Chapter 10

The burst of enrolments brought with it, however, equally great problems. At the immediate level, the resources of Baha'i communities engaged in the work were soon overwhelmed by the task of providing the sustained deepening the masses of new believers needed and the consolidation of the resulting communities and Spiritual Assemblies. Beyond that, cultural challenges like those encountered by the early Persian believers who had first sought to introduce the Faith in Western lands now replicated themselves throughout the world. Theological and administrative principles that might be of consuming interest to pioneers and teachers were seldom those that were central to the concern of new declarants from very different social and cultural backgrounds. Often, differences of view about even such elementary matters as the use of time or simple social conventions created gaps of understanding that made communication extremely difficult.

Initially, such problems proved stimulating as both Baha'i institutions and individual believers struggled to find new ways of looking at situations--new ways, indeed, of understanding important passages in the Baha'i Writings themselves. Determined efforts were made to respond to the guidance of the World Centre that expansion and consolidation are twin processes that must go hand in hand. Where hoped for results did not readily materialize, however, a measure of discouragement frequently set in. The initial rapid rise in enrolment rates slowed markedly in many countries, tempting some Baha'i institutions and communities to turn back to more familiar activities and more accessible publics.

The principal effect of the setbacks, however, was that they brought home to communities that the high expectations of the early years were in some respects quite unrealistic. Although the easy successes of the initial teaching activities were encouraging, they did not, by themselves, build a Baha'i community life that could meet the needs of its new members and be self-generating. Rather, pioneers and new believers alike faced questions for which Baha'i experience in Western lands--or even Iran--offered few answers. How were Local Spiritual Assemblies to be established--and once established, how were they to function--in areas where large numbers of new believers had joined the Cause overnight, simply on the strength of their spiritual apprehension of its truth? How, in societies dominated by men since the dawn of time, were women to be accorded an equal voice? How was the education of large numbers of children to be systematically addressed in cultural situations where poverty and illiteracy prevailed? What priorities should guide Baha'i moral teaching, and how could these objectives best be related to prevailing indigenous conventions? How could a vibrant community life be cultivated that would stimulate the spiritual growth of its members? What priorities, too, should be set with respect to the production of Baha'i literature, particularly given the sudden explosion that had taken place in the number of languages represented in the community? How could the integrity of the Baha'i institution of the Nineteen Day Feast be maintained, while opening this vital activity to the enriching influence of diverse cultures? And, in all areas of concern, how were the necessary resources to be recruited, funded, and coordinated?

The pressure of these urgent and interlocking challenges launched the Baha'i world on a learning process that has proved to be as important as the expansion itself. It is safe to say that during these years there was virtually no type of teaching activity, no combination of expansion, consolidation and proclamation, no administrative option, no effort at cultural adaptation that was not being energetically tried in some part of the Baha'i world. The net result of the experience was an intensive education of a great part of the Baha'i community in the implications of the mass teaching work, an education that could have occurred in no other way. By its very nature, the process was largely local and regional in focus, qualitative rather than quantitative in its gains, and incremental rather than large-scale in the progress achieved. Had it not been for the painstaking, always difficult and often frustrating consolidation work pursued during these years, however, the subsequent strategy of systematizing the promotion of entry by troops would have had very little with which to work.

The fact that the Baha'i message was now penetrating the lives not merely of small groups of individuals but of whole communities also had the effect of reviving a vital feature of an earlier stage in the advancement of the Cause. For the first time in decades, the Faith found itself once more in a situation where teaching and consolidation were inseparably bound up with social and economic development. In the early years of the century, under the guidance of the Master and the Guardian, the Iranian believers--denied the opportunity to participate equally in whatever limited benefits the society of the day offered--had arisen to painstakingly construct a comprehensive community life of a kind beyond either the need or the reach of the relatively isolated Baha'i groups across North America and Western Europe. In Iran, spiritual and moral advancement, teaching activities, the creation of schools and clinics, the building of administrative institutions, and the encouragement of initiatives aimed at economic self-sufficiency and prosperity--all had been from an early stage inseparable features of one organically unified process of development. Now--in Africa, in Latin America, and parts of Asia --the same challenges and opportunities had re-emerged.

