National Bahá’í Review/Issue 90/Text

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[Page 1]

Excavation site Universal House of Justice building under way

Joyfully announce commencement excavation site Universal House Justice Building Arc Mount Carmel. Contract entails removal forty thousand cubic meters rock and earth at cost approximately two hundred thousand dollars. Invite all believers contribute unstintingly building fund ensure uninter rupted progress historic undertaking.

June 17. 1975

Universal House of Justice

Construction seat Universal House of Justice greatest single undertaking of Plan

To the Followers of Bahá’u’lláh throughout the World

Dear Bztlrifi Friends.

As the Five Year Plan gathers momentum in all parts of the world, with the followers of the Blessed Perfection firmly embarked on the course that will lead to victory. the time has come for us to contemplate. in preparation for its imminent initiation. the project which will rank as the greatest single undertaking of that Plan, the construction of a befitting seat for the Universal House of .l ustice in the heart of Gods‘ Holy Mountain.

Nearly thirty—six years ago. after overcoming a multitude ofdifficulties. the beloved Guardian succeeded in transferring to Mount Carmel the sacred remains of the Purest Branch and Navvab. interring them in the immediate neighborhood of the restingplace of the Greatest Holy Leaf. and alluded. in these words. to the “capital institutional significance" that these events constituted in the unfoldment of the World Center of the Faith:

For it must be clearly understood. nor can it be sufficiently emphasized. that the conjunction of the resting-place of the Greatest Holy Leaf with those of her brother and mother incalculably reinforces the spiritual potencies of that consecrated Spot which. under the wings of the Báb's overshadowing Sepulcher. and in the vicinity of the future Mt.1$riqtI‘l-Atl_l3k;ir. which will be reared on its flank. is destined to evolve into the focal center of those world—shaking, world—embracing, world-directing administrative institutions. ordained by Bahá’u’lláh and anticipated by

‘Abdu’l-Bahá. and which are to function in consonance with the principles that govern the twin institutions of the Guardianship and the Universal House of Justice. Then, and then only. will this momentous prophecy which illuminates the concluding passages of the Tablet of Carmel be fulfilled: ‘Ere long will God sail His Ark upon thee (Carmel). and will manifest the people of Bahá who have been mentioned in the Book of Names.’

To attempt to visualize. even in its barest outline. the glory that must envelop these institutions, to essay even a tentative and partial description of their character or the manner of their operation, or to trace however inadequately the course of events leading to their rise and eventual establishment is far beyond my own capacity and power. Suffice it to say that at this troubled stage in world history the association of these three incomparably precious souls who, next to the three Central Figures of our Faith. tower in rank above the vast initititude of the heroes. Letters. martyrs. hands. teachers and administrators of the Cause of Bahá’u’lláh. in such a potentially powerful spiritual and administrative Center, is in itself an event which will release forces that are bound to hasten the emergence in a land which. geographically. spiritually and administratively. constitutes the heart of the entire planet. of sortie of the brightest gems of that World Order now shaping in the womb of this travailing age."

The first of the majestic edifices constituting this mighty Center. was the building for the International Archives of the Faith which was completed in the

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Review

summer of 1957 as one of the last major achievements of Shoghi Effendi’s Guardianship and which set the style for the remaining structures which, as described by him, were to be raised in the course of time in the form of a far-flung are on the slope of Mount Carmel. In the eighteen years since that achievement, the community of the Most Great Name has grown rapidly in size and influence: from twenty-six National Spiritual Assemblies to one hundred and nineteen. from some one thousand to seventeen thousand Local Spiritual Assemblies, and from four thousand five hundred localities to over seventy thousand, accompanied by a corresponding increase in the volume of the work carried on at the World Center of the Faith and in the complexity ofits institutions. It is now both necessary and possible to initiate construction of its institutions. It is now both necessary and possible to initiate construction of a building that will not only serve the practical needs of a steadily consolidating administrative center but will, for centuries to come, stand as a visible expression of the majesty of the divinely ordained institutions of the Administrative Order of Bahá’u’lláh. Faced, like the Archives Building, with stone from Italy, and surrounded by a stately Colonnade of sixty Corinthian columns, the seat for the Universal House of Justice will contain, in addition to the council chamber of the House of Justice, a library, a concourse for the reception of pilgrims and dignitaries, storage vaults with air—purification for the preservationof original Tablets and other precious documents, accommodation for the secretariat and the many ancillary services that will be required.

Conceived in a style of enduring beauty and majesty, and faced with stone that will weather the centuries, the building in its interior arrangements will be very simple and capable of adaptation in the generations ahead to whatever technological advances will be made by the rapid growth of human knowledge.

