What it means to be a Bahá’í Youth/Text

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Io Ive a

Bahá’í you”: L

A COMPILATION BY 1 THE NATIONAL BAH1('I YOUTH COMMITTEE OF THE

UNITED STATES .

REVIEWED BY THE REVIEWING COMMITTEE AND APPROVED BY THE NATIONAL SPIRITUAL ASSEMBLY

APRIL ‘1960

[Page 2]TABLE OF CONTENTS

Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . .

Prayer revealed by ‘Abdu’l-Bahá . . . . . . . . . . . . .

To the Bahá’í Youth . . . . . . . . . . . . . . . . . . . . . .

Goals, Responsibilities and Challenges . . . . . . . . .

Pioneering . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Teaching . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Education

- . - . - . . - . . . . . . . . . . . . . . . . . - . .

Deepening

. . . . . . . . . . . . . o - - . . . . . . . . - . . Dedication . . . . . . . . . . . . . . . . . . . . . . . . . . . . Conduct . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Chastity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Eternal Life . . . . . . . . . . . . . . . . . . . . . . . . . . .

References . . . . . . . . . . . . . . . . . . . . . . . . . . . .

©1960 NATIONAL SPIRITUAL ASSEMBLY OF THE BAHA 15 OF THE U.S. PRINTED IN U.S.A.

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INTRODUCTION , «.9

It is the desire of the National Bahá’í Youth Committee, in compiling quotations from directives to Bahá’í Youth andother materials particularly applicable to Bahá’í youth, that this will serve as an immediate guide to young people in the Bahá’í way of livifig.’"‘:" °

‘Abdu’l-Bahá: said that He desired "distinct'io'n"for' the Bahá’í youth. To achieve this distinction, each of us who bears the name of Baha must live every moment as Bahá’u’lláh has ordained and become‘ thestandard bearers of truth and justice in this day. ' ' e '

NATIONAL BAHA'I YOUTH COMMITTEE

[Page 4] ‘ MEDITATION

O my Lord! O my Lord! I am, a child of tender years. Nourish me with the milk of Thy mercy, train me in the bosom of Thy love, educate me in the school of '-Thy guidance, and develop me under the shadow of Thy bounty! Deliver me from darkness, make of me a brilliant light, free me from unhappiness, make me aflower in Thy rose-garden; suffer me to become the servant of Thy threshold and confer upon me the disposition and nature of the righteous ones; make me a cause of bounty to‘ the human world and crown my head with the diadem of eternal life!

Verily, Thou art the Powerful, the Mighty, the Seer, the Hearer!

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'Abdu'l- Baha Bahá’í Prayers

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TO THE BAHA:'I’YOUTI:I”

’ To the Bahá’í Youth of America, moreover, I feel a word should be addressed in particular, as I survey the possibilities which a campaign of such gigantic proportions has to offer to the eager and enterprising spirit that so powerfully animates them in the service of the Cause of Bahá’u’lláh. Though lacking in experience and faced with insufficient resources, yet the adventurous spirit which they possess, the vigor, the alertness, and optimism they have thus far so consistently shown, qualify them to play an active part in arousing the interest, and in securing the allegiance, of their fellow youth in those countries. No greater demonstration can be given to the peoples of both continents of the youthful vitality and the vibrant power animating the life, and the institutions of the nascent Faith of Bahá’u’lláh than an intelligent, persistent, and effective participation of the Bahá’í Youth, of every race, nationality, and class, in both the teaching and administrative spheres of Bahá’í activity. Through such a participation the critics and enemies of the Faith, watching with varying degrees of skepticism and resentment, the evolutionary processes of the Cause of God and its institutio'ns, can best be convinced of the indubitable truth that such a Cause is intensely alive, is sound to its very core, and its destinies in safe keeping; I hope, and indeed pray, that such a participation may not only redound to the glory, the power, and the prestige of the Faith, but may also react so powerfully on the spiritual lives, and galvanige to such an extent the energies of the youthful members of the Bahá’í community, as to empower them to display, inafuller measure, their inherent capacities and to unfold a further stage in their spiritual evolution under the shadow of the Faithiof Bahá’u’lláh.

Shoghi Effendi The Advent of Divine Justice

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Library Pimse Return to: PD. Box 67 MC-Km. WA 98558

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c,£>ALs, RESIDONSIBILITIES, AND CHALLENGES

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_ln_nately youth is full of enthusiasm, courage, love of adventure, anxious to conquer new frontiers, ready for every challenge. The estab lishment of a "New World Order" ---this is the greatest challenge

Not' a w“I”‘”‘or d Order b"uilt ‘upon the

pre en oundations, ut a or (1 Order based on the teachings of the Prophet for this day. A World Order inspired by the faith of a religion which fulfills the needs of this ailing civilization--- a religion which youth can accept, a religion which is practical, logical and scientific in

its teachings and yet is capable of lifting man to his highest spiritual capacity.

H

He appreciates very much the devoted and determined spirit with which you are facing the future and all the Bahá’í responsibility it will bring you increasingly. The part of the youth is very great; you have the opportunity to really determine to exemplify in word and deed the teachings of Bahá’u’lláh, and to show your generation that the New World Order He has brought is a tangible reality in the lives of His followers.

