Bahá’í News/Issue 343/Text
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| No. 343 | BAHA’I YEAR 116 | SEPTEMBER, 1959 |
Scenes from the Holy Land
The Most Great Prison, showing the cell where Bahá’u’lláh was incarcerated: the two windows on the upper floor at the right hand side.
The three terraces enclosing one side of the Ḥaram-i-Aqdas. The highest, or third terrace,w as built in accordance with the Guardian’s instruction after his passing.
The Most Great Prison at ‘Akká, photographes from the moat where the believers used to wave their hand-kerchiefs to Bahá’u’lláh, when they had travelled all the wat from Persia but could not see Him.
Part of the Ḥaram-i-Aqdas, from the top of the new third terrace.
The International Archives Building, with the
Shrine of the Báb in the
distance, taken from the
Archives Building gardens.
International Archives
Building and the newly-constructed gate to the
Arc and Archives gardens.
The Arc gardens, taken
from the International
Archives Building.
The International Archives Building and the
Shrine oy the Báb, taken
from the Arc gardens.
The International Archives Building, taken from the Shrine gardens.
The International Archives Building.
'The Condition of Victory
Closing Remarks at the 1959 U.S. Convention by Horace Holley, Hand of the Cause[edit]
ANY OF US who leave this Convention with the conviction that teaching and pioneering, while really magnificent projects, are not for us—those who have that inner condition will inevitably find that the conditions of the world are so arranged as to make the realization of these projects not only difficult but practically impossible.
We find every good reason to agree with ourselves, for example, that we simply can’t pioneer—conditions make it impossible.
On the other hand, any who leave this Convention on the level of faith. with the pure intention, desire, and passion to serve Bahá’u’lláh by intensive teaching or by pioneering, no matter what conditions confront us at this time, they will inevitably change so that our faith will be justified.
This is the mystery of the world—that events, conditions, circumstances, and influences are so intermingled that they prove any thesis we wish to demonstrate.
There is a level on which the World Crusade was accomplished at the time it was announced. That is the level of the Will of God—the level we attain in a condition of pure faith.
Let us make the supreme effort to go forward, not thinking of our personal circumstances, our health, our degree of wealth or lack of it, our family circumstances or our business responsibilities. Let us not think of any of these conditions, but rather let us take into our hearts the spirit of the victory of the Manifestation of God, keep it there pure and undefiled, and go forward step by step on the path of victory.
Independent Investigation of Truth
“WE MUST NOT look for truth in the deeds and actions of the nations; we must investigate truth at its Divine source and summon all mankind to unity in the reality of self.” (PUP p. 81)
The universal religion of Bahá’u’lláh was presented to the West as the consummation of the independent investigation of truth. When ‘Abdu’l-Bahá travelled through Europe and America, the western peoples had already achieved a large measure of that independence. For example, the mathematician was no longer conditioned by magic and superstition in dealing with numbers; the citizen emerged from the feudal association of kings and rulers with a divine will; and an increasing majority of religionists were unwilling to identify the power and authority of God with any manmade institution.
It was at this critical stage, between two irreconcilable concepts of the nature of society, that ‘Abdu’l-Bahá unveiled the light of universal truth. On the one hand the individual surveyed the world into which he had been born—the world of ancestry and tradition: on the other he perceived a world in the process of creation— world in which his personal responsibility had vastly increased. What the Bahá’í Message offered him was a final freedom—a spiritual freedom to rise above tradition and accept what was revealed by the new source of illumination.
“The knowledge of the Reality of Divinity is impossible and unattainable, but the knowledge of the Manifestations of God, for the bounties, splendors, and the divine attributes are apparent in them. Therefore as man attains to the knowledge of the Manifestations of God, he will attain to the knowledge of God. . . . Blessed are those who receive the light of the divine bounties from the enlightened dawning-point!” (SAQ p. 257)
Without knowledge of the will of God and the true nature of man, the people born into this age of mental and social freedom fall into the abyss of worship of material things or worship of the state.
“Ponder awhile. What is it that prompted, in every
Dispensation, the peoples or the earth to shun the Manifestation of the All Merciful? . . . It is the veil of
idle imaginations which, in the days of the Manifestations of the Unity of God and the Day Springs of His
everlasting glory, hath intervened, and will continue to
intervene, between them and the rest of mankind.
For in those days, He Who is the Eternal Truth manifesteth Himself in conformity with that which He
Himself has purposed, and not according to the desire[Page 5]
and expectations of men.
“Consider the Dispensation of Jesus Christ. Behold, of all the learned men of that generation, though eagerly anticipating the coming of the Promised One, have nevertheless denied Him. Both Annas, the most learned among the divines of His day, and Caiaphas, the high priest, denounced Him and pronounced the sentence of His death.” (G1. pp. 82-83)
Therefore we attain independent investigation of truth when we recognize Bahá’u’lláh as the Manifestation, and accept His Teachings. Our independence is fulfilled in that recognition and acceptance. The Bahá’í who, after accepting the conditions of membership in the Bahá’í community, consciously or unconsciously insists upon his right to make an “independent investigation of truth” in matters already covered in the Teachings or by the decisions or a local or national assembly, has fallen into grievous error. In the Cause or God independent investigation of truth is not a sanction for self-will, but a recognition of the value of obedience to higher will. As the Teachings state, true freedom comes from obedience to the Will of God.
—U.S. NATIONAL SPIRIIUAL ASSEMBLY
Questions on Marriage, Guardian’s Prayers Answered by Hands of Faith in Holy Land[edit]
Replies received from the Hands of the Faith residing in the Holy Land to two questions submitted by the U.S. National Spiritual Assembly are quoted here for the information and guidance of the American believers.
The first, dated April 27, 1959, answers the question as to whether membership in the Faith can ever be restored to believers who have been deprived of their voting right because of violating the Bahá’í’ laws regarding marriage. It reads:
Bahá’ís gathered at the Temple site near Tunis during the annual convention of Northwest Africa.
