How to view junior youth and the program for their spiritual empowerment

The rapid spread of the programme for the spiritual empowerment of junior youth is yet another expression of cultural advance in the Bahá’í community. While global trends project an image of this age group as problematic, lost in the throes of tumultuous physical and emotional change, unresponsive and self-consumed, the Bahá’í community—in the language it employs and the approaches it adopts—is moving decidedly in the opposite direction, seeing in junior youth instead altruism, an acute sense of justice, eagerness to learn about the universe and a desire to contribute to the construction of a better world. Account after account, in which junior youth in countries all over the planet give voice to their thoughts as participants in the programme, testifies to the validity of this vision. There is every indication that the programme engages their expanding consciousness in an exploration of reality that helps them to analyse the constructive and destructive forces operating in society and to recognize the influence these forces exert on their thoughts and actions, sharpening their spiritual perception, enhancing their powers of expression and reinforcing moral structures that will serve them throughout their lives. At an age when burgeoning intellectual, spiritual and physical powers become accessible to them, they are being given the tools needed to combat the forces that would rob them of their true identity as noble beings and to work for the common good.

That the major component of the programme explores themes from a Bahá’í perspective, but not in the mode of religious instruction, has opened the way for its extension to junior youth in a variety of settings and circumstances. In many such instances, then, those who implement the programme enter confidently into the area of social action, encountering a range of questions and possibilities, which are being followed and organized in a global process of learning by the Office of Social and Economic Development in the Holy Land. Already the accumulating body of knowledge and experience has given rise to the capacity in several clusters scattered across the globe to each sustain over one thousand junior youth in the programme. To help others advance swiftly in this direction, the Office is establishing a network of sites in all continents, with the assistance of a corps of believers, that can be used to provide training to coordinators from scores upon scores of clusters. These resource persons continue to support coordinators upon their return to their respective clusters, enabling them to create a spiritually charged environment in which the junior youth programme can take root. 

- The Universal House of Justice  (Ridan 2010 message; (Online Baha’i Reference Library of the Baha’i World Center)

1984: Questions from the Universal House of Justice for each NSA before formulating a new Plan

The House of Justice therefore invites your participation in the process of formulating a new Plan, and we are asked to request each of your Assemblies to send it your comments on the following points in view of the prevailing situation in the area under your jurisdiction.

• Current status and specific needs of the Baha'i community. What distinctive strengths and weaknesses do you see in your community? Are there any unusual features of the condition of the Faith in your community which must be taken into account in the formulation of the next Plan?

• Condition of the nation. Do the social, political and economic trends indicate any unusual opportunities or difficulties for the development of the Baha'i community in the immediate years ahead?

The House of Justice would appreciate concise but adequate comments, which it would like to receive at your earliest convenience, but no later than 31 March 1985.  Kindly send a copy of your comments to the Continental Board of Counsellors.

- The Universal House of Justice  (From a message dated 25 November 1984 written on behalf of the Universal House of Justice to all National Spiritual Assemblies; ‘Messages from the Universal House of Justice, 1963-1986’)

1934: The growth of the “mighty administrative structure” of the Faith and “evidences of a power which a disillusioned and sadly shaken society can ill afford to ignore”

• The vitality which the organic institutions of this great, this ever-expanding Order so strongly exhibit; 
• the obstacles which the high courage, the undaunted resolution of its administrators have already surmounted; 
• the fire of an unquenchable enthusiasm that glows with undiminished fervor in the hearts of its itinerant teachers; 
• the heights of self-sacrifice which its champion-builders are now attaining; 
• the breadth of vision, the confident hope, the creative joy, the inward peace, the uncompromising integrity, the exemplary discipline, the unyielding unity and solidarity which its stalwart defenders manifest; 
• the degree to which its moving Spirit has shown itself capable of assimilating the diversified elements within its pale, of cleansing them of all forms of prejudice and of fusing them with its own structure—

these are evidences of a power which a disillusioned and sadly shaken society can ill afford to ignore. 

- Shoghi Effendi  (‘The Dispensation of Baha’u’llah; included in ‘The World Order of Baha’u’llah’)

References to Bahá’u’lláh from Isaiah, “the greatest of Jewish prophets”

To Him [ Bahá’u’lláh] Isaiah, the greatest of the Jewish prophets, had alluded as 

• the “Glory of the Lord,” 
• the “Everlasting Father,” 
• the “Prince of Peace,” 
• the “Wonderful,” 
• the “Counsellor,” 
• the “Rod come forth out of the stem of Jesse” and 
• the “Branch grown out of His roots,” 
• Who “shall be established upon the throne of David,” 
• Who “will come with strong hand,” 
• Who “shall judge among the nations,” 
• Who “shall smite the earth with the rod of His mouth, and with the breath of His lips slay the wicked,” and 
• Who “shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.” 

- Shoghi Effendi  ('God Passes By')

The amazingly high station of the Greatest Holy Leaf

O thou Greatest Holy Leaf! If I cry at every moment out of a hundred mouths, and from each of these mouths I speak with a hundred thousand tongues, yet I could never describe nor celebrate thy heavenly qualities, which are known to none save only the Lord God; nor could I befittingly tell of even the transient foam from out the ocean of thine endless favour and grace.

Except for a very few, whose habitation is in the highest retreats of holiness, and who circle, in the furthermost Sanctuary, by day and by night about the throne of God, and are fed at the hand of the Abhá Beauty on purest milk—except for these, no soul of this nether world has known or recognized thine immaculate, thy most sacred essence, nor has any befittingly perceived that ambergris fragrance of thy noble qualities, which richly anoints thy brow, and which issues from the divine wellspring of mystic musk; nor has any caught its sweetness.

To this bear witness the Company on High, and beyond them God Himself, the Supreme Lord of all the heavens and the earths: that during all thy days, from thine earliest years until the close of thy life, thou didst personify the attributes of thy Father, the Matchless, the Mighty. Thou wert the fruit of His Tree, thou wert the lamp of His love, thou wert the symbol of His serenity, and of His meekness, the pathway of His guidance, the channel of His blessings, the sweet scent of His robe, the refuge of His loved ones and His handmaidens, the mantle of His generosity and grace. 

- Shoghi Effendi  (‘Bahíyyih Khánum, The Greatest Holy Leaf’, a compilation by the Research Department of the Universal House of Justice, 1982)

Visit: The Greatest Holy Leaf: The "archetype of the people of Bahá"

Rúhíyyih Khánum’s systematic travels around the globe: 185 countries, dependencies, major islands, and 154 territories

Rúhíyyih Khánum’s systematic travels around the globe began in the year 1964. Many times, she talked about the genesis of these unique trips, recounting an incident in the lifetime of Shoghi Effendi. One day, as he was passing by her desk, he stopped and looked at her and said, “What will become of you after I die?” She was shattered by this unexpected remark and began to weep, saying, “Oh, Shoghi Effendi, don’t say such terrible things. I don’t want to live without you.” He paid no attention, however, and after a pause continued, “I suppose you will travel and encourage the friends.” She said that this was the only remark he ever made about what she should do with her life after his passing. And so it was that, when she was somewhat freed from her arduous administrative duties and the affairs of the Cause were placed under the infallible guidance of the Universal House of Justice, she took these words as his last instructions to her and did her utmost to fulfil his hopes.