III

Youth must work enthusiastically, millions of them, to save the lives of al the inhabitants of the world. But ITOT only the’ lives must tfiey hope 0 save, through e forces 0 humanity working together toward the single aim of universal goodwill, but their goal should be to make possible for every human being, full development of personality in _ terms of the highest human and spiritual values. Their vision should be to live peace, lives reflecting the concept of a loving and purposeful God. IV

V The youth today must show forth a greater maturity than any pre-'

vious generation, for they are called upon to pass through perhaps the gravest crisis in the history of the world, and they must meet their destiny with faith, steadfastness, assurance and poise.

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_ V l/ The activities, hopes and ideals of the Bahá’í youth in America, as in all other parts of the world, are close arg dear to my heart. Upon them rests the supreme and challenging responsibility to promote the interests of the Cause of God in the days to come: to coordinate its world-wide activities, to extend its scope, to safeguard its integrity, to exalt its virtue, and translate its ideals and aims into memorable and

abiding achievements. Theirs is a mighty task, at once holy, stu endous and enthralling. May the spirit of Bahá’u’lláh protect, inspire and

sustain them in the prosecution of their divinely appointed -task./

VI

Perhaps we are beginning to understand more vividly than ever before that we must arise, individually and collectively, and that it must be at once! From day to day world events are shaping wffh terrific speed. Shall we turn our Hearts to Bahá’u’lláh, have faith, and call to the four corners of this continent the Message of salvation for the world, or shall we wait just too long and find ourselves repenting eternally for opportunities lost? With these glorious words of ‘Abdu’l-Bahá ringing in ourhearts we can accomplish anything we desire! "The triumphant Hosts of the Celestial Concourse arrayed and marshalled in the Realms above

stand ready and expectant to assist and assure victory to that valiant"

horseman who with confidence spurs on his charges into the Arena of service."

, PIONEE RING I

The young Bahá’ís in every city should make a point of keeping in touch with local youth activities and clubs, and should make their views known to as many young people in as many ways as possible. Above all, they should set a high example to them; chastity, politeness, friendliness, hospitality, joyous optimism about the ultimate future happiness and well-being of mankind, should distinguish them and win over to them the love and admiration of their fellow-youth. The thing which is most conspicuously lacking in modern, life is a high standard of conduct and good character; the young Bahá’ís must demonstrate both, if they hope to seriously win over to the Faith members of their own generation so sorely disillusioned and so contaminated by the laxity war gives rise to.

[Page 8]TEACHING I ...let us arise to teach His Cause with righteousness, conviction,

understanding, and yigor. Let this be the paramount and most, urgent duty of every Bahá’í. Let us make it thedominating. passion of our life.

Let us scatter to the uttermost corners of the earth; sacrifice our

personal interests-, comforts, tastes, and pleasures; mingle with the divers kindreds and peoples of the world; familiarize ourselves with their manners, traditions, thoughts, and customs-;arouse, stimulate and maintain universal interest in the Movement, and atthe same time en deavor by all the means in ourpoweir, by concerted and persistent attention, to enlist the unreserved allegiance and the active support of the more hopeful and receptive among. our hearers. Let us too bear in mind the example which our beloved Master has clearly set before us. Wise and tactful in His approach, wakeful and attentive in His early intercourse, broad and liberal in all His public utterances, cautious and gradual in the unfolding of the essential verities of the Cause, passion ate in His appeal yet sober in argument, confident in tone, unswerving in.

conviction, dignified in His manners- such were the distinguishing features of our Beloved's noble presentation of the Cause of Bahá’u’lláh. EDUCATION I

It is obvious that not until the people are educated, not until public opinion is rightly focussed, not until government officials, even minor

ones, are free from even. the least remnant of corruption, can the

country be properly administered.

II‘

Close, investigation will show that the primary cause of oppression.

and injustice, of unrighteousness, irregularity and disorder, is the people's lack of; religious faith and. the fact that they are uneducated. When, for example, the people are genuinely religious and are literate

and.well-schooled, and a difficulty presents” itself, they can apply to the

local authorities; if they do not meetwith justicel and secure their rights and if: they: see that the conduct of the local government is incompatible with the Divine good pleasure and the king's justice, they can then take their case to higher courts and describe the deviation of the local administration from the spiritual law.

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HI

Would the extension of education, the development of useful arts and sciences, the promotion of industry and technology, be harmful things?

For such endeavor lifts the individual within the mass and raises him ..

out of the depths of ignorance to the highest reaches of knowledge and human excellence.

IV

He (God) has given us ears, that we may hear‘ and profit by the wisdom of scholars and philosophers and arise to promote and practice it. Senses and faculties have been bestowed upon us, to be devoted to the service of the general good; so that we, distinguished above all other forms of life for perceptiveness and reason, should labor at‘ all times and along all lines, whether the occasion begreat or small, ordinary or extraordinary, until all mankind are safely gathered into the impregnable stronghold of knowledge. We should continually be establishing new bases for human happiness and creating and promoting new instrumentalities toward this end.

V

Consider carefully: all these highly-varied phenomena these concepts, this knowledge, these technical procedures and philosophical systems, these sciences, arts, industries and inventions-allare emanations of the human mind. Whatever people has ventured deeper into this shoreless sea, has come to excel the rest.

