International Department, spent considerable time at the Temple garnering infonnation on the Faith which they said would be included in the section on Philosophy and Religion in the Russian Encyclopaedia. A Russian journalist, who had been very impressed during his first Visit to the House of Worship, returned at the end of March 1991 to interview two Russian volunteers serving at the Temple. His interest was in their religious background and how and when they accepted the Faith.

A delegation of Soviet film artists in Delhi

in January 1989 to attend an International F ilm F estival visiting the ”Lotus Of Bahapur ”.

[Page 751]THE WORLD ORDER OF BAHA’U’LLAH

It was in April 1990 that the first delegation of officials from the Chinese media——headed by the director of the Newspaper Department, the Press and Publication Administration of China—visited the Temple and spent two hours seeking detailed information on the Faith. Later, high officials from Xinhua News Agency sought answers to questions about the main aims of the Bahá’í Faith, how the Bahá’ís obtain funds, the Bahá’í administrative system, how the teachings are spread, and how unity Will come about. Of course, questions about details of the Temple’s architecture also figured prominently.

The Temple’s first exposure on television occurred in January 1987 when footage from its dedication was broadcast on the Indian programme entitled Doordarshan. Later a number of television programmes featuring the Temple appeared in India, Russia, and China. “Essence of the Lotus”, a film on the House of Worship, which also dealt With the social and economic development projects being operated in India and the effect of the Faith on the lives of its followers, was produced by Doordarshan and telecast on the national network on 5 November 1989.

In November 1988, a camera crew of the China Central Television, Beijing, went twice in one day to film the Temple for a documentary on India to be telecast for Viewing by the Chinese people during the Visit of the Indian Prime Minister, Mr. Rajiv Gandhi, to China. One of the members of the television crew wrote in the Temple’s Visitors’ Book: “Hope, in China we see the same Bahá’í (Faith)”. During the same month, a Chinese delegation led by a senior correspondent for Radio Beijing Visited the House of Worship in New Delhi. Again in July 1990, another team from China Central Television came to film the House of Worship, followed by the Visit of the ViceMinister of the Chinese Ministry of Broadcasting, Film and Television. The team leader was so touched with the Bahá’í teachings that he said to his Indian counterpart, “I

751

am sure one day the whole world Will become Bahá’í”.

“Right now the most popular religion in the Soviet Union is the Bahá’í Fait ” was the extraordinary remark of an official of Soviet Television and Radio during his Visit to the House of Worship. Similar sentiments were reiterated by other Russian tourists as a result of the officially televised presentation on the House of Worship all over the Soviet Union in the month of January 1991, a programme which had succeeded remarkably in capturing the beauty and purpose of the Temple. By the end of the year, another film crew, this time from the Central Studio of Documentary Films, spent three days capturing the Temple for its fihn “Gate to Heaven”. The director of the film was certain that this Gate began from the Bahá’í Lotus Temple.

The Army of Light

The Mashriqu’l-Adhkár could not have served as the most effective “Silent Teacher” of the Indian sub-continent Without the Bahá’í volunteers who came from far and near, willingly giving their time, sacrificing their means, fired With the love of the Blessed Beauty, to voice abroad His teachings to millions of thirsting souls. This “Army of Light” was the channel through which the radiance of Truth was reflected from this most divine Institution. What the spirit is to the physical body of man, so these volunteers, the servants of Bahá’u’lláh, were to the material structure of the Temple.

The House of Worship, in turn, reciprocated by becoming instrumental in effecting a transformation in all the Bahá’ís who came to serve selflessly at its threshold, providing a practical opportunity to implement the Teachings of the Blessed Perfection in their own lives. The New World Order, as enVisaged by Baha’u’llah, requires of man the transcendence of prejudices of all kinds, whether racial, geographical, intellectual, religious or of the sexes, which form a barrier to the realisation of the truth, The

[Page 752]752

earth is but one country and mankind its citizens. Service at the Temple provided for many the crucible in Which these prejudices were melted away. The glorious bounty that the volunteers carried back home with them was this benediction of the Ancient Beauty: My glory be with thee, O thou that callest upon My Name, whose eyes are directed towards My court and whose tongue uttereth the praise Ofthy Lord, the Beneficient.

The Bahá’í youth serving as guides created enthusiasm in their contemporaries with the Message of the Faith through their freshness and spiritual Vitality and impressed their seniors in age by their wisdom and maturity. The senior Bahá’ís brought their knowledge and experience to bear on their service, enkindling the light of faith in many hearts. But perhaps the most potent impact on the visitors was created by the presence of Bahá’ís from such diverse places as Australia, Bangladesh, Canada, the Commonwealth of Independent States (former U.S.S.R.), Germany, Holland, Hong Kong, India, Japan, Korea, Malaysia, New Zealand, Pakistan, Poland, Singapore, Sri Lanka, Thailand, and the United States of America. The}; showed,

in effect, that the proclamation of Bahá’u’lláh,‘ ‘

Ye are the fruits of one tree and the leaves of one branch... is not just a pious enunciation, but a practical reality.

