- A panel held at the United Nations on topic of 'Rethinking Prosperity' (read about it here)
- Italy gets its first woman priest
Disintegrative/chaotic:
- Civil unrest in Greece (recent violent demonstrations)
- Kindergarten stabbings in China (7 killed, 20 wounded)
- Political violence in Thailand
- Oil still gushing into the Gulf of Mexico from an underwater oil well
- Violence in Iraq - scores killed in terrorist attacks
- A new food crisis is brewing (due to failed crops in many parts, followed by price increases)
Dictum:
There are spiritual principles, or what some call human values, by which solutions can be found for every social problem... Leaders of governments and all in authority would be well served in their efforts to solve problems if they would first seek to identify the principles involved and then be guided by them.
(The Promise of World Peace, The Universal House of Justice, p. 9)
Three activities we each can undertake (as outlined in the report below) to befittingly mark this solemn anniversary:
1. Bring this and other cases of injustice in Iran to the attention of your fellow men (family, friends, neighbors or colleagues, or - in consultation with another - consider approaching the media).
2. Host special prayer meetings across the globe this Friday, to remember the Baha'is of Iran and all their compatriots who are similarly subject to oppression (a list of prayers is here; the House of Justice's message here).
3. In accordance with the campaign of United4Iran, take the initiative to replicate the dimensions of the cells in Evin prison (2 by 3 meters for the two women and 3 by 4 m. for the five men) and document yourselves confined to these spaces. Photograph or video record it, and by 14 May send it to share@united4iran.org to be shared on the Internet, to bring the international community's attention to the ongoing arbitrary imprisonment being endured by the seven.
Dictum:
If you desire with all your heart, friendship with every race on earth, your thought, spiritual and positive, will spread; it will become the desire of others, growing stronger and stronger, until it reaches the minds of all men. ('Abdu'l-BaháPT 29-30)
NEW YORK — As seven Baha'i leaders in Iran enter their third year of imprisonment, new details about the harsh conditions of their incarceration have emerged, prompting renewed calls for their immediate release.
The prisoners are Mrs. Fariba Kamalabadi, Mr. Jamaloddin Khanjani, Mr. Afif Naeimi, Mr. Saeid Rezaie, Mrs. Mahvash Sabet, Mr. Behrouz Tavakkoli, and Mr. Vahid Tizfahm.
"These innocent Baha'is have now been locked up for two full years in Tehran's notorious Evin prison, under conditions which clearly violate international standards," said Bani Dugal, the principal representative of the Baha'i International Community to the United Nations. "We call on the Iranian authorities to release them now, and ask the international community to join us in this plea. The dictates of justice demand no less."
The prisoners, former members of an informal group known as the Yaran, or "Friends," used to attend to the spiritual and social needs of the several hundred thousand Baha'is of Iran. They have been held in Evin prison since they were arrested in 2008 – six of them on 14 May and one of them two months earlier.
No court hearing was held until 12 January this year when they appeared in Branch 28 of the Revolutionary Court. Charges including espionage, propaganda activities and "corruption on earth" were all denied. Further appearances took place on 7 February and 12 April.
"In the three trial sessions that have so far taken place, no evidence has been provided whatsoever of wrongdoing – making it all the more obvious that the prisoners are being held only because of their religious belief," said Ms. Dugal.
"If their freedom is not immediately granted, at the very least they should be released on bail. Steps should be taken to ensure that their trial is expedited and conducted fairly, in accordance with international standards," she said.
Severe prison conditions
Friday marks the second anniversary of the group's imprisonment, and details continue to emerge about the severe conditions under which they are being held. It is known, for example, that the two women and five men are confined to two cells which are so small that they restrict adequate movement or rest.
"They have neither beds nor bedding," said Ms. Dugal.
The place has a rancid smell, and they are permitted to have fresh air for only two hours each week. They have a light that if turned off during the day makes it impossible for them to see anything.
"Contact with their loved ones is restricted to one 10-minute telephone call a week, or visits which are mostly conducted through a glass barrier," Ms. Dugal said.
"Such inhumane conditions show no regard for the principles outlined in international agreements for the treatment of prisoners, which provide that no one may be subjected to torture or to cruel, inhuman, or degrading treatment or punishment," she said.
"The prisoners' own requests for modest improvements to their conditions remain unaddressed, and as a consequence their health is suffering.
"These people are innocent, and there is no reason they should be made to suffer like this," she said.
According to the journalist Roxana Saberi – who shared a cell for three weeks with two of the Baha'i prisoners – the women are confined in a small space. "They roll up a blanket to use as a pillow," she said. "The floor is cement and covered with only a thin, brown carpet, and prisoners often get backaches and bruises from sleeping on it. ... When I was with them, we were allowed into a walled-in cement yard four days a week for 20 to 30 minutes."
See section below for "Glimpse inside Evin prison."
International action
The Universal House of Justice – the head of the Baha'i Faith – has called for the worldwide Baha'i community to host special prayer meetings across the globe this Friday, to remember the Baha'is of Iran and all their compatriots who are similarly subject to oppression.
"It grieves our hearts to contemplate the passing of yet another year in which the seven former members of the Yaran remain imprisoned on baseless charges for which the authorities have no evidence whatsoever," the House of Justice has written.
