Bahá’í News/Issue 519/Text
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| No. 519 | BAHA’I YEAR 131 | JUNE, 1974 |
The value of prayer, page 16
The first English Bahá’í, page 3
The status of women, page 8
[Page 0]
page three
page eight
page sixteen
| CONTENTS |
Around the World |
|
New institute built by local believers | 1 |
Ethel Rosenberg, the first English Bahá’í, by O. Z. Whitehead | 3 |
The status of women, by the Bahá’í International Community | 8 |
The value of prayer, by John Robarts | 16 |
| COVER PHOTO |
Mrs. Sophie Maka of Guinea at a Commission on the Status of Women meeting at the United Nations.
| PHOTO AND DRAWING CREDITS |
Cover: United Nations/M. Tzovaras; Page 3: The Bahá’í World, Vol. 4, 1930-32;Page 6: National Bahá’í Archives, Wilmette, Illinois; Page 7: David Ruhe; Pages 10-15: United Nations/M. Tzovaras; Pages 16 and 18-20: Mark Tanny; Page 21: David Ruhe.
| POSTAL INFORMATION |
Bahá’í News is published for circulation among Bahá’ís only by the National Spiritual Assembly of the Bahá’ís of the United States, as a news organ reporting current activities of the Bahá’í world community.
Material must be received by the fifteenth of the second month preceding date of issue. Address: Bahá’í News Editorial Office, 112 Linden Avenue, Wilmette, Illinois 60091, U.S.A.
Change of address should be reported directly to Membership and Records, National Bahá’í Center. 112 Linden Avenue, Wilmette, Illinois. U.S.A. 60091.
Copyright © 1974, National Spiritual Assembly of the Bahá’ís of the United States. World Rights Reserved. Printed in the U.S.A.
Around the World[edit]
The Bahá’í Center at Puleia was erected with volunteer labor from the friends in that community.
Western Samoa
New institute built by local believers[edit]
Construction of a teaching institute at Lelata, Apia, in Western Samoa, was recently completed after many months of work by the growing Bahá’í community there. The building, set in a pleasant garden, is constructed of timber and concrete. The octagonal roof is tiled in mottled blue, and is surmounted by a cupola, on the interior portion of which is affixed the Greatest Name.
The friends of Western Samoa volunteered their labor to pour the concrete floor, to construct the latticed concrete walls and pillars supporting the eight laminated ribs of the roof, and to assemble the octagonal roof at the construction site. The prefabricated roof was purchased at
Interior view of the teaching institute. The warm timber with which the octagonal roof is lined is also used on the one solid interior wall.
[Page 2]
The Bahá’í Teaching Institute in Lelata, Apia. The unusual design and pleasant setting of the building attracts many local visitors and seekers. Many people in Western Samoa are learning of the Faith because of the increased activities at the center.
A Bahá’í meeting in progress in the newly constructed Bahá’í Center at Puleia, Savai’i, Western Samoa. The multi-purpose structure made of locally available materials is a focal point for many Bahá’í activities.
The Bahá’ís of Lelata designed and manufactured the concrete blocks which form the latticework walls on three sides of their new institute.
a reasonable price in New Zealand, it
was shipped to Western Samoa for
assemblage.
Although intended originally for use as a teaching institute, the building can be used for other Bahá’í activities, such as conferences, annual conventions, receptions, and Feasts. Its design is suited to the subtropical climate of Samoa, offering shelter against both sun and rain, while at the same time being open on three sides to provide maximum ventilation. The solid fourth wall is of the same timber used in the ceiling construction. A small enclosed room has been attached to this wall to provide storage for chairs, mats, and teaching materials. The mats will allow the friends to sleep at the Institute during conferences or gatherings that last more than a single day.
The building was dedicated at the start of the 1973 National Convention in Apia, to mark the successful completion of the Nine Year Plan. Bahá’ís used the building even before construction work was completed, and it has since become an attraction for local visitors because of its unusual design and pleasant setting.
In Puleia, on the island of Savai’i, the Bahá’ís have found an even more economical solution to their growing need for space. Using only locally available materials—heavy timbers, poles, stones, and matting—and the volunteer labor of the friends, a Bahá’í center was constructed, which has become the focal point for many of the activities in the area.
| Miss Ethel Jenner Rosenberg |
| Ethel Rosenberg
the first English Bahá’í
|
[Page 4]
Ethel Jenner Rosenberg, the
first English woman to embrace
the Bahá’í Cause in her native
land, was born in Bath, England, on
August 6, 1858. She came from a family
of artists. Her grandfather, Thomas
Eliot Rosenberg, was a well-known
painter of miniature portraits and landscapes. Ethel, the eldest of the three
children, spent her childhood in Bath.
When she was a young girl, her mother
counseled her, “Watch for a great
teacher sent from God.”
Ethel became a deep student of the Old and New Testaments. She also gained a thorough knowledge of French. During her early teens, she moved to London to study art under Legros, a fine teacher at the Slade School. At the start of her career, she painted both landscapes and full-sized portraits, but gradually she became accomplished in miniature portraiture. A large number of colorful personalities sat for Ethel. Her work has often been exhibited in the Royal Academy.
Early in 1898, her close friend, Maryam Thornburgh-Cropper, an American living in England, received from Mrs. Phoebe Hearst in California a letter which contained some impressive statements about the Bahá’í Faith. Shortly thereafter Mrs. Cropper was convinced that Bahá’u’lláh was the Promised One, and she accepted Mrs. Hearst’s invitation to join her party of fifteen on a pilgrimage to ‘Akká. Deeply affected by “the spirit and words of the Master,” and by her whole unforgettable experience in the Holy Land, Mrs. Cropper, upon her return to England, began, as she herself has described, “to spread the teaching, to mention the Name of Bahá’u’lláh, and acquaint the world with the Message.”1
During the summer of 1899, Mrs. Thornburgh-Cropper, who was the first believer in the British Isles, helped lead Ethel Rosenberg into the Cause. This gifted woman, in company with her American friend, was soon teaching the Faith to many people in London. At the end of January 1901, she enjoyed the priceless experience of visiting ‘Abdu’l-Bahá in the Holy Land. Not yet confined to the city limits of ‘Akká, He was then living in Haifa.
In Miss Rosenberg’s valuable notes of this pilgrimage are recorded moving stories recounted by the Master and members of His family about their life with Bahá’u’lláh in the Most Great Prison; explanations by the Master of many difficult passages in the Gospels; and advice that He offered the Bahá’í community in general.
‘Abdu’l-Bahá once said to her,
It is said of Mary Magdalen that out of her went seven devils. This means seven evil qualities which Jesus cast out of her by teaching her the Truth. She was not such a bad woman as some suppose before her conversion, but the wonder is that such a saint and miracle of purity and goodness could have been created by the New Birth. She was greater than all the disciples of Jesus because she alone stood firm after His death and never wavered.2
| She spent some time studying Persian, and was able to assist in some early translations of the Holy Writings. |
On another occasion He said to her,
In these early days of the Faith, it is of the first importance that all the believers should have the right qualities and show forth the right attributes. One unconquered fault could cast one down in a single moment from the highest station to the lowest. We must strive to change our bad qualities into good ones, quick temper must be changed into calmness, pride into humility, falsehood into truth, deceit into frankness, laziness into activity....3
Miss Rosenberg left Haifa in April. A little more than three months later, on August 20, 1901, the Governor of ‘Akká informed ‘Abdu’l-Bahá that He and His brothers, by the decree of Sultan ‘Abdu’l-Hamíd, would now be strictly confined within the city limits.