Again, there are those famed and accomplished men of-’ learning, possessed of praisworthy qualities andvast erudition, who lay hold on the strong handle of the fear of God and keep to the waysof salvation. In the mirror of their minds the forms of transcendent realities are

reflected, and the lamp of their inner vision derives its light from the

sun of universal" knowledge. They. are busyiby night and day with meticulous research into such sciences as are profitableto mankind, and-they

devote themselves to the training of’ students of capacity. It’ is certain that’ to their discerning taste, the proffered-treasures of kingswould not‘ compare with a singleldrop ofthewaters of knowledge, and mountains of‘ gold and silver could notloutweigh the successful solution of a difficult

problem.

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...the happiness and greatness, the rank and station, the pleasure and peace, of an individual have never consisted in his personal wealth, but rather in his excellent character, his highresolve, the breadth of his learning, and his ability to solve difficult problems.

VIII

The first attribute of perfection is learning and the cultural attainments of the mind, and this eminent station is achieved when the individual combines in himself a thorough knowledge of those complex and transcendental realities pertaining to God, of the fundamental truths of the Qur’ánic political and religious law, of the contents of the sacred Scriptures of other faiths, and of those regulations and procedures which would contribute to the progress and civilization of this distinguished country. He should in addition he informed as to the laws and principles, the customs, conditions and manners, and the material and

moral virtues characterizing the statecraft of other nations, and should

be well versed in all the useful branches of learning of the day, and study the historical records of bygone governments and peoples. For if a learned individual has no knowledge of the sacred Scriptures and the entire field of divine and natural science, of religious jurisprudence and the arts of government and the varied learning of the time and the great events of history, he might prove unequal to an emergency, and this is inconsistent with the necessary qualification of comprehensive knowledge.

IX

The third requirement of perfection is to arise with complete sincerity and purity of purpose to educate the masses: to exert the utmost effort to instruct them in the various branches of learning and useful sciences, to encourage the development of modern progress, to widen the scope of commerce, industry and the arts, to further such measures as will increase the people's wealth. For the mass of the population is uninformed as to these vital agencies which would constitute an immediate remedy for society's chronic ills.

X

We also observe in infants the signs of aggression and lawlessness, and that if a child is deprived of a teacher's instructions his undesirable qualities increase from one moment to the next. It is therefore clear that the emergence of this natural sense of human dignity and honor is the result of education.

[Page 11]XI

_ ...the Divine religions enjoin upon and encourage all the faithful to adopt such principles as will conduce to continuous improvements, and to acquire from other peoples sciences and arts.

XII

Can we maintain that it is contrary to the fundamentals of the Faith to encourage the acquisition of useful arts and of general knowledge, to inform oneself as to the truths of such physical sciences as are beneficial to man, and to widen the scope of industry and increase the products of commerce and multiply the nation's‘ avenues of wealth? Would it conflict with the worship of God to establish law and order in the cities and organize the rural districts, to repair the roads and build railroads and facilitate transportation and travel and thus increase the people's well-being? Would it be inconsistent with the Divine commands and prohibitions if we were to work the abandoned mines which are the greatest source of the nation's wealth and to build factories, from which come the entire people's comfort, security and affluence? Or stimulate the creation of new industries and to promote improvements in our domestic products?

XIII

Is there any greater blessing conceivable for a man, than that he should become the cause of the education, the development, the prosperity and honor of his fellow-creatures? No, by the Lord God!

XIV

Among those matters which require thorough revision and reform is the method of studying the various branches of knowledge and the organization of the academic curriculum. From lack of organization, education has become haphazard and confused. Trifling subjects which should not call for elaboration receive undue attention, to such an extent that students, over long periods of time, waste their minds and their energies on material that is pure supposition, in no way susceptible to proof, such study consisting in going deep into statements and concepts which careful examination would establish as not even unlikely, but rather as unalloyed superstition, and representing the investigation of useless conceits and the chasing of absurdities. There can be no doubt that to concern oneself with such illusions, to examine into and lengthily debate such idle propositions, is nothing but a waste of time and a marring of the days of one's life. Not only this, but it also prevents the individual from undertaking the study of those arts and sciences of which society stands in dire need. The individual should, prior to engaging in the

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study of any subject, ask himself what its uses are and what fruit and result will derive from it. If it is a useful branch of knowledge, that is,

if society will gain important benefits from it, then he should certainly pursue it with all his heart. If not, if it consists in empty, profitless

debates and in a vain concatenation of imaginings that lead to .no result except acrimony, why devote one's life to such useless hairsplittings and disputes. XV

The .p_r,i;mary, the most urgent requirement is the promotion of education. It is inconceivable that any nation should achieve prosperity and success iunless this paramount, this fundamental concern is carried forward. The principal reason for the decline and fall of peoples is ignorance. Today the mass of the people are uninformed even as to ordinary affairs, how much less do they grasp the core of the important problems and complex need of the time.

Observe carefully how education and the arts of civilization bring honor, prosper-ity, independence and freedom to a government and its people.

XVII

If necessary, education should even be made compulsory. .

