Bahá’u’lláh's Call to Mankind/Text

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[Page 2]A Tem pest; un’presc'gdfgnted in its violence, unpredictable in “its- ,‘CQUFSEL catastruphi‘c in its immediate effects, u'n1i'miagina‘hly glorious in its ultimate, consequences, ifs 'a‘f mesent sweeping the ‘faere _.of the earth."

[Page 3]In these dramatic words, a penetrating observer1 of modern history has described the present day condition of our world. The words do not exaggerate. Wherever we look, war, revolution, racial strife, economic dislocation and ever—widening circles of social disorder are becoming the normal conditions of human life. Perhaps even more demoralizing is the spiritual effect of this crisis on the individual. Steadily, the familiar land marks of the past shift and crumble: political institutions, religious beliefs, racial identities, social classes, even basic moral standards. In their place stretches an impersonal materialistic existence, a round of work, sleep, and diversion. The combination of emptiness within and ever-deepening violence and disorder without is the hallmark of a civilization which has lost faith in its own capacity for survival. Suddenly the sickening awareness has come upon us that unless we discover some new means by which we can control and cultivate our own humanity, as we control our material world, we will plunge our children into generations of darkness, or even worse.

Such a means exists. It has existed for just over one hundred years, — the same period of time in which the present crisis has been developing. Moreover, its existence was known a century ago to the handful of men in power in our world who could have made use of it to prevent the tragedies of the decades just past. It is the story of this instrument, of the men to whom it was offered, and of the reasons for their rejection of it which these pages recount.

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[Page 6]Bahá’u’lláh

Late in April of 1863, an event occurred which millions of people around the globe now recognize as a turning point in the history of our world. Its setting was a garden on an island in the Tigris River just outside the city of Baghdad. There, near the traditional site where the first stirrings of civilization had occurred six thousand years earlier, a young Persian nobleman named Bahá’u’lláh called together a handful of friends and followers, and made a staggering announcement to them. In words that shook their hearts and forever changed their lives, Bahá’u’lláh revealed Himself as the Messenger of God to our age, the Promised One Whom the Scriptures of every religion on earth had cautioned their believers some day to expect. For those who heard the words spoken that day by the river, and for the thousands who were soon to follow them, age-old barriers of creed, class and race began to crumble.

”O ye lovers of the one true God I... This is the Day in which God’s most excellent favours have been poured out upon men, the Day in which His most mighty grace hath been infused into all created things. It is incumbent upon all the peoples of the earth to reconcile their differences and, with perfect unity and peace, abide beneath the shadow of the Tree of His care...”

For a moment, the history of our world hung in the balance. When He made His announcement in 1863, Bahá’u’lláh had an unequalled public reputation throughout the Near East as a reformer and teacher. Although His championship of the oppressed had cost Him wealth, family estates, and public office in His native land, these same sacrifices had won Him the unstinted admiration of scholars, diplomats and writers not only in Asia,

Map showing Bahá’u’lláh's successive banishments by the Persian and Turkish Governments.

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[Page 7]but also in Europe. Drawn by the example of His life and the moral grandeur of His thought, princes and philosophers had sat at His feet. Both the British and Russian Governments had offered Him the protection of citizenship.

In the ramshackle Ottoman and Persian Empires, however, real power lay in the hands of two classes of people: fanatical religious leaders and venal politi

The Prison i Akka

cians. The response which Bahá’u’lláh’s words evoked from these two ruling groups in the old order was banishment, slander and persecution. Finally, in 1867, while in exile with His family and a small group of friends in the remote city of Adrianople, Bahá’u’lláh was informed that He had been condemned without trial to the grim Turkish penal colony of Akka on the coast of Palestine. It was at this critical juncture in His Mission, first from Adrianople, and later from His prison in Akka, that Bahá’u’lláh wrote a series of letters which are, without doubt, the most remarkable documents in religious history.

[Page 8]The Proclamation to the ngs

[Page 9]“0 Kings of the Earth..."

The letters (known as “Tablets”) which Bahá’u’lláh wrote between 1867 and 1873 were addressed to the leading monarchs of the day: Emperor Napoleon Ill, Czar Alexander II, Queen Victoria, Kaiser Wilhelm I, and several others. To them, the Prisoner of Akka announced His mission:

”0 Kings of the earth I Give ear unto the Voice of God... your glory consisteth not in your sovereignty, but rather in your nearness unto God and your observance of His command... Examine Our cause: inquire into the things that have befa/Ien Us, and decide justly between Us and Our enemies... This is 0 Revelation to which whatever ye possess can never be compared, could ye but know it.”

