Dr. Auguste Forel

Dr. Auguste Forel, who wrote in his will: I have become a Bahá’í. May this religion live and prosper for the good of mankind; this is my most ardent wish. (Baha’i Media Bank)

‘Abdu’l-Baha’s divine example

In contemplating the Master's divine example we may well reflect that His life and deeds were not acted to a pattern of expediency, but were the inevitable and spontaneous expression of His inner self. We, likewise, shall act according to His example only as our inward spirits, growing and maturing through the disciplines of prayer and practice of the Teachings, become the wellsprings of all our attitudes and actions. This will promote the accomplishment of God's purpose; this will ensure the triumph of His Faith and enable us to build up the present motion of the Cause into a grand momentum whose force will carry the community of the Most Great Name… onwards to the as yet unapprehended vistas of the Most Great Peace.
- The Universal House of Justice  (Ridvan 1969)

Factors that strengthen and “enhance the vitality of community life” – Identified by the Universal House of Justice

• “the unity of thought and action achieved among the believers”,
• "in their enthusiasm and fellowship”,
• “the effect that performing your individual spiritual responsibilities has on the life of the community”,
• “the spiritual education provided to children and youth”,
• “opportunities created to deepen understanding of the teachings”,
• “gatherings held to celebrate the Nineteen Day Feast and to mark other occasions”,
• “efforts made to foster and maintain unity in all matters”,
• “assistance offered to young people and families in need”,
• “the time spent visiting with friends and neighbours in their homes, engaging in meaningful conversation and weaving bonds of affection and solidarity.”

March 1995: Baha’i representation at Commonwealth Day, London, England

Hugh Adamson, representing the National Spiritual Assembly of the Baha'is of the United Kingdom, is introduced to Her Majesty Queen Elizabeth II at a service for Commonwealth Day, Westminster Abbey, London, March, 1995. 

(The Baha'i World 1994-1995)

Institute Coordinators: - children’s classes, junior youth groups and study circles

-- Some chronological excerpts from messages of the Universal House of Justice and the International Teaching Centre

The concept of cluster institute coordinator
... The coordinator needs to operate at the level of implementation, carrying out day-to-day plans and activities and ensuring that the basic function of the institute is performed- this, with the assistance of the tutors and any staff if necessary. The board oversees the institute process as a whole, largely through the periodic reports of the coordinator and through occasional consultations. It will want to make itself readily accessible to the coordinator, providing the atmosphere in which he or she can share ideas, seek the board 's views on the possibilities and challenges facing the institute, and benefit from its advice. To carry out its role, the board does not need to meet frequently, as does a committee charged with undertaking a set of specific tasks.

(From a letter dated 21 December 2001 written on behalf of the Universal House of Justice to NSA of Brazil, quoted by the International Teaching Centre, ‘Building Momentum: A Coherent Approach to Growth’, a document prepared by the International Teaching Centre at the instruction of the Universal House of Justice, April 2003)

Cluster institute coordinator & ATC
A critically important aspect which cannot be deferred for long is the significant investment of time required from the cluster agencies, in particular the training institute coordinator and the secretary of the Area Teaching Committee—occasionally referred to as the cluster development facilitator.
(The International Teaching Centre, ‘Impact of Growth on Administration Processes,’ a document prepared by the International Teaching Centre at the instruction of the Universal House of Justice, July 2005)

The Báb explains why “the dead body should be treated with the utmost honour and respect"

As this physical frame is the throne of the inner temple, whatever occurs to the former is felt by the latter. In reality that which takes delight in joy or is saddened by pain is the inner temple of the body, not the body itself. Since this physical body is the throne whereon the inner temple is established, God hath ordained that the body be preserved to the extent possible, so that nothing that causeth repugnance may be experienced. The inner temple beholdeth its physical frame, which is its throne. Thus, if the latter is accorded respect, it is as if the former is the recipient. The converse is likewise true.

Therefore, it hath been ordained that the dead body should be treated with the utmost honour and respect.
- The Báb  (From the Persian Bayan, ‘Selections from the Writings of the Báb)

1994: Members of the Sister-to Sister Travel Teaching Group

They taught the Baha'i Faith in southern Africa in June 1994. 