The erection of this building which, comprising five and a half stories far surpasses in size and complexity any building at present in existence at the World Center presents a major challenge to the Bahá’í community, whose resources are already all too meager in relation to the great tasks that lie before it. But the spirit of sacrifice has been the hallmark of the followers of Bahá’u’lláh of every race and clime and as they unite to raise this second of the great edifices of the Administrative" Center of their Faith they will rejoice at having the inestimable privilege of taking part in a “vast and irresistible process” which Shoghi Effendi stated is “unexampled in the spiritual history of mankind", a process “which will synchronize with two no less significant developments—the establishment of the Lesser Peace and the evolution of Bahá’í national and local institutions—the one outside and the other within the Bahá’í world—will attain its final consummation, in the Golden Age of the Faith, through the raising of the standard of the Most Great Peace, and the emergence, in the plenitude of its power and glory, of the focal Center of the agencies constituting the World Order of Bahá’u’lláh."

THE UNIVERSAL House or JUSTICE June 5, 1975

Letter on teaching from Hand of the Cause William Sears

To: The National Spiritual Assembly of and each Bahá’í in that richly blessed Community

Beloved friends, colleagues and co-workers: Subject: Your Greatest Year of Teaching Victories!

The beloved Guardian told us that “One soul can be the cause of the spiritual illumination of a continent.”

Why shouldn’t that be you? And why shouldn’t it be this year‘?

‘Abdu’l-Bahá said: “It has often happened that one blessed soul has become the cause of the guidance of a nation.”

Why shouldn’t you be one of those “blessed" souls? Why shouldn’t it be your nation? And why

shouldn’t it be this year?

Bahá’u’lláh, the Supreme Redeemer of men, has said: “Should any one arise for*the triumph of our Cause, him will God render victorious though tens of thousands of enemies be leagued against him.”

Any one, Bahá’u’lláh says. Isn't that you? Would you mind being victorious over tens of thousands of those who might oppose you? Wouldn’t this be, a good year to have it happen?

No one is left out. No one. The beloved Guardian has written: “How often . . . have the lowliest adherents of the Faith, unschooled and utterly inexperienced, and with no standing whatever . . . been capable of winning victories for their Cause, before which the most brilliant achievements of the learned, the wise, and the experienced have paled.” He assures us that Bahá’u’lláh can “empower the most puny and insignificant among His followers to achieve for the execution of His purpose, such wonders as would dwarf the mightiest achievements of even the first apostle of Jesus Christ.”

Imagine! If the “lowliest” and most “insignificant" can win triumphs that our beloved Guardian himself described as “wonders” that would eclipse even the “mightiest achievements” of Peter, the first

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Apostle of Christ, what a glorious year is ahead for our Faith when the educated, the affluent, the learned, the influential believer also arises to become one of these instruments! It staggers the imagination! And it is all possible, quite easily within our grasp.

Shoghi Effendi said, “One soul of great capacity can set a continent ablaze.” He also said, “One soul on fire with the Faith can ignite an entire country."

Why shouldn’t that “soul” be you? And why shouldn’t it be this year?

The Beloved Master said that “many were called” but that we “were chosen" as instruments of God in this day for a noble duty. We must, however, earn this great blessing and distinction; or other Bahá' is will, in the words of Shoghi Effendi, “be called upon

3

to take up our task as ministers to the crying needs of this afflicted world."

May these words from our Supreme Universal House of Justice, dated: London, 1963, inspire each one of us to “arise" while there is yet time for us: “The Cause of God is now firmly rooted in the world. Forward then, confident in the power and protection of the Lord of Hosts, Who will, through storm and trial, toil and jubilee, use His devoted followers to bring to a despairing humanity, the life-giving waters of His supreme Revelation.”

With warmest, tenderest love, William Sears, Hand of the Cause of God

June l, 1975

Guidelines given for creation and use of music

To the Friends Attending the Western Regional Bahá’í Musicians Conference June 6, 1975, Salt Lake City, Utah

Dear Bahá’í Friends:

We sincerely hope that the most wholesome results will come from the occasion which has brought you together as musicians.

Because the arts have such a significant role to play in the expansion of the Faith and in the consolidation and refinement of Bahá’í community life, we

’ are anxious to provide guidelines for the creation and

use of music in service to the Faith. ‘Abdu’l-Bahá said:

. . when the studying of art is with the intention of obeying the comngand of God this study will certainly be done easily and great progress will soon be made therein; and when others discover this fragrance of spirituality in the action itself, this ‘same will cause their awakening. Likewise, manliging an with propriety will become the means of sociability and affinity; and sociability and affinity themselves tend to guide others to the Truth. .