After returning to London, Miss Rosenberg read often from her pilgrimage notes at Bahá’í meetings. She gave excellent public talks before large audiences. She spent some time studying Persian, and was able to assist in some early translations of the Holy Writings.
Late in 1901, at the instruction of ‘Abdu’l-Bahá, the greatly revered Mírzá Abu’l Faḍl visited the United States to help strengthen the newly established community there, and to protect it from those who had broken the Covenant. Ethel Rosenberg accompanied him to America to help in the teaching.
In April 1904, Miss Rosenberg made a second pilgrimage to the Holy Land. Laura Clifford Barney, a brilliant young American Bahá’í living in Paris, was her companion on the journey. Still confined to the city of ‘Akká, the Master and His family were living in the Prison House. For eight months Miss Rosenberg lived there as His guest. She has written of this experience, “To sit at ‘Abdu’l-Bahá’s table, in His simple, home, with Christians, Muhammadans, Jews, and those of other faiths, all of them breathing forth the spirit of living brotherhood is a privilege not readily forgotten.”4
During her visit, enemies of the Cause became particularly vicious in their attacks against ‘Abdu’l-Bahá and caused Him and His loyal followers enormous problems and indescribable grief. Deeply distressed by these developments, Miss Rosenberg asked the Master why He, a perfect man, had to suffer so. His answer to her: “How could they [God’s teachers] teach and guide others in the way if they did not undergo every species of suffering to which other human beings are subjected?”5
The Master often instructed her in the Holy Writings.
In this passage He explained the nature of prayerful intercession:
By the mercy of God, not through His justice, the condition of those who have died in sin and unbelief can be changed. As we have the power to pray for those souls here, so we shall have the same power in the Kingdom. The power of this prayer of intercession is a special teaching of this religion...6
The things she learned directly from the Master, of course, gave her an invaluable source of accurate knowledge and information. She made a second and then a third teaching trip to the United States of America, and she served the Cause for long periods in France. During 1907, in Paris, Miss Rosenberg and the distinguished first
[Page 5]
French believer, Hippolyte Dreyfus, explained in detail the Mission of Bahá’u’lláh to the saintly Sara Louisa, Lady Blomfield, and her daughter, Mary.
In January 1909, Ethel Rosenberg made still another pilgrimage to the Holy Land, just a short time after the Master was freed from confinement in ‘Akká as a consequence of the revolt of the young Turks of the Committee of Union and Progress. In July of the previous year, the committee had instructed Sultan ‘Abdu’l Hamíd to restore the suspended constitution and to free all political and religious prisoners within twenty-four hours. Despite these instructions, the hostile ‘Akká jailors refused to free the Master, until they were again ordered to do so by the authorities in Constantinople. When Ethel Rosenberg visited the Master in 1909, He had not yet left ‘Akká to reside in Haifa. “What can the friends do to increase their numbers and to make their work more effective?” she asked ‘Abdu’l-Bahá. His answer she later published in Star of the West:
The members of the little groups should love each other and be devoted friends. The more they loved each other, the more the meetings would attract and draw others, and the more they loved, the more their influence would be felt... I say also in English, that you may understand how much I mean it that love is the foundation of everything.7
During this visit, Miss Rosenberg painted a fine miniature portrait of the Greatest Holy Leaf, which is now in the archives of the National Spiritual Assembly of the Bahá’ís of the United Kingdom.
She often corresponded with the Master. He revealed to her precious Tablets, some about Bahá’í Teachings, and others consisting of personal advice. In one tablet, which she received in London on August 17, 1909, according to her own translation, He wrote:
... Your letter has arrived and informed us that you had some nerve trouble. I hope it is removed by this time. Do not be sad and be sure of the blessings of God, for you are accepted in the Kingdom and are mentioned in this heavenly gathering.
Give my respectful greetings to Mrs. Cropper and say to her that she is becoming like a shining candle in that country and giving light to all and that you both are causing the divine enlightenment to dispel the darkness of doubt in that region, so that the morn of reality may illumine with great splendor that horizon.8
| During this visit, Miss Rosenberg painted a fine miniature portrait of the Greatest Holy Leaf... |
At another time the Master told Miss Rosenberg that it was important for her to work on her painting so that she would have sufficient means of support.
In 1910, when there was still a scarcity of literature about the Faith in English, Miss Rosenberg wrote a brilliant, instructive essay, entitled, “A Brief Account of the Bahá’í Movement.” Published during the following year for the Bahá’í Society of London by two commercial publishers, it was sold for one penny a copy. This stimulating work is composed of a brief, but thorough history of the Cause, from its birth until the early twentieth century. It provides a convincing explanation of the Stations of the Báb, Bahá’u’lláh, and ‘Abdu’l-Bahá, gives pertinent comments about the Holy Writings, with quotations to demonstrate the logic of the text, and offers forceful statements about the aims of the Cause. She has defined the Bahá’í belief that Revelation is progressive in these words:
Just as the rising of the sun chases away darkness and floods the earth with light, so does the rising of the heavenly sun of the Prophet above the horizon of humanity flood the world with light. As long as His teachings in their purity shine upon humankind, the world is illuminated; but as through the lapse of time the teachings become forgotten, misunderstood, and obscured, the night once more returns, until at its darkest period we may again expect the coming of the dawn, and once more the sun of truth arises in a special manifestation of the Holy Spirit.9
In a concluding passage she says:
Bahá’ís declare that in this Revelation all the expectations of various Faiths are fulfilled and that the way is open to a great mutual recognition that we are, indeed, all children of the Supreme, and that the world is entering upon an inheritance that has been foretold by the Prophets since the beginning of time. A world consciousness is arising that will cause all nations to think and act like one man.10
Shortly after her essay was published the Master arrived in England (September 4, 1911) to make His first teaching tour of a Western country. Except for three days which He spent in Bristol, ‘Abdu’l-Bahá stayed at Lady Blomfield’s home at 97 Cadogan Gardens in London for nearly four weeks. On the day of His arrival, Miss Rosenberg was among the believers, waiting to give Him a joyful welcome. Lady Blomfield has written:
It was especially touching to see Mrs. Thornburgh-Cropper and Miss Ethel Rosenberg, who had visited Him in the prison fortress of ‘Akká, and who had been the first to bring the Message to London, coming day after day, as though transported with gratitude that He was now free to give His Message to those who were hungering and thirsting after righteousness,...11
Not content just to attend these daily meetings and to delight in the presence of the Master for as long as possible, Miss Rosenberg arranged for Him to speak at other places, as did Mrs. Thornburgh-Cropper, Miss Elizabeth Herrick, and Miss Marion Jack. On September 8, 1911, the Master gave an address at Miss Rosenberg’s home:
Praise be to God, that such a meeting of purity and steadfastness is being held in London. The hearts of those present are pure, and are turned towards the Kingdom of God. I hope that all that is contained and established in the Holy Books of God, may be realized in you. The messengers of God are the principal and the first teachers. Whenever this world becomes dark, and divided in its opinions and indifferent, God will send one of His Holy Messengers.12
On October 3, ‘Abdu’l-Bahá left
[Page 6]
Mrs. Maryam Thornburgh-Cropper, first Bahá’í in the British Isles.