XVIII

Amongst other things is the holding of the meetings for teaching so '

that the blessed souls and the old ones from amongst the believers may gather together the youths. of the love of God in schools of instruction and teach them all the divine proofs and the irrefragible arguments, explain and elucidate the history of the Cause, and interpret also the prophecies and proofs which are recorded and are extant in the Divine Books and Epistles regarding the Manifestation of the Promised One, so that the young ones may grow in perfect knowledge in all these degrees.

DE EPENING I Those Whoparticipate in such a campaign, whether in an organizing capacity, or as workers to whose care the execution of the task itself

has been committed, must, as an essential preliminary to_ the discharge

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[Page 13]_‘€%,, of their duties, thoroughly familiarize themselves with the various aspects of the ‘history and teachings of their Faith. In their efforts to achieve this purpose they must study for themselves, conscientiously and painstakingly, the literature of their Faith, delve into its teachings, assimilate its laws and principles, ponder its admonitions, tenets and purposes, commit to memory certain of its exhortations and prayers, master the essentials of its administration, and keep abreast of its current affairs and -latest developments. They ‘must strive to obtain, from sources that .are authoritative and unbiased, a sound knowledge of the history and tenets of Islam--the source and background of their Faith--and approach reverently and with a mind. purged from preconceived ideas the study of the Qur’án which, apart from the sacred scriptures of the Babi and Bahá’í Revelations, constitutes the only Book which can be regarded ‘as an absolutely authenticated Repository of the Word of ‘God. They must devote special attention to the investigation. of those institutions and circumstances that are directly connected with the origin and birth of their Faith, with the station claimed by its Forerunner, and with the laws revealediby its Author.

II

The problem with which you are now faced is one which concerns and seriously puzzles many of our present day youth. How to attain spirituality is indeed a question to which every young man and woman must -sooner or later try to finda satisfactory answer. It is «precisely because no such satisfactory answer has been given or found, that modern youth finds itself bewildered, and is being consequently carried away by the materialistic forces that are so powerfully undermining -the foundations of man's moral and spiritual life.... It is this condition, so sadly morbid, into which society has fallen, that religions seek to improve -and transform. For the core of religious faith is the 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 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 believers, particularly the young ones, should therefore realize the necessity of praying. For prayer is absolutely indispensable to their inner spiritual development, and this, already stated, is the very foundation and purpose of the-religion of God.

U

III

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kg The Guardian hopes that along with whatever other studies you take

up, you will continually study the teachings and endeavor to acquire a

rofound knowledge of them. The importance of young Bahá’ís becoming _ A ‘

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[Page 14]thoroughl steeped in‘“every branch of the teachings cannot be overemphasized, as‘,/Rey hav?‘great teachin ’ fasfis aITead of them to

‘ a‘ccofnplish. . _4u—"j-—--’m—— _

IV

Young men and women in the Faith must be deep and thoughtful scholars of its teachings, so .that they can teach in a way that will convince people that all the problems facing them have a remedy. They must grasp the Administration, so that they can wisely and efficiently administer the ever-growing affairs of the Cause; and they must exemplify the Bahá’í way of living. All this is not easy-.--but the Guardian is always greatly encouraged to see the spirit animating such young believers as yourself. He has high hopes of what your generation will accomplish. ~ .

DEDICATION I

We wish you to convey on our behalf to the attendants of the Bahá’í Youth Conference our love, and to assure them that we will pray for

them in the Holy Shrines, that they may arise and serve this Faith with. pure and consecrated hearts, that their minds may be both brilliant and at the same time subservient to the Teachings of Bahá’u’lláh, that their lives may be an example to their fellow-youth and attract them to this glorious Cause, and that they may be so steadfast as to bring nearer that glorious day when a new race of men will appear in the world worthy of the name of Baha. ' ‘ °

The future belongs to the ou_:t1_1,; they are the ones who Wm be the teac ers and a ministraters- in the days ‘to come. <==‘———~s,——-————---"'¥

We hope all of you will be instrumental in not only confirming many new souls, but above all, in stimulating the work on the Home Front, so dear to our beloved Guardian's heart, and assisting the formation of new assemblies and groups, so that during the coming five years America may meet the requirements of her own phase of the Ten Year Plan and

V not fall short in the discharge of her historic tasks.

The youth there should particularly concentrate on teaching the Faith to the negroes, which was the explicit wish of Shoghi Effendi. He hoped that many more of them wouldarise and distinguish themselves as Bahá’ís. In fact he said more than once that if the Americans, white or black, were not capable of carrying this Message to the negroes in their own country, he would send African teachers to do this. Believe me,

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[Page 15]from what I saw of the African Bahá’ís af Kampala they are more capable of carrying out such work if called upon; but it is your duty rather than theirs. I hope you will be eminently successful.

We send you all our loving greetings. Yours in His Service,

(s igne d) Rúḥíyyih

CONDUCT" I

These are tremendous days in which we are living. Today the Bahá’í Youth are called upon to meet a challenge put directly to them. To rush on, fired with zeal and devotion, ready to broadcast far and wide the principles of the Cause, is not enough....It makes no difference through what channel we have approached the Faith of Bahá’u’lláh—- whether we found’ it for ourselves and struggled in the finding, or were brought up in Bahá’í homes. We must realize the importance of pausing to take stock of ourselves. Remember. -the words of Shoghi Effendi, the Guardian of the Bahá’í

Faith? "Ours...the duty," he said, "however dismal the outlook, however '

circumscribed the resources we dispose of, to labor serenely, confidently, and unremittingly to lend our share of assistance, in whichever way circumstances may enable us, to the operation of the forces which, as marshalled and directed by Bahá’u’lláh, are leading humanityout of the valley of shame to the loftiest summits of power and glory."