In the course of her long life she travelled to 185 countries, dependencies and major islands of the globe. While she visited just 31 countries in her first 54 years, she travelled in all the rest between 1964 and 1997. When I tried to count the number of territories she visited in these 34 years, I came up with the astounding figure of 154. Many of these countries were visited more than once, and some, like India, were honoured by her presence as many as nine times. 

- Violette Nakhjavání  (‘A Tribute to Amatu’l-Bahá Rúhíyyih Khánum’; The Baha’i World, https://bahaiworld.bahai.org/)

Bahá’u’lláh tells Pope Pius IX that “The Word which the Son concealed is made manifest…in the form of the human temple”; “The Father is come”

The Word which the Son concealed is made manifest. It hath been sent down in the form of the human temple in this day. Blessed be the Lord Who is the Father! He, verily, is come unto the nations in His most great majesty. Turn your faces towards Him, O concourse of the righteous! ...This is the day whereon the Rock [Peter] crieth out and shouteth, and celebrateth the praise of its Lord, the All-Possessing, the Most High, saying: ‘Lo! The Father is come, and that which ye were promised in the Kingdom is fulfilled!...’ My body longeth for the cross, and Mine head waiteth the thrust of the spear, in the path of the All-Merciful, that the world may be purged from its transgressions....

- Baha’u’llah  (Quoted by Shoghi Effendi in ‘The Promised Day Is Come’)

1955: Half the total number of Japanese Baha’is

Seventeen of the nineteen Japanese Baha’is who attended the Asia Teaching Conference in Nikko, Japan, September 23-25, 1955. This represents about half the total number of Japanese Baha’is. (Baha’i News, December 1955)

1955-1956: National Spiritual Assembly of the Baha’is of Italy and Switzerland

Seated, left to right: Miss Elsa Steinmetz, Dr. Ugo R. Giachery, Miss Honor Kempton, Prof. Mario Fiorentini, Mrs. Marion Little. Standing, left to right: Dr. Walter Ott, Mrs. Anna Kunz, Dr. Alessandro Bausani, Mr. Fritz Schar. (Baha’i News, August 1955)

1951: Terraces leading to the Shrine of the Báb on Mt. Carmel

The recently built two additional terraces can be seen at the top of the avenue; there is now a direct access from the Shrine to the city. (Baha’i News, August 1951)

1953: Panoramic view of newly developed garden of the Shrine of Bahá’u’lláh at Bahjí

(Baha'i News, August 1953)

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, attached to a letter dated 20 June 1991, written on behalf of the Universal House of Justice to an individual believer; Baha’i Online Library)

New Site

The Greatest Holy Leaf: The "archetype of the people of Bahá"

Who Bahá’u’lláh is

He Who in such dramatic circumstances was made to sustain the overpowering weight of so glorious a Mission was none other than the One Whom posterity will acclaim, and Whom innumerable followers already recognize, as

• the Judge,
• the Lawgiver and Redeemer of all mankind, as
• the Organizer of the entire planet, as
• the Unifier of the children of men, as
• the Inaugurator of the long-awaited millennium, as
• the Originator of a new “Universal Cycle,” as
• the Establisher of the Most Great Peace, as
• the Fountain of the Most Great Justice, as
• the Proclaimer of the coming of age of the entire human race,
• as the Creator of a new World Order, and as
• the Inspirer and Founder of a world civilization.

- Shoghi Effendi  ('God Passes By')

Teaching the Cause of God: - “an indispensable feature of Bahá’í life”

In recent messages we have expressed joy at witnessing the steady increase in the tempo of teaching across the globe. The discharge of this fundamental spiritual obligation by the individual believer has always been, and continues to be, an indispensable feature of Bahá’í life. 

- The Universal House of Justice  (Ridvan 2010 message; online Baha’i Reference Library of the Baha’i World Center)

“self and ego”: - “a central theme of the Manifestation”

Your concern about the overemphasis upon the self and ego echoes a central theme of the Manifestation Himself, and it is the subject of many allusions in His Writings wherein, for example, He speaks of

• "the evil of egotism" and of
• those who are "captives of egotism."

The Master refers to

• "the rust of egotism"
• and tells of ". . . the subtlety of the ego of man. It is the Tempter (the subtle serpent of the mind) and the poor soul not entirely emancipated from its suggestions is deceived until entirely severed from all save God."
• In another passage He says: "As long as the ego is subjected to carnal desires, sin and error continue."
• And He promised that with assiduous effort "Man will become free from egotism; he will be released from the material world . . . ". 

- The Universal House of Justice  (From a letter dated 4 August 1977 written on behalf of the Universal House of Justice to an individual believer; compilation: ‘Psychology and Knowledge of Self’, prepared by the Research Department of the Universal House of Justice, attached to a letter dated 23 October 1994, written on behalf of the Universal House of Justice to an individual believer; Baha’i Online Library)

The Administrative Order “constitutes the very pattern of that divine civilization which the almighty Law of Bahá’u’lláh is designed to establish upon earth”

A word should now be said regarding the theory on which this Administrative Order is based and the principle that must govern the operation of its chief institutions. It would be utterly misleading to attempt a comparison between this unique, this divinely-conceived Order and any of the diverse systems which the minds of men, at various periods of their history, have contrived for the government of human institutions. Such an attempt would in itself betray a lack of complete appreciation of the excellence of the handiwork of its great Author. How could it be otherwise when we remember that this Order constitutes the very pattern of that divine civilization which the almighty Law of Bahá’u’lláh is designed to establish upon earth? The divers and ever-shifting systems of human polity, whether past or present, whether originating in the East or in the West, offer no adequate criterion wherewith to estimate the potency of its hidden virtues or to appraise the solidity of its foundations. 

- Shoghi Effendi  (‘The Dispensation of Baha’u’llah'; included in ‘The World Order of Baha’u’llah’)

“Bahá’u’lláh addressed these words” to the French Emperor, Napoleon III

To the French Emperor, Napoleon III, Bahá’u’lláh addressed these words: “O King of Paris! Tell the priest to ring the bells no longer. By God, the True One! The Most Mighty Bell hath appeared in the form of Him Who is the Most Great Name, and the fingers of the will of thy Lord, the Most Exalted, the Most High, toll it out in the heaven of Immortality, in His Name, the All-Glorious. Thus have the mighty verses of thy Lord been again sent down unto thee, that thou mayest arise to remember God, the Creator of earth and heaven, in these days when all the tribes of the earth have mourned, and the foundations of the cities have trembled, and the dust of irreligion hath enwrapped all men, except such as thy Lord, the All-Knowing, the All-Wise, was pleased to spare.... Give ear, O King, unto the Voice that calleth from the Fire which burneth in this Verdant Tree, upon this Sinai which hath been raised above the hallowed and snow-white Spot, beyond the Everlasting City: ‘Verily, there is none other God but Me, the Ever-Forgiving, the Most Merciful!’ We, in truth, have sent Him Whom We aided with the Holy Spirit [Jesus], that He may announce unto you this Light that hath shone forth from the horizon of the will of your Lord, the Most Exalted, the All-Glorious, and Whose signs have been revealed in the West, that ye may set your faces towards Him [Bahá’u’lláh], on this Day which God hath exalted above all other days, and whereon the All-Merciful hath shed the splendor of His effulgent glory upon all who are in heaven and all who are on earth. Arise thou to serve God and help His Cause. He, verily, will assist thee with the hosts of the seen and unseen, and will set thee king over all that whereon the sun riseth. Thy Lord, in truth, is the All-Powerful, the Almighty.... Attire thy temple with the ornament of My Name, and thy tongue with remembrance of Me, and thine heart with love for Me, the Almighty, the Most High. We have desired for thee naught except that which is better for thee than what thou dost possess and all the treasures of the earth. Thy Lord, verily, is knowing, informed of all...." 