London to visit France, Egypt, and the United States. He did not return to London until December 16, 1912. Miss Rosenberg was again among the large group of believers who came to meet Him at the railroad station. Until He left for Paris on January 21 of the following year, she did all that she could to serve Him. Owing to these two visits of the Master to England, the Bahá’ís in London became more closely united than ever before. According to His instructions, they intensified their efforts to teach the Cause. During the First World War, which started in August 1914, and continued for more than four years, exacting wartime duties often kept the friends from teaching and from attending meetings. Throughout this conflict, however, despite her frail health, serious financial difficulties, and the lack of public interest in the Faith, Miss Rosenberg continued her Bahá’í classes without intermission.
In January 1915, as secretary of the Bahá’í Society of London, Miss Rosenberg wrote a touching letter to the editor of Star of the West, informing of the tragic passing on December 31 of Daniel Jenkyn, a young English believer much loved by the Master. She referred to his association with the Christian Commonwealth Fellowship, which gave him excellent opportunities to speak of the Cause to many seekers of truth, his recent teaching trip to Holland, and the vast correspondence he had undertaken in order to help spread the glad tidings.
In the fascinating diary which Dr. John E. Esslemont kept of his first visit to Haifa in November 1919, he recorded that on the day of his departure, the Master spoke to him with much concern about Miss Rosenberg’s difficult financial situation, her delicate health, and her brother’s illness. The Master gave Dr. Esslemont fifty pounds in Turkish gold to take to her and said that the friends must try to help and take care of her.13 Some minutes after one o’clock on the morning of November 28, 1921, the Master ascended to the Abhá Kingdom. Deeply thankful to be near Him at that time, Miss Rosenberg later wrote a beautiful letter to the beloved friends of England in which she vividly described that heartbreaking event. In the letter, she related this unforgettable incident:
About ten days before the end, He left His little bedroom in the garden and came into the house. He told His family that He had dreamed in the night that Bahá’u’lláh had come to Him and had said, ‘Destroy this room immediately,’ and therefore He did not like to sleep outside any more, but would come into the house. The family were thankful, as they felt He would be nearer to them if He needed any service during the night. They now understand the symbolism of the saying—the “room” being the Beloved One’s body.14
In conclusion, she wrote, “I am sure we all feel that now is the time for us all to be united with the utmost love and firmness—to increase our activities tenfold in teaching and spreading the goodness of the Kingdom.”15
When Shoghi Effendi, the newly appointed Guardian, called together in March 1922 a small group of well-known and devoted Bahá’ís from America, England, France, Germany, and Persia, to consult with him on vital matters concerning the development of the Cause, he asked Miss Rosenberg to join this group. Within a month she returned to England. Shortly afterwards, in an effort to obey the Guardian’s instructions, the communities of London, Manchester, and Bournemouth, elected nine from among their membership to serve on the Bahá’í Spiritual Assembly for England. A year later, the first National Spiritual Assembly of the British Isles was established. Ethel Rosenberg was a member of both institutions. She also served as secretary of the Spiritual Assembly of London.
Miss Rosenberg died in London, on November 17, 1930, at the age of seventy-two. Mrs. Annie B. Romer, an American who had worked for the Cause in the British Isles for many years, and at that time secretary of the London Assembly, wrote, “The end was peaceful for this devoted servant of ‘Abdu’l-Bahá, whom He knew and loved so well and to whose devotion and untiring labors He often paid priceless tribute by voice and pen.”16 As soon as Shoghi Effendi had been informed
[Page 7]
of her passing, he sent by cable
this message to the friends in London:
“Deeply grieved passing Rosenberg,
England’s outstanding pioneer worker.
Memory of her glorious service will
never die. ‘Abdu’l-Bahá’s family join in
expressing heartfelt condolences to her
brothers and relatives. Urge friends
hold befitting memorial service.”17
A few days later the Bahá’í Community of the British Isles held such a service for its “long time friend and counsellor,” at the Bahá’í Center at Walmar House, Upper Regent Street, London.
Notes[edit]
- Lady Blomfield, The Chosen Highway, Bahá’í Publishing Trust (Wilmette: 1967), p. 236.
- From the Notes of Ethel Jenner Rosenberg taken in ‘Akká and Haifa February and March, 1901, in Bahá’í Archives of the United Kingdom, 27 Rutland Gate, London, p. 2.
- Ibid., p. 29.
- Ethel Jenner Rosenberg, “A Brief Account of the Bahá’í Movement,” published by The Priory Press, Hampstead, and J.M. Watkins, 21 Cecil Court, St. Martin’s Lane, W.C., for the Bahá’í Society of London, 1911, p. 16.
- Star of the West, Vol. VII, September 27, 1916, No. 11, p. 107.
- Star of the West, Vol. IX, March 2, 1919, No. 19, p. 222.
- Star of the West, Vol. VII, September 27, 1916, No. 11, P. 107.
- Rosenberg Papers, Bahá’í Archives, London.
- “A Brief Account of the Bahá’í Movement,” p. 14.
- Ibid., p. 16.
- Lady Blomfield, The Chosen Highway, p. 165.
- ‘Abdu’l-Bahá in London: Addresses and Notes of Conversations, Bahá’í Publishing Society (Chicago: 1921), p. 34.
- Dr. J.E. Esslemont’s unpublished diary on the occasion of his first visit to Haifa in 1919. Page not numbered.
- Star of the West, Vol. 12, March 2, 1922, No. 19, pp. 300-301.
- Ibid., p. 301.
- The Bahá’í World, Vol. IV, Bahá’í Publishing Committee (New York: 1933), p. 262.
- Ibid., p. 263.
[Page 8]
Delegates to the twenty-fifth session of the Commission on the Status of Women on the first day of deliberations, January 14, 1974. The 32-member Commission discussed measures and programs for the advancement of women and their integration into international development.
The Status of Women[edit]
by the Bahá’í International Community
[Page 9]
The Commission on the Status of Women, an agency of the United Nations, recently held its 25th session at UN Headquarters in New York. The Bahá’í International Community was represented at this gathering, which began on January 14 and continued until February 1. Several statements on the status of women drafted by the Bahá’ís were circulated and received generally favorable comment from the delegates. A principal item on the agenda for discussion was International Women’s Year, set for 1975, which Bahá’í communities around the world will help to commemorate.
Since 1952, the year of its formation, the Commission on the Status of Women has recommended many resolutions and conventions to the Economic and Social Council, to which it is affiliated. Many have been adopted. Its recent outstanding achievement was the preparation of a Declaration for the Elimination of Discrimination Against Women for ratification by the General Assembly. The declaration was approved by that body in 1967. Although this document is an expression of the current goals and aspirations of the world community, it is not legally binding on governments, and there are frequent gaps between these expressed aims and actual practice in many areas of the world.
At this most recent meeting of the Commission Mrs. Eugenia Stevensen, Ambassador of Liberia to the Federal Republic of Germany, and temporary chairman of the gathering, opened the proceedings by reminding the delegates that while the countries of the world had accorded women political rights, women were confronted with problems of unequal opportunities and invisible barriers to participation in the political, economic, social, and cultural developments of their countries.