A glance at the world of the nineteenth century makes it evident why Bahá’u’lláh called the kings to become the first messengers of the Revelation of God. The monarchs of a hundred years ago were not the figure-heads of today. With few exceptions, they were autocrats, unrestrained by democratic processes. Even greater than their political authority was the emotional control they exercised over the largely uneducated masses they ruled. Their subjects worshipped even the worst of them as the anointed incarnations of wisdom and goodness. They aione decided the fate of the nations they ruled; they alone could choose for peace or war; they alone had the power to seize, overnight, the imaginations of whole peoples with visions of “destiny”.

Yet it was not chiefly the station and authority of the recipients which make the Tablets of Baha’u’liah unique in religious history. Their uniqueness lies in the message they contain.

Napoleon lll Czar Alexander II Sultan ’Abdul-Aziz Pope Pius IX

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[Page 12]In the full knowledge of God’s will for mankind, Bahá’u’lláh proclaimed to the kings and emperors of the nineteenth century that the society they knew was about to be burst apart by the irresistible rise of a world civilization. He informed them that new spiritual forces were at work which would soon compel universal recognition of the truth underlying all existence: the organic oneness of the human race. The first duty laid on every man by God was to accept this truth with joy. The further duty of kings, and their inestimable privilege, was to serve this truth by creating a world government based on principles of unity and justice:

”The rulers and kings of the earth must needs attend it and, participating in its deliberations, must consider such ways and means as will lay the foundations of the world’s Great Peace... It is not for him to pride himself who Ioveth his own country, but rather for him who Ioveth the whole world. The world is but one country, and mankind its citizens.”

Bahá’u’lláh’s Tablets to the kings did not confine themselves to the expression of a vision. They made specific demands on their royal recipients, demands which, though revolutionary a century ago, are now recognized as the essential conditions for the survival of mankind.

They demanded submission to the principle of collective security:

”Be united, O kings of the earth... Should any one amongst you take up arms against another, rise ye 0/] against him for this is naught but manifest justice.”

They demanded world-wide compulsory disarmament:

"Compose your differences and reduce your armaments, that the burden of your expenditures may be lightened, and your minds tranquillized.”

Facsimile of original Persian text of Bahá’u’lláh's Tablet to Nasir-i-Din Shah

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[Page 13]They demanded that government be based on principles of social justice:

”Your people are your treasures. Beware lest your rule violate the commandments of God and ye deliver your words into the hands of the robber. By them ye rule, by their means ye subsist.”

Moreover, the Tablets emphasized that unity and justice represent the Will of God for our age. Kings and governments can serve God’s Will. They cannot stand in its way. In ominous language Bahá’u’lláh warned his hearers that if they ignored the Summons of God or rejected the spiritual truths it contained, they would be destroyed by the very forces which were bearing mankind on to its destiny:

”If ye pay no heed unto the counsels which, in peerless and unequivocal language, We have revealed... Divine chastisement shall assail you... On that day ye shall have no power to resist Him... Have mercy on yourselves and on those beneath you.”

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[Page 14]Proclamation to the Ecclesiastics

The second group of world leaders addressed by Bahá’u’lláh were the leaders of major religions. Specific messages were directed to representatives of the Moslem, Christian, Jewish, and Zoroastrian faiths, including Pope Pius IX and the Caliph of Islam. Bahá’u’lláh’s summons struck at the roots of entrenched ecclesiastical privilege:

—at the vast wealth which ecclesiastical institutions had accumulated:

”Sell all the embellished ornaments thou dost possess and expend them in the path of God... Be as thy Lord hath been.”

— at the involvement of religious leaders in political activities:

”Abandon thy kingdom unto the kings, and emerge from thy habitation, with thy face set towards the Kingdom, and, detached from the world, then speak forth 'the praises of thy Lord...”

—at monastic seclusion and such extreme forms of self denial as celibacy:

”Seclude not yourselves in Cloisters. Come forth by My leave, and occupy yourselves with that which Will profit our souls and the souls of men... Enter ye into wedlock, that after you some one may fill your places."