“Regarding your question whether an individual deprived of the voting right because of breach of the
Bahá’í marriage laws can ever apply for restoration
of voting membership, the general principle applied by
the beloved Guardian in such cases was that the mistakes must be rectified, even to the extent of divorce
and remarriage according to the Bahá’í laws.”
This instruction must surely impress upon all the believers the supreme importance of obedience to the laws governing the marriage of Bahá’ís.
The following is quoted from a letter from the Hands of the Faith dated July 9, 1959, answering the request that is frequently received for translations of prayers by Shoghi Effendi which are in the possession of Persian Bahá’ís coming to this country. It states:
“The beloved Guardian wrote some time ago that the Western Bahá’ís had sufficient prayers in the translations which had been made of Bahá’u’lláh’s and ‘Abdu’l-Bahá’s prayers, and his own prayers should not be translated or published.”
—U.S. NATIONAL SPIRITUAL ASSEMBLY
Importance of Sacrifice in World Crusade Stressed by Mr. Samandari on India Tour
Following the Post-Convention Teaching Conference held in New Delhi, India, on May 1 to 3, reported in July BAHÁ’Í NEWS, Hand of the Cause Ṭaráẓu‘lláh Samandari visited several cities in India where he gave public talks on the Faith and met with the Bahá’í friends. An extract has been taken from the Bahá’í News Bulletin of India concerning his appearance with the friends in Bombay:
“Mr. Samandari in detail explained the great importance of the remaining four years of the Crusade.
He very clearly stated that whatever services we
Bahá’ís want to render to the Cause, must be done[Page 6]
during these years, and this is the time for a complete sacrifice. He warned friends that a very great
catastrophe is awaiting humanity. We do not know
when and in which form it will be, but before it is too
late for all of us, let us arise and, forgetting everything. sacrifice whatever we have for the success of
the Divine Plan. After four years, i.e. in 1963, if we
would be alive on this earth, God is sure to compensate for all our sacrifices made in His Path. But, God
forbid, if we would not serve the Cause as we should
have done, our lives would be miserable even if we
would be alive after that period. These are the years
of our test, and everything depends on our sacrifice
during these critical four years.”
Bahá’ís from all over the world look to this revered Hand of the Cause with love and admiration. Though having attained a very advanced age, Ṭaráẓu‘lláh Samandari has travelled through many continents since the inception of the World Crusade, inspiring and admonishing the friends, with great vigor and appeal. to teach, pioneer, and win their share of victories for the Cause of God, He is a precious link with the Heroic Age of the Faith and the appearance of the Manifestation, for he was privileged to know Bahá’u’lláh and to look upon His face.
Two NSA-Sponsored Conference Series Stimulate, Unify American Bahá’ís[edit]
When the National Spiritual Assembly of the United States launched its intensive homefront campaign on August 1, 1953, it announced that among the activities which the National Assembly itself would undertake would be carefully-planned conferences from time to time, to discuss with as many believers as possible the progress of the three underlying objectives of the campaign, namely “spiritual reinvigoration, administrative expansion, and material replenishment” of the American Bahá’í community.
Accordingly, the first series of such conferences was held simultaneously the last weekend of October 1958, at which the American Hands of the Cause, members of the Auxiliary Boards, and members of the National Spiritual Assembly met with some 2,200 believers in thirty-eight different cities, to explain the various aspects of the campaign and how each individual could relate himself to it.
To follow-up the call for “spiritual reinvigoration,” the National Assembly has already mailed to every believer in the United States four outlines for individual and group study and discussion on the following subjects: “What Every Bahá’í Should Know” (1) about the Covenant and (2) about Bahá’í Administration, and “The Bahá’í Way of Living:” (1) Our Inner Life and Private Character and (2) the relationship of the Bahá’í to others, in his own community and in the civil community in which he resides. Results are already apparent in the upsurge of teaching activity and the reduction in the number of personal and local problems coming before the National Spiritual Assembly.
Bahá’ís representing the U.S. National Spiritual Assembly at the United Nations Non-Governmental Organization Conference held at UN Headquarters in New
York City on May 20-21, 1959; Mrs. Mrs. Burnet,
Charles Wragg, Mrs. Florence Steinhauer, Mrs. Lee
Blackwell, and Miss Viola Turney. Theme of the conference was “Technical Assistance in All its Aspects.”
The keynote of most conference reports on the year’:
work was that collectively we are our brother’s keeper
in so for us grants of capital, economic instruction, and
productive encouragement are concerned, a significant
change from the old order of selfish exploitation.
Additional outlines are planned to eventually cover
all aspects of teaching activities, including individual
and collective techniques for attracting and winning
new souls for the Faith, looking forward to “mass
conversion.” In this connection all national teaching
and service committees have been requested to gear
their work directly to the homefront campaign during
the next several years.
The second series of National Assembly-sponsored conferences took place on June 27 and 28, 1959, in twenty-seven localities. Again these were conducted by the Hands of the Cause, members of the Auxiliary Boards, and members of the National Spiritual Assembly. In spite of the fact that the dates conflicted with other important Bahá’í events, such as the opening of some of the summer schools, some 1,600 believers were present.
The theme of these latest conferences was “This Crucial Hour,” which was also the central theme of the message to the 1959 conventions from the Hands of the Faith in the Holy Land. Particular emphasis was given to the call of the Hands for a “second glorious all-conquering army of pioneers” to open new cities, towns, and villages essential for the formation of the remaining independent national assemblies in Europe and Latin America, and for the raising of promising groups on the homefront to “firmly grounded, well informed, actively functioning communities.”
How the individual could best play his part was seriously considered in light of the fact that “upon the
successful conclusion (of the remaining goals of the[Page 7]
Ten-Year Plan) depends the ultimate triumph or failure of the entire Crusade,” which “constitutes no less
than the bedrock for future activities for centuries to
come.”
National Spiritual Assembly of the Bahá’ís of Brazil,
Pent, Colombia, Ecuador, and Venezuela for 1959-1960.