Leticia Ramos Shahani, the delegate from the Philippines elected permanent chairman of the 25th session, called for the exercise of a spirit of understanding and tolerance by the delegates. The improvement of the status of women, she said, “provided a broad area for cooperation in a way unmatched by any other issue before the United Nations.”
Setting the tone for the strenuous work schedule which was to follow, Mrs. Helvi Sipila, Assistant Secretary-General for Social Development and Humanitarian Affairs, the highest ranking woman in the United Nations Secretariat, spoke of the tasks still facing the world community. There is a universal trend not to consider women’s contributions in economic life, whether as mothers and wives, or as decision-making consumers, she said. In both developed and developing countries women have a lower level of vocational training than men, belonging, for the most part, to the lowest income groups and holding positions of lowest rank. Very few women participate in determining policy in any country’s administrative or economic life, Mrs. Sipila noted. In most countries maternity and child health services are very poor. Women often suffer cruelties to which men are not subjected, especially in time of war and in emergency situations. She also mentioned the general selfish attitude, often nourished by the media, supporting the existence of stereotyped sex roles, and undermining the dignity of women as human beings.
What follows is an account by the Bahá’í International Community of the activities of the 25th session of the Commission on the Status of Women.
These delegates were seated at the presiding table when the recommendation was made to the Commission that an international conference be held during International Women’s Year, 1975. At the table, from left: Mrs. Margaret Bruce, Deputy Director-in-Charge, Promotion of Equality of Men and Women Branch; Mrs. Helvi Sipila, Assistant Secretary-General for Social Development and Humanitarian Affairs; Secretary-General Kurt Waldheim, Mrs. Leticia Ramos Shahani (Philippines), Chairman; Miss Caroline St. Claire, Secretary, and Mrs. Ruda T. Mohammed (Nigeria, Rapporteur).
| The principle of equality does not necessarily imply that men and women must exercise the same functions. |
The French delegate, Miss Jeanne Chaton, center, complimented the Bahá’í delegates on the constructive views of their Faith. The Bahá’ís were invited to a reception at the Mission of Finland, by Finnish delegate Mrs. Helvi Saarinen, right.
Some of the statements circulated by the Bahá’ís at the session are also reproduced.
The agenda of the Commission at this session reflected the direction of action now being undertaken by the governments through the United Nations. While there has been little interest on the part of governments in improving the status of women, the interrelationship of all human problems is being more and more recognized. The problems of development, for instance, cannot be solved without taking into account the status of women. Action called for by various branches of the United Nations Secretariat does not get the necessary response from governments because of national interests and priorities. The years ahead—1974, adopted by the General Assembly as “World Population Year,” and 1975, designated “International Women’s Year”—as well as action on the problems of economic, social, and cultural development, were mentioned in this session of the Commission as important opportunities for the advancement of women.
The Bahá’í International Community, as a non-governmental organization in consultative status with the Economic and Social Council, was invited to offer suggestions for International Women’s Year, as well as to report on how widely it had publicized and implemented the Declaration on the Elimination of Discrimination Against Women. United Nations documents E/CN.6/NGO/251 and E/CN.6/NGO/252 contain our response. Though the information was sent in the form of letters to Mrs. Bruce, Deputy Director, Center for Social Development and Humanitarian Affairs, these communications were unexpectedly put out by the Secretariat as official statements of the Bahá’í International Community. Document E/CN.6/NGO/247, the intended official statement, was also circulated and received favorable comment from delegates and NGO representatives. It is interesting to note in a footnote to document E/CN.6/NGO/252, the Preliminary Report on the Status of Women in the Bahá’í World Community, submitted by the Bahá’í International Community, was made available to the Commission’s delegates.
The Commission passed a number of resolutions, especially on the subject of the integration of women in development. Rural women in developing countries, recognized as the most neglected group in human society, were the subject of much discussion, and the Commission passed several resolutions intended to assist them. This was also the aim in strengthening the cooperative effort of UN agencies with intergovernmental organizations such as the Inter-American Commission of Women, the Arab Women’s Commission and the Economic Commission for Africa.
Though the Commission’s delegates were interested in a stronger commitment of governments and peoples to raise the status of women, states have not been able to agree on a Convention which, when ratified by them, would become law. It was agreed that governments are to be asked their views on a proposal for a Convention formulated by a working group of the Commission at this session. The Commission will then act upon this matter at its 26th session, in 1976.
The question of family planning was discussed in relationship to a number of items on the agenda, and the official UN position is that parents should have the right to decide the number and spacing of their children. Education of women to ensure this right was a concern of the Commission. There are wide differences in the population policies of governments, some nations feeling the need for increased population along with greater economic and social development, others concerned with over-population. As there are also wide differences between countries regarding the general advancement of women, the diversity of opinions voiced served to bring out the great
[Page 11]
need for recognition of the organic oneness of humanity and for cooperative effort between nations and peoples. Exclusive national interests are still a great deterrent to progress in the area of the status of women, as in all fields of concern at the United Nations.
International Women’s Year (1975), with its theme of “Equality, Development, and Peace,” was discussed fully. The stated aims of that Year are: to promote equality of men and women; to ensure that full integration of women in the total development effort, especially by emphasizing women’s responsibility and important role in economic, social, and cultural development at the national, regional, and international levels (this will be emphasized during the Second United Nations Development Decade); and to recognize the importance of women’s increasing contribution to the development of friendly relations and cooperation among States and to the strengthening of world peace.”
The Bahá’í International Community representatives to the Commission, Victor and Betty de Araujo, have also been participating for some time in the work of a committee of non-governmental organizations interested in the status of women. Two statements formulated by that committee and presented to the Commission on the Status of Women—one, UN Document E/CN.6/NGO/249, on “Obstacles to the Attainment of Equality of Men and Women,” and the other, E/CN.6/NGO/248, on a “Proposed Program for International Women’s Year,” were signed by the Bahá’í International Community. As plans go forward for International Women’s Year, the Bahá’ís will continue to be active in this committee, since it affords an opportunity not only to voice Bahá’í views, but also to help bring unity of understanding and cooperation among NGOs at the United Nations.
It would seem that International Women’s Year will afford Bahá’ís in all parts of the world a special opportunity to teach the Faith through increasing awareness of our unique contribution to the equality of men and women, as well as by demonstrating our interest in the other two themes of the year.