We can picture the relation of the Bahá’ís to the rest of the world as that of a new continent rising out of the sea. The human beings upon this new land possess traits of character, customs, and systems entirely different from those of the inhabitants of the old five continents of our earth. These people live in a truly new world. They are amazed when they visit among the old nations at the antiquation of thoughts and

1 methods, the lack of spiritual efficiency and the time wasted in doing what is destructive instead of contructive.

In other words, as Bahá’ís, we feel ourselves to be integral part of something which the peoples of the world do not possess as yet. Our function is to be consciously different from those who surround us. Otherwise why say we are Bahá’ís? Why not just be one more member of a school of progressive thought seeking to exert an altruistic influence on our fellow citizens?

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Our thoughts and acts should so distinguish us from our fellows as to not only arrest -his attention but to have us seem a different kind of

emanates the living, breathing reality of a state of consciousness and a character far removed from anything they have ever known. It would seem that we hail from a world infinitely different and better than their own, a world to :be desired and struggled for above all-else.

Talking about the truly Bahá’í attitude is veryeasy, but to live up to

it is something else indeed. War, hatred and recrimination flood the =

ethers of the world. A thousand contending voices are raised in one vast babel of discord and vilification. Each nation is -calling on its subjects to substantiate in the full its own purely self-interested doctrines. The confusion and bewilderment of humanity increases Thourly. From this dark melee of racial, social, and political strife, Bahá’ís are required to remain. aloof. They must guard against the danger of being -swept off their feet by these perilous currents and against becoming contaiminated, to however slight .a degree, by the poisons that are vitiating the life of all men. This requires her.cu‘lean strength, for in every part of the globe today the full force of publicity, propaganda, and agitation is being exerted by every nation to mould and control the thoughts of its people.

This aloofness has no connection with the good citizenship of the Bahá’ís and our readiness to serve our country in whatever capacity the government may require.’ Ours is a spiritual, moral obligation. The mind and soul of a Bahá’í has been dedicated to the service of his fellow men through the instrumentality of the Faith of Bahá’u’lláh.. We must confidently and serenely pursue our course. One of the greatest blessings possessed by the Bahá’ís is that in these holocaustic times we are in no doubt as to what the spiritual course is.

In the words of the Guardian. in 'I_‘l1_e World Order 9; Baha'u'llahv: "Of such men and women it may be said to them ‘every foreign land is a fatherland, and every fatherland a foreign land.‘ For their .citizenship, it must be remembered, kits, in the Kingdom of Bahá’u’lláh." "To perfect ourselves in this Bahá’í citizenship if obviously the duty and the

glorious opportunity of every young Bahá’í."

We are the tide—over generation. We stand inthe breach of the old and the new. We are the ones that are called upon to witness a degree of chaos and suffering in our lifetime which has never before visited the children of men and about which all the Holy Books have forewarned. Into our. hands, at such a time, has been entrusted the plan of God. Everyone bearing the name Bahá’í is under sacred and inescapable obligation to serve His Faith and its tenets runflincihingly, not to be harried or tempted from the path of the Cause, never to sully or contaminate by word or deed the beauteous Robe of the Faith of Bahá’u’lláh.

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[Page 17]We have dedicated ourselves to the service of all men. We have set our hands to the task of erecting anew, a divine, a healing World Order. We must be constantly aware of what this requires of us in word and deed, and of ‘how priceless each word and deed of ours is in these days when we‘ offer it in the service of this holy Cause.

Our attention must at all times be directed not to the actions and opin-ions of our confused and impassioned fellowmen, but to the clear, pract-icail, and life-giving doctrines and institutions of our Faith. Our sense _of solidarity as the people of God in this day, the custodians of

the future well-being of all men, must be a burning, over-conscious

r.eality. ' H

Since society is —no better than the sum total of the individuals composing it, the first wo-rk of Bahá’í Youth is to perfect their inner selves, in the same way that the scientist constantly strives to perfect his instrument. As far as possible they must make themselves the embodiment of justice, equality, purity, love, and runity---prerequisites of ;a stable and enduring world order. With absolute trust in God _and in His

Will, and with ‘knowledge derived from experience of the efficacy of

prayer, they strive to ove-rcome their shortcomings. Accompanying their process of s.elf-education, they, however, see also their duty :to proclaim -and put into effect Bahá’u’lláh's world embracing plan for world order--la plan with social, religious, economic, racial and political reforms.,...In the twentieth century, worlds lie waiting to be conquered, and time is precious. Today, Bahá’í Youth are more keenly aware than ever before of the great privilege that comes with the knowledge of Bahá’u’lláh and His Plan. Their whole beings, freed from the inertia of perplexity, know their fullest joy only in constructive activity to erect the World Order of Bahá’u’lláh. _

"III

The other day a man asked Shoghi Effendi: "What is the object of life to a Bahá’í?" As the Guardian repeated his answer to me (I had not been present with the visitor), indeed, before he did, I wondered in -my own mind what it had been. Had he told the man that to us the object of life is to know God, or perfect our character? I never really dreamed of the answer he had given, which was this: the object of life to a Bahá’í

is to promote the oneness of mankind. The whole object of our lives is

bound up with the lives of all human beings; not a personal salvation w.e “

are seeking, but a universal one. We are not to cast eyes within ourselves and say: "Now get busy saving your soul and reserving a comfortable berth in the Next World!" No, we are to get bus on brin ing Heaven to this Planet. That is a V5?’ big concep . er Guardian then

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went on to explain that our aim is to produce a world civilization which will in turn react on the character of the individual.It is, in a way, the inverse of Christianity which started with the individual unit and through it reached out to the conglomerate life of men.