The second anniversary, they say, calls to mind the "multifarious forms of oppression" being faced by Iran's Baha'i community, including "interrogations, summary arrests and imprisonment, deprivation of the means to a livelihood, wanton destruction of property, and the denial of education to Baha'i students."
A collective gesture of solidarity with the imprisoned Baha'i leaders has also been called for by the human rights network United4Iran. They are asking sympathizers worldwide to replicate the dimensions of the cells in Evin prison, and document themselves confined to the space. Photographs and video clips will be then shared on the Internet to bring the international community's attention to the ongoing arbitrary imprisonment being endured by the seven.
Details about the United4Iran campaign can be found here.
Glimpse inside Evin prison
During her time in Iran's Evin prison, journalist Roxana Saberi met a number of fellow women prisoners who gave her strength and inspiration as she faced the interrogations of her keepers and the harsh conditions of the jail itself.
Among these were the two women Baha'i leaders, Fariba Kamalabadi and Mahvash Sabet, with whom Ms. Saberi shared a cell for about three weeks in early 2009.
"Fariba and Mahvash were two of the women prisoners I met in Evin who inspired me the most," said Ms. Saberi in a recent interview. "They showed me what it means to be selfless, to care more about community and beliefs than about oneself."
Ms. Saberi's description of the conditions facing the two Baha'i women offers considerable insight into what it is like to be unjustly incarcerated in Iran today – a situation experienced not only by Baha'is, but by hundreds if not thousands among the journalists, women's activists, and human rights defenders who are currently held in Iran.
According to Ms. Saberi, the two Baha'i women are confined in a small cell, with two little, metal-covered windows and no beds.
"They must sleep on blankets," said Ms.Saberi. "They have no pillows, either. They roll up a blanket to use as a pillow. They use their chadors as a bed sheet.
"The floor is cement and covered with only a thin, brown carpet, and prisoners often get backaches and bruises from sleeping on it.
"The bathroom is down the hall, and prisoners must get permission to use it," she said.
Exercise periods were also limited. "When I was with them, we were allowed into a walled-in cement yard four days a week for 20 to 30 minutes," she said. "We were allowed to take a shower and wash our clothes by hand on the other three days of the week."
Before she joined them, the two had for a time each been kept in solitary confinement, and they had no access to outside news or books – save for the Qur'an and a few Islamic prayer books.
"When I was with Mahvash and Fariba, they tried to keep a routine of reading those books that are allowed in prison, watching the state-run TV news, exercising in place in the cell, and praying," Ms. Saberi said.
"I believe they always kept in mind the fact that their behavior in prison could have consequences for the wider Baha'i community. They seemed to feel this was both a responsibility but also a blessing, something that gave them strength to carry on," she said.
Comments from Ms. Saberi adapted from an interview in One Country, the newsletter of the Baha'i International Community, Volume 20, Issue 3.
More executions in Iran following seemingly rigged trials. Their life stories are a poignant reminder of the unnecessariness of and the devastation produced by these losses. The International Campaign for Human Rights in Iran writes in an email circular of today (9 May):
Five Hanged in Secret, Twenty Seven others Facing Hangman’s Noose
The campaign United for Iran provides details of and pays tribute to the departed:
It was with an overwhelming amount of shock and tears that I found early this morning several reports of what sometimes seems like a total unreality: the execution of FIVE prisoners of conscience. I saw the initial report on AP, but the reports made the victims themselves, teacher & writer Farzad Kamangar, civil rights activist Ali Heidarian, Kurdish activist Farhad Vakili, Kurdish activist Shirin Alam-Holi, and prisoner of conscience, Mehdi Eslamian, only second to a bunch of allegations made by the IRI.
Where were there faces? Where were their names, aside from in a long string stuck between two careless dashes? What happened to the lives cut? Who did they leave behind? Were their families notified? Did they kiss their mothers and fathers a too big goodbye? Were they even given the chance?
Beyond sentences and cases, these were people with stories that reached — and will continue to reach — far beyond a bunch of baseless allegations.
Read the full article at United4Iran.com. A further article on the subject is here.
Justice is, in this day, bewailing its plight, and Equity groaneth beneath the yoke of oppression. The thick clouds of tyranny have darkened the face of the earth, and enveloped its peoples. (Bahá'u'lláh TOB 84)
While most women giving birth are doing it within the context of marriage, researchers said a record 41 percent of births were to unmarried women in 2008. That's up from 28 percent in 1990, according to the study, "The New Demography of American Motherhood." The trend crossed major racial and ethnic groups.
...the weakening of family solidarity; the laxity in parental control;...the irresponsible attitude towards marriage and the consequent rising tide of divorce... —these appear as the outstanding characteristics of a decadent society, a society that must either be reborn or perish.
(Shoghi Effendi WOB 187-188)
“The vitality of men’s belief in God,” Bahá’u’lláh has testified, “is dying out in every land; nothing short of His wholesome medicine can ever restore it. The corrosion of ungodliness is eating into the vitals of human society; what else but the Elixir of His potent Revelation can cleanse and revive it?"
(quoted in Shoghi Effendi WOB 181)
Highlighting the need to resist the politically motivated discourse of certain politicians who play on xenophobia to excite fear in the minds of a populace. Excerpt from comment in The Guardian by Ian Buruma, 8 May 2010.
