National Bahá’í Review/Issue 107/Text

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The Proper Attitude Toward The Rank of Counsellors

Dear Bahá’í Friends:

One of the believers wrote recently to the Universal House of Justice requesting an elucidation of a statement made by it in one of its letters about the relationship between the Boards of Counsellors and National Spiritual Assemblies. The House of Justice instructed us to send the following reply, which is now being shared with all National Assemblies as it will undoubtedly be of interest to the believers in general.

The statement that the Boards of Counsellors outrank the National institutions of the Faith has a number of implications. A Board of Counsellors has the particular responsibility of caring for the protection and propagation of the Faith throughout a continental zone which contains a number of national Bahá’í communities.

In performing these tasks it neither directs nor instructs the Spiritual Assemblies or individual believers, but it has the necessary rank to enable it to ensure that it is kept properly informed and that the Spiritual Assemblies give due consideration to its advice and recommendations. However, the essence of the relationships between Bahá’í institutions is loving consultation and a common desire to serve the Cause of God rather than a matter of rank or station.

it is clear from the writings of Bahá’u’lláh as well as from those of ‘Abdu’l-Bahá and the interpretations of the Guardian, that the proper functioning of human society requires the preservation of ranks and classes within its membership. The friends should recognize this without envy or jealousy, and those who occupy ranks should never exploit their position or regard themselves as being superior to others. About this Bahá’u’lláh has written:

“And amongst the realms of unity is rank and station. it redoundeth to the exaltation of the Cause, glorifying it among all peoples. Ever since the seeking of preference and distinction came into play, the world hath been laid waste. It hath become desolate. Those who have quaffed from the ocean of divine utterance and fixed their gaze upon the Realm of Glory should regard themselves as being on the same level as the others and in the same station. Were this matter to be definitely established and conclusively demonstrated through the power and might of God, the world would become as the Abhá Paradise.

“Indeed, man is noble, inasmuch as each one is a repository of the sign of God. Nevertheless, to regard oneself as superior in knowledge, learning or virtue, or to exalt oneself or seek preference, is a grievous transgression. Great is the blessedness of those who are adorned with the ornament of this unity and have been graciously confirmed by God."

In similar vein, Shoghi Effendi gave this warning to those who are selected to serve on National Spiritual Assemblies:

“They should never be led to suppose that they are the central ornaments of the body of the Cause, intrinsically superior to others in capacity or merit, and sole promoters of its teachings and principles. They should approach their task with extreme humility, and endeavour, by their open-mindedness, their high sense of justice and duty, their candor, their modesty. their entire devotion to the welfare and interests of the friends, the Cause, and humanity, to win, not only the confidence and the genuine support and respect of those whom they serve, but also their esteem and real affection.”

Courtesy, reverence, dignity, respect for rank and achievements of others are virtues which contribute to the harmony and well-being of every community, but pride and self-aggrandizement are among the most deadly of sins.

The House of Justice hopes that all the friends will remember that the ultimate aim in life of every soul should be to attain spiritual exce|lence—to win the good pleasure of God. The true spiritual station of any soul is known only to God. It is quite a different thing from the ranks and stations that men and women occupy in the various sectors of society.

Whoever has his eyes fixed on the goal of attaining the good pleasure of God will accept with joy and radiant acquiescence whatever work or station is assigned to him in the Cause of God, and will rejoice to serve Him under all conditions.

There are many passages on this theme in the Holy Writings, and the Universal House of Justice hopes that these remarks will help the friends to turn to them and understand their purport.

With loving Bahá’í greetings, The Universal House of Justice

Companionate Marriage, Cohabitation in Light Of Bahá’í Teachings

Cohabitation can be defined as the sharing of a common residence by members of the opposite sex who are unmarried or otherwise unrelated by immediate family ties. in many quarters it has become commonplace for couples to live together without having consecrated and formalized their union by spiritual and legal means.

The Bahá’í Faith views such relationships as immoral, and affirms that marriage is the only relationship through which physical intimacy between a couple should occur.

Insert to The American Bahá’í published by the ..

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Cohabitation also assumes other forms. Bahá’í youth, for example, have been known to share a common residence on teaching projects or when traveling. Even when properly chaperoned, such arrangements can create the impression of immorality.