(Bahá’í World Faith, p. 377)

Therefore, among the issues before Bahá’í musicians are “managing art with propriety” and making certain that the emotions and feelings aroused by the music we compose and perform are uplifting and create the kind of“sociability and affinity” that will tend to “guide others to the Truth.” Propriety means having a prudent regard for conventional standards of quality and excellence; it also means to be fitting and appropriate to a given occasion. For instance, not every kind of music is suitable for a Feast or a public meeting. On these occasions, the music should inspire reverence or reflect dignity. Furthermore, certain kinds of music are associated with and

arise out of the kinds of activities that have nothing to do with spiritual upliftment and quite often reflect the degeneration of society. 4

Shoghi Effendi warned us against “the prostitution of the arts,” and urged us instead to strive for an aesthetic expression that leads manto a vision of higher possibilities .

The National Spiritual Assembly therefore calls on musicians in the Bahá’í community to reflect deeply on the quality of the music they are creating and to consider how they may transcend popular trends rather than follow them without deliberate thought as to their propriety and what they symbolize.

The following statements from the Writings will undoubtedly be useful to your discussions.

We have permitted you to listen to music and singing. Beware lest such listening cause you to transgress the bounds of decency and dignity. Rejoice in the joy of My Most Great Name through which the hearts are enchanted and the minds of the well-favored are attracted.

We have made music a ladder by which souls may ascend to thevrealm on high. Change it not into wings for self and passion. I seek refuge in God that you be not of the ignorant.

(Bahá’u’lláh, The Kitáb-i-Aqdas)

O servant of Baha! Music is regarded as a praiseworthy science at the Threshold of the Almighty, so that thou mayest chant verses at large gatherings and congregations in a most wondrous melody and raise such hymns of praise at the Mashriqu’l-Adhkár as to enrapture the Concourse on High. By virtue of this, consider how much the art of music is admired and praised. Try, if thou canst, to use spiritual melodies, songs and tunes, and to bring the earthly music into harmony with

[Page 4]the celestial melody. Then thou wilt notice what a great influence music hath and what heavenly joy and life it conferreth. Strike up such a melody and tune as to cause the nightingales of divine mysteries to be filled with joy and ecstasy.

(‘Abdu’l-Bahá. From a recently translated Tablet to an individual believer)

Music is an important means to the education and development of humanity. but the only true way is through the Teachings of God. Music is like this glass. which is perfectly pure and polished. It is precisely like this pure chalice before us. and the Teachings of God. the utterances of God. are like the water. When the glass or chalice is absolutely pure and clear. and the water is perfectly fresh and limpid. then it will confer Life; wherefore. the Teachings of God. whether they be in the form of anthems or communes or prayers. when they are melodiously sung. are most impressive.

It was for this reason that His Holiness David sang the psalms in the Holy ofHolies at Jerusalem

with sweet melodies. In this Cause the art of

music is of paramount importance. The Blessed Perfection. when He first came to the barracks (Acca) repeated this statement: "If among the immediate followers there had been those who could have played some musical instrument, i.e.. flute or harp, or could have sung. it would have charmed every one.“ In short. musical melodies form an important role in the associations. or outward and inward characteristics, or qualities of man, for it is the inspirer or motive power of both the material and spiritual susceptibilities. What a motive power it is in all feelings of love! When man is attached to the Love of God, music has a great effect upon him.

(‘Abdu’l-Bahá—“Table Talk". ‘Akká. July. 1909, quoted in Herald ofzhe South, January I3. 1933, pp. 2-3)

Review

Music. as one of the ans. is a natural cultural development. and the Guardian does not feel that there should be any cultivation of“Bahá’í Music" any more than we are trying to develop a Bahá’í school of painting or writing. The believers are free to paint. write and compose as their talents guide them. If music is written. incorporating the sacred writings. the friends are free to make use of it. but it should never be considered a requirement at Bahá’í meetings to have such music. The further away the friends keep from any set forms. the ‘better. for they must realize that the Cause is absolutely universal. and what might seem a beautiful addition to their mode of celebrating a Feast. etc.. would perhaps fall on the ears of people of another country as unpleasant sounds—and vice versa. As long as they have music for its own sake it is all right. but they should not consider it Bulzzfi music.

(Shoghi Effendi—From letter dated July 20. 1946. written to the National Spiritual Assembly of the United States)

You should try and work out the questions about Songs with the Reviewing Committee or the National Spiritual Assembly. A Bahá’í can write Songs. mentioning the Faith. This is not "Bahá’í Music". but music in which the Faith is mentioned. This is probably what the National Spiritual Assembly meant.