Underlying all suggestions for the acceleration of
teaching Work was awareness that “the sands of the
Crusade are rapidly running out and with them each
one‘s own great personal opportunity, never to recur.”
In order that everyone might find his particular niche
of service, five areas of individual action were outlined: (1) to pioneer outside the United States; (2) to
assist another to go by supporting the deputization
fund, or by moving to another locality where a potential pioneer is detained lest his leaving will jeopardize the maintenance of the assembly status; (3) to
bring in new believers; (4) to map out and launch
his own personal teaching program in accordance with
the instructions of Shoghi Effendi as set forth in The Advent of Divine Justice (pages 42-44); and (5)
to strengthen the entire American Bahá’í community
by participating wholeheartedly in the homefront campaign of deepening in the fundamentals of the Faith,
and by teaching.
There was much consultation also on the challenge facing the local spiritual assemblies, and their direct responsibility for arousing and aiding each member of the community to participate directly in one or more aspects of the World Crusade. The great responsibility and privilege of every existing Bahá’í group in achieving assembly status no later than Riḍván 1961 was also emphasized, and many suggestions were made as to how neighboring assemblies and individual believers could help.
The afternoon session of each of the conferences was left open for the friends to ask questions about administrative principles about which they needed clarification, including assembly and individual responsibility with respect to the application of the obligatory laws, and the relationship of individuals to the local assembly and to the national assembly.
The seventeen conference leaders, most of whom conducted two meetings, are unanimous in their feeling that these two series of conferences have had a great unifying effect upon the American Bahá’í community; that they have brought the friends closer to the National Spiritual Assembly, and that all have a greater understanding of their individual and collective spiritual responsibilities and privileges in bringing the World Crusade to a triumphant conclusion.
This feeling is substantiated by many letters from host communities and individual believers, expressing appreciation of the inspiration and benefit they derived from the conferences and urging the National Spiritual Assembly to schedule further meetings of the same type in even more centers. Consideration is being given to at least one more series during the current year, and in the interim to call several in scattered areas which could not be included in the June series.
—U.S. NATIONAL SPIRITUAL ASSEMBLY
Public Schools of Two U. S. Cities Give Recognition to Bahá’í Holy Days[edit]
The Local Spiritual Assembly of Dayton, Ohio, reports that the Dayton public school system has informed the Assembly that Bahá’í children may be excused from classes on the Bahá’í Holy Days. This permission was granted in September 1958.
The school authorities of the John B. Day School in Princess Anne County, Md., have also given permission for Bahá’í children to remain away from school on these days.
Bahá’í Cemetery Plot Granted in Brisbane[edit]
The Brisbane, Australia, City Council has granted to the Bahá’ís a plot for a burial ground, the Australian Bahá’í Bulletin has reported. This plot, which is for the exclusive use of the Bahá’ís, includes an area of about one-quarter acre, sufficient for fifty-two graves.
Delegates and visitors to the Third Annual Convention
of the Bahá’ís of Brazil, Peru, Colombia, Ecuador, and
Venezuela held at Lima, Peru, on April 23 to 25, 1959.
Some of the Bahá’ís of Fotabe standing on the site
when their Ḥaẓíratu’l-Quds is being erected.
Some of the very active Bahá’ís of Nchemba, a fast developing Bahá’í community.
Some of the Bahá’ís of Bakebe at a teaching meeting.
Faith of Baha’u’llah Reaches[edit]
TEACHING work in the Southern Cameroons, Africa, is being intensified this year more than ever before, Enoch Olinga, Hand of the Cause for Africa, has revealed. Many travelling teachers are busily engaged in the fields of mass conversion and mass consolidation, which entails journeying into the most remote areas of the territory through very dense and unsafe forests.
The following excerpts, taken from a letter from a devoted travelling teacher, Sampson Fochak of Mamfe District, reveals the rare spirit which seems to animate and guide these valiant battlers against the dark forces of superstition, ignorance, and unbelief:
“. . . Since the day my family released me to undertake traveling teaching, I have not remained home for a single day. The journey with Peter Oben Etchi has lasted two weeks, and we were able to open four new centers. I intend to open as many new centers as is possible within a short space of time. My next missionary journey will last two months, and I shall by all means visit places like Taiyor, Ekpan, Efumbe, Nyenaba, Basalli, Bangang, Nkong, Mambo, and Ebensoka. These villages are very remote, and are separated by great distances, indeeed.
Local Spiritual Assembly of the Bahá’ís of Tiko for 1959-60.
Remote Villages of West Africa[edit]
“I am really trying my very best, and with the greatest hope and trust in the Faith I love most, to open many, many centers, if Bahá’u’lláh Himself will grant me the strength. I shall not, and I do not hope to, be tired of this great undertaking of opening new centers to this great Faith. However, I want to stress that by my mentioning this I do not intend to display pride. Bahá’u’lláh knows this. The truth is, I have devotedly tendered my mind, my spirit, and my entire being for the wide spread of our Faith, and I hope and pray that I shall be enabled to withstand every trial, difficulty, and ordeal in His service. As you know, we all are praying and working hard for the rapid progress of our Faith, so that it may reach all the virgin areas before the conclusion of the sacred Ten-Year Spiritual Plan of our beloved Guardian, For this reason I intend to extend my journeys to Bangwa . . .
“Every day and every night we are engaged in spiritual communion and prayer. Our thoughts and prayers are for an these that are now laboring in the same field of His Service . . .”
Local Spiritual Assembly of the Bahá’ís of Muyuka for 1959-60.
Some of the Bahá’ís of Batchuakagbe.
A very successful conference was held in Ntembang
Town, attended by over sixty-five Bahá’ís.
These Ossing believers met to deliberate on the means
at spreading the Faith in their town; since then twenty
new believers have been enrolled.
Carib Indians on Dominica Island Receive Bahá’í Message for First Time[edit]
The Bahá’í Message was given for the first time to the Carib Indians on the island of Dominica, West Indies, on May 7, 1959, by Donald Corbin, pioneer to Grenada Island.