—at man-made dogmas which, like tares among wheat, had choked men’s minds, and which the Messenger of God had come to uproot:

"Verily the day of ingathering is come, and all things have been separated from each other. He hath stored away that which he chase in the vessels of justice, and cast into the fire that which befitteth it."

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[Page 15]“... Power hath been seized”

No one among the monarchs addressed by Bahá’u’lláh responded to his message of peace and justice. No one among the heads of the world’s major faiths investigated His claim to fulfil the promise of the ages. Indeed, two rulers renewed their persecutions. Sultan ‘Abdu’l-Aziz condemned Bahá’u’lláh to close confinement, and subjected His immediate family and followers to privations from which several of them died. Nasir-i-Din Shah had Bahá’u’lláh’s messenger seized and tortured to death. Thousands of followers of the new Revelation perished in massacres incited by the Moslem clergy.

For one moment, the rulers of mankind held, literal.ly in their hands, an opportunity to set the hearts of men on fire with the vision of a united world. They let the opportunity go, unused. Instead, they used their little moment in history to intoxicate the mass of their subjects with other visions: imperial glory, racial supremacy, missionary pride, and endless material gain. And humanity blundered headlong down the course laid out by its leaders.

It was then, after the failure of His appeal had become apparent, that the Prisoner of Akka declared:

”From two ranks amongst men power hath been seized: kings and ecclesiastics.”

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[Page 16]It was a prophetic statement. Historians have pointed to the 1870’s as marking a profound change in the climate of Europe’s social, intellectual and political conditions. it was a change characterized by precisely what Bahá’u’lláh had foretold: the loss of power by the two principal institutions of human society —— crowned heads and established churches. Both revolution and irreligion gradually became the dominant forces in the world, marking the beginning of that “tempest” referred to above.1 The culmination may be seen in our own day. Dozens of monarchies, many of them centuries old, have been abolished in the space of a few years, while the monarchical system itself drifts steadily deeper into a twilight of neglect. Even more signifiCant, if less dramatic, is the spiritual impotency which has gripped organized religion everywhere: the abandonment of age-old laws and practices; the disintegration of basic elements of belief; the recognition of the Church’s incapacity in the field of social reform; the contempt shown to oncedivine institutions; and the collapse of traditional moral systems. All these are symptoms of the strange disease which threatens to extinguish religion entirely.

Hardly less remarkable than the fate of these institutions was that of the individual rulers addressed by Bahá’u’lláh. The reigns of those who received specific rebukes or warnings are classic studies in historical tragedy.2

Napoleon III, the most powerful ruler of the clay, threw Bahá’u’lláh’s letter contemptuously to the floor. A second Tablet warned him: ”For what thou hast done, thy kingdom shall be thrown into confusion, and thine empire shall pass from thine hands... We see abasement hastening after thee, while thou art of the heedless...”. Within two years, France had suffered a catastrophic and totally unexpected military defeat at the hands of the Prussians; the nation had been swept by revolution and terror; the monarchy had been overthrown, and Napoleon himself was dying in exile.

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[Page 17]Pope Pius IX, was instructed to surrender his political rule of central Italy without delay, and to take up the mission of securing justice for the oppressed; ”Abandon thy kingdom unto the kings...

Exhort thou the kings and say: 'Deal equitably with men’.” Within a year of the dispatch of this Tablet, the new state of Italy took Pius’ papal kingdom by force of arms. The Pope’s remaining years, as the “Prisoner of the Vatican”, were ones of bitterness and humiliation scarcely surpassed in Church history. Reduced to purely religious functions, he was forced to watch helplessly as secular authorities outraged the dignity of the Church entrusted to him, despoiled its wealth, degraded its religious orders, and took over its educational powers.

Nor were these men's colleagues on other thrones any more secure. War, revolution, exile and assassination followed in their wake like the Furies in some ancient drama: Kaiser Wilhelm l, Czar Alexander ll, Sultan ’Abdu’l-Aziz, Emperor Franz Josef of Austria, Nasir—i-Din Shah of Persia — the list of those warned by Baha’u’liah is itself a catalogue of defeat and failure.

Those who refused specific appeals in the Tablets to devote their lives to the cause of justice lost them at the hands of assassins. Those who ignored specific commands in the Tablets to surrender empires for the sake of peace saw them taken away by war. Those who neglected Bahá’u’lláh’s summons to put their crowns at the service of the Revelation of God blindly sowed the seeds of revolutions which cast all of those crowns into the dust. There is not a single historical exception.