The first principle of democracy is that government must be based on popular consent, even if the government is made up of parties for which many people did not vote. It is clear from the worldwide rage against elected governments that this consent is becoming dangerously threadbare. More and more people in democratic countries feel unrepresented, anxious, and angry. And they blame the elites.
The phenomenon is worldwide, but its causes differ from country to country. ...
In Europe, the power of the European Union, often-uncontrolled immigration, and economic globalisation are challenging feelings of national belonging, of being represented by national governments, or of sharing national cultures. Demagogues who denounce multiculturalism and warn of the "Islamisation" of the west are exploiting the resultant fears about the loss of national identity.
The sense that globalisation is creating new classes of haves and have-nots is a factor that inflames most current forms of populism, regardless of national differences. At the same time, new technology, without which globalisation would not be possible, is being used to mobilise people for populist causes, too. ...
What people crave in uncertain times is strong leadership from charismatic figures who promise to sweep the stables, get rid of corruption, and stand up for the little man against selfish politicians and against foreigners who threaten us with strange habits and religions. Such times are dangerous for democracy, because they endanger popular consent to democratic governments. 164-5
Passivity is bred by the forces of society today. A desire to be entertained is nurtured from childhood, with increasing efficiency, cultivating generations willing to be led by whoever proves skilful at appealing to superficial emotions. ... (Ridvan 2010 message of the Universal House of Justice)
This Message is of importance for the social analysis it contains, with a view to mankind's spiritual development.
A favorite passage highlights the significance of the sacrifice that the Bahá'ís of Iran are enduring for the realization of world peace:
"All of the developments examined in the preceding pages are, at the most profound level, but an expression of universal love achieved through the power of the Holy Spirit.... Look within your own ranks, at your dear Bahá’í brothers and sisters in Iran. Do they not exemplify fortitude born of the love of God and the desire to serve Him? Does not their capacity to transcend the cruelest and most bitter persecution bespeak the capacity of millions upon millions of oppressed people of the world to arise and take a decisive part in building the Kingdom of God on earth?" (§ 32)
* * * * * *
The Universal House of Justice
Riḍván 2010 (167 B.E.)
To the Bahá’ís of the World
Dearly loved Friends,
1. With hearts filled with admiration for the followers of Bahá’u’lláh, we are pleased to announce that, as this most joyous Riḍván season opens, there is in every continent of the globe a fresh complement of intensive programmes of growth under way, raising the total number worldwide over the 1,500 mark and securing the goal of the Five Year Plan, one year in advance of its conclusion. We bow our heads in gratitude to God for this astounding achievement, this signal victory. All who have laboured in the field will appreciate the bounty He has bestowed on His community in granting it a full year to strengthen the pattern of expansion and consolidation now everywhere established, in preparation for the tasks it will be called upon to undertake in its next global enterprise—a plan of five years' duration, the fifth in a series with the explicit aim of advancing the process of entry by troops.
2. We feel moved, as we take pause on this festive occasion, to make clear that what evokes such a deep sense of pride and gratitude in our hearts is not so much the numerical feat you have achieved, remarkable as it is, but a combination of developments at the more profound level of culture, to which this accomplishment attests. Chief among them is the rise we have observed in the capacity of the friends to converse with others on spiritual matters and to speak with ease about the Person of Bahá’u’lláh and His Revelation. They have understood well that teaching is a basic requirement of a life of generous giving.
3. 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. What the establishment of 1,500 intensive programmes of growth has made evident is how courageous and deliberate the rank and file of the believers have become in stepping outside their immediate circle of family members and friends, ready to be led by the guiding Hand of the All-Merciful to receptive souls in whatever quarter they may reside. Even the most modest estimates suggest that there are now tens of thousands who participate in periodic campaigns to establish ties of friendship, on the basis of shared understanding, with those previously regarded as strangers.
4. In their efforts to present the essentials of the Faith plainly and unequivocally, the believers have benefited greatly from the illustrative example in Book 6 of the Ruhi Institute. Where the logic underlying that presentation is appreciated, and the urge to convert it into a formula overcome, it gives rise to a conversation between two souls—a conversation distinguished by the depth of understanding achieved and the nature of the relationship established. To the extent that the conversation continues beyond the initial encounter and veritable friendships are formed, a direct teaching effort of this kind can become a catalyst for an enduring process of spiritual transformation. Whether the first contact with such newly found friends elicits an invitation for them to enrol in the Bahá’í community or to participate in one of its activities is not an overwhelming concern. More important is that every soul feel welcome to join the community in contributing to the betterment of society, commencing a path of service to humanity on which, at the outset or further along, formal enrolment can occur.