Mr. Corbin’s experiences there are related in the following excerpts from his report:
On my way to the Dominican Republic for the International Bahá’í School, I asked the stewardess to be sure that I knew when we passed by the island of Dominica (pronounced Domin-ee-ka in the West Indies). Just as we approached the island, she said the pilot had invited me to the cockpit so that I could get a better view of it as we passed. My whole purpose was to say special prayers, so that on my return island-hopping trip including Dominica, the doors would open enabling me to talk to the Caribs. From the information secured here in Grenada it was not knoWN as to how I would be able to approach them, much less the Chief himself, and I had been given several names to work through.
On my arrival on May 5 in Dominica I seemed to be confused as to how to approach this important matter. . . and felt I should go a little easy with the Bahá’í work, as I was informed that the island was 98% Catholic and tightly controlled. On the way from the airport to the capital city of Roseau we passed by the entrance to the Carib Reservation, and I told the taxi driver I was particularly interested in the Carib Indians.
He then opened up with a lot of information about them, and from this I decided that the best approach was to go directly to the Chief himself, unannounced. I arranged for a taxi and a guide to take us through the mountains. The following day, May 6, I was still undetermined whether it would be that day or the following day, Thursday, May 7. As it worked out, the taxi driver was unable to be with me the whole day Wednesday, so I told him we would leave early on Thursday morning and take all day if necessary.
On Thursday, May 7, the taxi driver, guide, and myself set out for the reservation. We had to leave the car on the highway and walk six miles over, up, and down in the Dominican mountains to reach the reservation. Enroute we found out that the Chief (known as the King by his people) was probably around somewhere. We walked to a little village on the Atlantic side of the island and came to a police station. They said that the Chief was there and busy unloading lumber and cement from a schooner for a new school. This was the first time a schooner or boat had ever dropped anchor in that particular bay. As I found out later, the Carib youths were swimming the lumber ashore and the cement was being brought in canoes.
In a few minutes the Chief came to the police station, I introduced myself, and told him I would like very much to talk with him. He said, “Fine,” and invited me into the private room in the police station. I told him that I would like to see how they live and about their food, but also I had something more to talk about. He invited me down to the bay to watch them unload lumber and cement, then he said we could go to his home halfway back up the mountain.
The Local Spiritual Assembly of the Bahá’ís of Nagpur,
India, for 1958-1959, registered mt November 6, 1958.
When we arrived at his home (a simple, neat little
house, nice lawn and flower garden) we sat down at
a table to talk. In the meantime he had informed me
that he was a converted Roman Catholic. He brought
up the matter of religion. Just then his wife, who is
pure Carib, came into the room. I rose and greeted
her as one would a person of obvious nobility. She
was perfectly lovely, although barefooted and in a
cheap cotton dress, with her hair in two long braids.
The Caribs, by the way, are very Mongolian, with
yellow sk.in, high cheek bones, very slanting eyes, and
long straight hair.
She came over to the table where we were sitting and I brought out the literature and told him about the Faith. I said what I had to say very simply and very much straight to the point. When I started to talk he relaxed and kept repeating “Yes . . . yes . . . yes.” The essence of my words was that about 100 years ago a new light appeared in the world to bring peace, love, and true unity to the world; that the Bahá’í Faith is a world faith with world unity as its goal; that the Bahá’í Community was already a world community functioning in every part of the globe.
The matter was not referred to again, but I did sign his guest book and quoted “Blessed is the spot” by Bahá’u’lláh, so that there would be an official record of the visit.
He showed me his scepter and mantle of authority, and gave me a color picture of himself. The thought that went through my mind when talking to him was what would he do with this Message? He said, “You know, sometimes the priest doesn’t get here and I hold the meetings, and often I00 come to listen to me.” So I felt that the Message would be passed on to some of his people.
This is the only Carib Reservation in existence and there are about 900 on it, 100 of whom are pure Carib, the others mixed. The Chief himself is mixed, I have promised to return and take him fishing and talk to the school children on various subjects. I also promised his wife that Doris would make her a nice dress and send it to her.
The Caribs receive no support from the Government
as it is an autonomous state and the Chief rules with
a Council, which is elected. The Caribs live mostly on[Page 11]
their own food products, and their main source of income is their banana crop. When the banana boat is
in all the people. men, women, and children, carry
the banana stocks on their heads up and down these
same mountain roads which we took. He asked me
to send him a West Indian cook book.
The island itself is the most primitive of the West Indies, and is really under-developed. An air strip is now under way, so in a few years, as it develops its tourist trade, it will become an important island, It is, by the way, the only island that remains green the year around, having 366 rivers, one for each day, and the mountains are true rain forests, very lush. The main hotel, for example, contains only nine rooms, and the Government is anxious to develop the mountainous areas, selling land at ten and five shillings per acre. Although the official language is English, the street language is that of Patois.
Back in Roseau I met my friend, the newspaper reporter (contacted on Wednesday); I presented him with Bahá’í literature and we had a nice little talk. He has asked that I send him more books to read and admitted that he was really open to the Message,
It was a thrilling experience and the seeds planted with this ethnic group must surely grow.
Dr. Grossmann Speaks on Faith In Many Towns of Finland, Sweden[edit]
During the month of May Hand of the Cause Dr. Adelbert Mühlschlegel visited many places in Finland and Sweden on behalf of the Faith, talking to interested people individually, and speaking at public meetings. The following information has been taken from a report in the German Bahá’í-Nachrichten:
On May 11 Dr. Mühlschlegel met with several people in Hyvinkää, a goal city of Finland where some teaching work has been done by the friends in Lahti. A meeting arranged in Tampere, an industrial city of Finland, publicized with advance newspaper articles, drew sixty people on May 17.
Bahá’ís gathered at Green Acre Bahá’í Institute, Eliot, Maine, on July 5, 1959, following it talk on “The Divine Institutions of the Bahá’í Faith” by Hand of the Cause William Sears.