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[Page 18]A Century has- passed since the leaders of mankind rejectedthe Message qt God tempest of change broke apart the social order inhéritEd from the past and buried its ruiqrs, the opportunity cnntamed in the Message lay untouched It was not; however, neglected.

Rather, it was awaiting the moment at;

which two parallel hut unrelated historlcal developments predlcted by Baha'.’ u’IIah would reach maturity. That moment has come, and it is these twin processes. which now combine: to oiff’Gr mankind uncve again the Vrer’ne’dy for ‘-a‘ daSpehatgly sick. society.

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[Page 19]The First

of the two historical processes pointed out a century ago by Bahá’u’lláh, and culminating in our own time, is the awakening of the human race to the burdens and privileges of its own humanity. For six thousands years or more, our world was the private preserve of the small elite who had the leisure and resources to command it: kings, priests and aristocrats, and a handful of artists and philosophers. Although a small middle class appeared in a few Western countries, progress of any kind was painfully slow. When Queen Victoria came to the throne in 1838, it still took as long to travel from Rome to London as it had taken Julius Caesar’s troops two thousand years earlier. In the last hundred years, all this is suddenly changed. Almost overnight, through the effects of technology, education and revolution, the masses of mankind have begun to awaken to the possibilities of human life. It would be impossible to conceive any “resurrection” more awesome than the process of the past century by which hundreds of millions of persons in every country of the globe have begun to stumble out of the grave of a little better than sub-human existence and into the twentieth century. Speaking of this vast, world-wide awakening, Bahá’u’lláh addresses the spokesmen of traditional religion:

”The people have come forth from their graves and, arising, are gazing about them. Some have hastened to attain the court of the God of Mercy; others have fallen down on their faces in the fire of Hell; while others are lost in bewilderment... The heaven of every religion hath been rent, and the earth of human understanding been cleft asunder... Wi/I ye not admit it ?"

In every land, growing numbers of ordinary people are indeed coming to admit that the problems our age faces are so fundamental and so critical that new solutions must be found, no matter how great the cost. And it is as this process arrives at its maturity that a second development moves to meet it, bringing our century full circle, and presenting mankind once again with the Message rejected by its discredited rulers.

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[Page 20]The Second

and parallel development which has reached maturity at this point in history is one which Bahá’u’lláh, as the Messenger of God, set in motion. His Mission was not limited to the expression of principles, however exalted. His task extended to the establishment of a new social order which would unite mankind and form the basis for a world civilization. When the kings and religious leaders of the nineteenth century turned aside from His summons to take part in this work, Bahá’u’lláh asserted that the foundations of this mighty structure would be firmly laid, ”though no king be found on earth” who would assist.

It was to this task that Bahá’u’lláh devoted the remaining years of His earthly life. The method He chose was the creation of a working model which would demonstrate, in every essential and beyond all possibility of doubt, the practicality of the conception and the Divine origin of its inspiration. Today, the model stands complete. The Bahá’í Community3 is a world-wide society of several million people living in over 30,000 centres in every part of the globe. This is the model’s outward expression. Its uniqueness, however, lies not in its numbers nor even in its rapid expansion, but in its form and inner nature.

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[Page 22]Unity in Diversity

Although the community created by Bahá’u’lláh is representative of every race, creed, class, and culture on earth, its members have found a wider loyalty than any of these backgrounds. This loyalty is to man’s common humanity which they find in the words of Bahá’u’lláh: ”Ye are all the leaves of one tree, the fruit of one branch.“

There is no experience that can, in any way, compare in creative power to a soul’s discovery of the oneness of mankind. Real life begins when this discovery is made. On the one hand it opens up a new world of associations and delights; on the other, it unlocks entirely unsuspected capacities within the soul itself, capacities which can find expression in no other way. Work done in this spirit is worship:

”Whatever duty Thou hast prescribed unto Thy servants”. is but a token of Thy grace unto them, that they may be enabled to ascend unto the station conferred upon their own inmost being, the knowledge of their own selves.”

The haiI-mark of the community based on the Revelation of God and sustained by His Spirit is that it produces unity, rather than uniformity. The standard which Bahá’u’lláh sets before the eyes of those who recognize Him is “unity in diversity,” and the course He laid out for them calls for an infinite series of experiments in man’s efforts to realize this ideal.