- Shoghi Effendi  (‘The Promised Day Is Come’)

An example of how the Báb’s “alluring charm, combined with a compelling dignity and unfailing benevolence… completely disarmed and transformed His guards” as they approached the city of Qum on their way to Tihran

His [the Báb’s] alluring charm, combined with a compelling dignity and unfailing benevolence, had, by this time, [when they left Kashan for Tihran]completely disarmed and transformed His guards. They seemed to have abdicated all their rights and duties and to have resigned themselves to His will and pleasure. In their eagerness to serve and please Him, they, one day, remarked: “We are strictly forbidden by the government to allow You to enter the city of Qum [1], and have been ordered to proceed by an unfrequented route directly to Tihrán. We have been particularly directed to keep away from the Haram-i-Ma’súmih, [2] that inviolable sanctuary under whose shelter the most notorious criminals are immune from arrest. We are ready, however, to ignore utterly for Your sake whatever instructions we have received. If it be Your wish, we shall unhesitatingly conduct You through the streets of Qum and enable You to visit its holy shrine.” “‘The heart of the true believer is the throne of God,’” observed the Báb. “He who is the ark of salvation and the Almighty’s impregnable stronghold is now journeying with you through this wilderness. I prefer the way of the country rather than to enter this unholy city. The immaculate one whose remains are interred within this shrine, her brother, and her illustrious ancestors no doubt bewail the plight of this wicked people. With their lips they pay homage to her; by their acts they heap dishonour upon her name. Outwardly they serve and reverence her shrine; inwardly they disgrace her dignity.”

Such lofty sentiments had instilled such confidence in the hearts of those who accompanied the Báb that had He at any time chosen to turn away suddenly and leave them, no one among His guards would have felt in the least perturbed or would have attempted to pursue Him. 

- Nabil  (‘The Dawn-Breakers', translated and edited by Shoghi Effendi)

[1] The site of the second most sacred shrine in Persia, and the burial-place of many of her kings, among them Fatḥ-‘Alí and Muhammad Sháh

[2] At Qum are deposited the remains of his [Imám Riḍá’s] sister, Fátimiy-i-Ma’súmih, i.e. the Immaculate, who, according to one account, lived and died here, having fled from Baghdád to escape the persecution of the Khalífs.

The ”so brief an interval” between the Revelations of the Báb and Bahá’u’lláh’: - “a secret that no man can unravel, and a mystery such as no mind can fathom”

During nine years, as foretold by the Báb Himself, swiftly, mysteriously and irresistibly the embryonic Faith conceived by Him had been developing until, at the fixed hour, the burden of the promised Cause of God was cast amidst the gloom and agony of the Síyáh-Chál of Ṭihrán. “Behold,” Bahá’u’lláh Himself, years later, testified, in refutation of the claims of those who had rejected the validity of His mission following so closely upon that of the Báb, “how immediately upon the completion of the ninth year of this wondrous, this most holy and merciful Dispensation, the requisite number of pure, of wholly consecrated and sanctified souls has been most secretly consummated.” “That so brief an interval,” He, moreover has asserted, “should have separated this most mighty and wondrous Revelation from Mine own previous Manifestation is a secret that no man can unravel, and a mystery such as no mind can fathom. Its duration had been foreordained.” 

- Shoghi Effendi  (God Passes By')

The Persian Tablet of Ahmad

There are two Tablets each bearing the name of Ahmad: one in Persian and the other in Arabic. The latter is the one used throughout the Bahá'í world, which the beloved Guardian characterized as being imbued with a special potency.

The Persian Tablet [see a provisional translation] is quite a long one and is written to Ahmad of Kashan. Haji Mirza Jani, who was the first one to embrace the Báb's Faith in Kashan, in whose house the Báb sojourned some days and who was finally martyred in Tihran, had three brothers. One was never moved by his brother's faith, no matter how much the latter endeavoured to teach him. He remained a Muslim and died as such. The second was called Ismail, entitled by Bahá'u'lláh Dhabih (sacrificed) and also Anis (companion); the third one who went to Baghdad was called Ahmad. He remained with the Ancient Beauty and had the honor to be amongst those who were chosen by Him as one of the companions in His exile to Istanbul. But unfortunately in the storms of tests and trials this Ahmad departed from the right path and sided with Azal. He then caused much suffering for the Blessed Beauty, His family and friends. In order to warn this man against such evil deeds and the detrimental consequences for the nascent Faith, Bahá'u'lláh sent him this long Persian Tablet full of exhortations, elucidations of the divine power and advice as to how a true seeker should act and behave. Ahmad remained heedless, unmoved and unchanged, but when he found out that he could no more live in Turkey, he returned to Iraq where he found his old associates and resumed his iniquitous life with them. One of his worst habits was to insult people and curse them in the most bitter and vile language. In one of his disputes with his evil friends, he lashed them with his sharp tongue and the victims, to get rid of him, killed him one night.

Selections from this Persian Tablet appear in the Gleanings.

- Hand of the Cause Abu'l-Qasim Faizi  ('A Flame of Fire’)

“Blessed is he who…”

Blessed is he who is charitable, for he shall inherit eternal life.

Blessed is he who overlooks the faults of others, for he shall enjoy divine beatitude.

Blessed is he who associates with all with joy and fragrance, for he has obeyed the commands of Baha’u’llah.

Blessed is he who loves mankind, for he has heeded the advice of Baha'u'llah.

Blessed is he who is kind to his enemies, for he has walked in the footsteps of Christ.

Blessed is he who proclaims the doctrine of spiritual brotherhood, for he shall be the child of light.

Blessed is he whose heart is tender and compassionate, for he will throw stones at no one.

Blessed is he who will speak evil of no one, for he hath attained to the good pleasure of the Lord.

Blessed is he who will not uncover the sins of others, for he will become favored at the threshold of the Almighty.

Blessed is he who hath a forgiving nature, for he will win the spiritual graces of God.

Blessed is he who diffuses only the sweet fragrance of the flowers of friendship and mutual association, for he will obtain a goodly portion of the bounties of the Merciful.

Blessed is he who teaches union and concord, for he will shine like unto a star in heaven.

Blessed is he who practices loving-kindness and co-operation, for he will be encircled with celestial benedictions.

Blessed is he who comforts the downtrodden, for he will be the friend of God.