(Shoghi Effendi—From letter dated October 24. 1957 to an individual believer)

With loving Bahá’í greetings. NATIONAL SPIRITUAL Asst-;MnLv OF THE Bahá’í’s OF THE Uwmzo STATES Glenford E. Mitchell. Secretary

June 2. 1975

An explanation of the relationship between ANISA project and Bahá’í community

Anisa is an incorporated not for profit, tax—exempt corporation created to serve as the general agency for social. humanitarian. philanthropic. and educational services. Anisa is also the name given to an educational model or a general system of education being developed by staff members of the Center for the Study of Human Potential, School of Education. University of Massachusetts in Amherst.

In 1968, the National Spiritual Assembly considered sponsoring the development of Anisa as a Bahá’í' project and requested the advice of The Universal House of Justice before making a decision. The Universal House of Justice. in a letter dated May 13, 1968, wrote:

1. Initiation of such projects. as a minor undertaking of the organized efforts ofany National Bahá’í community. far from contravening the spirit of the Teachings of the Faith, is consistent with the guidelines given to us by the beloved Guardian and would serve to vindicate the claim of the universal principles of the Faith. We refer in this connection to the letter of the beloved Guardian to your body, dated February 20. 1927 (see Bahá’í Adniiriisnmimi. 1960 edition. p. I26). But in view of the present limited resources and capacities of the American Bahá’í community and the risks that are involved in the project we feel that your Assembly should not. itself. undertake such projects

[Page 5]July 1975

at this time. p

2. We make no comment on the merits of the Anisa Proposal as such, but if individual Bahá’í’s wish. in their professional capacities, to engage in such projects for the welfare oftheir fellowmen. it would be meritorious.

3. As to affiliation with, or financial support of organizations that advocate philanthropic aims in sympathy with our own ideas. the friends should be guided by the general principles given to us by Shoghi Effendi, namely, that as individual Bahá’í’s they should approach and participate in such activities after they have first been assured that the growing needs of the work of the Faith are being met adequately. We refer you in this connection to the Guardian's letter dated October I8. 1927 (see Bahá’í’ Adnrinmrarion, 1960 edition, pp. I4()-l4I).

The National Spiritual Assembly. therefore. did not sponsor Anisa. and the Anisa project is not a Bahá’í project. Although the Anisa model of education is based on the premise that man is a spiritual being and care has been taken to see that none of its provisions contravenes Bahá’í teachings, the concepts are not endorsed as a system by the Bahá’í’ Faith. Development of the model represents a serious scholarly effort to begin laying the foundation on which education might be built as a science. Training programs for Anisa master teachers or specialists are rigorous and require several years of work. Persons who have attended workshops planned by Anisa personnel should not consider themselves Anisa teachers or represent the Model to other professionals as a Bahá’í system of education.

Since 1968, the Center for the Study of Human Potential at the University of Massachusetts has attracted over $600,000 from federal. state, and private sources for the purpose of developing the Model. The staff of the Center is comprised of persons of varying religious backgrounds, including several Bahá’ís. At the present time, pilot implementations are being carried out in several public school systems under contractual arrangements with the Center for the Study of Human Potential.

When the National Spiritual Assembly began its planning for the St. Louis Conference and it became evident that the education of children and their active participation in community life was a goal of the Five Year Plan, it wanted to provide the best possible educational experience for children attending the Conference and at the same time give some basic training for parents and other adults in planning and carrying out child education programs on the local level. We knew of no other fully developed educational program congruent with Bahá’í Teachings and no other better qualified persons to plan and execute the St. Louis Children’s Prog'ram than the Anisa staff at the University of Massachusetts. The National

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Spiritual Assembly therefore requested the Anisa staff to undertake this responsibility just as it requests professional and business organizations of other kinds to render a variety of other services to the community (such as travel agencies, architectural firms, law firms. archivists, interior decorators. and so forth).

In June of 1974. the Green Acre Council sponsored a one-week training program for those interested in learning how to plan and carry out educational programs for young children. Again. members of the Anisa staff were asked, this time by the Council, to provide the training for that week. Care was taken to make certain that everybody attending realized that the Anisa Model makes no claim to be Bahá’í education.