Our world does not present another instance in which a major religious, political, or social movement survived its critical first century with its unity unimpaired by parties and denominations. Nor can our world show any other example of a truly international community which speaks, in the words of Bahá’u’lláh, ”as one soul in many bodies”. That the achievement of these goals should simultaneously have encouraged the highest degree of individual spiritual freedom suggests how far beyond human resources the real source of the miracle lies.

The Bahá’í Community consists of some 30,000 centers in over 300 countries and territories.

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[Page 23]World Order

The form of the model society created by Baha’u’IIah is as important as its spirit. God has judged man capable of putting into effect a new social order that will enforce justice throughout the earth. Bahá’u’lláh therefore established Institutions for the regulation of the life of the Bahá’í Community. In thousands of cities, towns, villages, and rural areas around the globe, democratically elected Iocal Bahai assemblies have come into existence. Over eighty different countries have established national assemblies. In every essential, these institutions are faithful reflections of the Will of God as revealed in the comprehensive written statements of His Messenger. Today, they form one organically united administrative structure established in every part of the world.

In 1963, on the hundredth anniversary of Baha’u’IIah’s declaration of His Mission, the crowning unit of His World Order was successfully raised. In April of that year some 500 elected representatives of Bahá’u’lláh’s followers in every part of the globe gathered at the Bahá’í World Centre, on the slopes of Mount Carmel in the Holy Land. There they carried out the first democratic worldwide election in human history. The international administrative body born that day had been conceived a hundred years earlier by Bahá’u’lláh. It assumed the name given to it by Him: "The Universal House 07‘ Justice”. Its principal function lies in expressing the spiritual principles revealed by Bahá’u’lláh, in the form of a system of laws, and of continually adapting and revising such laws to meet changing conditions.

Views of the Bahá’í World Center in Haifa, Isreal.

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[Page 25]His Call to Mankind

With awareness comes responsibility. Today, an awakened humanity stands, in varying degrees, in the position once occupied by Emperor Napoleon Ill and Pope Pius IX. And it is directly to humanity that Bahá’u’lláh speaks. No longer restricted to a handful of letters smuggled out of a prison in Palestine, His Message is now incarnated in a living world-wide society founded on the principles He revealed. The same story which Canadians read in English or French in the pages of this booklet is being simultaneously told in several hundred languages and in every country of the globe. Eventually mankind will respond.

Before that day comes, it is possible that our world will know far greater suffering than any it has yet experienced. The Writings of Bahá’u’lláh on the subject are as ominous and explicit as the statements which He made to the kings and ecclesiastics of the nineteenth century. Today the community of His followers is exerting every effort to bring these warnings and prophecies to the attention of leaders of thought in every part of the world. Ultimately, however, the call of God is addressed to the individual conscience. No,one individual is capable of materially affecting the course of events. He sees the agony in which a new race of men struggles to be born, but there is no way in which, by himself, he can directly serve it. Only by committing his heart to the Plan of God, by merging his resources with the community of those who are likewise committed, can he make an immediate, constructive, and eternal contribution to the vast process now moving to its climax throughout the world. Only in this way can each individual realize the unique endowment with which God has entrusted his soul.

“The Cause of God has set the heart of the world afire. How regrettable if ye fail to be enkindled."

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[Page 26]“What the ultimate goal towards which we are moving will be, what this something is which shall bring new life and new regulative principles to coming centuries, we do not know. We can only dimly divine that it will be the mighty deed of some mighty, original genius, whose truth and rightness will be proved by the fact that we, working at our poor half—thing, will oppose him might and main — We who imagine we long for nothing more eagerly than a genius powerful enough to open up with authority a new path for the world, seeing that we cannot succeed in moving it forward along the track which we have so laboriously prepared.”

Dr. Albert Schweitzer, The Quest of the Historical Jesus

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[Page 27]Excerpts from the Writings

of Bahá’u’lláh God

“To every discerning and illuminated heart it is evident that God, the unknowable Essence, the Divine Being, is immensely exalted beyond every human attribute... He is, and will remain in His Reality everlastingly hidden from the sight of men.”