Another sixty people attended the meeting held in
Lahti, and two reports were published in the newspapers. Dr. Mühlschlegel also spoke to thirty-five
twelve-year-old children on the following day.
‘While in the Lahti-Tampere area, the revered Hand of the Cause met with a number of individuals, including an Esperantist who was happy to meet a German Esperantist; and the granddaughter of Dr. Forel, who had received a Tablet from ‘Abdu’l-Bahá.
On Sunday, May 24, a number of friends drove ten kilometers from Tampere to visit a man who lived with his wife and three sons in a very humble, tiny house with almost no furniture but very neatly kept, and who was earnestly studying Gleanings and using the prayers of Bahá’u’lláh daily in his desire to grasp the full significance of the teachings.
Driving north from Tampere, other points of contact were Laihia and Oulu in Finland. From there the party went to Haparanda and the university town of Uppsala, a goal city, in Sweden, arriving at the Ḥaẓíratu’l-Quds in Stockholm on May 31.
Study Approach to Five Types of People at Second Annual Alaska Summer School[edit]
The Second Annual Alaska Summer School was held in Juneau July 4 to 10, 1959, with forty-seven registered for the class sessions. They came from Fairbanks, Tanana Valley, Matanuska Valley, Anchorage, Spenard, Seward, Ketchikan, Petersburg, Sitka, Bar-not Island, Juneau, and Douglas, Canada was represented with Bahá’ís from Whitehorse, Yukon Territory. Teachers and visitors added New York City; West Hartford, Conn.; Chicago, Ill.; Tacoma and the Seattle, Wash, areas to the localities represented.
The school committee, composed of Thomas Haisler,
chairman; Marian Johnson, secretary-treasurer and
registrar: Donald Anderson, Herbert Johnson, Glenn
Moul, and Robert Maul, arranged to have a display[Page 12]
sign on the top of the bus which met Bahá’ís at the
ferry port and the airport that read: “Bahá’í Summer School.” A desk was placed in the airport waiting
room, announcing information and registration for the
school. It was seen by hundreds of people arriving
Saturday from all over the United States for the statehood ceremonies, and Bahá’í literature was also available there for those who requested it.
School sessions, which began Monday morning, included the following courses:- Robert E. Moul, chairman of the Alaska National Assembly, gave a comprehensive account of “The Ten-Year Crusade and Alaska’s Six-Year Plan,” which provided excellent background material for new believers as well as a review for older believers. He traced the dramatic spread of the Faith since ‘Abdu’l-Bahá revealed the Tablets of the Divine Plan in 1916 and 1917. An excellent account of the history and development of the Institution of the Hands of the Cause was also given by Mr. Moul.
Mrs. Mildred Mottahedeh of New York City, member of the Auxiliary Board appointed by the American Hands, conducted a course in “Deepening the Spiritual Life,” basing her material on Bahá’í World Faith, Gleanings from the Writings of Bahá’u’lláh, and Prayers and Meditations. Subjects discussed were “God’s Relation to Man” and “Man’s Relation to God.” It was recommended by Mrs. Mottahedeh that the believers learn one of Bahá’u’lláh’s Hidden Words each week and meditate on it all week. The last class period was devoted to a study of prayer.
Mrs. Betty Araujo from Yakima, Wash., led a well-planned workshop on “Teaching Techniques.” The student body was divided into five groups, with each group assigned a type of individual whom whey would try to interest in the Faith, The groups themselves decided if they would function as a fireside, teaching committee, or appoint one person to present the ideas of the group. Subjects assigned were: the materialist, the humanist, the religionist, the mystic, and the practical man. Mrs. Araujo mentioned some of the qualities Bahá’ís must have to teach—humility, logic, wisdom, purity of heart, faith in the power of the Cause, and honesty with ourselves in a sincere desire to teach the Faith and not display our own ego. She urged a thorough study by each Bahá’í of The Advent of Divine Justice by Shoghi Effendi, particularly the section on Teaching Requirements, pages 37-48.
Mrs. Helen Wilks, who has taught many sessions at Geyserville School, and who is the Supervisor of Teenagers with King County Juvenile Court in Seattle, gave a most instructive course on “The Philosophy of Bahá’í Education,” as a basis for teaching children and youth. She emphasized that Bahá’u’lláh has told us teaching and learning are obligatory, and not of our choice. The object of our classes should be to teach the child to search, to think, and to choose. We can derive comfort in knowing that the Bahá’í teachings are like a compass—they point the way. Teachers and parents should set a goal and the tools will be found. Handicrafts, music. dramatics, art, and stories have a place in arousing a desire to learn.
Mrs. Wilks pointed out the importance of preventing unhappiness and disobedience in children, and reminded that on the question of discipline children will respect and obey if parents and teachers reflect the Bahá’í teachings in their lives.
Ellsworth Blackwell of Chicago, member of the National Assembly of the United States, gave an instructive course on the book Christ and Bahá’u’lláh, written by the late George Townshend, Hand of the Cause. He stated that if people will accept the reality of Jesus they can accept the reality of Bahá’u’lláh. Using the Kitáb-i-Íqán as the source of reference, the class was asked to lock up the meaning of passages and terms from the Bible. In closing, Mr. Blackwell said that one Bahá’í can change a whole country by taking the Bahá’í teachings to it; but we should remember that we arenlt doing it—we are only a channel for the Spirit.
Other Events[edit]
A public meeting was held one evening on the topic, “The Fine Art of Being Human,” with Mildred Mottahedeh as speaker. Slides of Alaska were presented by Evelyn Huffman, secretary of the National Assembly of Alaska. Added to these events were periods of recreation, sightseeing to Mendenhall Glacier and other points of interest, and the happy fellowship that is so much a part of summer school activity.