At the Commission session, the United States delegate proposed that an international conference be held during International Women’s Year, and the government of Colombia has offered to host the conference in Bogota. Since the UN General Assembly has allocated quite limited funds for International Women’s Year—80 percent less, for instance, than those provided for World Population Year—the Commission recommended
| Women by nature are more inclined to peace. |
Delegates at the twenty-fifth session of the Commission on the Status of Women at the United Nations.
|
United Nations Economic and Social Council Work Program And Medium-Term Plan
Statement submitted by the Bahá’í International Community
2. In the view of the Bahá’í International Community, particular emphasis should be placed on the education of women and the importance of their unique contribution to the advancement of civilization. While universal compulsory education applies to both sexes, because of woman’s role as mother and first educator of the child, the education of women is more important than that of men, and if parents are unable to fulfill their duty to educate both boy and girl in a family, the girl should be given preference. This is not to imply that women are to be considered only in relationship to the rearing of children and the duties of the household; for it is important that women develop all latent capacities, obtaining by way of their constructive pursuits the recognition of complete equality. 3. Furthermore, while some of the qualities and functions of men and women differ, neither sex is inherently superior or inferior, nor should this affect the expectation of equal rights. In a world in which the forceful and aggressive qualities by which men have dominated over women are becoming neither necessary for survival nor desirable for the solution of human problems, mental alertness, intuition, and the spiritual qualities of love and service in which the woman is strong are gaining in importance. The new age will surely be one in which the so-called masculine and feminine elements of civilization will be more properly balanced. As women receive the same opportunity of education and the equality of men and women is universally recognized, the natural inclination of women to peace and the fact that they find it more difficult to sacrifice their children and to sanction war will prove of great benefit to the world. 4. It is our belief and experience that it is possible to maintain the constructive cultural differences and the unique contribution which each person as well as each local and national group can make to the development and advancement of mankind, while at the same time freeing men and women from their divisive prejudices. To achieve this, it is necessary, however, to provide all humanity with an education that will awaken both men and women to the particular requirement of our age—the unity of mankind. In the view of the Bahá’í International Community, there must be education towards a consciousness of the organic unity of all life, towards the development of qualities and virtues which are the true and distinguishing characteristic of the human race, and towards a dedication to the solving of human problems in a spirit of service. 5. While education is recognized as significant to motivation and change in attitudes, if women—and indeed men also—are to make a meaningful contribution to society, it should be an education that goes beyond the training of human beings intellectually or for the acquisition of skills. The experience of the Bahá’í International Community for over a century is that a deeper understanding of the purpose and value of human life resting on a spiritual foundation which ensures the full growth of qualities such as trustworthiness, honesty, and justice is an important aspect of such an education. A sense of worth, assurance, and courage, as well as knowledge of direction, are dependent upon the attainment of spiritual as well as material goals. Progress, often considered in terms of man’s physical well-being, and development expressed as use of human resources to provide a higher standard of living, should have other dimensions if human beings are to attain full realization of their potentialities and the willingness to use their talents in helping others attain happiness. |
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United Nations Economic and Social Council International Women’s Year
Statement submitted by the Bahá’í International Community
Suggestions And Proposals For International Women’s Year
The Bahá’í International Community, bearing in mind the purpose for which International Women’s Year has been dedicated (General Assembly resolution 3010 (XXVII)), and the report of the Secretary-General on International Women’s Year (E/CN.6/576), would like to offer several observations and proposals which we feel may be a contribution to the draft program of action for that Year to be presented to the Commission on the Status of Women at its twenty-fifth session in 1974. These suggestions are made in view of the particular interest of the Bahá’í International Community in the principle of the equality of men and women, as well as the role of women in relationship to development and the advancement of peace in the world, which the Bahá’í teachings emphasize, and which Bahá’í communities around the world are already aware of and committed to. In a statement concerning the advancement of women, the Administrator of the United Nations Development Program said that “the key to development in the coming decade is the universal acceptance of the need to progress”. In making proposals for International Women’s Year we feel that certain points might be considered which would help to define “progress”—to give a clearer sense of direction, as well as to determine the most effective and constructive form of action. Progress is often considered only in terms of man’s physical well-being, his material needs, development being directed to the accomplishment of a higher standard of living. While the Bahá’í International Community feels that such development is essential to the well-being and happiness of human beings, we would suggest that there are other dimensions of progress which must be included if human beings are to attain full realization of their potentialities. |
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A deeper understanding of the value of human life and of its quality, resting on a spiritual foundation which will lead ultimately to the attainment of co-operation between nations for the advancement of all mankind; the loving assistance which human beings, men and women, must give to each other; the qualities of trustworthiness, honesty, and justice which must be developed if humanity is to advance—are all important aspects of education which must be included. Most people would agree that education is the key to the motivation and the change in attitudes necessary if the generality of women are to make a meaningful contribution to society; but it should be an education that goes beyond the training of human beings intellectually or the acquisition of skills. A sense of worth, assurance, and courage are dependent upon the realization of moral and spiritual character—a fact that is becoming increasingly apparent in both the rich and the poor countries of the world. The Bahá’í International Community would like to offer the following suggestions which the Branch for the Promotion of the Equality of Men and Women may wish to consider incorporating in some manner in the programs for International Women’s Year. 1. To encourage the independent search for truth, free of the influence of family, community, or nation. This is not to say that women are to be taught a truth, but rather that the spirit of free, impartial, and independent investigation should lead in a constructive way to the breaking of inhibiting and outmoded traditional patterns and lead ultimately to unity of understanding and of action. The spirit of independent thought must be fostered if women are to gain knowledge, conviction, and courage to take initiative in abandoning traditional ways which impede not only their own advancement but the advancement of men as well. 2. To place emphasis on the responsibility of women to acquire education, to become proficient in the arts and sciences, proving by their accomplishments that their abilities and powers have merely been latent. The devotion of women to the industrial and agricultural sciences, for example, in a spirit of service to the greatest needs of mankind at the present time, will demonstrate their capability and ensure the recognition of equality in the social and economic areas of life. The promotion of the rights of women by means of demonstration or by pressure groups may result in divisiveness; while constructive contributions will be recognized and appreciated. It is mentioned in the Bahá’í writings that “when the actions of women show their power there will be no need to proclaim it by words,” and that when men recognize the equality of women “there will be no need for them to struggle for their rights.” 3. To stress that the principle of equality in rights does not necessarily imply that men and women should, or must, exercise the same functions. There are differences between men and women in qualities and powers: mental alertness, intuition, and the spiritual qualities of love and service are qualities in which women are strong. There is a need for greater emphasis on these qualities and a better balance between spiritual and material powers if humanity is to progress. However, “the fact that there is not equality in functions between the sexes should not infer that either sex is inherently superior or inferior to the other, or that they are unequal in their rights.” (From the Bahá’í writings.) 4. To place greater emphasis on the importance of the contribution of women as mothers and as educators of children. The Bahá’í teachings point out that “the education of women is more necessary and important than that of man, for the woman is the trainer of the child from infancy. If she be defective and imperfect herself, the child will necessarily be deficient; therefore imperfection of woman implies a condition of imperfection in all mankind, for it is the mother who rears, nurtures, and guides the growth of the child.” It is for this reason that Bahá’í parents are urged to give preference to the education of girls if both boys and girls in the family cannot be given equal opportunity for education. It is not the Bahá’í view, however, that women are to be considered important only in relation to the rearing of children and attending to the duties of the household. The importance placed on the education of women in the Bahá’í Faith is intended to bring about the equality of men and women. 