This does not meanwe must neglect to prune our personalities and

weed out our faults and weaknesses. But it does mean we have to do a

lot of radiating out to others of what we know to be true through the study of Bahá’u’lláh's teachings. It also means, it seems to me, that our "Administrative Order," our Spiritual Assemblies, Committees, Nineteen Day Feasts and Conventions, present a near at handand very challenging testing ground to us. Ifwe don't and won't learn to work with our fellow believers as we can and should in our Bahá’í community life, then we cannot very well expect that the world is going to listen to us or follow our example; we are prone to think of our Administration as a set of procedures, a way of conducting Bahá’í business. Maybe that is why we do not get the results from it which we know we should get. It is not a bunch of regulations, it is a mould of oneness,,a mould of joint life. Every single thing we conceive‘ of as being Bahá’í-- love, justice, lack of prejudice, fairmindedness, liberality, understanding, etc.-- should find its living embodiment in our way of conducting as a group our affairs. When we have oneness on our assembly we will more than likely have it or be able to produce itin our community; when we get it as far as that, people will start entering the Cause in droves. Why shouldn't they? What is the world looking for except just this, something that actually does enable people to work and live harmoniously together? Until we can do it ourselves why should we believe anyone else is going to be interested in our ideas really seriously?....

‘Abdu’l-Bahá is credited with having said that the secret of selfmastery is self-forgetfulness. If there is anything Wrong with the way our administration works it is this, that we just don't forget ourselves. Our own little ego-—-big one, as the case may be---goes right along with us into our Assembly or any other meeting; there we sit with our superiority complex or our inferiority complex or just our normal healthy selves, waiting to impose our views or to get upset over an imaginary insult, or just to monopolize unconsciously time, or to be too tired to make the effort to contribute our legitimate share. I should be allowed to say this, in all humility and with deep sympathyfor all my fellow Bahá’ís, as I served on many committees and once on an Assembly, and I look back with horror and amusement on my past follies and attitudes. I can remember how very important my point of view_was to myself, how offended or distressed I got if it was not at least weighed with great consideration, how I sometimes believed only I was a firm Bahá’í amongst those present who were about to wreck the Cause by a majority decision in which I did not share! We must be patient with not only others,,but with ourselves, too. But also we must try much harder to be,Bahá’ís in the place where it counts most heavily--in our joint Bahá’í life.

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[Page 19]There is really nothing easier in this world than to tell other people what to do: the pinch begins when you try to tell yourself what you ought to do and get yourself to do it! Even we Bahá’ís share in this commonest of human weaknesses. We are prone to fix our attention on the failings of our fellow believer, and thinking that if she (or he) were not such an impediment, the affairs of our group, assembly or community would run smoother. Of course, there is probably justification for our criticism. But the criticism is not going to help matters much; on the contrary, it is more likely continually to divert our attention from more important tasks. At the same time some bias, some defect of our own, is no doubt a test and a hindrance to others as much as theirs is to us. The best way to overcome our weaknesses is, it seems to me, twofold: Try to

erfect ourself, for if you are better it stands to reason the sum total

 is that much better too; and direct your energies into

really working according to the administration which is a living,

dynamic thing, and not a set of do's and don'ts. /

Bahá’ís, quickened as they are by the fire of a living religious conviction, are for the most part conscientious in following the laws and principles of their Faith. They take pride in their teachings; they really love them and sincerely seek to live up to them. The sacrifices (for such they seem in the eyes of the sophisticated and the worldly) they make, such as not drinking, when it is the commonest social custom of the age, living a chaste and noble life in asociety that for the most part believes any restriction on its sensual life to be unnecessary and unhealthy, accepting censure and even ostracism rather than go against the belief that all colors and classes are to be treated with absolute equality and associated with freely and lovingly---are gladly accepted as a means

of demonstrating the reality of their Faith. i .

There is no doubt, too, that the believers have a high reputation for character and integrity amongst those who contact them. But for some reason or other, all our little weaknesses seem to come out in the working of’ the ,Administrative Order, perhaps because Tt"i§°fTe’ touchstone Baha'u'lla ills of the world. I have thought about this very much and wondered why it is so; for what my conclusion is worth, I offer it to others. It can't be the whole answer--but maybe it will help a little towards finding it.