Certainly it would be unacceptable for Bahá’í youth to share the same residence without chaperones; and when they attend weekend events in numbers, arrangements should be made so that the men are housed in one area or building and the women in another. in such cases Assemblies or District Teaching Committees sponsoring the event should give careful consideration to the housing accommodations and advise the youth accordingly.

Another example of cohabitation is the sharing of a residence by individuals of the opposite sex who are of considerably different ages. in such cases the Local Assembly must determine if an impression of immorality or wrongdoing is being fostered and, if so, instruct the believers to make other arrangements.

An instance that is seldom considered but to which Bahá’ís should nonetheless be attentive is the common practice of men and women visiting each other alone in their respective homes, apartments, or dormitory rooms.

Such visits often create the appearance of promiscuity, especially when they extend late into the evening. Bahá’ís

should avoid placing themselves in such situations, even .

when there is not the least trace of promiscuity.

The guiding principle that applies in all such cases is that the conduct of Bahá’ís must be completely beyond reproach and must stand in sharp contrast to the current practices of society, whose values are thoroughly confused and stray so far from the Divine standard.

The friends must realize that the Bahá’í world is raising up the standards of morality from the depths to which they have fallen and that a chaste and holy life, as the beloved Guardian explained, “can tolerate no compromise with the theories, the standards, the habits, and the excesses of a decadent age." (For further references on living a chaste and holy life, please see The Advent of Divine Justice, pp. 24-28, and The Dynamic Force of Example, pp. 93-98.)

Prayer a Private Matter

Prayer is primarily a personal spiritual obligation and it would seem improper for Bahá’í institutions to develop or legislate specific activities in this area of Bahá’í life. The institutions do have the responsibility of calling the attention of the friends to the Writings which urge daily prayer as a spiritual obligation and to those prayers, such as the obligatory prayers and the Tablet of Ahmad, that are invested by Bahá’u’lláh with a special potency and significance.

On certain occasions, the institutions make appeals to the friends for prayers in the interest of particular objectives, leaving it to them to respond to the extent to which they are moved. And, of course, the friends are free to agree among themselves as to the saying of certain prayers for reasons that are important to them.

But the National Spiritual Assembly is wary of" taking any institutional action that may tend toward a system or regimentation in acts of prayer, and feels it would be improper to go beyond the requirements of the Sacred Texts to legislate a nationwide program of specific prayers to be said at specific times under specific circumstances.

Meaning of Deprivation Of Baha"I’ Membership Rights is Clarified

The deprivation of membership rights is a sanction that the National Spiritual Assembly may impose when it is clear that a Bahá’í has knowingly or flagrantly violated certain laws of the Faith or has demonstrated an inability to behave reponsibly as a member of the Bahá’í community. Shoghi Effendi gave the following explanation about the meaning of this penalty: .

Regarding the matter of believers who have been deprived of their voting rights; just as no one should ever be deprived of his voting right lightly, it should, likewise, be realized that to be deprived of it is a grave matter, and involving heavy penalties spiritually. Peopie who have been so deprived should not be permitted to attend any meetings involving the administration of the Cause, such as an election or a Nineteen Day Feast. They can attend the nine Holy Days, however; they should not be married by Bahá’í Law, no money should be accepted from them, they should not be given credentials (which imply a member of the community in good standing), nor should they be used officially as teachers or speakers.

A person whose administrative rights of membership in the Bahá’í community have been removed is yet a Bahá’í at heart if he still recognizes Bahá’u’lláh and believes in His Revelation. Since his spiritual commitment is not in question, his continuing Bahá’í life can include worship

of God through the prayers of Bahá’u’lláh and ‘Abdu’|-'

Baha, observance of the Fast, of the Bahá’í Holy Days,

and of all the personal and family occasions of the Faith. He has access to the literature of the Faith, and may at tend proclamation meetings and summer schools, and

support those children and youth activities which are open '

to the non-members. Subscriptions to Child's Way and World Order magazine and other general publications are permissible, but he cannot receive Bahá’í News, the Bahá’í National Review, or The American Bahá’í. Neither can he have a Bahá’í marriage ceremony or go on pilgrimage.

An individual may regain his rights and privileges of Bahá’í membership by expressing sincere repentance and by demonstrating that the condition that led to the deprivation of his rights has been corrected.