5. To place emphasis on the assistance which women can give to humanity as peacemakers. Because women by nature are more inclined to peace, and find it more difficult than men to sanction war, as they participate in human affairs, gaining the right to vote and exercise this right, their voice will naturally influence humanity towards peace. The Bahá’í writings make clear that “when all mankind shall receive the same opportunity of education and the equality of men and women be realized, the foundations of war will be utterly destroyed. Equality between men and women is conducive to the abolition of warfare for the reason that women will never be willing to sanction it.” 6. To educate every person towards the realization of the organic oneness of mankind. Since it is a Bahá’í conviction that the good of any part is dependent upon the good of the whole, as long as women are held in an inferior position and do not attain equality with men, men too will be unable to “achieve the greatness which might be theirs.” This principle operates in all areas, whether in relation to race, class, or national differences in the world. As is true of the family—in which all the rights and prerogatives of each and every member must be preserved, while at the same time sustaining the unity of the family—the well-being of humanity is dependent on an equitable and just relationship between nations and the orientation of national Governments towards the whole of mankind. |
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United Nations Economic and Social Council International Instruments And National Standards Implementation Of The Declaration On The Elimination Of Discrimination Against Women And Related Instruments Statement submitted by the Bahá’í International Community
Since this is the first occasion we have had to report on publicity given to the Declaration on the Elimination of Discrimination Against Women, we would like to mention that as far back as 1968 we were making available to our affiliates information on that United Nations instrument, as well as mailing supplies for United Nations Day or Human Rights Day meetings. In a circular letter of 12 February 1968, sent to Bahá’í National Spiritual Assemblies, offering suggestions for kinds of activities their communities might undertake during the International Year for Human Rights, we suggested sponsoring |
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“some activity or celebration built around women’s rights, to stress our belief in the equality of men and women.” That year our records indicate that supplies of the Declaration were sent to several countries, as has been true since. We are very pleased to report, however, that, in a circular letter of 15 June 1973, we offered to supply our National Spiritual Assemblies with quantities of the Declaration on the Elimination of Discrimination Against Women, to assist them “to emphasize the need for a better understanding of the principle of the equality of men and women” in their United Nations Day and Human Rights Day observances. The response was most encouraging. We shipped almost 4,000 copies of the Declaration—in English, French, or Spanish—and over 100 copies of the new brochure, “The Equality of Rights for Women.” These materials were sent to the following Assemblies, representing quite a range of peoples and cultures: Alaska, Argentina, Brazil, Costa Rica, Dahomey, Dominican Republic, Ecuador, Fiji, Finland, Ghana, Gilbert and Ellice Islands, Guatemala, Hawaii, Honduras, Jamaica, Kenya, Laos, Mauritius, Netherlands, Niger, Réunion, Spain, Swaziland, Thailand, Togo, United Republic of Tanzania, and the Windward Islands. On 21 July 1972, the Bahá’í International Community sent copies of the Declaration on the Elimination of Discrimination against Women to 113 National Spiritual Assemblies—national administrative bodies of communities which are our member-affiliates. Particular attention was called to articles I, III, and XI, paragraph 2, as it was in these areas that Bahá’í communities could make a most effective contribution. A compilation of quotations from the Bahá’í writings on the equality of men and women—a basic teaching of the Bahá’í Faith—as well as specific quotations on the importance of women in assuming an equal role in community life, were included. A detailed questionnaire to determine the degree of activity of Bahá’í women in each national community was included in the same mailing. To date, replies have been received from 81 administrative bodies, and these questionnaires are being reviewed and a report prepared. The forms included questions on changing attitudes of both men and women—the influence of traditions and customs, the participation of Bahá’í women in Bahá’í community life (administrative activity, elections, consultation, service on Bahá’í administrative bodies, teaching activity, etc.), as well as questions relating to education (literacy programs, school enrollment, and the education of children in the equality of the sexes) and inquiring as to whether women were assuming roles considered traditionally masculine. It is our hope that the measures referred to above, as well as our plans for International Women’s Year, which we are at the present time in the process of formulating, may be a contribution to the implementation of the Declaration on the Elimination of Discrimination against women. Because of their commitment to the Bahá’í Faith, Bahá’ís the world over continue to deepen their understanding of the principle of equality, and a gradual but steady change in attitudes can be counted upon because of the roots from which such action springs. The program of the Bahá’í International Community for International Women’s Year will serve to re-emphasize important aspects of the status of women and help Bahá’í communities relate to other organizations and to the work of the United Nations in the promotion of the principle of the equality of both sexes. |
commended the creation of an International Fund “to welcome the voluntary contributions of member states, intergovernmental and non-governmental organizations, private foundations, and interested individuals.” This fund would supplement available resources for International Women’s Year.
Regional seminars on issues related to the status of women took place in Indonesia, the Dominican Republic, and the United Kingdom last year, and there will be others during 1974 and 1975. One of the 1973 seminars was in London, on “The Family in a Changing Society,” at which the Bahá’í International Community was very well represented. These future international and regional meetings, as well as many other national conferences and seminars, will provide an opportunity for Bahá’ís to make contact with United Nations delegates
| The education of women is more important than that of men. |
Dr. Victor de Araujo, the United Nations Representative of the Bahá’í International Community outside the United Nations Headquarters in New York City.
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and other participants.
The Bahá’í representatives covered most of the meetings during the three-week span of the Commission’s session and had excellent opportunities to meet informally with the delegates and their alternates from the thirty-two countries represented. They were officially invited and attended receptions at the Philippine Consulate General (given by Ambassador Shahani, Chairman of the Commission), at the United States Mission (given by Mrs. Patricia Hutar, United States delegate, and Ambassador Barbara White), and at the Mission of Finland (given by Mrs. Helvi Saarinen, Finnish delegate, and Ambassador Aarno Karhilo, Permanent Representative of Finland to the United Nations and the President of the Economic and Social Council for 1974). They also attended a luncheon given by Mrs. Ruda Mohammed (Rapporteur of the Commission and Counsellor of the Mission of Nigeria) at her home. Mrs. de Araujo attended a luncheon given for delegates and a few representatives of Non-Governmental Organizations by Women United for the United Nations, a non-governmental organization. At all these social functions, they were able to establish a very warm relationship and make many friends among the delegates. They had wonderful opportunities to speak about the Faith, as many welcomed further information about the Bahá’í teachings—their questions prompted by the statements which had been officially distributed, and the mailing made by the Bahá’í International Community office. Mrs. Shahani thanked the Bahá’í representatives for the “valuable contribution” which they had made to the work of the Commission. The delegate from France, Miss Jeanne Chaton, also complimented them on the constructive views of the Bahá’í Faith and spoke of the uniqueness of the Bahá’í contribution. (She had met the Hand of the Cause Dr. Ugo Giachery, Mr. Albert Lincoln, and Miss Guilda Navídí at the 1971 UN seminar on racial discrimination in Nice). The alternate representative from Finland, Miss Hilkka Pietala, remarked very favorably on the activity of Bahá’ís on behalf of the UN in her country. Dr. Janet Cockcroft, the delegate from the United Kingdom, showed great interest in a conversation with Mrs. de Araujo, asking many questions on the Faith.
A mailing of the Bahá’í statement (UN Document E/CN.6/NGO/247), as well as a reprint of the article, “Women: Attaining Their Birthright,” by Constance Conrader, which appeared in the summer 1972 issue of World Order magazine, was sent to every delegate, alternate, and adviser at the beginning of the Commission session. Many remarked on having received the material, thanking the Bahá’í representatives or mentioning that they had read or intended to read the Conrader article at a later time.
| As long as women are unequal, men will not attain the greatness which might be theirs. |
Commission members consulting on the agenda for further meetings to discuss the promotion of the equality of men and women.