- ‘Abdu’l-Baha  (Words of ‘Abdu’l-Baha to a believer; Diary of Mirza Ahmad Sohrab, May, 1913; Star of the West, vol. 7, no. 5, June 5, 1916)

“two thousand and more verses… have streamed from the pen of Bahá’u’lláh and, to a lesser extent, from that of the Báb, addressed to individual monarchs in Europe and Asia”

So much for the epoch-making counsels and warnings collectively addressed by the Báb and Bahá’u’lláh to the sovereigns of the earth, and more particularly directed to the kings of Christendom. I would be failing to do justice to my theme were I to ignore, or even to dismiss briefly, those audacious, fate-laden apostrophes to individual monarchs who, whether as kings or emperors, have either viewed with cold indifference the tribulations, or rejected with contempt the warnings, of the twin Founders of our Faith. I can neither quote as fully as I should from the two thousand and more verses that have streamed from the pen of Bahá’u’lláh and, to a lesser extent, from that of the Báb, addressed to individual monarchs in Europe and Asia, nor is it my purpose to expatiate upon the circumstances that have provoked, or the consequences that have flowed from, those astounding utterances. The historian of the future, viewing more widely and in fuller perspective the momentous happenings of the Apostolic and Formative Ages of the Faith of Bahá’u’lláh, will no doubt be able to evaluate accurately and to describe in a circumstantial manner the causes, the implications and the effects of these Divine Messages which, in their scope and effectiveness, have certainly no parallel in the religious annals of mankind. 

- Shoghi Effendi  (‘The Promised Day Is Come’)

Entire collection of 157 Hidden Words of Bahá'u'lláh set to music – by Tom Price

The first 23 Hidden Words can be heard now, and two more will be added each week.

They can be heard on YouTube, played in sequence, at this link

Formation of First International Baha’i Council: Forerunner of the Universal House of Justice – Amatu’l-Baha Ruhiyyih Khanum explains the process

In a cable to the Bahá’i world, 9 January 1951, the Guardian stated, “PROCLAIM NATIONAL ASSEMBLIES EAST WEST WEIGHTY EPOCH MAKING DECISION FORMATION FIRST INTERNATIONAL BAHAI COUNCIL, FORERUNNER SUPREME ADMINISTRATIVE INSTITUTION DESTINED EMERGE FULNESS TIME ..Shoghi Effendi went on to explain, ‘PRESENT ADEQUATE MATURITY NINE VIGOROUSLY FUNCTIONING NATIONAL ADMINISTRATIVE INSTITUTIONS THROUGHOUT BAHAI WORLD COMBINE INDUCE ME ARRIVE THIS HISTORIC DECISION .. No names appeared in this message but Shoghi Effendi had already begun, about two months previously, to summon its members to the World Centre, the first was Dr. Lotfullah Hakim (Lutfu’lláh Hakim), then in Britain, through a cable on 14 November 1950, addressed to the National Spiritual Assembly of the British Isles, which simply stated: “KINDLY ARRANGE DEPARTURE LOTFULLAH HAKIM HAIFA FOR NECESSARY SERVICES”; the second cable, of the same date as I recall, was addressed to the American National Spiritual Assembly and with equal brevity and simplicity stated: “APPRECIATE EXTEND FINANCIAL ASSISTANCE REVELL SISTERS COME HAIFA REQUIRE THEIR SERVICES.” On 22 November they themselves received a confirming cable: “REVELL SISTERS, WELCOME YOUR PRESENCE HAIFA. SHOGHI.” Early in December, Mason Remey and Amelia Collins were likewise summoned by the Guardian to the Holy Land; both planned to arrive later that month. By 2 March 1951 Shoghi Effendi was able to cable the Bahá’í world: “GREATLY WELCOME ASSISTANCE NEWLY FORMED INTERNATIONAL COUNCIL PARTICULARLY ITS PRESIDENT MASON REMEY AND VICEPRESIDENT AMELIA COLLINS THROUGH CONTACT AUTHORITIES DESIGNED SPREAD FAME CONSOLIDATE FOUNDATIONS WIDEN SCOPE INFLUENCE EMANATING TWIN SPIRITUAL ADMINISTRATIVE WORLD CENTRES PERMANENTLY FIXED HOLY LAND CONSTITUTING MIDMOST HEART ENTIRE PLANET.’ A year later the Guardian, in his Naw-Rúz 1952 message to the Bahá’í world, cabled: “… ANNOUNCEMENT ENLARGEMENT INTERNATIONAL BAHAI COUNCIL. PRESENT MEMBERSHIP NOW COMPRISES AMATULBAHA RUHIYYIH KHANUM CHOSEN LIAISON BETWEEN ME AND COUNCIL. HANDS CAUSE MASON REMEY, AMELIA COLLINS, UGO GIACHERY, LEROY IOAS, PRESIDENT, VICEPRESIDENT, MEMBER AT LARGE, SECRETARY GENERAL, RESPECTIVELY. JESSIE REVELL, ETHEL REVELL, LOTFULLAH HAKIM, TREASURER, WESTERN EASTERN ASSISTANT SECRETARIES.” Three years later, on 4 May 1955, the Guardian announced to all National Assem- blies, “... NUMBER MEMBERS INTERNATIONAL COUNCIL RAISED NINE THROUGH APPOINTMENT SYLVIA IOAS.” When one contemplates the above shaping of Bahá’i history and realizes that two of the nine ultimate members of the Council were the modest, humbly employed, relatively uneducated Revell sisters, it gives one pause to think and causes one to rejoice. 

- Hand of the Cause Ruhiyyih Khanum  (‘The Baha’i World’, vol. 19, 1983-1986)

New Site: Passages about Bahá’u’lláh from Bahá’í Writings & Literature

Passages will be posted every other day.

The “wide embrace of the Plan’s framework”: - The “three simultaneous, overlapping, and coherent areas of action: [1] community-building efforts in clusters; [2] projects and activities for social action; and [3] involvement in the discourses of society”

The friends are called to three simultaneous, overlapping, and coherent areas of action: community-building efforts in clusters; projects and activities for social action; and involvement in the discourses of society, whether in neighborhoods or in personal or professional associations. As the House of Justice highlighted in its Ridván 2015 message to the Bahá’ís of the world, “ultimately, it is systematic, determined, and selfless action undertaken within the wide embrace of the Plan’s framework that is the most constructive response of every concerned believer to the multiplying ills of a disordered society.” In such a context, the friends can gradually address the problems that face them and their surrounding communities.

[social action]

In particular, social action is one means by which capacity can be built within a community to address the social and material needs of humanity, such as those related to agriculture, health, and education. In many instances across the globe, groups of like-minded individuals, having cultivated the habit of studying relevant materials together, including pertinent selections from the Bahá’í writings, come to carry out simple projects aimed at improving an aspect of their collective life. These endeavors can take place with varying degrees of complexity, from the grassroots of a community to the national and international levels, with progress in the area of social action supported by the recently established Bahá’í International Development Organization. The publication For the Betterment of the World… describes, among other things, examples of such initiatives. 