In the case of a violation of Bahá’í marriage law, the request for reinstatement must indicate a willingness to correct the matter by having a Bahá’í marriage ceremony or to obey whatever other instructions may be given by the National Spiritual Assembly.

if the individual lives within the jurisdiction of a Local Spiritual Assembly, his application for reinstatement of his rights should be made to that institution which will forward his request to the National Spiritual Assembly with its recommendation. if the individual does not live within the jurisdiction of a local Assembly, he may apply directly to the National Spiritual Assembly.

NATIONAL SPIRITUAL ASSEMBLY OF THE BAHA’IS OF THE UNITED STATES

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Should Bahá’í’s Enlist in the Military?

The present position of the National Spiritual Assembly regarding service in the military, which applies to men and

women alike, is to follow the instructions of the Universal J

House of Justice and discourage the believers from seeking or continuing a career in the military service. When civil law imposes an obligation under the draft to enter military service, Bahá’ís are instructed to take whatever steps are necessary to apply for non-combatant

service under the 1-A-O classification. At the present time a volunteer system is in effect in the United States and personnel are not being drafted.

Certainly Bahá’ís should not voluntarily enlist in the military service of the United States. Local Spiritual Assemblies should bring this guidance to the attention of youth contemplating enlistment in the military.

Appeals for Help Need Sure Direction

The National Spiritual Assembly continues to receive reports that persons carrying Bahá’í identification cards, and others who claim to be Bahá’í’ls, have appealed to Spiritual Assemblies along their routes of travel for funds and other types of assistance for what they claim to be emergency needs.

Bahá’ís by nature, training and conviction are kind, generous and sympathetic; but theirs is not a travelers’ aid or social welfare agency prepared to serve the needs of itinerants other than on some selective and discriminating basis.

The beloved Guardian instructed that individuals in need should look first to their relatives and after that to the local social service agencies which provide for human welfare. Therefore, when traveling persons call upon Assembly secretaries or individual Bahá’ís for financial assistance or

food and lodging, they should in most cases be directed to the local welfare office or travelers’ aid.

For ready reference every Assembly should know where these offices are located, their telephone numbers and even the persons within the offices. Often the local police department can provide such information. if the emergency is such that advice should be sought from the National Spiritual Assembly, a call to Wilmette should be placed at once.

Careful and loving support should be provided for anyone who has a true moral claim upon the generosity of Bahá’ís, but the employment and financial problems of many drifting, rootless persons can only be solved in other ways, and charity must be seen in its proper light of responsibility as well.

NATIONAL SPIRITUAL ASSEMBLY

Care Urged in Using Record of Master

Dear Bahá’í Friends:

The advent and liberal supply of tape and cassette recorders in the markets of the world have opened new doors and placed in almost every land at the disposal of the friends new methods for the dissemination of Bahá’í material. It is the hope of the Universal House of Justice that the recording of Bahá’í talks, features, and their wide use among Bahá’ís and non-Bahá’ís alike, will prove to be a powerful new instrument in the teaching and deepening work everywhere. There is one area, however, where great care must be exercised, and this is in the use of the record of ‘Abdu’l-Bahá's voice.

The Guardian, when referring to this record, requested the friends “to exercise restraint and caution.

and other audio.

‘‘In my view,” he added, “it should be used only on special occasions and be listened to with the utmost reverence. The dignity of the Cause, I am sure, would suffer from too wide and indiscriminate use of one" of the most precious relics of our departed Master."

We request you to share the contents of this letter, in any manner you deem advisable, with the friends residing under your jurisdiction. We are confident that all the friends will strictly observe the Guardian's exhortation and will not overstep the bounds of courtesy and moderation in the use of a precious relic so lovingly left to us by the Cantre of God’s Covenant.

With loving Bahá’í greetings The Universal House of Justice 23 February 1971

Maintaining Status Essential Assembly Function

Once established, the Local Assembly should not be allowed to lose its status. Shoghi Effendi has stated that the Assemblies “must, at no time and under no circumstances, be allowed to diminish in number or decline in strength and in influence.”

Therefore, one of the essential duties of Assembly members is to maintain the status of their Assembly and take every precaution to prevent it from becoming jeopardized. in this regard, the National Spiritual Assembly strongly advises each Local Assembly to establish as a

primary goal the maintenance of at least 15 adult believers in its community at all times.