Bahá’í Philosophy of Education Explained by U. S. Child Education Committee[edit]
In 1556 the U. S. National Bahá’í Child Education Committee sponsored a Teaching Seminar designed to acquaint Bahá’í teachers with more effective methods of teaching. Members of the committee, and teachers of the Sunday school classes at the Bahá’í House of Worship in Wilmette attended this seminar.
Professional teachers with public school experience were the discussion leaders, The challenge was made by a non-Bahá’í teacher that we were indoctrinating in the most reactionary way.
Carl Scheffler, at a later evaluation meeting, pointed out that the principle of the independent investigation of truth is the cornerstone of all education, according to ‘Abdu’l-Bahá. As references to this, two passages from Bahá’í World Faith were cited: page 238, “The first teaching of Bahá’u’lláh is the investigation of reality”; and page 240, “God has endowed man with intelligence and reason. whereby he is required to determine the verity of questions and propositions.”
Out of the ensuing consultation the idea of a new approach for our new teaching began to develop.
The goal of the Bahá’í teacher is to discover ways to prove the unity of all existence; to teach the purpose of man’s existence, which he understands through the authority of the Bahá’í Writings to be to know and to worship God; and to show how man may attain this.
Our example of how to teach is ‘Abdu’l-Bahá, Who always taught of spiritual reality through physical evidence.
It is apparent that this philosophy of education cannot be offered in the form of a document. It is not a stereotyped plan, or a collection of material, but rather an attitude expressing the teacher's understanding of the principle of the independent investigation of truth—divine unity.
Our Heritage of Baha’i Literature
WHEN Bahá’ís today survey the published literature of their Faith, they find themselves confronted with a treasure house of books and pamphlets in the English language. Nearly two hundred items are currently available to them! These range from the Creative Word itself revealed by Bahá’u’lláh, to innumerable books and pamphlets that introduce and explain the teachings from many viewpoints to meet varying needs. This sizeable list of published and available works is not equaled in any other language in the world—not even in the tongue of the Revelator and Founder of the Faith.
Certainly any student, approaching the literature of this new world Faith for the first time, must be astounded at the extensive library of materials that are available for study and research. There are other religious bodies in America, with a considerably larger following, who do not have as comprehensive a catalog of literature. Compare this with the early days of the Faith, nearly sixty years ago, when the believers in America exchanged a few copies of typewritten prayers and tablets, using whatever available translating facilities they had at the time!
This was the situation in the early 1900’s when the Faith was being introduced into the United States. Gradually, a few printed leaflets were added. A Board of Counsel was formed in New York around 1904 and a Bahá’í Publishing Society was organized in Chicago prior to 1908, but as yet there was no centralized authority for approving, producing, and distributing the literature. In these first years individual Bahá’ís sometimes published pamphlets or books in an effort to make the Cause known. Then came the journeys to visit ‘Abdu’l-Bahá and the published accounts of these events. Each of these efforts represented a stage of growth and development in the literature of the Faith.
The Guardian Brings New Phase in Publishing[edit]
In the early 1920’s the publishing work in America took a big evolutionary step forward. With the coming of the administrative order under Shoghi Effendi’s guidance, the National Spiritual Assembly established the Bahá’í Publishing Committee so that Bahá’í literature could henceforth be efficiently and economically produced and distributed, and the authenticity of all literature be maintained. Functioning originally in New York City, the Publishing Committee was later transferred to the national administrative headquarters in Wilmette at the Guardian’s request.
Shoghi Effendi wrote in 1923: “Vital issues, affecting the interests of the Cause . . . such as the matter of translation and publication . . . must be under the full jurisdiction of the National Assembly.” (Bahá’í Administration, 40) He cites an example of the Master, Who, after having corrected a translation Himself in His own handwriting, nevertheless submitted it to a Spiritual Assembly for approval. ‘Abdu’l-Bahá said, “This is so that things may be arranged in an orderly manner, for should it not be so anyone may translate a certain Tablet and print and circulate it on his own account.” (Bahá’í Administration, 23)
Shoghi Effendi, pointing to this instance, further emphasizes this as a “clear indication of the Master’s express desire that nothing whatever should be given to the public by an individual among the friends” that had not been submitted and approved. “Not only with regard to publication,” he writes, “but all matters without any exception whatsoever . . . ”
At this time the National Assembly also appointed a Reviewing Committee to assist in maintaining accuracy in works scheduled for publication.
It is therefore clear that the National Spiritual Assembly is fundamentally responsible for all materials
produced and distributed throughout the national community, and that in the case of literature the Bahá’í
Publishing Trust, which came into being at the direction of Shoghi Effendi. is the central agency. Moreover, each local assembly or group, school or national
committee, has a responsibility to keep informed and
to use its facilities only for such items as have been
approved and to follow this basic procedure delineated[Page 14]
by the Guardian over thirty-six years ago and in effect
ever since. Bahá’í publications are announced in Bahá’í
News, listed in the Literature Catalog, or announced
by direct mail to the communities, either by the Trust
or occasionally by the National Assembly. Thus every
believer can and should be fully informed.
The above procedure does not inhibit or thwart any individual from purchasing independently such books as he wishes from commercial bookstores and agencies, including books that contain material on the Bahá’í Faith, but he does not impose these materials, or his personal ones, upon the Bahá’í community.
Neither does it prevent a Bahá’í from publishing books or articles with non-Bahá’í publishers, provided any Bahá’í material in them has the Reviewing Committee approval to assure an accurate presentation of the Faith.
Shoghi Effendi’s Translations and Approvals[edit]
The English translations of the Bahá’í writings made by Shoghi Effendi are an invaluable gift to the Bahá’í world. These have also become the basis for translations into many other languages. Gleanings, The Kitáb-i-Íqán, Epistle to the Son of the Wolf, Prayers and Meditations, The Dawn-Breakers, these and other works, indelibly rendered in English by the Guardian’s own hand, were among the first fruits of his Guardianship. Then came his own writings: The World Order of Bahá’u’lláh, The Advent of Divine Justice, The Promised Day is Come, and his matchless God Passes By. All of these were sent to the National Spiritual Assembly of the U.S. for their initial publication through its Publishing Committee, and were produced in their entirety as specified by him. Sometimes even details of format, arrangements of photographs and other aspects of design (as in The Dawn-Breakers) received the attention of Shoghi Effendi in his desire to make the editions do justice to their content. Thus the American believers were accorded a special privilege and responsibility in the initial publication of these volumes.