- The Universal House of Justice  (From a letter dated 3 December 2020 written on behalf of the Universal House of Justice to an individual believer; US Baha’i National Administrative website)

The “nature of the Manifestation and His relationship to God”

The Bahá’í Writings contain many passages that elucidate the nature of the Manifestation and His relationship to God. Bahá’u’lláh underlines the unique and transcendent nature of the Godhead. He explains that “since there can be no tie of direct intercourse to bind the one true God with His creation” God ordains that “in every age and dispensation a pure and stainless Soul be made manifest in the kingdoms of earth and heaven”. This “mysterious and ethereal Being”, the Manifestation of God, has a human nature which pertains to “the world of matter” and a spiritual nature “born of the substance of God Himself”. He is also endowed with a “double station”:

The first station, which is related to His innermost reality, representeth Him as One Whose voice is the voice of God Himself... The second station is the human station, exemplified by the following verses: “I am but a man like you.” “Say, praise be to my Lord! Am I more than a man, an apostle?”

Bahá’u’lláh also affirms that, in the spiritual realm, there is an “essential unity” between all the Manifestations of God. They all reveal the “Beauty of God”, manifest His names and attributes, and give utterance to His Revelation. In this regard, He states:

Were any of the all-embracing Manifestations of God to declare: “I am God”, He, verily, speaketh the truth, and no doubt attacheth thereto. For it hath been repeatedly demonstrated that through their Revelation, their attributes and names, the Revelation of God, His names and His attributes, are made manifest in the world...

The Kitáb-i-Aqdas (The Most Holy Book)

…the Kitáb-i-Aqdas (The Most Holy Book), that

• priceless treasury enshrining for all time the brightest emanations of the mind of Bahá’u’lláh,
• the Charter of His World Order,
• the chief repository of His laws,
• the Harbinger of His Covenant,
• the Pivotal Work containing
• some of His noblest exhortations,
• weightiest pronouncements, and
• portentous prophecies…

- Shoghi Effendi  (‘The Promised Day Is Come)

The “flight of the human spirit”

But the flight of the human spirit is through the glad-tidings of God. The flight of the human mind is through the increase of understanding and perception. The flight of the human heart is through the love of God. The divine teachings have been sent down that the human spirit may soar until it reacheth the heights of the most exalted kingdom, and that the human heart may fly through the love of God and attain nearness unto Him. Thus, for everything there is a flight, and whatsoever attaineth its highest degree hath flown in order to attain it. For example, this lamp, when it reacheth its highest degree, hath flown thereto. This flower, when it reacheth its highest degree, hath flown thereto. A human being, too, when attaining the highest station, hath flown to reach there.

• But human flight is through faith.
• Human flight is through the virtues of the world of humanity.
• Human flight is through the acquisition of perfections.
• Human flight is through adherence to the divine teachings.
• Human flight is through service to the oneness of the world of humanity.
• Human flight is through heedfulness to the verses of God.
• Human flight is to become the sign of guidance among the people.
• Human flight is to become a heavenly standard.
• Human flight is to become illumined with the light of truth.
• Human flight is to be detached from all save God.
• Human flight is to turn to the Abhá Kingdom.
• Human flight is to carry out the teachings of Bahá’u’lláh in their entirety.

It is my hope that ye will all take flight; that your spirits, your hearts, and your minds will soar; and all your conditions will fly upwards. Such is my hope. God willing ye will be aided therein. 

- ‘Abdu’l-Baha  (From a Tablet; ‘Additional Tablets, Extracts and Talks’, Online Baha’i Reference Library of the Baha’i World Center)

The reported testimony of the man who shot Mulla Husayn at Fort Tabarsi

“The truth of the matter,” is the answer which ‘Abbás-Qulí Khán-i-Láríjání, whose bullet was responsible for the death of Mullá Husayn, is reported to have given to a query addressed to him by Prince Ahmad Mírzá in the presence of several witnesses, “is that any one who had not seen Karbilá would, if he had seen Tabarsí, not only have comprehended what there took place, but would have ceased to consider it; and had he seen Mullá Husayn of Bushrúyih, he would have been convinced that the Chief of Martyrs (Imám Husayn) had returned to earth; and had he witnessed my deeds, he would assuredly have said: ‘This is Shimr come back with sword and lance…’ In truth, I know not what had been shown to these people, or what they had seen, that they came forth to battle with such alacrity and joy.… The imagination of man cannot conceive the vehemence of their courage and valor.” 

- Shoghi Effendi  (‘God Passes By’)

New Site: Messages from the Universal House of Justice to Individual Believers

A collection of messages to individual believers in chronological order.

“in these we can discern the faint glimmerings and discover the earliest intimation of the nature and working of the Administrative Order”

• In the Tablets of Bahá’u’lláh where the institutions of the International and Local Houses of Justice are specifically designated and formally established;
• in the institution of the Hands of the Cause of God which first Bahá’u’lláh and then ‘Abdu’l Bahá brought into being;
• in the institution of both local and national Assemblies which in their embryonic stage were already functioning in the days preceding ‘Abdu’l Bahá’s ascension;
• in the authority with which the Author of our Faith and the Center of His Covenant have in their Tablets chosen to confer upon them;
• in the institution of the Local Fund which operated according to ‘Abdu’l Bahá’s specific injunctions addressed to certain Assemblies in Persia;
• in the verses of the Kitáb-i-Aqdas the implications of which clearly anticipate the institution of the Guardianship;
• in the explanation which ‘Abdu’l Bahá, in one of His Tablets, has given to, and the emphasis He has placed upon, the hereditary principle and the law of primogeniture as having been upheld by the Prophets of the past—

in these we can discern the faint glimmerings and discover the earliest intimation of the nature and working of the Administrative Order which the Will of ‘Abdu’l Bahá was at a later time destined to proclaim and formally establish. 

- Shoghi Effendi  (‘The Dispensation of Baha’u’llah; included in ‘The World Order of Baha’u’llah’)

Utterances of the Báb to Governor of Isfahán, Manuchihr Khán, as he expressed concerns about the safety of the Báb after he has passed away

Fear not I have committed Myself into the hands of God. My trust is in Him. Such is the power which He has bestowed upon Me that if it be My wish, I can convert these very stones into gems of inestimable value, and can instil into the heart of the most wicked criminal the loftiest conceptions of uprightness and duty. Of My own will have I chosen to be afflicted by My enemies, ‘that God might accomplish the thing destined to be done.’ 

- Nabil  (‘The Dawn-Breakers’; translated and edited by Shoghi Effendi)

Hand of the Cause of God Enoch Olinga

 

“We have elevated thee to the rank of one of the most distinguished among thy sex, and granted thee, in My court, a station such as none other woman hath surpassed.”

Bahíyyih Khánum, the Greatest Holy Leaf

Let these exalted words be thy love-song on the tree of Bahá, O thou most holy and resplendent Leaf: 'God, besides Whom is none other God, the Lord of this world and the next!' Verily, We have elevated thee to the rank of one of the most distinguished among thy sex, and granted thee, in My court, a station such as none other woman hath surpassed. Thus have We preferred thee and raised thee above the rest, as a sign of grace from Him Who is the Lord of the throne on high and earth below. We have created thine eyes to behold the light of My countenance, thine ears to hearken unto the melody of My words, thy body to pay homage before My throne. Do thou render thanks unto God, thy Lord, the Lord of all the world.