As the Faith continues to expand. it will require the services of a wide variety of experts and professionally trained persons. It would be foolish for us not to avail ourselves of the best possible advice, expertise, and services available. However, it is important that we refrain from indiscriminately labeling things Bahá’íjust because Baha‘ is produce them. Thus, even though the Writings of the Faith may be the source ofone’s inspiration, it does not follow that the music composed by a Bahá’í is "Bahá’í music" or that the designs for a new Bahá’í facility provided by a Bahá’í architect represent “Bahá’í' architecture;“ nor can medical advice and services provided by Bahá’í physicians be considered a practice of “Baha‘r' medicine." In availing itselfof such expertise and services, a Bahá’í institution is obligated to make certain that they are in accordance with both the spirit and the letter of Bahá’í law and teachings. If we keep this general principle in mind, we will be able to take advantage of the abundant resources of knowledge, expertise, and services available from modern society and put them to Bahá’í use in the most effective way possible.

In Memoriam

Ida Mae Adkins Birmingham. Alabama 1975

Mrs. Nellie Brown Sodus. New York Date Unknown

Mr. Sam Beal Tarrant. Alabama Date Unknown

Bertha Campbell Topeka. Kansas March I8, 1975

Mr. Carl D. Chandler Ithaca. New York Date Unknown

Mrs. Grace Bogan Wilmington, Delaware May I. 1975

Mr. Swales Chavis Kingstree. South Carolina June 3, 1974

Mr. Lester Braun Avon Park, Florida 1973

Mr. Charles Brown Bryant, Florida Date Unknown

Mr. Charles Cole Little Rock. Arkansas April 7, 1975

[Page 6]5 Review Mrs. Nellie Briggs Coryell Mrs. Ida W. Pettit Lexington, Kentucky Bucyrus, Ohio . Apr" '9, 1974 Aw“ 14- W75 Status of Umted States I Mr. James Davenport Mrs. Eula Pugh _ r Alamo Heights, Texas Birmingham, Alabama g M)’ 3- ‘974 '974 Assigned Filled Open . . Africa

Mr. John Dix Mrs. Augusta Reagle . Joplin, Missoud Decatur, Illinois Angola* . . . . . . . . . . . . . . . . . -— 2 April 14. 1975 May 19, 1975 (E) Botswana . . . . . . . . . . . . . . . . .2 2 0 M_ Sh D (E) British Indian

iss erry ominquez Mr. Issac Riley Ocean Ten._=iui< _ I . _ _ _ _ _ _ .2 _ 2

(iii;/liomla ,P;(:.:.t,e5rAil<i7l;aChe, Louisiana (F)(E) Cameroon. Republic . . . . . . .2 2 0

(F) Central African '

Mr. Ralph Fitzgerald Mr. Buddy Sims Republic* . . . . . . . . . . . . . .3 — 3

C°"P“5 Christi’ Texas Bryan. Texas (F) Dahomey . . . . . . . . . . . . . . . . .2 2 0

"P“‘ ‘9- '9” D3“ U"‘<“°‘"“ (F) Gabon* . . . . . . . . . . . . . . . . . .1 — 1

Mrs. Lucille Gram Mrs‘ Elan Sorensen Gambia . . . . . . . . . . . . . . . . . -— 2

Florence, South Carolina Portland, Oregon (E) Ghana - -' - - - - ~ - - - - ~ - - - - - - -2 2 0 February 23, 1972 April 3. 1975 (P) Guinea-Bissau

, (Port. Guinea)* . . . . . . . . . . ..2 — 2 Mr. Edgar Harris Mrs. Odessa Strong Champaign, Illinois Pahokee, Florida (F) Ivory Coast* ' ' ’ ' ' ‘ ' ‘ ' ‘ ' ' ' '2 — 2

Dam Unknown Date Unknown Kenya* . . . . . . . . . . . . . . . . . .3 l 2

. (E) Lesotho . . . . . . . . . . . . . . . . . .3 3 0

Isiirsdiya :1.) Holliixdsrhp :l_r- may Term (E) Liberia . . . . . . . . . . . . . . . . . . .4 4 o

Nhuchalzro 13;?’ ‘C lgan lgglng am’ a ama (F) Malagasy Republic . . . . . . . . .2 — 2

. ’ (E) Malawi . . . . . . . . . . . . . . . . . . .2 2 0

Mr. Wallace Humphry Mrs. Ethel A. Walters (PXS) MOZ3mbi€]U€* - - ~ - - - - - - - -2 1 1

Belle Glade, Florida Elm Grove. Wisconsin Nigeria* _ _ _ . _ _ _ _ _ , _ _ _ _ _ , _ _3 3 0