Many works, previously accepted as authentic, were examined and found by Shoghi Effendi not to be entirely accurate and were later discontinued. One example of this is ‘Abdu’l-Bahá’ on Divine Philosophy, which the Guardian stated did not represent an accurate account of the Master’s words. On some works he requested and approved a new translation, as in the case of The Secret of Divine Civilization, which replaced the earlier Mysterious Forces of Civilization. Many prayers had found their way into early compilations, which he found not to be the authentic writings of Bahá’u’lláh or ‘Abdu’l-Bahá and were eliminated entirely from future printings; others were gradually retranslated.
One thing is certain—the Guardian did not halt in this painstaking work until the believers had in their hands an accurate and authentic rendition of the Revelation of Bahá’u’lláh, and until the Bahá’í teachings were authentically presented and abundantly available to them. Thus came into the English language a storehouse of the sacred literature of the Bahá’í Faith. far exceeding in scope and volume the scripture of any previous religious dispensation.
Because of the Guardian’s directives, his years of effort spent upon the literature, and the initial responsibility given to them for producing these works, the National Assembly of the U.S. has a special obligation,
Bahá’í exhibit at the Reno, Nev., Ecumenical Religions
Art Exhibition on May 27-28, 1959.
not only in trying to maintain these standards in all materials issued by the Publishing Trust, but in all materials approved for distribution through its channels regardless of where they were originally published.
There is also a recognized need for careful reviewing
of materials, based upon these principles, to be carried on universally in the Bahá’í world in regard to publishing.
Wide Assortment of Teaching Literature[edit]
Building upon this foundation of authentic sacred and basic texts, there has come into existence a catalog of nearly one hundred and fifty additional titles—books, pamphlets, study outlines, and teaching aids—assisting the believers in assimilating the teachings and conveying them to others. Surveying these items, we find that many different committees and individual Bahá’ís have contributed their talents to the preparation of these various titles. They represent careful consultation and consideration of all suggestions that come from local assemblies, national committees, and state and national conventions where the believers have expressed their wishes concerning materials must urgently needed, and in relation to funds available to produce them.
They are continually being revised or replaced to keep a currently effective list. However, in spite of all this, it is not possible to please every individual taste or demand. To do so would be to unduly extend the literature which the Guardian himself warned against. It could also jeopardize the self-sustaining operations of the Bahá’í Publishing Trust, which was established in 1955 as a World Crusade goal.
Sometimes a manuscript for a pamphlet or book that is well prepared must be rejected or indefinitely tabled for the above reasons, or because it does not represent any urgent need in the literature. Considering the present-day scope of our literature, undoubtedly what every believer needs most to do is to become more thoroughly acquainted with it and to become keenly aware of all of the opportunities available for
Ninth annual Bahá’í program at the Cathedral of the
Pines, Rindge, N.H., on July 11, 1959, featured Mrs.
Ruth Silva, vocalist; Dr. Firuz Kazemzadeh, speaker;
and Mrs. Juliette Mead, chairman.
putting it into effective use in teaching endeavors. Looking back to the early believers who introduced and established the Faith in America with their
few typewritten tablets and meager, printed leaflets,
we can get some vision of the spiritual harvest that
could be outs today!
The World Crusade, now past the halfway mark, moves toward its closing years with its responsibilities and privileges for leading others to the Creative Word. Our literature is much more than a “teaching aid.” It l5 the Creative Word itself, as well as a guidebook to that Word. This treasure house is open to each one of us to prepare ourselves to teach, and to offer the guidebook to others.
(This article was prepared by the Managing Director of the Bahá’í Publishing Trust of the United States at the request of the U.S. National Spiritual Assembly.)
—EUNICE BRAUN
Bahá’í Display Included in Reno, Nev., Ecumenical Religions Art Exhibition
The Bahá’ís of Sparks and Reno, Nev., were invited to participate as displayers in the Ecumenical Religions Art Exhibition sponsored in May by the Women’s Association of St. John’s Presbyterian Church of Reno, which had the support of the church’s official session.
The concept of such an exhibition was inspired by United Presbyterian’s emphasis on ecumenical programs and world missions under the leadership of the World Council of Churches.
The call of Pope John XXIII for an Ecumenical Congress was an added inspiration for the show of art of all religions, the newpaper publicity stated.
During the show on Wednesday, May 27, from 12:30 to 9:00 p.m., and Thursday, May 28, from 12:30 to 6:00 p.m., an estimated 1500 persons visited the various displays. What proportion of this number viewed the Bahá’í display was undetermined, but undoubtedly this occasion afforded an outstanding opportunity for the presentation of the Faith to religious-minded people of this area.
The Bahá’í and Jewish exhibits shared a 14’ X 22’ room, St. John’s general chairman requested this grouping “because the Bahá’ís get along with everyone,” she said. The Bahá’í display consisted of two 4 x 8 panels, one chart 5 feet high, is large portrait of ‘Abdu’l-Bahá, and a table with Bahá’í books, Temple model, and ringstone.
Three world religions were represented among the displayers: Jewish, Christian, and Bahá’í. Among the christian displayers were Catholic, Latter Day Saints, Baptist, and Adventist.
The Bahá’í Message was given to leaders and officials in charge of the other exhibits when they visited the Bahá’í display. The Catholic priest and brother were particularly warm in their response.