How high is the testimony of the Sadratu'l-Muntahá for its leaf; how exalted the witness of the Tree of Life unto its fruit! Through My remembrance of her a fragrance laden with the perfume of musk hath been diffused; well is it with him that hath inhaled it and exclaimed: 'All praise be to Thee, O God, my Lord the most glorious!' How sweet thy presence before Me; how sweet to gaze upon thy face, to bestow upon thee My loving-kindness, to favour thee with My tender care, to make mention of thee in this, My Tablet—a Tablet which I have ordained as a token of My hidden and manifest grace unto thee. 

- Baha’u’llah  (From a Tablet; compilation: ‘Bahíyyih Khánum, the Greatest Holy Leaf’, prepared by the Research Department of the Baha’i World Center) 

“The law of consultation”

The law of consultation, as revealed by Bahá’u’lláh, is a fundamental teaching of the Faith. He tells us that through consultation the “maturity of the gift of understanding” is made manifest. “It is and will always be”, He states, “a cause of awareness and of awakening and a source of good and well-being.” “Consultation bestoweth greater awareness and transmuteth conjecture into certitude”, He further asserts. “It is a shining light which, in a dark world, leadeth the way and guideth.” Consultation paves the path of individual and collective endeavour. The growth, progress, and enduring unity of the community are ensured by its practice. It is indispensable for the ordering of human affairs. ‘Abdu’l‑Bahá refers to consultation as “the cause of great victories”, assuring us that “it attracteth the aid and bestowal of God.”

As you know, Bahá’í consultation is to be undertaken with the utmost love, sincerity, and unity. Its participants must come together in a prayerful attitude, seeking assistance from the Realm of Glory, expressing their thoughts freely, surrendering all attachment to their individual opinions, and giving fair-minded and careful consideration to the views of others, in an effort to reach consensus. ‘Abdu’l‑Bahá advises us that should it be found, in the course of coming to a decision, that discussion has become prolonged or given rise to disputation, consultation should be deferred and taken up at a more propitious time…. Of course, it must be remembered that the purpose of consultation need not always be to arrive at a particular or final decision. Often the aim may simply be to engage in an exchange of views so as to help clarify a certain matter and bring about unity of vision. 

- The Universal House of Justice  (From a message dated 19 May 2009 addressed to the Believers in the Cradle of the Faith; online Baha’i Reference Library of the Baha’i World Center)

People who were addressed in the Súriy-i-Mulúk (Súrih of Kings)

In a memorable Tablet, designated as the Súriy-i-Mulúk (Súrih of Kings) in which

• the Sultán himself and
• his ministers, and the kings of Christendom, and
• the French and Persian Ambassadors accredited to the Sublime Porte, and
• the Muslim ecclesiastical leaders in Constantinople, and
• its wise men and its inhabitants, and
• the people of Persia, and
• the philosophers of the world

have been specifically addressed and admonished, He thus directs His words to the entire company of the monarchs of East and West: 

- Shoghi Effendi  (‘The Promised Day Is Come’) 

How to “to effectively teach the Faith”

The beloved Guardian has stressed over and over again, that to effectively teach the Faith, the individual must study deeply the Divine Word, imbibe its life-giving waters, and feast upon its glorious teachings. He should then meditate on the import of the Word, and finding its spiritual depths, pray for guidance and assistance. But most important, after prayer is action. After one has prayed and meditated, he must arise, relying fully on the guidance and confirmation of Bahá’u’lláh, to teach His Faith. Perseverance in action is essential, just as wisdom and audacity are necessary for effective teaching. The individual must sacrifice all things to this great goal, and then the victories will be won. 

- Shoghi Effendi  (From a letter dated 30 May 1956 written on behalf of Shoghi Effendi to the Hands of the Cause in the United States; compilation: ‘Prayer and Devotional Life’, prepared by the Research Department of the Universal House of Justice, February 2019)

Requirements for strengthening each Baha’i community

A number of you have raised questions in your letters that revolve around the theme of strengthening the community. This, indeed, is a matter of fundamental importance, and every believer would do well to bear its requirements in mind. Already you have seen in 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. There are a host of other factors that enhance the vitality of community life as well. Chief among them are 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, and the time spent visiting with friends and neighbours in their homes, engaging in meaningful conversation and weaving bonds of affection and solidarity.

To the degree that the principles and spirit of the Faith are reflected in the character of the community, its vitality will show forth and its individual and collective endeavours increase in efficacy. 

- The Universal House of Justice  (From a message dated 19 May 2009 addressed to the Believers in the Cradle of the Faith; online Baha’i Reference Library of the Baha’i World Center)

2023: Contemplating “the century of achievement” since 1921 that ‘Abdu’l-Baha “had set in motion”

This community—the people of Bahá, ardent lovers of ‘Abdu’l-Bahá—now millions strong, has today spread to some one hundred thousand localities in 235 countries and territories. It has emerged from obscurity to occupy its place on the world stage. It has raised a network of thousands of institutions, from the grassroots to the international level, uniting divers peoples in the common purpose of giving expression to Bahá’u’lláh’s teachings for spiritual transformation and social progress. In many a region, its pattern of building vibrant local communities has embraced thousands—and in some, tens of thousands—of souls. In such settings, a new way of life is taking shape, distinguished by its devotional character; the commitment of youth to education and service; purposeful conversation among families, friends, and acquaintances on themes of spiritual and social import; and collective endeavours for material and social progress. The Sacred Writings of the Faith have been translated into more than eight hundred languages. The raising of national and local Mashriqu’l-Adhkárs heralds the appearance of thousands of future centres dedicated to worship and service. The world spiritual and administrative centre of the Faith has been established across the twin holy cities of ‘Akká and Haifa. And despite the community’s current, all too obvious limitations when viewed in relation to its ideals and highest aspirations—as well as the distance separating it from the attainment of its ultimate objective, the realization of the oneness of humankind—its resources, its institutional capacity, its ability to sustain systematic growth and development, its engagement with like-minded institutions, and its involvement in and constructive influence on society stand at an unprecedented height of historical achievement. 

- The Universal House of Justice  (From a message dated 28 November 2023 to the Bahá’ís of the World; online Baha’i Reference Library of the Baha’i World Center)

October 2008-April 2009: “nearly eighty-thousand participants…attended” the “forty-one regional conferences across the globe!”: - “the emergence on the historical scene of an individual believer supremely confident in the efficacy of the Plan’s methods and instruments and remarkably deft at wielding them.”