Date Unknow“ December 1974 (E) Rhodesia . . . . . . . . . . . . . . . . .5 2 3

Mrs. Marie E. Jameson Mrs. Agnes R. Walther (E) S16”-a Le0,ne* ' ' ‘ ' ' ' ‘ ' ‘ ' ‘ ' ‘ ‘3 2 1

Anaheim, California San Diego, California (E) South Africa - - - - - - - - - - - - -2 — 2

April 7, 1975 Date Unknown St. Helena* . . . . . . . . . . . . . . .I — I

E Tanzania . . . . . . . . . . . . . . . . .4 l 3 Mrs. Mary Johnson Mr. Wilson Watermelon 83)) Togo 3 2 1 South Bay, Florida Jay. Oklahoma F Z . ' ' ' ' ' ' ' ' ' ' ' ' ' ‘ ' ‘ ' ' ' ‘.7 7 Date Unknown April 28) [975 ( ) alre . . . . . . . . . . . . . . . . . . 2:9 Mrs. Minnie Jones Mrs. Dorothy M. Whitney Bryan, Texas Glendale, California _ Date Unknown April 9, 1975 Assigned Filled Open Mrs. Lucy D. La Riccia Mr. R. Williams Asia Cardiff by the Sea. California Florence, Souty Carolina (B)(E) Bang]adesh* . . . . . . . . . . , .2 — 2 A_P"” '7~ '975 D3” U“k“°‘"“ ([3) India . . . . . . . . . . . . . . . . . . . . .5 —— 5 ' . . . . . . (J) .Iapan* . . . . . . . . . . . . . . . . . . .3 2 1 _Mr. Willie L. Little Mr. William Winters . . perry, Georgia phoenix‘ Arizona (F) Khmer Republic (Cambodia) .2 — 2 March 30, 1975 April 7, 1975 (l()(E) Korea . . . . . . . . . . . . . . . . ..3 1 2 M C . M b (F) Laos . . . . . . . . . . . . . . . . . . . . .2 — 2 rs. arrie a osom Dr. Mabel B. Young (FXE) Lebanon 2 I I Birlrningham, Alabama Portland Oregon ' ' ' ‘ ‘ ' ' ' ' ' ' ' ' ‘ ' ' 2 ’ C)(P) Macau . . . . . . . . . . . . . . . . .2 — 2 1974 May 2. 1975 ( v — - (E) Nepal . . . . . . . . . . . . . . . . . . . .2 l 1

Mr. William D.‘ McPherson (E) Philippine Islands . . . . . . . . . .2 I 1

l")";:“:’:Jfr‘1‘:('l‘1“v);3nh'° (E) Sri Lanka (Ceylon)* . . . . . . . .3 l 2

(E) Taiwan . . . . . . . . . . . . . . . . . . .2 2 0

M,-5_ Ethel Mite]-,6“ (E) Thailand . . . . . . . . . . . . . . . . . .2 2 0

Pahokee, Florida Turkey* . . . . . . . . . . . . .2 — 2

Dane unknown (E) Vietnam . . . . . . . . . . . . . . . .I — 1 Mr. Adolphus Morris 35 I I 24 Tarr-ant, Alabama Date Unknown Assigned Filled Open

Mr. Benjamin Perkins Australasia [%'_‘y]'9;‘45'SS°"" (E) Caroline Islands . . . . . . . . . . .2 2 O

(E) Fiji Islands* . . . . . . . . . . . . . . .3 1 2 Mrs. Gladys Perry (F) New Caledonia . . . . . . . . . . . .1 I 0 WW 5"”3"Z°>’- New H‘““P5hiY° (E) North-East New Guinea* . . . .3 l 2

December I0. 1972

[Page 7]July 1975 7 (E) American Samoa* . . . . . . . . . .2 — 2 Language Key (E) Western Samoa . . . . . . . . . . . .4 — 4 . <e> ------- «  - 3.;?:::;°t ‘;.:‘;:::'.;.. iiizizzfr

17 5 C—Chinese G—German N—Norwegian

(Southern Dialect) Gr—Greek P—Portuguese Assigned PM Open B“_T£i‘é‘.iS“ i‘_7§il2i‘.'ac ififlifliil‘

(ASlI1erAc:gsentina . . . . . . . . . . . . . . . . .6 6 0 E—EngliSh It_I[alian

(S)(E) Belize* . . . . . . . . . . . . . . . . .3 i 2

(s) Bolivia . . . . . . . . . . . . . . . . . .10 2 8 Bahásf standards in matters of teaching

(P) Brazil . . . . . . . . . . . . . . . . . . .l4 6 8

(S) Chile . . . . . . . . . . . . . . . . . . . .6 4 2 The Revelation of Bahá’u ’llah is the spiritual world