5. The significance of this development should not be underestimated. In every cluster, once a consistent pattern of action is in place, attention needs to be given to extending it more broadly through a network of co-workers and acquaintances, while energies are, at the same time, focused on smaller pockets of the population, each of which should become a centre of intense activity. In an urban cluster, such a centre of activity might best be defined by the boundaries of a neighbourhood; in a cluster that is primarily rural in character, a small village would offer a suitable social space for this purpose. Those who serve in these settings, both local inhabitants and visiting teachers, would rightly view their work in terms of community building. To assign to their teaching efforts such labels as "door-to-door", even though the first contact may involve calling upon the residents of a home without prior notice, would not do justice to a process that seeks to raise capacity within a population to take charge of its own spiritual, social and intellectual development. The activities that drive this process, and in which newly found friends are invited to engage—meetings that strengthen the devotional character of the community; classes that nurture the tender hearts and minds of children; groups that channel the surging energies of junior youth; circles of study, open to all, that enable people of varied backgrounds to advance on equal footing and explore the application of the teachings to their individual and collective lives—may well need to be maintained with assistance from outside the local population for a time. It is to be expected, however, that the multiplication of these core activities would soon be sustained by human resources indigenous to the neighbourhood or village itself—by men and women eager to improve material and spiritual conditions in their surroundings. A rhythm of community life should gradually emerge, then, commensurate with the capacity of an expanding nucleus of individuals committed to Bahá’u’lláh's vision of a new World Order.
6. Within this context, receptivity manifests itself in a willingness to participate in the process of community building set in motion by the core activities. In cluster after cluster where an intensive programme of growth is now in operation, the task before the friends this coming year is to teach within one or more receptive populations, employing a direct method in their exposition of the fundamentals of their Faith, and find those souls longing to shed the lethargy imposed on them by society and work alongside one another in their neighbourhoods and villages to begin a process of collective transformation. If the friends persist in their efforts to learn the ways and methods of community building in small settings in this way, the long-cherished goal of universal participation in the affairs of the Faith will, we are certain, move by several orders of magnitude within grasp.
7. To meet this challenge, the believers and the institutions that serve them will have to strengthen the institute process in the cluster, increasing significantly within its borders the number of those capable of acting as tutors of study circles; for it should be recognized that the opportunity now open to the friends to foster a vibrant community life in neighbourhoods and villages, characterized by such a keen sense of purpose, was only made possible by crucial developments that occurred over the past decade in that aspect of Bahá’í culture which pertains to deepening.
8. When in December 1995 we called for the establishment of training institutes worldwide, the pattern most prevalent in the Bahá’í community for helping individual believers to deepen their knowledge of the Faith consisted principally of occasional courses and classes, of varying durations, addressing a variety of subjects. That pattern had satisfied well the needs of an emerging worldwide Bahá’í community, still relatively few in number and concerned chiefly with its geographic spread across the globe. We made clear at the time, however, that another approach to the study of the writings would have to take shape, one that would spur large numbers into the field of action, if the process of entry by troops was to accelerate appreciably. In this connection, we asked that training institutes assist ever-growing contingents of believers in serving the Cause through the provision of courses that would impart the knowledge, insights and skills required to carry out the many tasks associated with accelerated expansion and consolidation.
9. To read the writings of the Faith and to strive to obtain a more adequate understanding of the significance of Bahá’u’lláh's stupendous Revelation are obligations laid on every one of His followers. All are enjoined to delve into the ocean of His Revelation and to partake, in keeping with their capacities and inclinations, of the pearls of wisdom that lie therein. In this light, local deepening classes, winter and summer schools, and specially arranged gatherings in which individual believers knowledgeable in the writings were able to share with others insights into specific subjects emerged naturally as prominent features of Bahá’í life. Just as the habit of daily reading will remain an integral part of Bahá’í identity, so will these forms of study continue to hold a place in the collective life of the community. But understanding the implications of the Revelation, both in terms of individual growth and social progress, increases manifold when study and service are joined and carried out concurrently. There, in the field of service, knowledge is tested, questions arise out of practice, and new levels of understanding are achieved. In the system of distance education that has now been established in country after country—the principal elements of which include the study circle, the tutor and the curriculum of the Ruhi Institute—the worldwide Bahá’í community has acquired the capacity to enable thousands, nay millions, to study the writings in small groups with the explicit purpose of translating the Bahá’í teachings into reality, carrying the work of the Faith forward into its next stage: sustained large-scale expansion and consolidation.
10. Let no one fail to appreciate the possibilities thus created. Passivity is bred by the forces of society today. A desire to be entertained is nurtured from childhood, with increasing efficiency, cultivating generations willing to be led by whoever proves skilful at appealing to superficial emotions. Even in many educational systems students are treated as though they were receptacles designed to receive information. That the Bahá’í world has succeeded in developing a culture which promotes a way of thinking, studying, and acting, in which all consider themselves as treading a common path of service—supporting one another and advancing together, respectful of the knowledge that each one possesses at any given moment and avoiding the tendency to divide the believers into categories such as deepened and uninformed—is an accomplishment of enormous proportions. And therein lie the dynamics of an irrepressible movement.
11. What is imperative is that the quality of the educational process fostered at the level of the study circle rise markedly over the next year so that the potential of local populations to create such dynamics is realized. Much will fall on those who serve as tutors in this respect. Theirs will be the challenge to provide the environment that is envisioned in the institute courses, an environment conducive to the spiritual empowerment of individuals, who will come to see themselves as active agents of their own learning, as protagonists of a constant effort to apply knowledge to effect individual and collective transformation. Failing this, no matter how many study circles are formed in a cluster, the force necessary to propel change will not be generated.