Conferences throughout Togo

What a purposeful and confident community it was that celebrated its accomplishments at the midway point of the current Plan in forty-one regional conferences across the globe! What an extraordinary contrast did its coherence and energy provide to the bewilderment and confusion of a world caught in a spiral of crisis! This, indeed, was the community of the blissful to which the Guardian had referred. This was a community aware of the vast potentialities with which it has been endowed and conscious of the role it is destined to play in rebuilding a broken world. This was a community in the ascendant, subject to severe repression in one part of the globe, yet rising up undeterred and undismayed as a united whole and strengthening its capacity to achieve Bahá’u’lláh’s purpose to liberate humankind from the yoke of the most grievous oppression. And in the nearly eighty-thousand participants who attended the conferences we saw the emergence on the historical scene of an individual believer supremely confident in the efficacy of the Plan’s methods and instruments and remarkably deft at wielding them. Each and every soul of this mighty sea stood as testimony to the transforming potency of the Faith. Each and every one was evidence of Bahá’u’lláh’s promise to assist all those who arise with detachment and sincerity to serve Him. Each and every one offered a glimpse of that race of beings, consecrated and courageous, pure and sanctified, destined to evolve over generations under the direct influence of Bahá’u’lláh’s Revelation. In them we saw the first signs of the fulfilment of our hope expressed at the outset of the Plan that the edifying influence of the Faith would be extended to hundreds of thousands through the institute process. 

- The Universal House of Justice  (Ridván 2009 message to the Bahá’ís of the World; Online Baha’i Reference Library of the Baha’i World Center)

Some early tributes to Táhirih

Indeed the wondrous story of her life propagated itself as far and as fast as that of the Báb Himself, the direct Source of her inspiration.

• “Prodige de science, mais aussi prodige de beauté” is the tribute paid her by a noted commentator on the life of the Báb and His disciples.
• “The Persian Joan of Arc, the leader of emancipation for women of the Orient … who bore resemblance both to the mediaeval Heloise and the neo-platonic Hypatia,” thus was she acclaimed by a noted playwright whom Sarah Bernhardt had specifically requested to write a dramatized version of her life.
• “The heroism of the lovely but ill-fated poetess of Qazvín, Zarrín-Táj (Crown of Gold) …” testifies Lord Curzon of Kedleston, “is one of the most affecting episodes in modern history.”
• “The appearance of such a woman as Qurratu’l-‘Ayn,” wrote the well-known British Orientalist, Prof. E. G. Browne, “is, in any country and any age, a rare phenomenon, but in such a country as Persia it is a prodigy—nay, almost a miracle.… Had the Bábí religion no other claim to greatness, this were sufficient … that it produced a heroine like Qurratu’l-‘Ayn.”
• “The harvest sown in Islamic lands by Qurratu’l-‘Ayn,” significantly affirms the renowned English divine, Dr. T. K. Cheyne, in one of his books, “is now beginning to appear … this noble woman … has the credit of opening the catalogue of social reforms in Persia…”

‘Abdu’l-Baha’s meeting with children in Esslingen, Germany, April 4th, 1913

 

The believers had secured a very pretty hall, which was most beautifully decorated with greens, plants and flowers, with large and small tables near the walls and round tables in the center. About fifty children and eighty adults were present. In a smaller room adjoining the hall the children had been assembled holding flowers in their hands, forming two lines for ‘Abdu’l-Baha to pass through. It looked most beautiful as ‘Abdu’l-Baha came upstairs. He passed through a short hall and looked so pleased and delighted to see the dear children.

One of ‘Abdu’l-Baha’s Eastern attendants was overcome with feelings: "I was overcome with surprise, emotion and joy, and could not contain myself; the tears filled my eyes. It was the most beautiful, the most heavenly, the most artistic picture that I have ever seen in all my life. It was so beautiful! I cannot describe these things; one must feel them, see them. It was a glorious day for these believers, in a far-away town in Germany, to see with their own eyes the Beloved of all nations. What love! What attraction! What enkindlement these German believers have!”

The “consummation of the perfection of the realm of humanity”

The quintessence of Truth is this:

• We must all become united and harmonized in order to illumine this gloomy world;
• to abolish the foundations of hostility and animosity from among mankind;
• to perfume the inhabitants of the universe with the holy fragrances of the nature and disposition of the Beauty of Abha;
• to enlighten the people of the East and West with the light of guidance;
• to hoist the tent of the love of God and suffer each and all to enter under its protection;
• to bestow comfort and tranquillity to every one under the shade of the Divine Tree;
• to astonish the enemy by the manifestation of the utmost love;
• to make the ravenous and bloodthirsty wolves to be gazelles of the meadow of the love of God;
• to administer the taste of non-resistance to the tyrant;
• to teach long-suffering and resignation of the martyrs to the murderer;
• to spread the traces of Oneness;
• to chant the praises and glorification of the Glorious Lord;
• to raise the voice of “Ya Baha’u’l-Abha!” to the Supreme Apex and to reach the ears of the inhabitants of the Kingdom with the outcry — “Verily the earth is illumined by the lights of its Lord!”

This is reality! This is guidance! This is service! This is the consummation of the perfection of the realm of humanity! 

- ‘Abdu’l-Baha  ('Tablets of ‘Abdu’l-Baha. Vol. 2')

Hand of the Cause Ruhiyyih Khanum recounts...

The Guardian's condition immediately after the passing of 'Abdu'l-Baha

Akka 1891: British orientalist E.G. Browne meets ‘Abdu’l-Baha for the first time

Seldom have I seen one whose appearance impressed me more. A tall strongly-built man holding himself straight as an arrow, with white turban and raiment, long black locks reaching almost to the shoulder, broad powerful forehead indicating a strong intellect combined with an unswerving will, eyes keen as a hawk's, and strongly-marked but pleasing features -- such was my first impression of 'Abbas Efendi, 'the master' (Aka) [Aqa] as he par excellence is called by the Bábís. Subsequent conversation with him served only to heighten the respect with which his appearance had from the first inspired me. One more eloquent of speech, more ready of argument, more apt of illustration, more intimately acquainted with the sacred books of the Jews, the Christians, and the Muhammadans, could, I should think, scarcely be found even amongst the eloquent, ready, and subtle race to which he belongs. These qualities, combined with a bearing at once majestic and genial, made me cease to wonder at the influence and esteem which he enjoyed even beyond the circle of his father's followers. About the greatness of this man and his power no one who had seen him could entertain a doubt.

- E.G. Browne  (Quoted by Hand of the Cause Balyuzi in ‘E.G. Browne and the Baha’i Faith’)

“We are indeed living in an age an age…witnessing a dual phenomenon”: (1) “the death pangs of an order, effete and godless”; (2)” the birth pangs of an Order, divine and redemptive”

We are indeed living in an age which, if we would correctly appraise it, should be regarded as one which is witnessing a dual phenomenon. The first signalizes the death pangs of an order, effete and godless, that has stubbornly refused, despite the signs and portents of a century-old Revelation, to attune its processes to the precepts and ideals which that Heaven-sent Faith proffered it. The second proclaims the birth pangs of an Order, divine and redemptive, that will inevitably supplant the former, and within Whose administrative structure an embryonic civilization, incomparable and world-embracing, is imperceptibly maturing. The one is being rolled up, and is crashing in oppression, bloodshed, and ruin. The other opens up vistas of a justice, a unity, a peace, a culture, such as no age has ever seen. The former has spent its force, demonstrated its falsity and barrenness, lost irretrievably its opportunity, and is hurrying to its doom. The latter, virile and unconquerable, is plucking asunder its chains, and is vindicating its title to be the one refuge within which a sore-tried humanity, purged from its dross, can attain its destiny. 