The Knowledge of God

“Know thou of a certainty that the Unseen can in no wise incarnate His Essence and reveal it unto men... And since there can be no tie of direct intercourse to bind the one true God with His creation, He hath ordained that in every age and dispensation a pure and stainless Soul be made manifest in the kingdoms of earth and heaven... He Who is everlastingly hidden from the eyes of men can never be known except through His Manifestation."

The Manifestations of God"

“God the Creator saith: ‘There is no difference between the Bearers of My Message’... Beware, O believers in the Unity of God, lest ye be tempted to make any distinction between any of the Manifestations of His Cause, or to discriminate against the signs that have accompanied their Revelation. This indeed is the true meaning of Divine Unity...” “The divers communions of the earth and the manifold systems of religious belief... have proceeded from one Source, and are the rays of one Light."

The Nature of Man

“...through the direct operation of His sovereign Will, (God) chose to confer upon man the unique distinction and capacity to know Him and to love Him... Upon the reality of man He hath focussed the radiance of all of His names and attributes, and made it a mirror of His own Self... These energies lie, however, latent within (man), even as the flame is hidden within the candle..., even as the light of the sun can be concealed beneath the dust and dross which cover the mirror... it is clear and evident that until a fire is kindled, the lamp will never be ignited, and unless the dross is blotted out from the face of the mirror it cannot represent the image of the sun nor reflect its light... Through the teachings of the Day Star of Truth every man will advance and develop until he attaineth the station at which he can manifest all the potential forces with which his inmost self hath been endowed."

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[Page 28]The Purpose of Life

“All men have been created to carry forward an ever advancing civilization... That one is indeed a man who, today, dedicateth himself to the service of the entire human race... Let your vision be worldembracing rather than confined to your own selves." “Soon will the present—day order be rolled up and a new one spread out in its stead."

Character

“Is not the object of every Revelation to effect a transformation in the whole character of mankind, a transformation that shall affect both its inner life and external conditions ?" “Know ye that by ‘the world’ is meant your unawareness of Him Who is your Maker and your absorption in aught else but Him... Flee it, that ye may be numbered with the blast. Should a man wish to adorn himself with the ornaments of the earth or partake of the benefits it can bestow, no harm can befall him, if he alloweth nothing to intervene between him and God."

Uhlmmmml

“The world beyond is as different from this world as this world is different from that a child while still in the womb of its mother...” “Know thou of a truth that the Soul, after its separation from the body will continue to progress until it attaineth the presence of God... I swear by Him Who hath caused me to reveal whatever hath pleased Him! Ye are better known to the inmates of the Kingdom on high than ye are to your own selves.”

Justice

“The best beloved of all things in My sight is Justice. Turn not away therefrom if thou desirest Me, and neglect it not that I may confide in thee. By its aid than shalt see with thine own eyes and not with the eyes of another, and shalt know of thine own knowledge and not through the knowledge of thy neighbour. Ponder this in thine heart, how it behooveth thee to be.”

Civil Government

“In every country where any of this community reside, they must behave toward the government of that country with faithfulness, truthfulness, and obedience.”

(*The Founders of the major religions—Abraham, Moses, Jesus, Muhammad, Buddha, Krishna—are all Manifestations (Messengers) of God.)

[Page 29]Notes

1. Shoghi Effendi, The Promised Day is Come. Shoghi Effendi was the great grandson of Bahá’u’lláh, and Guardian of the Bahá’í Faith.

2. Unlike the other monarchs, Queen Victoria was warmly praised, in a Tablet addressed to her by Bahá’u’lláh, both for the democratic constitution under which she ruled and for her government's aboIition of slavery. She was, as well, the sole recipient whose throne, government and dynasty have survived.

3. The name “Bahá’í", taken from Bahá’u’lláh’s own name, is applied to His followers and to His Faith. Bahá’u’lláh means “The Glory of God”, and “Bahá’í", a follower of Bahá’u’lláh.

The Writings of Bahá’u’lláh

The Bahá’í Revelation

The Proclamation of Bahá’u’lláh

(a compilation from “Tablets to the Kings”) General Works

Esselmont, J. E., Bahá’u’lláh and the New Era

Ferrab_y, John,

All Thmgs Made New

(contains extensive excerpts from Bahá’u’lláh’s Writings.)

All of the above books are available in both hardcover and paperback editions through the National Literature Committee of the Canadian Bahá’í Community, 15 Lola Rd., Toronto 7. Canada.

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Published by

The Canadian Bahá’í Community National Office

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