12. If the work of the tutor is to reach higher and higher degrees of excellence, it must be remembered that primary responsibility for the development of human resources in a region or country rests with the training institute. While striving to increase the number of its participants, the institute as a structure—from the board, to the coordinators at different levels, to the tutors at the grassroots—must lay equal stress on the effectiveness of the system in its entirety, for, in the final analysis, sustained quantitative gains will be contingent on qualitative progress. At the level of the cluster, the coordinator must bring both practical experience and dynamism to his or her efforts to accompany those who serve as tutors. He or she should arrange periodic gatherings for them to reflect on their endeavours. Events organized to repeat the study of segments selected from the institute material may occasionally prove helpful, provided they do not inculcate a need for perpetual training. The capabilities of a tutor develop progressively as an individual enters the field of action and assists others in contributing to the aim of the present series of global Plans, through study of the sequence of courses and implementation of their practical component. And as men and women of various ages move along the sequence and complete their study of each course with the help of tutors, others must stand ready to accompany them in acts of service undertaken according to their strengths and interests—particularly the coordinators responsible for children's classes, for junior youth groups and for study circles, acts of service crucial to the perpetuation of the system itself. To ensure that the proper measure of vitality is pulsating through this system should continue to be the object of intense learning in every country over the course of the next twelve months.
13. Concern for the spiritual education of children has long been an element of the culture of the Bahá’í community, a concern that resulted in two, coexisting realities. One, emulating the achievements of the Bahá’ís of Iran, was characterized by the capacity to offer systematic classes, from grade to grade, to children from Bahá’í families, generally with the aim of imparting basic knowledge of the history and teachings of the Faith to rising generations. In most parts of the world, the number who benefited from such classes has been relatively small. The other reality emerged in areas where large-scale enrolments took place, both rural and urban. A more inclusive attitude dominated that experience. Yet while children from households of all kinds were at once eager and welcome to attend Bahá’í classes, various factors prevented lessons from being conducted with the required degree of regularity, year after year. How pleased we are to see this duality, a consequence of historical circumstances, begin to fall away as friends trained by institutes everywhere strive to offer classes, open to all, on a systematic basis.
14. Such promising beginnings have now to be vigorously pursued. In every cluster with an intensive programme of growth in operation, efforts need to be made to systematize further the provision of spiritual education to increasing numbers of children, from families of many backgrounds—a requisite of the community-building process gathering momentum in neighbourhoods and villages. This will be a demanding task, one that calls for patience and cooperation on the part of parents and institutions alike. The Ruhi Institute has already been requested to expedite plans to complete its courses for training children's class teachers at different levels including the corresponding lessons, starting with youngsters aged 5 or 6 and proceeding to those aged 10 or 11, in order to close the present gap between existing lessons and its textbooks for junior youth, such as Spirit of Faith and the forthcoming Power of the Holy Spirit, which provide a distinctly Bahá’í component to the programme for that age group. As these additional courses and lessons become available, institutes in every country will be able to prepare the teachers and the coordinators required to put in place, grade by grade, the core of a programme for the spiritual education of children, around which secondary elements can be organized. Meanwhile, institutes should do their best to provide teachers with suitable materials, from among others currently in existence, for use in their classes with children of various ages, as necessary.
15. The International Teaching Centre has earned our abiding gratitude for the vital impetus it lent to the efforts to secure the early attainment of the goal of the Five Year Plan. To see the degree of energy it brought to this worldwide enterprise, following so tenaciously the progress in every continent and collaborating so closely with the Continental Counsellors, was to catch a glimpse of the tremendous power inherent in the Administrative Order. As the Teaching Centre now turns its attention with equal vigour to questions related to the efficacy of activities at the cluster level, it will no doubt give special consideration to the implementation of Bahá’í children's classes. We are confident that its analysis of the experience gained in a few selected clusters this coming year, representative of diverse social realities, will shed light on practical issues which will make possible the establishment of regular classes, for children of every age, in neighbourhoods and villages.
16. 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.
17. 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.
18. Further knowledge is sure to accrue in this area of endeavour, although a pattern of action is already clear. Only the capacity of the Bahá’í community limits the extent of its response to the demand for the programme by schools and civic groups. Within the clusters that today are the focus of an intensive programme of growth, there is a wide array of circumstances, from those with a few sporadic junior youth groups to those maintaining a number sufficient to require the services of a dedicated coordinator, who could receive ongoing support from a site for the dissemination of learning. To ensure that this capacity increases across the entire spectrum of these clusters, we are calling for 32 learning sites, each serving some twenty clusters with full-time coordinators, to be in operation by the end of the current Plan. In all other such clusters, priority should be given to creating the capacity over the coming year to offer the programme, multiplying the number of groups systematically.
*
19. The developments we have mentioned thus far—the rise in capacity to teach the Faith directly and to enter into purposeful discussion on themes of spiritual import with people from every walk of life, the efflorescence of an approach to study of the writings that is wedded to action, the renewal of commitment to provide spiritual education to the young in neighbourhoods and villages on a regular basis, and the spread in influence of a programme that instils in junior youth the sense of a twofold moral purpose, to develop their inherent potentialities and to contribute to the transformation of society—are all reinforced, in no small measure, by yet another advance at the level of culture, the implications of which are far-reaching indeed. This evolution in collective consciousness is discernable in the growing frequency with which the word "accompany" appears in conversations among the friends, a word that is being endowed with new meaning as it is integrated into the common vocabulary of the Bahá’í community. It signals the significant strengthening of a culture in which learning is the mode of operation, a mode that fosters the informed participation of more and more people in a united effort to apply Bahá’u’lláh's teachings to the construction of a divine civilization, which the Guardian states is the primary mission of the Faith. Such an approach offers a striking contrast to the spiritually bankrupt and moribund ways of an old social order that so often seeks to harness human energy through domination, through greed, through guilt or through manipulation.