Maintenance of Assembly status also depends upon the measure of importance which the individual members give to their God—given duties. A point each Assembly member should bear in mind is that attention to the work of the Assembly is a fundamental obligation and the member should so organize his or her schedule that priority is given to Assembly business throughout the year.

An Assembly that becomes jeopardized because the

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number of adult members in its community has fallen below nine should report the matter immediately to the National Spiritual Assembly. This is a critical situation requiring the most urgent and effective attention.

Under the circumstances, the Assembly should suspend all major projects which are not directly related to teaching. The remaining members of the community should then engage in intensive teaching activities, individually and perhaps in teams, so as to effect expansion of its membership from within its own locality.

4

No time should be wasted. Waiting until the last minute to act can be disastrous. And requesting homefront pioneers to fill the void is not a reliable means of dealing with the situation. The numerical jeopardy of Assemblies can be avoided if each Assembly makes certain to maintain at least 15 active adult believers in its community at all times.

if an Assembly loses its status, the person holding its files and records should seek the advice of the National Spiritual Assembly as to their disposition.

Every Bahá’í Has Obligation to Work

in The Hidden Words Bahá’u’lláh says: “O My Servant! Ye are the trees of My garden; ye must give forth goodly and wondrous fruits, that ye yourselves and others may profit therefrom. Thus it is incumbent on every one to engage in crafts and professions, for therein lies the secret of wealth, 0 men of understanding! For results depend upon means, and the grace of God shall be all-sufficient unto you. Trees that yield no fruit have been and will ever be for the fire."

“O My Servant! The basest of men are they that yield no fruit on earth. Such men are verily counted as among the dead, nay better are dead in the sight of God than those idle and worthless souls.”

“O My Servant! The best of men are they that earn a livelihood by their calling and spend upon themselves and upon their kindred for the love of God, the Lord of all the World.” (The Hidden Words, Persian, numbers 80, 81, 82,

House of Justice Provides Definition Of Assembly Quorum

Recently the National Spiritual Assembly asked the Universal House of Justice for clarification of Article VIII, Section 1 of the By-Laws of a Local Spiritual Assembly; i.e., “Five members of the Assembly present at a meeting shall constitute a quorum. and a majority vote of those present and constituting a quorum shall be sufficient for the conduct of business, except as otherwise provided in the By-Laws. . in reply, the Universal House of Justice stated:

“A majority of the members present and constituting a quorum is sufficient to carry a motion. Thus, if ony five members of the Assembly are present at a meeting, a majority of three is sufficient.

“However, Assemblies should take into account the last clause of the first sentence of Section 1 of Article VIII reading as follows: ‘ . and with due regard to the principle of unity and cordial fellowship involved in the institution of a Spiritual Assembly.’ a .

“in other words, members of a Spiritual Assembly should not take advantage of a quorum as an expedient to pass a motion which would violate the spirit of the above quoted passage.

“As your National Assembly has stated, it is desirable that all nine members of a Local Spiritual Assembly be present at every meeting."

pages 50 and 51).

in an early communication to the National Spiritual Assembly of the United States commenting on this subject, the beloved Guardian wrote that in the Aqdas Bahá’u’lláh makes it clear that idle people who lack the desire to work can have no place in the new World Order. Every individual, no matter how handicapped and limited he may be, is under the obligation of engaging in some work or profession.

This has not only a utilitarian purpose, but has a value in itself, because it draws us nearer to God and enables us to better grasp His purpose for us in this world. Work, especially when performed in the spirit of service is, according to Bahá’u’lláh, a form of worship.

Bahá’u’lláh further states that mendicancy should not only be discouraged but entirely wiped out from the face of society.

Baha”I’ Wills, Bequests Express One’s Wishes

According to the Teachings of Bahá’u’lláh it is incumbent upon every Bahá’í to write a will during his lifetime in orderto provide for the disposition of his property after his death as well as to give instructions concerning his burial. A will is particularly essential if you desire the Bahá’í Faith to have a share of your property. You can use it also to record your wishes for the proper disposition of your Bahá’í literature, files and records, and to include a provision that will ensure that your children receive Bahá’í training. _

There is no standard will form approved by the National Spiritual Assembly. Besides the variations in the law from state to state, there are single Bahá’ís, married Bahá’ís, Bahá’ís with children, Bahá’ís who have personal property, Bahá’ís who have real property and Bahá’ís who have both; no form could be devised that would cover all of these various circumstances. A person preparing a will should contact an attorney. The cost should not be great, and it is the only way to be sure that in your particular set of circumstances your wishes will be carried out.