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The Hand of the Cause John Robarts
The Value of Prayer[edit]
by John Robarts
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Talk given by the Hand of the Cause John Robarts on the subject “Renewal of Faith Through Prayer” at the House of Worship in Wilmette, March 20, 1974.
From my earliest days in the Faith* it has seemed that we have had too few speakers. Anybody who was willing to give a talk would receive many invitations. In that long-ago period when I was first a believer, I went to many places in Canada and the United States to speak. I must tell you about one place because it often comes to my mind when I consider the subject of prayer. It was on April 17. I had been invited to address a community where there were eight believers and they needed a ninth to form their Local Spiritual Assembly a few days hence. My plane was delayed and I arrived late while prayers were being said. I was ushered to a seat beside the chairman. When the prayers were finished, he whispered to me (there were about 45 people in the room), “John, do you see that tall man in the third row, center? He is the only non-Bahá’í in the room. We need him for our Assembly on Thursday!”
I stood up and looked at my opponent. He was a nice person. I noticed he had very large eyes. I began to speak but soon felt that I wasn’t doing very well. I didn’t seem to be inspired and suddenly I realized that my friend’s eyes were opening and closing very slowly, and then to my horror, they closed and clicked shut. I had lost my man. He was sound asleep! In my despair I turned to Bahá’u’lláh and said, “Dear Bahá’u’lláh, please come to my aid. We need that man for our Assembly on Thursday.” I went on with my talk and what seemed like a bright idea struck me, which I felt must have been the answer to my cry for help. In quite a loud voice, I said, “Bahá’u’lláh said, ‘The people are wrapped in a strange sleep!’ ” And I banged the table with my fist. The man woke up as though he had been shot and he stayed awake. He became a Bahá’í that evening, and helped to form the Assembly on Thursday!
I think this is a good illustration of renewal of faith through prayer. It certainly renewed my faith when I saw those beautiful eyes open again and it renewed his when he really turned his heart to Bahá’u’lláh. We were all very happy.
That incident reminds me that when we call for help from God, we know that it will come. Never has man more desperately needed faith than he does now. I hope to show there is no way to find it other than through fervent prayer and service to His Cause.
There is one prayer many Bahá’ís say every day. Throughout the world, Bahá’ís are saying it constantly and the planet is being bathed in its beauty. It is,
“I bear witness, O my God, that Thou hast created me to know Thee and to worship Thee. I testify, at this moment, to my powerlessness and to Thy might, to my poverty and to Thy wealth. There is none other God but Thee, the Help in Peril, the Self- Subsisting.”
I should like to comment on the first of the three sentences of that prayer, “I bear witness, O my God, that Thou hast created me to know Thee and to worship Thee.” This means that our purpose in life, the one purpose for which we were created, is to know God, to love Him, to worship Him, to serve Him, to obey Him and to come close to Him. This is our one purpose in having been born. And yet it is a purpose which mankind is not fulfilling. ‘Abdu’l-Bahá said,
“Is it not astonishing that although man has been created for the knowledge and love of God, for the virtues of the human world, for spirituality, heavenly illumination and life eternal, nevertheless he continues ignorant and negligent of all this? Consider how he seeks knowledge of everything except knowledge of God.”
| The Bahá’í Faith is
fundamentally mystic in character. It is not sufficient for a believer merely to accept the teachings. He must, in addition, cultivate the sense of spirituality which he can acquire chiefly by means of prayer. |
This is one subject man does not seem to be interested in. Yet there is one hope: that we should come to know, to love and to serve Him. It is the one thing that we all should do, and Bahá’u’lláh has come to tell us how to do it, and that is one reason we were given that one beautiful prayer quoted above.
The essence of the message of every religion the world has known is the love
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*Mr. Robarts and his wife Audrey have been Bahá’ís since 1937.
| One thing I
haven’t mentioned but which is very important in relation to prayer is the fact that we are assured that God will assist all those who arise to serve Him. |
The Hands of the Cause of God, John Robarts and William Sears.
of God. To this end, Bahá’u’lláh has given us many beautiful writings. In one particularly apt Hidden Word, He said, “O Son of Being! Love Me, that I may love thee. If thou lovest Me not, My love can in no wise reach thee. Know this, O servant.” I remember when I first read those words I thought it was a threat, that God was saying, “If you don’t love Me, I won’t love you.” That didn’t tally with my feelings about God. But one time a Bahá’í explained this Hidden Word through the analogy of a little fruit tree. If we put the tree out into the sunshine and the rain, he said, it would grow to become a beautiful tree and bring forth luscious fruit. But if we put it in a cold, dark cellar, it would die. The point: that the sun shines, the rain falls, whether that little plant is outside or not. All that little plant has to do is to get out into the sunshine and the rain, and it will have all of the life-giving things that it needs to grow to be a robust, healthy tree.
We are like that. Mankind is surrounded by the love of God always. It is there for us, and like the sun and the rain which continue pouring out their life-giving qualities whether the little tree is outside or not, the love of God surrounds us always. However, we have to do something about it. We have to get into the love of God. Jesus said, “Knock, and it shall be opened unto thee.” We must knock. We must get into the sunshine of the love of God if we are to receive its benefit and we need it desperately. We need it now as we have never needed it before. ‘Abdu’l-Bahá said,
“There is nothing sweeter in the world of existence than prayer.
Man must live in a state of prayer. The most blessed condition is the condition of prayer and supplication. Prayer is conversation with God....”
“While man prays, he sees himself in the presence of God ....
However, verbal repetition of prayer does not suffice. One must live in a continual attitude of prayer....
Man becomes like a stone unless he continually supplicates to God.”
I spend much of my time traveling, visiting many countries and meeting the Bahá’ís and their friends. Very often we will sit and talk about the teachings and about prayer. It is often a surprise to me how some of the friends say they don’t pray. One devoted believer told me that Bahá’u’lláh had said work is worship, that he works so many hours in a week for the Faith he has no time left to pray. Others say they don’t understand prayer, they don’t see why they should pursue it. It seems to me these friends are missing a priceless pearl.
A few weeks ago, while I was on a tour, a fine young man asked me if I could give him some comfort, which he said he needed badly, and he explained that he had been living the kind of life that he was sure God could never forgive him for. He asked me, “How can I possibly square myself with God?” My heart ached for him, he was so sincere, and yet I was so glad to be able to assure him that he had already been forgiven, that God is the All-Knowing, the All-Wise, the Ever-Forgiving, the Ever-Loving, the Most-Merciful. He said, “How I wish I could believe that.” I
| We must get into the
sunshine of the love of God if we are to receive its benefit and we need it desperately. We need it now as we have never needed it before. |
Auxiliary Board members Elizabeth Martin and Peter Khan with Mr. Robarts.
Happened to have a quotation from the Qur’án in my hand where Muḥammad had said, “Prayer is a ladder by which everyone can ascend to heaven.” He seemed to be comforted by that assurance that everyone can ascend to heaven.
‘Abdu’l-Bahá said,
“Supplication to God at morn and eve is conducive to the joy of hearts and prayer causes spirituality and fragrance. Thou shouldst necessarily continue therein.” And He said, “Know that nothing will benefit thee in this life save supplication and invocation unto God, service in His vineyard, and, with a heart full of love, to be in constant servitude unto Him.”