20. In relationships among the friends, then, this development in culture finds expression in the quality of their interactions. Learning as a mode of operation requires that all assume a posture of humility, a condition in which one becomes forgetful of self, placing complete trust in God, reliant on His all-sustaining power and confident in His unfailing assistance, knowing that He, and He alone, can change the gnat into an eagle, the drop into a boundless sea. And in such a state souls labour together ceaselessly, delighting not so much in their own accomplishments but in the progress and services of others. So it is that their thoughts are centred at all times on helping one another scale the heights of service to His Cause and soar in the heaven of His knowledge. This is what we see in the present pattern of activity unfolding across the globe, propagated by young and old, by veteran and newly enrolled, working side by side.
21. Not only does this advance in culture influence relations among individuals, but its effects can also be felt in the conduct of the administrative affairs of the Faith. As learning has come to distinguish the community's mode of operation, certain aspects of decision making related to expansion and consolidation have been assigned to the body of the believers, enabling planning and implementation to become more responsive to circumstances on the ground. Specifically, a space has been created, in the agency of the reflection meeting, for those engaged in activities at the cluster level to assemble from time to time in order to reach consensus on the current status of their situation, in light of experience and guidance from the institutions, and to determine their immediate steps forward. A similar space is opened by the institute, which makes provision for those serving as tutors, children's class teachers, and animators of junior youth groups in a cluster to meet severally and consult on their experience. Intimately connected to this grassroots consultative process are the agencies of the training institute and the Area Teaching Committee, together with the Auxiliary Board members, whose joint interactions provide another space in which decisions pertaining to growth are taken, in this case with a higher degree of formality. The workings of this cluster-level system, born of exigencies, point to an important characteristic of Bahá’í administration: Even as a living organism, it has coded within it the capacity to accommodate higher and higher degrees of complexity, in terms of structures and processes, relationships and activities, as it evolves under the guidance of the Universal House of Justice.
22. That the institutions of the Faith at all levels—from the local and the regional, to the national and the continental—are able to manage such growing complexity with greater and greater dexterity is both a sign and a necessity of their steady maturation. Evolving relationships among administrative structures have brought the Local Spiritual Assembly to the threshold of a new stage in the exercise of its responsibilities to diffuse the Word of God, to mobilize the energies of the believers, and to forge an environment that is spiritually edifying. On previous occasions we have explained that the maturity of a Spiritual Assembly cannot be assessed by the regularity of its meetings and the efficiency of its functioning alone. Rather its strength must be measured, to a large extent, by the vitality of the spiritual and social life of the community it serves—a growing community that welcomes the constructive contributions of both those who are formally enrolled and those who are not. It is gratifying to see that current approaches, methods and instruments are providing the means for Local Spiritual Assemblies, even those newly formed, to fulfil these responsibilities as they set about to ensure that the requirements of the Five Year Plan are adequately met in their localities. Indeed, the Assembly's proper involvement with the Plan becomes crucial to every attempt to embrace large numbers—itself a requisite for the manifestation of the full range of its powers and capacities.
23. The development that we are sure to witness in Local Spiritual Assemblies over the next several years is made possible by the growing strength of National Spiritual Assemblies, whose ability to think and act strategically has risen perceptibly, especially as they have learned to analyse the community-building process at the grassroots with increasing acuity and effectiveness and to inject into it, as needed, assistance, resources, encouragement, and loving guidance. In countries where conditions demand it, they have devolved a number of their responsibilities in this respect to Regional Councils, decentralizing certain administrative functions, enhancing institutional capacity in areas under their jurisdiction, and fostering more sophisticated sets of interactions. It is no exaggeration to say that the full engagement of National Assemblies was instrumental in creating the final thrust required to attain the goal of the current Plan, and we expect to see further developments in this direction as, in concert with the Counsellors, they exert in the course of the critical, fleeting months ahead a supreme effort to ready their communities to embark on the next five-year enterprise.
24. Without question, the evolution of the institution of the Counsellors constitutes one of the most significant advances in the Bahá’í Administrative Order during the past decade. That institution had already made extraordinary leaps in its development when, in January 2001, the Counsellors and the Auxiliary Board members gathered in the Holy Land for the conference marking the occupation by the International Teaching Centre of its permanent seat on Mount Carmel. There is no doubt that the energies released by that event have propelled the institution rapidly forward. The degree of influence the Counsellors and their auxiliaries have exerted on the progress of the Plan demonstrates that they have assumed their natural place in the forefront of the teaching field. We are confident that the coming year will bind the institutions of the Administrative Order further together in collaboration, as all strive to reinforce, each in accordance with its evolving functions and responsibilities, the mode of learning that has become a prominent feature of the community's functioning—this, most urgently in those clusters experiencing intensive programmes of growth.