Before visiting your attorney you should have all the personai information on yourself, your family, your relatives, and your beneficiaries. You should have all the facts concerning your property, whether real, personal or mixed; you should identify the location of your safe-deposit box (if you have one), insurance policies, profit sharing plans, pensions, etc., the name and address of the person you wish to be your executor, trustee or guardian, and any special

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provisions you, as a Bahá’í, might want in your will. Neither the Local Spiritual Assembly nor the National Spiritual Assembly should be named as executor of your will.

A believer should have a special provision in his will for burial in accordance with Bahá’í Laws. It should be spell ed out in the will that the place of burial must be within one hour's travel time from the place of death, that cremation is forbidden, and the body is not to be embalmed unless required by state law.

Temple ‘An Expression Of the Elevation 1 Of the Word of God’

The Maflriqwl-Adhkár is a unique institution in, the Bahá’í Cause. ‘Abdu’l-Bahá has said regarding the Bahá’í House of Worship at Wilmette, a few miles north of Chicago, “Think not that this Temple will be like the. . .gigantic temples you see about you. Know ye that when this Temple of God shall be built in Chicago, it will be to the spiritual body of the world what the inrush of the spirit is to the physical body of man, quickening it to its utmost parts and infusing a New Light and Power.”1 and again, “When built, then, the Mashriqu’l-Adhkár will be the greatest teacher, for it is an expression of the elevation of the Word of God ”2 '

Our beloved Guardian has said, “Now that the Temple is complete it will be filled with pure, seeking souls. It should be different from other Houses of Worship, where, even if they are filled, their source of attraction is the music heard. Here the spirit should be so powerful as to awaken the heart of everyone that enters to the Glory of Bahá’u’lláh and to the importance of the message of peace He has brought to the world."3

The House of Worship attracts thousands of visitors each year. It acts as a magnet, bringing mankind to the threshold of the Dawning Place of the Mention of God! But too many of these visitors just pass through, admiring the architecure and the lovely gardens, never having caught the real meaning of the building. The responsibility for fulfiling the words of the Guardian rests upon every Bahá’í in America, not just those few living in the immediate vicinity of the Temple.

We are appealing to the entire Bahá’í community to come to this “Mother Temple of the West" to serve as teachers and/or guides for a few days or a week. Please plan to spend part of your next vacation time on the grounds blessed by the footsteps of ‘Abdu’l-Bahá, helping “awaken the hearts of everyone that enters to the Glory of Bahá’u’lláh.”

lt’s important to remember the following words of ‘Abdu’l-Bahá: “Faith without deeds is dead. What one receives in moments of exultation and heavenly inspiration within its sacred walls must be translated into actual service to the world of humanity,"4 Further, the Guardian declared: “And of all the institutions that‘stand associated with His Holy Name, surely none save the institution of the Mashriqu’l-Adhkár can most adequately provide the

essentials of Bahá’í Worship and service, both so vital to the regeneration of the world.”5

This House of Worship, then, has the potential to diffuse the knowledge of Bahá’u’lláh and His teachings in a measure which no single agency can possesses. its potential, though, can only be achieved through the medium of service by volunteers—volunteers who are willing to give the thousands of visitors, as they pass through its doors, the real meaning of the Mashriqu’l-Adhkár.

Now is the time to arise to your responsibility! “Whosoever arises to serve this building shall be anointed with great power from His supreme Kingdom and upon him spiritual and heavenly blessings shall descend which shall fill his heart with wonderful consolation and enlighten his eyes by beholding the Glorious and Eternal God.”

References

1. Bahá’í Yearbook, Vol. I, p. 61

2. Bahá’í World, Vol VII, p. 432

3. Bahá’í News, No.55, Sept. 1931, p. 4 4. Bahá’í World, Vol. III, p. 147

5. Bahá’í World, Vol. V, p. 277

6. Bahá’í Yearbook, Vol. I, p. 62

Those who can volunteer their services should write, giving name; address; stating whether adult or youth and if so, age; place to start from; arrival date, and departure date; mail to House of Worship Activities Committee, 112 Linden, Wilmette, IL 60091.