On another occasion He said that saints become saints through prayer, supplications, purification of the heart, and good wishes.
I have a friend in Toronto who was invited to be the best man at a wedding in Chicago one Christmas. He was very anxious to go, but Christmas was the busiest season of his business year. He didn’t think he should take the time off but finally, he did. He booked his passage and closed his office early, but not quite early enough, and he raced all the way to the airport, praying and calling upon Bahá’u’lláh from the very depths of his being. He just had to get to that wedding. He arrived at the airport in time to see his plane depart. Despite all his prayers, and his great need to be on that plane, it was gone. He told me later, “John, I sat down and I cried.” Can you imagine his despair? As he was sitting there in his agony of soul, he heard an announcement of the departure of another flight for Chicago. He inquired and was told that his plane had been routed through Detroit, but this one was going through Buffalo, and if he hurried he might be able to get a seat on it. He hurried and he arrived at the wedding on time. The first flight had mechanical trouble and was grounded in Detroit. I ask you, were his prayers answered? We all know of many similar instances where fervent prayer is answered. ‘Abdu’l-Bahá assured us, “God will answer the prayer of every servant if that prayer is urgent. His mercy is vast, illimitable. He answers the prayers of all His servants.”
Bahá’u’lláh affirmed, “The heavens of Thy mercy and the oceans of Thy bounty are so vast that Thou hast never disappointed those who willed to come to Thee.” ‘Abdu’l-Bahá said that, in all the worlds of existence there is nothing more important than prayer. “Prayer is the key by which the doors of the Kingdom are opened.”
In a letter to a young woman who asked how to attain spirituality, Shoghi Effendi, the Guardian, said in part,
Indeed, the chief reason for the evils now rampant in society is the lack of spirituality. The materialistic civilization of our age has so much absorbed the energy and interest of mankind that people in general do no longer feel the necessity of raising themselves above the forces and conditions of their daily material existence. There is not sufficient demand for things that we should call spiritual to differentiate them from the needs and requirements of our physical existence.
The universal crisis affecting mankind is, therefore, essentially spiritual in its causes. The spirit of the age, taken on the whole, is irreligious. Man’s outlook on life is too crude and materialistic to enable him to elevate himself into the higher realms of the spirit.
“It is this condition, so sadly morbid, into which society has fallen, that religion seeks to improve and transform. For the core of religious faith is that mystic feeling which unites man with God. This state of spiritual communion can be brought about and maintained by means of meditation and prayer. And this is the reason why Bahá’u’lláh has so much stressed the importance of worship. It is not sufficient for a believer
| Abdu’l-Bahá said that repetition of words does not suffice. We should do our best to have some understanding of the meaning of what we are saying. |
Five Year Plan Discussion in U.S.: Scene from a gathering on May 26 in Foundation Hall of the Hands of the Cause and Continental Counsellors in North America and the members of the National Spiritual Assembly, Auxiliary Boards and national committees.
merely to accept and observe the teachings. He should, in addition, cultivate the sense of spirituality which he can acquire chiefly by means of prayer. The Bahá’í Faith, like all other Divine Religions, is thus fundamentally mystic in character. Its chief goal is the development of the individual and society, through the acquisition of spiritual virtues and powers. It is the soul of man which has first to be fed, and this spiritual nourishment prayer can best provide. Laws and institutions, as viewed by Bahá’u’lláh, can become really effective only when our inner spiritual life has been perfected and transformed. Otherwise, religion will degenerate into a mere organization and becomes a dead thing.
The believers, particularly the young ones, should therefore fully realize the necessity of praying. For prayer is absolutely indispensable to their inner spiritual development, and this, as already stated, is the very foundation and purpose of the religion of God.
Once there was a young man who met a great divine. One day as they walked by the sea, he asked him to explain why prayer was so important. The divine beckoned the man to the water’s edge where he told him to kneel, whereupon the divine gently but firmly pushed his head under the water and held it there. When he, in his wisdom, released his hold, the man with relief again drew air into his lungs. The divine said to him, “You see, it is indeed important! Praying is as important to you as breathing.” I don’t know how many of us will have to have our heads held under water to teach us to pray, but perhaps it will help to renew our faith.
I want to say a few words about the Long Obligatory Prayer. It is most beautiful and powerful. During a time some years ago when a group of communities I know well were lagging badly in the winning of their goals in the Ten Year Plan, they felt an overwhelming need to develop a greater intensity of devotion to God. They decided that for a specified period of time each would say that long prayer daily. The results were miraculous. I happened to be on a tour at that time and very often I would sit in a room with Bahá’ís and we would talk about this wonderful prayer. I could never forget the joy it was to be talking about it with these dear friends, many of whom loved it, and with others who initially had complained that it was too long, they didn’t like the postures, they didn’t understand the meanings, and some seemed to have been rushing through the words in order to fulfill their obligation as quickly as possible. ‘Abdu’l-Bahá said that repetition of words does not suffice. We should do our best to have some understanding of the meaning of what we are saying.
The second paragraph of this prayer has a part which, to me, is very significant. As we stand, having turned to God, we supplicate Him and beseech Him in these words:
Whatsoever is revealed by Thee is the desire of my heart and the beloved of my soul. O God, my God! Look not upon my hopes and my doings, nay rather look upon Thy will that hath encompassed the heavens
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and the earth. By Thy Most Great Name, O Thou Lord of all nations! I have desired only what Thou didst desire, and love only what Thou dost love.
It seems to me we are saying to God that whatever He sends to us will be accepted with radiant acquiescence. If we say that often enough, we will believe it. I feel one of the great bounties of this part of that prayer is that when something does happen to us, if our house burns down, if we lose our job, become ill, lose a loved one, we have already assured God that His Will is our desire. We should become strong and able to accept adversity when it comes. We know a large proportion of the things we worry about don’t happen anyway, but we should have confidence, assurance, and faith from a repeated reciting of this part of that prayer.
One thing I haven’t mentioned but which is very important in relation to prayer is the fact that we are assured that God will assist all those who arise to serve Him. This assistance is ever-present. I might illustrate this in a somewhat lighter vein with a little story.
There is a situation which we sometimes have in Bahá’í communities where the wife is a Bahá’í and her husband is not, or vice versa. Would any of you be interested in knowing about a technique for overcoming this very sad situation?
In Africa, I met a young African, a beautiful soul who was a very active Bahá’í but his wife was not only not a Bahá’í, she was very antagonistic to the Faith. One time he gave an address at a Bahá’í conference. I listened and was surprised to hear him speak very lovingly of his wife. After the meeting, I asked him, “George, is your wife a Bahá’í?” “Yes,” he said, “she is." I said, “That is wonderful. How did you bring her into the Faith?” He said, “Oh, it was one of those natural kinds of things. She got to the point where she loved to be with the Bahá’ís.” He said, “You know, I do a lot of teaching; four or five evenings a week we have meetings, and of course when my wife was so opposed to the Faith, I couldn’t have her there, could I? The difficulty was that our house is so small. There is only one room. During those meetings, there was no place for her to go. We have no neighbours. So she would go out to the back and sit or stand under the banana tree. “Well,” he said, “she became a Bahá’í during the last rainy season!”
Beloved friends, I wish you all a very happy Naw-Rúz.
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