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25. Bahá’u’lláh's Revelation is vast. It calls for profound change not only at the level of the individual but also in the structure of society. "Is not the object of every Revelation", He Himself proclaims, "to effect a transformation in the whole character of mankind, a transformation that shall manifest itself, both outwardly and inwardly, that shall affect both its inner life and external conditions?" The work advancing in every corner of the globe today represents the latest stage of the ongoing Bahá’í endeavour to create the nucleus of the glorious civilization enshrined in His teachings, the building of which is an enterprise of infinite complexity and scale, one that will demand centuries of exertion by humanity to bring to fruition. There are no shortcuts, no formulas. Only as effort is made to draw on insights from His Revelation, to tap into the accumulating knowledge of the human race, to apply His teachings intelligently to the life of humanity, and to consult on the questions that arise will the necessary learning occur and capacity be developed.
26. In this long-term process of capacity building, the Bahá’í community has devoted nearly a decade and a half to systematizing its experience in the teaching field, learning to open certain activities to more and more people and to sustain its expansion and consolidation. All are welcome to enter the community's warm embrace and receive sustenance from Bahá’u’lláh's life-giving message. No greater joy is there, to be sure, than for a soul, yearning for the Truth, to find shelter in the stronghold of the Cause and draw strength from the unifying power of the Covenant. Yet every human being and every group of individuals, irrespective of whether they are counted among His followers, can take inspiration from His teachings, benefiting from whatever gems of wisdom and knowledge will aid them in addressing the challenges they face. Indeed, the civilization that beckons humanity will not be attained through the efforts of the Bahá’í community alone. Numerous groups and organizations, animated by the spirit of world solidarity that is an indirect manifestation of Bahá’u’lláh's conception of the principle of the oneness of humankind, will contribute to the civilization destined to emerge out of the welter and chaos of present-day society. It should be clear to everyone that the capacity created in the Bahá’í community over successive global Plans renders it increasingly able to lend assistance in the manifold and diverse dimensions of civilization building, opening to it new frontiers of learning.
27. In our Riḍván 2008 message we indicated that, as the friends continued to labour at the level of the cluster, they would find themselves drawn further and further into the life of society and would be challenged to extend the process of systematic learning in which they are engaged to encompass a widening range of human endeavours. A rich tapestry of community life begins to emerge in every cluster as acts of communal worship, interspersed with discussions undertaken in the intimate setting of the home, are woven together with activities that provide spiritual education to all members of the population—adults, youth and children. Social consciousness is heightened naturally as, for example, lively conversations proliferate among parents regarding the aspirations of their children and service projects spring up at the initiative of junior youth. Once human resources in a cluster are in sufficient abundance, and the pattern of growth firmly established, the community's engagement with society can, and indeed must, increase. At this crucial point in the unfoldment of the Plan, when so many clusters are nearing such a stage, it seems appropriate that the friends everywhere would reflect on the nature of the contributions which their growing, vibrant communities will make to the material and spiritual progress of society. In this respect, it will prove fruitful to think in terms of two interconnected, mutually reinforcing areas of activity: involvement in social action and participation in the prevalent discourses of society.
28. Over the decades, the Bahá’í community has gained much experience in these two areas of endeavour. There are, of course, a great many Bahá’ís who are engaged as individuals in social action and public discourse through their occupations. A number of non-governmental organizations, inspired by the teachings of the Faith and operating at the regional and national levels, are working in the field of social and economic development for the betterment of their people. Agencies of National Spiritual Assemblies are contributing through various avenues to the promotion of ideas conducive to public welfare. At the international level, agencies such as the United Nations Office of the Bahá’í International Community are performing a similar function. To the extent necessary and desirable, the friends working at the grassroots of the community will draw on this experience and capacity as they strive to address the concerns of the society around them.
29. Most appropriately conceived in terms of a spectrum, social action can range from fairly informal efforts of limited duration undertaken by individuals or small groups of friends to programmes of social and economic development with a high level of complexity and sophistication implemented by Bahá’í-inspired organizations. Irrespective of its scope and scale, all social action seeks to apply the teachings and principles of the Faith to improve some aspect of the social or economic life of a population, however modestly. Such endeavours are distinguished, then, by their stated purpose to promote the material well-being of the population, in addition to its spiritual welfare. That the world civilization now on humanity's horizon must achieve a dynamic coherence between the material and spiritual requirements of life is central to the Bahá’í teachings. Clearly this ideal has profound implications for the nature of any social action pursued by Bahá’ís, whatever its scope and range of influence. Though conditions will vary from country to country, and perhaps from cluster to cluster, eliciting from the friends a variety of endeavours, there are certain fundamental concepts that all should bear in mind. One is the centrality of knowledge to social existence. The perpetuation of ignorance is a most grievous form of oppression; it reinforces the many walls of prejudice that stand as barriers to the realization of the oneness of humankind, at once the goal and operating principle of Bahá’u’lláh's Revelation. Access to knowledge is the right of every human being, and participation in its generation, application and diffusion a responsibility that all must shoulder in the great enterprise of building a prosperous world civilization—each individual according to his or her talents and abilities. Justice demands universal participation. Thus, while social action may involve the provision of goods and services in some form, its primary concern must be to build capacity within a given population to participate in creating a better world. Social change is not a project that one group of people carries out for the benefit of another. The scope and complexity of social action must be commensurate with the human resources available in a village or neighbourhood to carry it forward. Efforts best begin, then, on a modest scale and grow organically as capacity within the population develops. Capacity rises to new levels, of course, as the protagonists of social change learn to apply with increasing effectiveness elements of Bahá’u’lláh's Revelation, together with the contents and methods of science, to their social reality. This reality they must strive to read in a manner consistent with His teachings—seeing in their fellow human beings gems of inestimable value and recognizing the effects of the dual process of integration and disintegration on both hearts and minds, as well as on social structures.