While social and economic development activities had long been under way, particularly in Latin America and Asia, these had been isolated projects carried out by groups of believers under the guidance of individual National Assemblies, and unrelated to any plan. In October 1983, however, Baha'i communities throughout the world were called on to begin incorporating such efforts into their regular programmes of work. An Office of Social and Economic Development was created at the World Centre to coordinate learning and help seek financial support.

The decade that followed saw wide experimentation in a field of work for which most Baha'i institutions had little preparation. While striving to benefit from the models being tried by the many development agencies operating around the world, Baha'i communities faced the challenge of relating what they found in various areas of concern--education, health, literacy, agriculture and communications technology--to their understanding of Baha'i principles. The temptation was great, given the magnitude of the resources being invested by governments and foundations, and the confidence with which this effort was pursued, merely to borrow methods current at the moment or to adapt Baha'i efforts to prevailing theories. As the work evolved, however, Baha'i institutions began turning their attention to the goal of devising development paradigms that could assimilate what they were observing in the larger society to the Faith's unique conception of human potentialities.

Nowhere was the strategy of the successive Plans so impressively vindicated as was the case in India. The community there has today become a giant of the Cause, numbering well over a million souls. Its work stretches across the expanse of a vast sub-continent, home to an immense diversity of cultures, languages, ethnic groups and religious traditions. In many respects, the experience of this greatly blessed body of believers encapsulates the Baha'i world's struggles, experiments, setbacks and victories throughout these critical three decades. The dramatic rise in enrolments had brought with it all of the problems being encountered elsewhere in the world, but on a massive scale. The long road leading the Indian Baha'i community to its present-day eminence was beset with the most painful difficulties, some of which threatened at times to overwhelm the administrative resources available. The victories won, however, provide a foretaste of the confirmations that will in time bless the efforts of Baha'i communities struggling with the same challenges on other continents. By 1985, the growth of the Faith in India had reached the point where the needs and opportunities of so many diverse regions called for more sharply focused attention than the National Spiritual Assembly alone could provide. Thus was born the new institution of the Regional Baha'i Council, setting in motion the process of administrative decentralization that has since proven so effective in many other lands.

In 1986, the expansion and consolidation taking place in India were befittingly crowned with the inauguration of the beautiful "Lotus Temple". Although the project had raised optimistic expectations as to the impact its completion would have on public recognition of the Faith, the reality has infinitely surpassed the brightest of such hopes. Today, India's House of Worship has become the foremost visitors' attraction on the subcontinent, welcoming an average of over ten thousand visitors every day, and featuring prominently in publications, films and television productions. The interest aroused in a Faith that could inspire and embody itself in so magnificent a creation has given new meaning to the description by 'Abdu'l-Baha of Baha'i Temples as "silent teachers" of the Faith.

The progress of the Indian Baha'i community, both in its internal development and its relationship with the larger society, was illustrated by a pioneering initiative undertaken in November 2000 in the field of social and economic development. Taking advantage of the reputation it had deservedly won among progressive circles in the country, the National Spiritual Assembly hosted, in collaboration with the Baha'i International Community's newly created Institute for Studies in Global Prosperity,(123) a symposium on the subject of "Science, Religion and Development". The project engaged the participation of over one hundred of the most influential development organizations in the country and inspired national media coverage. Marking out a distinctive Baha'i contribution to the promotion of social advancement, the event set the stage for symposia of the same kind in Africa, Latin America and other regions, where creative Baha'i communities can help shape what may well become one of the Faith's major success stories.