We have a tendency to put aside spiritual laws when we deal with a ministrative problems/If o,ne, thinks about it, this is the exact opposite of the whole concept of Bahá’í government. Bahá’u’lláh, the "Father," has come to establish the Kingdom of Heaven on earth. If we really believe this (which of course we do) then we must analyze it. It implies a world run by law, but spiritual law. It implies order, discipline, organization but based on the principles given by God's unerring Prophet and not constructed by the little, self-interested minds of men. It follows that the place where a Bahá’í should be most actively one, living up to

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[Page 20]his teachings to the fullest extent of his capacity, is in any gathering repres‘entinga the Administrative Order. And yet so often you see a very fine Bahá’í put aside a. lot, if not all, of his spiritual attitudes when he enters an Assembly‘ meeting, or a committee or a Convention, and be"come a business man, a mere executive, or even something faintly resembling a politician}. ..We have plugged up the pipe. line, . . .just like he members of all other floundering councils of the world, by mixed motives, personality problems, individualaggressiveness, etc. Iwonder why? Is it because we have the age old belief that God is something connected with a purely inner state, and there for the salvation of the soul and the after-life? Or because we feel we are competent to run any mundane affairs according to our own lights? Whatever it is, it is the thing that is preventing our Bahá’í community from attracting large numbers to the Cause, because it is the thing that is preventing us from showing that love and unity, amongst a body of people, for which the whole human race is starving.

We think too much of our own capacities and abilities, and altogether too little of what the power of God can do through any little soul, however insignificant, who opens himself to that power. The greatest living example of what one person can do who hitches herself to the power of God, that I have seen, was Martha Root. Not that she was insignificant, she was not; she was a fairly gifted and intelligent woman. But what she accomplished was infinitely beyond her own resources. And she knew it. She also well understood the process at work. She used to say: "Bahá’u’lláh«does it-" She was too modest to put the matter even more pointedly and say: "I let Bahá’u’lláh do it." ‘

IV

How easy it is for youth to unfurl the banners and‘enthusiastically tell others of a great new Faith. While we realize that the enthusiasm and? adventurous spirit of youth. is of untold value in the spreading. of the Bahá’í. Faith, still we realize more and more that the character and life of a Bahá’í' is a thousand times, more important» than his words. Lip service is not enough. The Bahá’í Faith does require of its followers exacttingi andsometimes demanding standards. Bahá’í Youth are understanding. more and more that it is necessary todo so. It is difficult to

be different. It isunotpleasantatfirst. Yet we all know that the character

which. we develop will be the rock upon which the Bahá’í Community will. rise. ‘Abdu’l-Bahá said, many years ago, .desi c—ggm" Today, we must gain that distinction by changing our own lives, transforming them, so that they will attract others to the Bahá’í Faith.

.3 1

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[Page 21]CHASTITY I

As toa chaste and holy life, it should be regarded as no less essential a. factor that must contribute its proper share to the strengthening and vitalization of the Bahá’í community, upon which must in turn depend the success of any Bahá’í plan or enterprise. In these days when the

forces of irreligion are weakening the moral fibre, and undermining the foundations of individual morality, the obligation of chastity and holiness

must claim an increasing share’ of -the attention for the American believers, both. in their individual capacities and as the responsible custodians of the interests of the Faith of Bahá’u’lláh. In the dis charge of such’ an obligation, to" which the special circumstances resulting from an excessive and enervating materialism now prevailing in their country lend particular significance, they must play a conspicuous and predominant role. All of them, be they. men or women, must, at this threatening hour when the lights. of religion are fading out, and its restraints are one by one being abolished, pause to examine themselves, scrutinize their conduct, and with characteristic resolution arise to purge the life of their community of every trace of moral laxity that might stain the name, or impair the integrity, of so holy and precious a Faith.

11. What Bahá’u’lláh means by chastity certainly does not include the

kissing. that goes on in modern society. It is detrimental to the morals of young people, -and often leads them to go too far, or arouses appetites

which they cannot perhaps at the time satisfy legitimately through.

marriage, and the supression of which is a: strain on them.

The Bahá’í standard is very high, more particularly when compared‘

with the throughly‘ rotten morals of the present world. But this standard of ours will produce healthier, happier, nobler people, and induce stabler marriages.

HI

A chaste and holy life must; be inade the controlling principle in the behavior and conduct: of all Bah5.:' is, bothin their social relations with the members of their own. community, and in their contact withsthe world at large. It must adorn and reinforce the ceaseless labors and meritorious exertions of. those whose enviable position is to propagate the Message, and to administer the—affairs, of the Faith of Bahá’u’lláh.

Itmust be upheld, in all itsintegrityand implications, in everyphase of

the life of those who fill,.the:ranks.of that? Faith, whether in their homes, their travels, their clubs, their societies, their entertainments, their

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[Page 22]schools, and their universities. It must be accorded special consideration in the conduct of the social activities of every Bahá’í summer school and any other occasions on which Bahá’í community life is organized and fostered. It must be closely and continually identified with the mission of the Bahá’í Youth, both as an element in the life of the Bahá’í community, and as a factor inthe future progress and orientation of the youth of their own country.