“The Oneness of Mankind” Bahá’í Theme at Annual Cathedral of Pines Service[edit]
Annually. on the second Sunday in July, the Area Teaching Committee of the New England States sponsors a public meeting at the beautiful Cathedral of the Pines at Rindge, N.H. This is an outdoor shrine erected by Douglas Sloane as a memorial to his son who died in action during World War II. It is dedicated to the worship of God by people of all religions and races, and on its altar are the symbols of all the major religions. The nine-pointed star representing the Bahá’í Faith is the last to be added.
Services are held in the cathedral by all religions; the one on July 11, 1959, was the ninth annual Bahá’í program. Located on top of a mountain with a magnificent view of neighboring mountains, and equipped with a fine public address system, the Cathedral of
Birthday of Bahá’u’lláh[edit]
November 12[edit]
A Special Event for Proclaiming the Bahá’í Faith to the Public[edit]
Sponsored by the U.S. National Spiritual Assembly
Theme:
The Promised One of All Religions
Suggested Publicity Materials:
Press release from Bahá’í Press Service
The Mission of Bahá’u’lláh from Bahá’í Publishing Trust
Reports:
Newspaper clippings from U.S. communities are to be sent immediately to Bahá’í Press Service.
Written reports and photographs for publication in BAHÁ’Í NEWS are to be sent as soon as possible to the Bahá’í News Editorial Committee.
the Pines is indeed a place wherein God’s Word is literally proclaimed from the mountain top.
The people who attend the services come from far and wide, not only to see the cathedral itself, but to listen to the services. This year nearly 500 attended the Bahá’í service, and afterward approximately 1,500 pieces of literature were distributed.
The speaker this year was Dr. Firuz Kazemzadeh, a member of the faculty of the Yale University history department. His subject was “The Oneness of Mankind.” Mrs. Juliette Meade, secretary of the North New England States Area Teaching Committee, acted as chairman and read from the Bahá’í Sacred Writings, including the Master’s prayer for all nations. Mrs. Ruth Silva was the soprano soloist, and the organist was Mrs. Marian Craig, a non-Bahá’í.
The printed programs given to each person attending the service carried a quotation from the Writings of Bahá’u’lláh.
Baha’i Publishing Trust[edit]
Know Your Bahá’í Literature. By Eunice Braun. This study course on Bahá’í literature has five sections, as follows: (1) Classification of Bahá’í Literature, with a portion on authentic texts and translations. a listing of many obsolete and unauthentic titles, and reasons why they are so classified; (2) Purpose and Use of Bahá’í Literature, with an analysis of teaching and deepening literature; (3) Literature Service in the Local Community, with suggestions for stimulating wider knowledge and use of the literature by every Bahá’í, and also covering the basic principles that apply to distributing literature; (4) The Bahá’í Publishing Trust, its aims, functions, and needs as an institution of the Faith; (5) Workshop Supplement, with questions and projects to stimulate knowledge and action in every individual’s relationship to Bahá’í literature. 40 pages, 8½ X 11.
Attractive, photo-illustrated cover, printed black and red on white.
(Postpaid and subject to regular community discount)
Per copy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .$.75
Double-Purpose Mailing Card Now Available[edit]
Mailing Cards. These double mailing cards serve many needs. Mailed as postcards, there is a return postcard attached with spaces for the recipient to check whatever services he desires, as follows: (1) to receive (or continue to receive) literature; (2) to be informed of public events; (3) to receive an invitation to Bahá’í firesides. (This return postcard should be addressed to the local Bahá’í address and stamped, for convenience of the person receiving it.)
In addition to the above, the back of the postcard that carries the name and address of contact has an interesting quotation from Great Themes of Life, and leaves space enough to fill in an invitation to a Bahá’í meeting, announcement of a radio broadcast, or any message the community wishes to convey. The double cards are perforated, and can easily be detached and used as two single cards, if preferred. These are excellent for encouraging new contacts and clearing out old mailing lists. They can also be handed out at public meetings in the same way the previous edition was used. Postcard size, printed on canary yellow.
Caution: Remember to rubber stamp (or write) the Bahá’í community name and address on the back of the “service request” card; and also to stamp, for convenience of the recipient, your return address in spaces indicated on address side when mailing out, thus having all cards returned from the postoffice that cannot be delivered due to changes of address. (Postpaid and subject to regular community discount).
25 copies . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .$ .75
100 copies . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .$ 2.50
500 copies . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .$10.00
Minimum Mail Order, $1.00
Bahá’í Publishing Trust, 110 Linden Ave., Wilmette, Ill.
Calendar of Events[edit]
FEASTS[edit]
September 8 — ‘Izzat (Might)
September 27 — Mashíyyat (Will)
BAHÁ’Í PROCLAMATION DAY[edit]
September 20——Theme: America’s Spiritual Destiny
U.S. NATIONAL SPIRITUAL ASSEMBLY MEETINGS
September 4, 5, 6, 7
October 9, 10, 11
Baha’i House of Worship[edit]
Visiting Hours[edit]
Weekdays
10:30 AM. to 4:30 P.M. (Entire building)
7:00 P.M. to 9:00 P.M. (Auditorium only)
Sundays and Holidays
10:30 A.M. to 5:00 PM. (Entire building)
5:00 P.M. to 9 P.M. (Auditorium only)
Service of Worship[edit]
Sundays
3:30 to 4:10 P.M.
BAHÁ’Í NEWS is published by the National Spiritual Assembly oi the Bahá’ís of the United States as a news organ reporting current activities of the Bahá’í World Community.
Reports, plans, news items, and photographs of general interest are requested from national committees and local assemblies of the United States as well as from national assemblies of other lands. Material is due in Wilmette on the first day at the month preceding the date at issue for which it is intended.
BAHÁ’Í NEWS is edited by an annually appointed Editorial Committee. The Committee for l959-60; International News Editor, Mrs. Eunice Braun; National News Editor, Miss Charlotte M. Linfoot; Managing Editor, Richard C. Thomas.
Editorial Office: 110 Linden Avenue, Wilmette, Illinois, U.S.A.
Change of address should be reported directly to National Bahá’í Office, 112 Linden Avenue, Wilmette, Illinois, U.S.A.