(The Baha'i World 1994-1995)

Better “to guide a soul than to possess all that lies between East and West”

It is better for a man to guide a soul than to possess all that lies between East and West. Likewise better is guidance for him who is guided than all the things that exist on earth, for by reason of this guidance he will, after his death, gain admittance into Paradise, whereas by reason of the things of the world below, he will, after his death, receive his deserts. Hence God desireth that all men should be guided aright through the potency of the Words of Him Whom God shall make manifest. However, such as are conceited will not suffer themselves to be guided. They will be debarred from the Truth, some by reason of their learning, others on account of their glory and power, and still others due to reasons of their own, none of which shall be of any avail at the hour of death.
- The Báb  (From the Persian Bayan, ‘Selections from the Writings of the Báb)

The title of “starship”: its application to a believer – the Báb explains

The acts of Him Whom God shall make manifest are like unto the sun, while the works of men, provided they conform to the good-pleasure of God, resemble the stars or the moon... Thus, should the followers of the Bayán observe the precepts of Him Whom God shall make manifest at the time of His appearance, and regard themselves and their own works as stars exposed to the light of the sun, then they will have gathered the fruits of their existence; otherwise the title of ‘starship’ will not apply to them. Rather it will apply to such as truly believe in Him, to those who pale into insignificance in the day-time and gleam forth with light in the night season.
- The Báb  (From the Persian Bayan, ‘Selections from the Writings of the Báb)

The stages of the spiritual quest described by Baha’u’llah in an epistle known as the Javáhiru’l-Asrár -- the “gems” or “essences” of mysteries

·         “the Garden of Search”,
·         “the City of Love and Rapture”,
·         “the City of Divine Unity”,
·         “the Garden of Wonderment”,
·         “the City of Absolute Nothingness”,
·          “the City of Immortality”, and
·           “the City that hath no name or description”
(Book: ‘Gems of Divine Mysteries, by Baha’u’llah, Bahá’í World Centre, 2002)

What were the signs in the heavens during the appearance of the Báb and Bahá'u'lláh?

Read this amazing explanation by Hand of the Cause William Sears

The First Person to Recognize Bahá'u'lláh as a Manifestation of God

Mr. ... refers to several sources in the literature of the Bahá'í Faith where the first person to recognize Bahá'u'lláh as a Manifestation of God is identified. Those named include 'Abdu'l-Bahá (see Balyuzi's book "'Abdu'l-Bahá The Centre of the Covenant of Bahá'u'lláh" (Oxford: George Ronald, 1987), p. 13), Mírzá Áqá Ján and Shaykh Hasán-i-Zunúzi (see "Bahá'u'lláh: The King of Glory" (Oxford: George Ronald, 1980, p. 109 and pp. 67-68). He asks how this apparent contradiction is to be resolved.

It is evident that the term "the first" to recognize Bahá'u'lláh had different meanings according to the context of its use. For example, given 'Abdu'l-Bahá's designation as "the Mystery of God" and His unique relationship with His Father, it is possible that the reference is to the spiritual realm, a realm which transcends time. While, in the case of Mírzá Áqá Ján and Shaykh Hasán-i-Zunúzi, the application of the term is necessarily in the context of the human plane of existence.

In relation to Mírzá Áqá Ján, Shoghi Effendi in "God Passes By", p. 115, clearly affirms that Mírzá Áqá Ján was "the first to believe" in Bahá'u'lláh, and that to him, Bahá'u'lláh, more than to anyone else, was moved to disclose, at this critical juncture, a glimpse of the as yet unrevealed glory of His station.

Hence, one possible distinction between Mírzá Áqá Ján and Shaykh Hasán-i-Zunúzi could well relate to the degree or extent of their recognition, with primacy being accorded to Mírzá Áqá Ján.
(Memorandum from the Research Department of the Universal House of Justice dated 23 May 1991)

“…this infinite universe with all its grandeur and perfect order could not have come to exist by itself.”

And as we reflect, we observe that man is like unto a tiny organism contained within a fruit; this fruit hath developed out of the blossom, the blossom hath grown out of the tree, the tree is sustained by the sap, and the sap formed out of earth and water. How then can this tiny organism comprehend the nature of the garden, conceive of the gardener and comprehend his being? That is manifestly impossible. Should that organism understand and reflect, it would observe that this garden, this tree, this blossom, this fruit would in no wise have come to exist by themselves in such order and perfection. Similarly the wise and reflecting soul will know of a certainty that this infinite universe with all its grandeur and perfect order could not have come to exist by itself.
- ‘Abdu'l-Baha  (Tablet to Dr. August Forel)

“Education of the individual Bahá'í in the Divine law is one of the duties of Spiritual Assemblies.“