Maintain Reverence In Proclaiming Faith

As the proclamation of the Faith accelerates in our efforts to reach all strata of human society, the National Spiritual Assembly hopes that all who participate in public proclamations in any manner, whether as an individual or as groups, will keep clearly in mind the instructions of the Universal House of Justice contained in its letter of July 2, 1967, published in the September 1974 issue of Bahá’í News, No. 438.

While not wishing to limit or restrict proclamation to prosaic or serious methods for conveying the Message of Bahá’u’lláh to the people, it is important that we avoid presentations that may produce negative reactions or wrong interpretations of our attitude of respect and reverence for the sacred nature of our Faith. Experimentation with new forms and styles of presentation is encouraged. There are many wav to express the joy and promise of the Teachings of Bahá’u’lláh, but as the Universal House of Justice pointed out in its letter:

. .the standards of dignity and reverence set by the

beloved Guardian should always be upheld, particularly in musical and dramatic items...This does not mean that activities of the youth, for example, should be stultified; one can be exuberant without being irreverent or undermining the dignity of the Cause."

Those responsible for devising artistic, musical, and dramatic presentations, as well as those who participate in them, should be careful not to use material out of context, or any that through misinterpretation may produce a negative reaction on the part of the audience, whether Bahá’í or non-Bahá’í. Careful attention should also be

[Page 6]B h '7' National a Review paid to the matters of dress, physical movements, and propriety of the occasion on which the programs are presented.

The same principles of dignity, good taste, and propriety

apply to the design and use of any symbols that are intended to attract attention to the Faith, whether they are for use

in the home, at public meetings, for personal ornamentation, or on automobiles. As the Universal House of Justice has stated, “a flamboyant approach which may succed in drawing much attention to the Cause, may ultimately prove to have produced a revulsion which would require great effort to overcome.”

Institution of the Nineteen-Day Feast

By H.M. Balyuzl

The institution of the Nineteen-Day Feast is unique and peerless amongst all the gatherings and the communal efforts of mankind. its quality and the mode of its functioning show the health and virility of a Bahá’í community. From it can flow an incalculable and illimitable measure of spiritual power. The beloved Master once said that should the Bahá’ís make full use of the potentialities of the Nineteen-Day Feast, they could thereby change the destinies of their town. He also said that He would be there in this gathering with the Bahá’ís.

And the converse is also true. A Nineteen-Day Feast held in a climate alien to the life of the Faith, divorced from principles laid down for the conduct of such a Feast, shut out from its guiding light, becomes a venomous instrument and injures every individual Bahá’í as well as the community.

‘Abdu’l-Bahá has repeatedly said that if religion becomes the cause of discord it is better to be without it. Medicine is to cure, to heal; should it aggravate a disorder, it becomes lethal. Similarly, a Nineteen-Day Feast reduced to the level of a mechanical ritual or made the area of cantankerous contention cannot but harm. It is better, far better, to be without it.

Themore delicate and well-balanced an instrument, the more damaging will be the consequences of its failure. . .

For us Bahá’ís, as stated by the beloved Master, the Nineteen-Day Feast is what the Holy Communion is for the Christians. Does a sincere Christian go to the Holy Communion to have a jolly time or to be insufferably bored? Of course not.

The Nineteen-Day Feast, according to the direction of ‘Abdu’l-Bahá, is composed of three distinct parts, each one well-defined in its scope, and yet all so blended as to form one continuous and unbroken process. In the art of the ballet, music, movement and decor each stand as a separate entity and yet completely merge into one indivisible unit. So are the component parts of the Nineteen-Day Feast. The link and the keynote is fellowship in Bahá’u’lláh.

Bahá’ís come to a Nineteen-Day Feast not so much to A

partake in communal worship, to express and exchange views and ideas about the multifarious problems of their community, to associate lovingly with one another, but above all of these, supremely important and vital as they are, Bahá’ís come to a Feast in order to experience the unity unfolded by the Divine Hand of Bahá’u’lláh. A Nineteen-Day Feast that fails to make this experience a blazing, throbbing reality, is nothing but a mechanical performance that will only serve to blazon human frailties.

The conflicting tendencies of the world must be shed outside the doors of the Nineteen-Day Feast. This does not mean either the assumption of an air of indifference or hiding behind a facade of spiritual pride and affected

superiority. it only means emptying our hearts and minds to make room for the grace of Bahá’u’lláh. Otherwise a barrier wrought by our own hands will intervene between the communal character of the Feast and the Source which is to feed and sustain it.