Such a chaste and holy life, with its implications of modesty, purity, temperance, decency, and clean-mindedness, involves no less than the excercise of moderation in all that pertains to dress, language, amusements, and all artistic and literary avocations. It demands daily vigilance in the control of one's carnal desires and corrupt inclinations. It calls for the abandonment of a frivolous conduct, with its excessive attachment to trivial and often misdirected pleasures. It requires total abstinence ‘from all alcoholic drinks, from opium, and from similar habit-forming drugs. It condemns the prostitution of art and of literature, the practices of nudism and companionate marriage, infidelity in marital relationships, and all manner of promiscuity, of easy familiarity, and of sexual vices. It can tolerate no compromise with the theories, the standards, the habits, and the excesses of a decadent age. Nay rather it seeks to demonstrate, through the dynamic force of its example, the pernicious character of such theories, the falsity of such standards, the hollowness of such claims, the perversity of such habits, and the sacreligious character of such excesses.

ETERNAL LIFE I 7

The Bahá’í is not afraid of death whether he is in danger on the battlefront or on duty in field or factory. He is fortunate to know the beautiful, scientific and logical facts revealed by God through Bahá’u’lláh on life after death. "Know thou of atruth that the soul, after its separation from the body, will continue to progress until it attaineth the presence of God, in a state and condition which neither the revolution of ages and centuries, nor the changes or chances of this world can alter."

"There never is for man annihilation...man is everlasting, ever living. And if we think of death it is only an imaginary term implying change...Man only through ignorance is afraid of death."

The Golden Age _of Bahá’u’lláh with its "permanent and universal

peace','_...(and) the knowledge -of continued life after death, obligates the

Bahá’í Youth to carry the torch that will lead all'mankind'through the present conflict to the bright and glorious future.

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[Page 23]RE FERE N CES

GOALS, RESPONSIBILITIES AND CHALLENGES

I Zia-Walrath, Pari, "The Greatest Challenge," World Order Magazine, Vol VI, Feb 1941, p. 379

II Shoghi Effendi, quoted in "Messages from the Guardian," Bahá’í News, No. 190 (December 1946) p. 1

HI Fozdar, Shirin, "Youth and Internationalism," World Order Magazine, Vol IV, July 1938, p. 129

IV Shoghi Effendi, quoted in "Youth Activities Throughout the Bah£t'{ World, 1113 Bahá’í World, Vo1XII, (1950-54), p. 562

V Shoghi Effendi, quoted in "Bahá’í Youth Activities," Bahá’í News, No. 71 (Feb 1933), p. 6

VI National Teaching Committee, Eastern Division, Rex Collison, Chairnian, "To the Bahá’í Youth of the United States and Canada," Bahá’í News, No. 61 (April 1932), p. 5 _

PIONEERING I Shoghi Effendi, "Keep in Touch with Local Youth," Bahá’í News No. 188, (October 1946), p. 4 TEACHING

I Shoghi Effendi, Bahá’í Administration, p. 69

EDUCATION

I 'Abdu'l- Baha, yi_e_ Secret 9_i Divine Civilization, p. 16 II Ibid., p. 18 n1 Ibid., p. 14 IV Ibid., p. V Ibid., p. VI Ibid., p. 21-22 VII Ibid., p. 23 VIH Ibid., p. 35-36 IX Ibid., p. 39 X Ibid., p. 97 XI Ibid., p. 99

N00

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[Page 24]l_E_!_DUCATION (c_onti_r_n_1_ed) XII Ibid., p. 101-102 XIII Ibid., p. 103 XIV Ibid., p. 105-106 XV Ibid., p. 109 XVI Ibid., p. 111 XVII Ibid., p. 111, XVIII ‘Abdu’l-Bahá, Tablets g t_h_e Divine 1_3la_g, p. 20

DEEPENING

I Shoghi Effendi, '_I‘_h_e Advent of Divine Justice, p. 41

II Shoghi Effendi, from a letter written to Edris Rice-Wray Carson, 1935, Bahá’í News, No. 102 (August 1936), p. 3

III Shoghi Effendi, from a letter written to John C. Eichenauer, Jr., December 24, 1943, Bahá’í News, No. 173, (Feb 1945), p. 3

IV Shoghi Bahá’í,,from a_ letter written to Seymour Weinberg, May 12, 1944, Bahá’í News, No. 175, (April 1945), p. 3

DEDICATION

I Rúḥíyyih Khánum, from a letter to Thomas L. Thompson, Bahá’í

Youth Bulletin, June 1958, p. 10

CONDUCT

I Rúḥíyyih Khánum, "Actions Are Important Today," Bahá’í Youth Bulletin, November 1958, p. 10-13

II Hounold, Anna Marie K., "A Workable Plan," World Order Magazine, Vol VI (February 1941), p. 384 —""

III Rúḥíyyih Khánum, "To the Bahá’í Youth," Bahá’í News, No. 231, P.

IV Shoghi Effendi, from a letter to Louhelen Bahá’í School, Bahá’í World, Vol VIII, p. 545 ':

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[Page 25]CHASTITY

I Shoghi Effendi, The Advent 9_f_ Divine J ustice,_ p. 24

11 Shoghi Effendi, "Ba.h5.'iIn.fa.11ibility, Voting, and Chastity," Bahá’í News, No 202 (December 1947)., p. 3

III, .Shoghi Effendi, The Advent gf_DivineTJuestice, p. 25

ETERNAL LIFE

I McA1.1iste1-, Eva. Flack, "Heritage to Youth," World Order Magazine, Vol 11 (October 1945), p. 214 23