(S) Colombia . . . . . . . . . . . . . . . ._ .8 3 5 of light, of truth, of justice and of love. Therein exists

(5) Costa Rica - - - - . - - - - - ~ ~ - - - .4 4 0 no shadow of doubt, no ambiguity, no furtive gloom

(5) Dominican R€P“bliC - - - - - ‘ - -5 — 5 beneath which superstition can flourish and scatter its

(3) E°“ad°’ ‘ - 2 - - ' - ' - - ‘ - - - - ' - '7 1 6 evil seeds to the wind. Therein exists no love which is E3; §leiZ‘J‘L?§3ua'::::::::::::2 3 3 noiiusi» aninoiussice WW‘ is n°H°vins- Mars (F) French Guiana, _ ' _ . ' ' ‘ _ . ‘ . '2 _ 2 assurance, his security and his life and welfare stand

(S) Guatemala _ _ _ _ _ _ _ ‘ _ _ _ _ _ ‘ _ '5 4 1 upon the foundation laid in that heavenly world.

(E) Guyana _ . _ ' _ . _ _ _ _ . _ . _ . _ _ _4 2 2 In these of strife and confusiori, the loyalty of

(F) Ham _ _ _ . . . _ _ _ _ _ _ _ _ , _ _ _ _ _ _4 _. 4 every Bahá’í is directed to the realities found in the

(S) Honduras . . . . . . . . . . . . . . . . .6 3 3 Revelation. The virtue of tolerance is not a license for

(E) Jamaica . . . . . . . . . . . . . . . . . .4 2 2 believers to mingle error with truth, but rather the (E) Leeward/Virgin Islands confidence that the erring soul can eventually abanMom-Serra‘, St Kills - - - - - - - -9 5 4 don whateveris notconfirmed by the Manifestation of

(S) Nicaragua (Granada) . . . . . . . .6 2 4 God_

(3) Pmama ‘ ' ' - ' ' ' ' ' ' ' ' ‘ ' ' ' ' ’4 2 2 The world at the time of the renewal of religion is

(5) Paraguay ‘ ' ' ' ‘ ‘ ' ' ' ‘ ' ' ' ‘ ’ ‘ '4 2 2 full of pseudo-mystical and pseudo-scientific prac (S) Peru (Cuczo & Pufio) . . . . . . .4 1 3 . Th 1 f H . u d im te H

(5) Puerto Rico . . . . . . . . . . . . . . .4 4 0 “°°S' °‘° are “°‘ T“°’° 3' .3 a°‘° 5 an 9° " °

(SXE) St Andrés Islands: _ _ _ . _ _ _ 1 _ 1 do good——-they are harmful in that they foster the taste

(H)(E)(Dn) gurinam ' . _ _ _ _ _ _ _ _ . _ _3 2 1 for adulteiation and introduce into the Baha 1 com (E) Trinidad/Tobago _ _ _ _ _ _ _ _ _ _ _4 _ 4 munity elements making for disunity, since they enter

(5) umguay _ _ _ _ _ , _ _ _ _ _ _ , _ , _ _ _2 _ 2 not by Revelation but by human insistence.

(S) Venezuela . . . . . . . . . . . . . . . .7 5 2 Consider such practices as spiritualism, palm (E) Windward Islands - - - - - - - . . -6 2 4 reading, numerology, dietary fadism, astrology and

150 65 35 the substitution of “direct guidance” for the collec tive consciousness of an authoritative Bahá’í' Institu Assigned Filled Open tion and for the authenticity of the Bahá’í Teachings.

We must be clear about these matters. Nothing which

Eumpe . cannot be authenticated in the Teachings should be (P) Belgium . . . . . . . . . . . . . . . . . .6 2 4 . ,,, . . . .

(Dn) Denmark... _ _ _ . _ . _ . . _ _ _ _ _ _ '3 2 I incorporated Baha 1 teaching in public, fireside or

(pn) Finland»: _ _ _ _ . _ . _ . __ _ _ . . . _ _ _4 _ 4 other presentations of the Faith. They have no claim to

(Gr) Greece . . . . . . . . . . . . . . . . . . .3 2 1 philosophy 9r Science Of 800181 V3106 ""1985 they are

(1) iceland* _ _ _ , _ , _ _ , . . , , , _ . _ _2 _ 2 confimied in the Sacred Writings. Community

(N) Norway . . . . . . . . . . . . . . . . . .3 1 2 consultation will enable us to discriminate and protect

(P) Portugal . . . . . . . . . . . . . . . . . .8 — 8 the precincts of truth from sacrilege.