- Shoghi Effendi  (‘The Promised Day Is Come’)

Points to keep in mind when engaged in “presentation of the message of Bahá’u’lláh and the exposition of its verities”

In their presentation of the message of Bahá’u’lláh and the exposition of its verities, they have taken to heart the words of Shoghi Effendi that they must neither “hesitate” nor “falter”, neither “overstress” nor “whittle down” the truth which they champion. Neither are they “fanatical” nor “excessively liberal”. Through their constancy in teaching, they have increased their ability to determine whether the receptivity of their listener requires them to be “wary” or “bold”, to “act swiftly” or to “mark time”, to be “direct” or “indirect” in the methods they employ. 

- The Universal House of Justice  (From Ridván 2008 message to the Bahá’ís of the World; online Baha’i Reference Library of the Baha’i World Center)

Táhirih's contributions to the Cause of the Báb

• She it was who while in Karbilá—the foremost stronghold of Shí‘ah Islám—had been moved to address lengthy epistles to each of the ‘ulamás residing in that city, who relegated women to a rank little higher than animals and denied them even the possession of a soul—epistles in which she ably vindicated her high purpose and exposed their malignant designs.
• She it was who, in open defiance of the customs of the fanatical inhabitants of that same city, boldly disregarded the anniversary of the martyrdom of the Imám Husayn, commemorated with elaborate ceremony in the early days of Muharram, and celebrated instead the anniversary of the birthday of the Báb, which fell on the first day of that month.
• It was through her prodigious eloquence and the astounding force of her argument that she confounded the representative delegation of Shí‘ah, of Sunní, of Christian and Jewish notables of Baghdád, who had endeavored to dissuade her from her avowed purpose of spreading the tidings of the new Message.
• She it was who, with consummate skill, defended her faith and vindicated her conduct in the home and in the presence of that eminent jurist, Shaykh Mahmúd-i-Álúsí, the Muftí of Baghdád, and who later held her historic interviews with the princes, the ‘ulamás and the government officials residing in Kirmánsháh, in the course of which the Báb’s commentary on the Súrih of Kawthar was publicly read and translated, and which culminated in the conversion of the Amír (the governor) and his family.

“Thankfulness is of three kinds” : (1) “verbal thanksgiving”; (2) “cordial thanksgiving”; “(3) “real Thanksgiving” –> to “act in accordance with the Teachings of Baha’u’llah”

Thankfulness is of three kinds: First—verbal thanksgiving which is confined to a mere utterance of gratitude. This is of no importance because perchance the tongue may give thanks while the heart is unaware of it. Many who offer thanks to God are of this type, —their spirits and hearts unaware of thanksgiving. This is mere usage, just as when we meet, receive a gift and say "thank you," — speaking the words without significance. One may say "thank you" a thousand times, but the heart remain thankless, even sorry. Therefore mere verbal thanksgiving is without effect. But real thankfulness is a cordial thanksgiving from the heart. When man, in response to the favors of God, manifests susceptibilities of conscience, the heart is happy, the spirit is exhilarated. These spiritual susceptibilities are ideal thanksgiving.

But there is a cordial thanksgiving which comprises the deeds of man when he feels a heart gratitude which expresses itself in actions. For example, God has conferred upon man the gift of guidance and in thankfulness for this great gift certain deeds must emanate from man. To portray his gratitude for the favors of God, man must show forth deeds and actions. In response to these bestowals he must render good deeds, be self- sacrificing, kind to all the servants of God, forfeiting even life for them, showing kindness to all the creatures. He must be severed from the world, attracted to the Kingdom of Abha, the face radiant, the tongue eloquent, the ear attentive, day and night striving to attain the good pleasure of God. Whatsoever he wishes to do must correspond with the good pleasure of God. He must observe and see what is God's good pleasure and act accordingly. There can be no doubt that such commendable deeds are thankfulness for the favors of God.

‘Abdu’l-Baha’s advise on how to have a meaningful conversation about the Faith: - Find “the note of harmony which vibrates in every human heart”

In my talks with the reverend doctors of religion and men of the peace societies I have spoken the Glad tidings Baha’u’llah, but always according to their varying need and capacity. As capacities differ, the purpose must be to satisfy the degree of hunger, destroy all possible antagonism and establish a point of agreement. We cannot induce men to lay down their arms by fighting with them. War intensifies the spirit of strife. War begets war. We are peacemakers, not destroyers of peace. Therefore ‘Abdu’l-Baha finds the note of harmony which vibrates in every human heart. This is our subtle basis. Build upon it. Follow no other method. Talk about things upon which we agree and say nothing about things upon which we differ. We must disorganize humanism in order to construct a spiritual edifice in the world of humanity. This edifice is heavenly but its foundations are planted in the unity of human hearts. 

- ‘Abdu’l-Baha  (Star of the West, vol. 4, no. 1, March 21, 1913)

1941: A broad survey of the state of the world and the early beginnings of Bahá’í history

After a revolution of well nigh one hundred years what is it that the eye encounters as one surveys the international scene and looks back upon the early beginnings of Bahá’í history? 

• A world convulsed by the agonies of contending systems, races and nations, entangled in the mesh of its accumulated falsities, receding farther and farther from Him Who is the sole Author of its destinies, and sinking deeper and deeper into a suicidal carnage which its neglect and persecution of Him Who is its Redeemer have precipitated. 
• A Faith, still proscribed, yet bursting through its chrysalis, emerging from the obscurity of a century-old repression, face to face with the awful evidences of God’s wrathful anger, and destined to arise above the ruins of a smitten civilization. 
• A world spiritually destitute, morally bankrupt, politically disrupted, socially convulsed, economically paralyzed, writhing, bleeding and breaking up beneath the avenging rod of God. 
• A Faith Whose call remained unanswered, Whose claims were rejected, Whose warnings were brushed aside, Whose followers were mowed down, Whose aims and purposes were maligned, Whose summons to the rulers of the earth were ignored, Whose Herald drained the cup of martyrdom, over the head of Whose Author swept a sea of unheard-of tribulations, and Whose Exemplar sank beneath the weight of lifelong sorrows and dire misfortunes. 
• A world that has lost its bearings, in which the bright flame of religion is fast dying out, in which the forces of a blatant nationalism and racialism have usurped the rights and prerogatives of God Himself, in which a flagrant secularism—the direct offspring of irreligion—has raised its triumphant head and is protruding its ugly features, in which the “majesty of kingship” has been disgraced, and they who wore its emblems have, for the most part, been hurled from their thrones, in which the once all-powerful ecclesiastical hierarchies of Islám, and to a lesser extent those of Christianity, have been discredited, and in which the virus of prejudice and corruption is eating into the vitals of an already gravely disordered society. 
• A Faith Whose institutions—the pattern and crowning glory of the age which is to come—have been ignored and in some instances trampled upon and uprooted, Whose unfolding system has been derided and partly suppressed and crippled, Whose rising Order—the sole refuge of a civilization in the embrace of doom—has been spurned and challenged, Whose Mother-Temple has been seized and misappropriated, and Whose “House”—the “cynosure of an adoring world”—has, through a gross miscarriage of justice, as witnessed by the world’s highest tribunal, been delivered into the hands of, and violated by, its implacable enemies. 

- Shoghi Effendi  (‘The Promised Day Is Come’)