30. Effective social action serves to enrich participation in the discourses of society, just as the insights gained from engaging in certain discourses can help to clarify the concepts that shape social action. At the level of the cluster, involvement in public discourse can range from an act as simple as introducing Bahá’í ideas into everyday conversation to more formal activities such as the preparation of articles and attendance at gatherings, dedicated to themes of social concern—climate change and the environment, governance and human rights, to mention a few. It entails, as well, meaningful interactions with civic groups and local organizations in villages and neighbourhoods.
31. In this connection, we feel compelled to raise a warning: It will be important for all to recognize that the value of engaging in social action and public discourse is not to be judged by the ability to bring enrolments. Though endeavours in these two areas of activity may well effect an increase in the size of the Bahá’í community, they are not undertaken for this purpose. Sincerity in this respect is an imperative. Moreover, care should be exercised to avoid overstating the Bahá’í experience or drawing undue attention to fledging efforts, such as the junior youth spiritual empowerment programme, which are best left to mature at their own pace. The watchword in all cases is humility. While conveying enthusiasm about their beliefs, the friends should guard against projecting an air of triumphalism, hardly appropriate among themselves, much less in other circumstances.
32. In describing for you these new opportunities now opening at the level of the cluster, we are not asking you to alter in any way your current course. Nor should it be imagined that such opportunities represent an alternative arena of service, competing with the expansion and consolidation work for the community's limited resources and energies. Over the coming year, the institute process and the pattern of activity that it engenders should continue to be strengthened, and teaching should remain uppermost in the mind of every believer. Further involvement in the life of society should not be sought prematurely. It will proceed naturally as the friends in every cluster persevere in applying the provisions of the Plan through a process of action, reflection, consultation and study, and learn as a result. Involvement in the life of society will flourish as the capacity of the community to promote its own growth and to maintain its vitality is gradually raised. It will achieve coherence with efforts to expand and consolidate the community to the extent that it draws on elements of the conceptual framework which governs the current series of global Plans. And it will contribute to the movement of populations towards Bahá’u’lláh's vision of a prosperous and peaceful world civilization to the degree that it employs these elements creatively in new areas of learning.
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33. Dear Friends: How often did the Beloved Master express the hope that the hearts of the believers would overflow with love for one another, that they would abide no lines of separation but would regard all of humanity even as one family. "See ye no strangers," is His exhortation; "rather see all men as friends, for love and unity come hard when ye fix your gaze on otherness." All of the developments examined in the preceding pages are, at the most profound level, but an expression of universal love achieved through the power of the Holy Spirit. For is it not love for God that burns away all veils of estrangement and division and binds hearts together in perfect unity? Is it not His love that spurs you on in the field of service and enables you to see in every soul the capacity to know Him and to worship Him? Are you not galvanized by the knowledge that His Manifestation gladly endured a life of suffering out of His love for humanity? Look within your own ranks, at your dear Bahá’í brothers and sisters in Iran. Do they not exemplify fortitude born of the love of God and the desire to serve Him? Does not their capacity to transcend the cruelest and most bitter persecution bespeak the capacity of millions upon millions of oppressed people of the world to arise and take a decisive part in building the Kingdom of God on earth? Undeterred by divisive social constructs, press on and bring Bahá’u’lláh's message to waiting souls in every urban neighbourhood, in every rural hamlet, in every corner of the globe, drawing them to His community, the community of the Greatest Name. Never do you leave our thoughts and prayers, and we will continue to implore the Almighty to reinforce you with His wondrous grace.
Thank you, Grecians, for enlightening me as to a cherished attribute in the character/temperament of my (Scandinavian) countrymen: You are a feisty bunch (which has caused several casualties!), while Scandinavians are a comparatively placid and stoical people. You have things to learn from us regarding the advantages of peaceful contentment; and we from you about certain other aspects of a healthy society (as, perhaps, the value of familial relationships, of reverence for a higher Power, etc.)
(WSJ) ATHENS—Greece's fiscal crisis took a new turn to violence Wednesday when three people died in a firebomb attack amid a paralyzing national strike.
The diversity in the human family should be the cause of love and harmony, as it is in music where many different notes blend together in the making of a perfect chord. (PT 53)
A few, unaware of the power latent in human endeavour, consider [the matter of Universal Peace] as highly impracticable, nay even beyond the scope of man’s utmost efforts. Such is not the case, however. ... Many a cause which past ages have regarded as purely visionary, yet in this day has become most easy and practicable....('Abdu'l-Bahá,SDC 8-9)
About this blog
This blog is dedicated to sharing relevant news and insights that speak to the needs of the age we live in, as inspired by the Bahá'í teachings. It is open for comments! - Alex
I'm a Baha'i (since 1990) and am paricularly interested in the history of civilizations and of religions. I studied Arabic and Farsi at University, and also have a CELTA teaching degree. Besides my homeland of Norway, I've lived in Denmark, Honduras, Vietnam, Africa (Botswana, Namibia, Zambia and Zimbabwe) and America.