(5) SPain* . - - . . - - . - - - - . . - - - ~ -2 2 0 The Local Assembly is responsible for upholding

(F)(G)(1‘) Switzerland - - - - - - 5 I the Bahá’í standard in matters of teaching and practice 37 I4 23

• Newly-assigned countries
  • Circumstances permitting

Total Assignments to be Completed by October 1976 Assigned Filled Open

AFRICA . . . . . . . . . . . . . . . . . . . . .66 29 34

AMERICAS . . . . . . . . . . . . . . . . .150 65 85

ASIA... . . . . . . . . . . . . . . . . . . . ..35 ll 24

AUSTRALASIA . . . . . . . . . . . . . . l7 5 12

EUROPE . . . . . . . . . . . . . . . . . . . . .37 14 23

305 I24

claiming to represent the Faith. —NATIONAL SPIRITUAL ASSEMBLY

Committee reports available

The Annual Reports of the Committees of the National Spiritual Assembly of the Bahá’ís of the United States for the year 1974-75 are now available upon request. Any Bahá’í' who would like to receive a copy should write to the National Bahá’í’ Center, 112 Linden Avenue, Wilmette, IL 60091.

[Page 8]National Bahá’í Fund

Giving is the secret of right living

To: All Local Spiritual Assemblies and Bahá’í Groups

Dear Bahá’í Friends:

The spirit and generosity with which we serve the Cause of God has a profoundly positive effect upon our spiritual growth. As we give of our material resources. we begin to take on the qualities of that for which we are sacrificing. We acquire a radiance which is noticeably evident to those around us. Even the realm of nature manifests the power of giving, as illustrated in the following story:

There are two seas in the Holy Land. One is fresh and filled with fish. Splashes of green adorn its banks and trees spread their branches over it. Men build their houses near it. birds their nests. and every kind of life is happier because of its presence. The River Jordan forms this sea with sparkling water from the hills. It is called the Sea of Galilee.

The River Jordan flows on south into another sea. Here there is no splash of fish. no fluttering leaf, no song of birds. no children's laughter. Travelers choose another route unless on urgent business. The air hangs heavy above its water and neither man nor beast nor fowl will drink.

What makes the difference in these neighboring

seas‘? Not the Riverlordan. It empties the same good

' water into both. Not the soil in which they lie nor the

country around. The difference is this: the Sea of Galilee receives but does not keep the Jordan. For every drop that flows into it. another drop flows out. The giving and receiving go on in equal measure. The other sea. however. keeps every drip it gets. It does not share the life-giving Jordan with others. Therefore its waters stand and stagnate. The Sea of Galilee gives and lives. The other sea gives nothing. It is named the Dead Sea.

The words of the beloved Guardian leave no doubt as to which sea Inust typify the giving of every Bahá’í: “We must be like the fountain or spring that is continually emptying itself of all that it has and is continually being refilled from an invisible souI'ee. To be continually giving out for the good of our fellows undeterred by the fear of poverty and reliant on the unfailing bounty of the Source of all wealth and all good—this is the secret of right living.”

With loving Bahá’í greetings. NATIONAL SPIRITUAL ASSEMBLY or THE Bahá’ís or THE UNITED STATES Dorothy W. Nelson. Treasurer

July 3. 1975

CONTRIBUTIONS ,o{2;__ PARTICIPATION $ 200,000 — “\ 52.900000 1 75¢. Cl:NNUAL GOAL 70c Gqwb‘ H W7.) A D 3;: «Q7 gS ‘50‘Ufl0_ 19754976 MONTHLV GOAL T r 650 I 3 we 3 100.000 450 M , 400 .9.¢:.<!‘...*>w "'" “’7‘«—0'w.;x= Q 3 S 50.000 l ‘3 350 I zoo 5 b 0» ~ ‘ E l in [rum I-,i ):i-Ii‘ n In IIIIII tin N IIIII ‘IISHIHII III E E B i E 1 ill .. -. Y"! sir ii‘! '65 §_G<'»-x; -.—_h73‘:_, _ éfigésééfigéééééfiéfiii Nur Year (Light) [0 Date Conéributgoni H38)’ bgaddraisled to: Nfiltional §(:)a61$i'i . , , F , 11 "n en ve., imette, inc‘ 1; Budgfl G,”‘” $151000 $459000 Bahá’í Internaltional Fund. PO. Box 155, Haifa, Israel; Contributions 107.459 400,782 and Continental Bahá’í Fund. 418 Forest Ave.. Wiloverage (Shortage) $(45.54l) $(58.2l8) menet m"‘°‘s wow‘