The warm welcome accorded to every individual who entered the portals of the

THE Bahá’í WORLD

T he Ethiopian M inister ofLabour and Social Welfare, HE. Shimblz's Adugna, and his wife, visiting the Bahd ’2' House of Worship 0n 4 January 1990.

Temple, the lack of prejudice in the interaction of these volunteers With the Visitors, the respectful acceptance of the religious beliefs of others, the attitude of equanimity displayed when conversing With those claiming to be atheists, agnostics, and materialists, earned for the Bahá’ís and the Bahá’í Faith the appreciation and respect of the people.

Teaching the Cause of God

In His Will and Testament, ‘Abdu’l-Bahá wrote “Of all the gifts of God, the greatest is the gift of T eaching”. The “Army of Light” at the Temple of Bahapur was bountifully endowed with this gift.

Besides the interaction with volunteer guides from different parts of the world speaking varied languages, the Visitors were enlightened through a number of organized activities at the House of Worship. Regular prayer services, during Which the Creative Word of God revealed through the different Holy Scriptures was read or chanted, heightened the spiritual experience at the Temple. The domed structure of the Prayer Hall lent itself perfectly to the melodious singing of the Temple choir which succeeded in elevating many a listener’s soul to spiritual heights. In the basement of the Temple, an audio—visual presentation of the principles of the Faith titled “Century of Light” and illuminating exhibits evoked many very positive responses.

[Page 753]THE WORLD ORDER OF BAHA’U’LLAH

Great efforts went into the dissemination of The Promise of World Peace and “Bahá’í Message” in most of the maj or languages of the world. The stock of free literature was constantly being updated, reprinted, and replenished. Imagine the delight of travellers, thousands of miles away from their homes, who came to this Temple in India and unexpectedly received information brochures in their own languages, be they Norwegian, Croatian, Pushtu, Bahasa, Polish, Dutch, Italian, Russian, Chinese, Japanese, Korean or Spanish! This generated a lot of warmth and goodwill in the Visitors. Equally important was the dissemination of “The Principles of the Fait ” in the regional languages of India.

Books about the Faith and Bahá’í prayers in various Indian and foreign languages were available for sale to allow Visitors to acquaint themselves with the Bahá’í teachings in some detail in the privacy of their homes. Postcards and calendars of the Temple were also eagerly sought as souvenirs. These were the only exceptions made to the rule of no commercial activity in the Temple premises. In fact, all services at the Temple, including guided tours around the House of Worship, were free of cost——a fact highly appreciated by the Visitors.

One of the most effective means of extending the healing message of Baha’u’llah to the people Visiting the Temple was through talks given by Temple guides to groups of people in the ancillary building’s Conference Hall. Tourist, student, professional, and family groups were all invited to hear about the House of Worship and the reason for its existence. Depending upon the interest of these Visitors, the briefing sessions lasted from fifteen minutes to more than an hour. Often, opportunities arose to clarify misconceptions or misinformation: and the Visitors left with a better appreciation of their Visit to the Bahá’í House of Worship.

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The Library, with its selection of literature ranging from Bahá’í history to the Holy Writings of the Faith and a selection of scriptures from other religions, provided the ideal place for a study of the Bahá’í Faith.

All these served as potent tools in sharing the Cause of God.

Homage

The physical sun, resplendent in its halo of light, has traversed the expanse of heaven from east to west in its fiery chariot. As it pauses awhile on the horizon before plunging out of sight, it casts its luminous shadow on a white ‘Lotus’, standing majestically on its red pedestal, giving it a warm glow. There is an intangible aura of fulfilment surrounding it. Ark—like, it had ridden the waves of people swirling around it during the day with composure. The last ripples are slowly moving away, casting their longing glances behind at the ‘Lotus’ as if beseeching it to take them back into its fold.

A lone figure stands, surveying the scene, feeling the Temple’s silent reassurance that it will be there a thousand years hence to welcome them back at the break of every dawn. She wonders at the mysterious attraction of this monumental ‘Lotus’ which is the Dawning Place of the Remembrance of God. Impelled by an inner urge to ponder over the profound statement of Baha’u’llah, “This (Bahá’í) Revelation is endowed with such power that it will act as a lodestone for all the nations and kindreds of the eart ”, she realises that the Mashriqu’l-Adhkár, as one of the Central Institutions of the Faith, is endowed with a power and potency that no other material structure can ever hope to possess. As she recalls the Prophetic Words, “no place is there nor can there be, for anyone to flee to”, her soul is uplifted on the wings of certitude.