The first part of the Feast is devotional. Prayer must come from the depths of one’s heart. Otherwise it is not prayer. it is automation. The words that we use while we pray which are prayers revealed by the Founders of our Faith we must know intimately. We must be familiar with them not just by an intelligent grasp of what they signify, but because of what they evoke from our innermost beings, by the token of the deep longing response they command from our hearts. When the Persian believers chant a prayer at a meeting, it is almost always a prayer that they have used in their own solitary devotionals, with which they are well acquainted. Thus their chanting is not merely giving utterance to a sweet and charming melody. They know the meaning, the import of the words. And words take wing.

Distributing books just a short while prior to the beginning of the devotional part of the Feast and then asking some of the friends present to read prayers or Tablets which they may never have set eyes on before is a practice which has often-times been followed. There are occasions, and abundant they have been, when in spite of this glaring defect, the spirit of the Feast and those attending it makes full compensation, and the devotional is raised to supreme heights. But this practice is fundamentally wrong, and there have been sad failures. . .. _

Another very important point to bear in mind is the very injunction of Bahá’u’lláh not to burden souls with lengthy recitations of scriptures. He has said: “To chant but one verse with joy and gladness is better for you than reading all the Revelations of the Omnipotent God with carelessness.”

If a believer is giving a Feast, it is his or her privilege to arrange the devotional program. However, no Local Spiritual Assembly is bound to observe the custom which has grown up of having one believer or more acting as hosts at a Nineteen-Day Feast. The Assembly can take full charge of the devotional and have the cost of refreshments defrayed from the local funds at its disposal. There should be no rigidity of procedure in these respects.

The second stage is usually termed the “business part" of the Feast, an appellation which can be misconstrued. It is the period of consultation. The secretary and the treasurer of the Assembly and various committees present reports. The purpose of these reports is certainly not a mere enumeration of problems, resolutions and decisions. Otherwise the medium of a bulletin, a newsletter would suffice. The underlying principle is consultation, and creative consultation at that. It is a human oddity to cling to the trivial and talk ad nauseam about it. I remember a Nineteen-Day Feast when a great deal was spoken about

[Page 7]B h ”’ National a. Review serving tea at a particular function and tempers were frayed. A principle to uphold most conscientiously is the inalienable right of every believer to express freely his views on questions and problems that are the subject of consultation, and to offer suggestions. But the opinions of one or two people, no matter how fervently held and how forcibly expressed, cannot be taken as the considered view of the whole Feast unless definitely voted as a recommendation that emanates from a Nineteen—Day Feast. Should it fail to do so, it will have gravely compromised a fundamental principle of the Cause, and has much to answer to Bahá’u’lláh.

But the deliberations of the Nineteen-Day Feast must rise above petty thoughts and obstinate hagglings. They must bypass small matters of little value. Certainly any

, subject that is related to the work of the Cause and the life

of the community can be brought up at the Feast, but to make ponderous issues of trivialities is a grave betrayal of the purpose of the Feast. At all times this thought must be present in our minds that consultation is a unique feature of our Faith, and that consultation is not argumentation. Creative indeed must be the consultation of a Nineteen-Day Feast.

The third and concluding part of the Feast is of a social nature. When this stage is reached, the atmosphere of the Feast is well established. it can be dismal and intolerably weighted down, or it can soar above the stars. And, breaking bread together is an ancient and time-honored custom of mankind, symbolic of fellowship and love. In a Bahá’í Feast it transcends the flat level of custom and rite, and becomes a scintillating expression of unity-.

National Assembly Does Notlcategorize Bahá’í's as ‘Inactive’

The National Spiritual Assembly frequently receives requests from the believers to be placed on the “inactive list.’' The Assembly does not categorize Bahá’ís by "active" and “inactive” listings. If one believes in Bahá’u’lláh and accepts His Teachings, he is a Bahá’í in good stanand accepts His Teachings, he is a Bahá’í in good standing even though he may not be able to participate to the ing of belief in Bahá’u’lláh is given in the opening paragraph of the Kltéb-I-Aqdas:

“The first duty prescribed by God for His servants is the recognition of Him Who is the Dayspring of His Revelation and the Fountain of His laws. . .it behoveth every one who reacheth this most sublimevstation. ..; to observe every ordinance of His Who is the Desire of the world. These twin duties are inseparable.” b , To feel that you are “active” in the Faith means to do;-as

many of the-following as possible: attend Feasts and Hojy Day observaiitoes; attend conferences and other meetings, public or otherwise; participate in Bahá’í elections; contribute to the Fund; and be willing to respond to various appeals from your Local Assembly.