In a letter to a National Assembly on 1 March 1951, Shoghi Effendi wrote:
“The deepening and enrichment of the spiritual life of the individual believer, his increasing comprehension of the essential verities underlying this Faith, his training in its administrative processes, his understanding of the fundamentals of the Covenants established by its Author and the authorized Interpreter of its teachings, should be made the supreme objectives of the national representatives responsible for the edification, the progress and consolidation of these communities.”
- The Universal House of Justice  (From a letter dated 8 February 1998 written on behalf of the Universal House of Justice to an individual believer)

1944: Chicago Baha'i House of Worship used as theme for stage decoration

Baha'i House of Worship used as theme for stage decoration at performance of Chicago Ladies Grand Piano Symphony Orchestra on May 24, 1944 at Orchestra Hall in Chicago. The chorus "The Voices of All Nations," sang the new musical composition, "The Making of the Temple." 
(The Baha'i World 1944-1946)

Dynamic modes of operation recommended by the Universal House of Justice

• “action, reflection and consultation” (Universal House of Justice, Ridvan 2008, 28 December 2010, Ridvan 2015)
• “action, reflection, consultation and study”** (Universal House of Justice, Ridvan 2010, , 2 March 2013)
• “study, consultation, action, and reflection” (Universal House of Justice, Ridvan 2016)

 ** …the Baha'i community has adopted a mode of operation characterized by action, reflection, consultation and study - study which involves not only constant reference to the writings of the Faith but also the scientific analysis of patterns unfolding. Indeed, how to maintain such a mode of learning in action, how to ensure that growing numbers participate in the generation and application of relevant knowledge, and how to devise structures for the systemization of an expanding worldwide experience and for the equitable distribution of the lessons learned these are, themselves, the object of regular examination. (Universal House of Justice, 2 March 2013)

1994: Ninth Spiritual Gathering of the Tribes, Soto, Siberia

Participants in the Ninth Spiritual Gathering of the Tribes, held at Soto, near Yakutsk, Siberia, in June 1994, wear traditional Sakha attire. (The Baha'i World 1994-1995)

Intensive Program of Growth in a Cluster – expansion, consolidation, reflection and planning phases of a three-month cycle of activities

Sustained endeavour on the part of the individual, the community and the institutions to accelerate the institute process in a cluster, while contributing to its movement from one stage of development to another through well-proven means, culminates in the launching of an intensive programme of growth....

As currently conceived, an intensive programme of growth is straightforward, simple and effective, but implies a level of exertion that tests the resolve of the friends. Conforming well to the vision we presented five years ago, it employs a few measures that have proven to be indispensable to large-scale expansion and consolidation. It consists of cycles of activity, in general of three months' duration each, which proceed according to distinct phases of expansion, consolidation, reflection and planning.

Expansion phase

The expansion phase, often a period of two weeks, demands the highest level of intensity. Its objective is to widen the circle of those interested in the Faith, to find receptive souls and to teach them. Although this phase might include some element of proclamation, it should not be seen as a time to hold a few events for this purpose or to undertake a set of activities that merely convey information. Experience suggests that the more closely teaching approaches and methods are aligned with the capacity acquired from the study of the institute courses the more rewarding the results.

The Fire Tablet was revealed by Baha’u’llah in a special way – an explanation by ‘Adib Taherzadeh

Bahá'u'lláh revealed this Tablet in a special way in order that the mind of man, limited and finite as it is, may be able to reflect and meditate on the sufferings heaped upon the Manifestation, and at the same time see a glimpse of His All-Glorious Being. It seems as if it is His human Person, as distinct from the Manifestation of God, that recounts His afflictions and dwells on the iniquities perpetrated by His enemies. Then comes the voice of God and Bahá'u'lláh's response to it.

But in reality, Bahá'u'lláh, the Supreme Manifestation of God, cannot be divided into two. His human nature and divine spirit are so mingled together that at no time can He be regarded as a man devoid of the Most Great Spirit which always animated Him. It cannot be assumed that at times a Manifestation of God ceases to be a Manifestation and becomes purely a man. On the contrary, He is always a Manifestation of God, although He often hides His glory and appears to be like an ordinary human being. To appreciate this indivisibility, let us consider man with his two natures. We observe that whereas man combines within himself the animal and the spiritual natures, yet he is always a man and at no time can he be considered to be a pure animal devoid of the human spirit or temporarily become robbed of his powers as a man. Similarly, the Manifestation of God can never be divided into separate parts.