We are all in a humble state of development as Bahá’ís and all cannot be expected to achieve full participation in

the functions of the Faith. but in its letter in Wellspring of Guidance, entitled “Universal Participation,” the Universal House of Justice states:

‘‘In addition to teaching, every believer can pray. Every believer can strive to make his ‘own inner life and private character mirror forth in their manifold aspects the splendor of those eternal principles proclaimed by Bahá’u’lláh.’ Every believer can contribute to the Fund. Not all believers can give publictalks, not all are called upon to serve on administrative institutions. But all can pray, fight their own spiritual battles, and contribute to the Fund. If every believer will carry out these sacred duties, we shall be astonished at the Accession of power which will result to the whole body, and hwich in its turn will give rise to further growth and the showering of greater blessings on all of us."

Bahá’í' Revelation Only Valid Source In Teaching Faith

The Revelation of Bahá’u’lláh is the spiritual world of light, of truth, of justice, and of love. Therein exists no shadow of doubt, no ambiguity, no furtive gloom beneath which superstition can flourish and scatter its evil seeds to the wind. Therein exists no love which is not just, and no justice which is not loving. Man’s assurance, his security and his life and welfare stand upon the foundation laid in the heavenly world.

In these days of strife and confusion, the loyalty of every Bahá’í is directed to the realities found in the Revelation. The virtue of tolerance is not a license for believers to mingle error with truth, but rather the confidence that the erring soul can eventually abandon whatever is not confirmed by the manifestation of God.

The world at the time of the renewal of religion is full of pseudo-mystical and pseudo‘-scientific practices. These are not merely fallacious and impotent to do good—they are harmful in that they foster the taste for adulteration and introduce into the Bahá’í community elements making for disunity, since they enter not by Revelation but by human insistence.

Consider such practices as spiritualism, palm-reading, numerology, dietary fadism, astrology, and the substitution of “direct guidance" for the collective consciousness of an authoritative Bahá’í Institution and for "the authenticity of Bahá’í Teachings. We must be clear about these matters. Nothing which cannot be authenticated in the teachings should be incorporated as Bahá’í teaching in public, fireside or other presentations of the Faith. They have no claim to philosophy or science of social value unless they are confirmed in the Sacred Writings. Community consultation will enable us to discriminate and protect the precincts of truth from sacrilege.

The Local Spiritual Assembly is responsible for upholding the Bahá’í standard in matters of teaching and practice claiming to represent the faith.

[Page 8]”' N t’ I Bahai Rzllgli‘

Bahá’í’ Identification Cards Necessary

Bahá’ís traveling outside the continental United States with the intention of attending Bahá’í gatherings must carry with them their current identification cards issued by the National Spiritual Assembly. These cards must be presented as evidence that the bearer is a member of the Faith in good standing.

If a Bahá’í does not have a current membership card, he should not be resentful if he is not admitted to the Feast or other Bahá’í gathering he hoped to attend. Bahá’ís living close to Canada and Mexico who cross the borders frequently to attend Bahá’í events are requested to pay particular attention to this requirement.

Bahá’ís visiting Bahafl communities within the United States should also be certain to present their membership card upon arrival.

Those believers who have not received or have lost their

' new membership cards issued in January 1978 by the Na tional Spiritual Assembly may obtain a current card by writing to the Office of Membership and Records, 112

Linden Avenue, Wilmette, IL 60091.

Bahá’ís traveling abroad, particularly to eastern or Muslim countries, are requested to notify the National Spiritual Assembly well in advance of making their final travel plans so they may receive special instructions regarding precautions which may need to be taken;

When Filling Out Cards

4 The National Spiritual Assembly requests that those individuals filling out Bahá’í enrollment cards print clearly and press firmly with a ballpoint pen. This _will make processing of the cards at the Bahá’í National Center much easier, as it is difficult to read some handwriting and the information does not always carbon through the last copy of the enrollment card. Thank you for your cooperation in this matter.

National Bahá’í Fund

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