During these same years, the Asian continent also saw the sudden emergence of the Malaysian Baha'i community as an engine of the expansion work, winning its own goals with stunning speed and dispatching pioneers and travelling teachers to neighbouring lands. A development that made this dramatic advance possible was the bonds of spiritual partnership that had been woven between believers of Chinese and Indian backgrounds. Visitors to Malaysia spoke, with something approaching awe, of the way in which the Malaysian community, although working under many constraints and disabilities, seemed to be the very embodiment of the military metaphors with which Shoghi Effendi's writings seek to capture the spirit of Baha'i teaching efforts.

Neither the world-wide growth of the Baha'i community nor the process of learning it was experiencing, however, tell the whole story of these tumultuous and creative decades. When the history of the period is eventually written, one of its most brilliant chapters will recount the spiritual victories won by Baha'i communities, in Africa particularly, who survived war, terror, political oppression and extreme privations, and who emerged from these tests with their faith intact, determined to resume the interrupted work of building a viable Baha'i collective life. The community in Ethiopia, homeland of one of the world's oldest and richest cultural traditions, succeeded in maintaining both the morale of its members and the coherence of its administrative structures under relentless pressure from a brutal dictatorship. Of the friends in other countries on the continent, it may be truly said that their path of faithfulness to the Cause led through a hell of suffering seldom equalled in modern history. The annals of the Faith possess few more moving testimonies to the sheer power of the spirit than the stories of courage and purity of heart emerging from the inferno that engulfed the friends in what was then Zaire, stories that will inspire generations to come and represent priceless contributions to the creation of a global Baha'i culture. Such countries as Uganda and Rwanda added unforgettable achievements of their own to this record of heroic struggle.

Inspiring, too, was the demonstration of the capacity for renewal that is inherent in the Cause and which emerged in Cambodian refugee camps along the Thailand border. Through the heroic efforts of a handful of teachers, Local Spiritual Assemblies were established among people who had survived a campaign of genocide almost beyond the capacity of the human heart to contemplate, who had lost countless loved ones as well as everything they possessed in the way of material security, but in whom still burned the longing of the human soul for spiritual truth. An extraordinary achievement of a related kind was that of the Liberian Baha'i community. Driven from their homes into exile in neighbouring lands, many of these intrepid believers transported with them their whole community life, setting up Local Spiritual Assemblies, carrying on teaching work, continuing the education of their children, using their time to learn new skills, and finding in music, dance and drama powers of the spirit that helped keep hope alive until they could return to their country.

As the process of education in methods of mass teaching was taking place, the Faith's membership was being transformed. In 1992, the Baha'i world celebrated its second Holy Year, this one marking the centenary of the ascension of Baha'u'llah and the promulgation of His Covenant. More eloquently than words could have done, the ethnic, cultural and national diversity of the 27,000 believers who gathered at the Javits Convention Center in New York City--together with the thousands present at nine auxiliary conferences in Bucharest, Buenos Aires, Moscow, Nairobi, New Delhi, Panama City, Singapore, Sydney and Western Samoa--provided compelling evidence of the success of Baha'i teaching work around the world. An affecting moment occurred when the network of satellite broadcasts linked the gathering in Moscow with the one taking place in New York City, and Baha'is everywhere thrilled to greetings in Russian--the common language of some 280 million people from at least fifteen countries--that proclaimed a new phase in humanity's response to Baha'u'llah.

In the Moscow and Bucharest conferences could be glimpsed the rebirth of Baha'i communities that had been nearly extinguished under the oppression of the Soviet regime and its collaborators. One of the last three surviving Hands of the Cause, 'Ali-Akbar Furutan, who had lived in Russia, had the great joy of returning to Moscow, at the age of eighty-six, for the inaugural election of the National Assembly of that country. Local Spiritual Assemblies sprang up in all of the newly opened lands, and six new National Spiritual Assemblies were elected. In a brief space of time, pioneering and teaching activities in countries along the southern rim of the former Soviet empire--where the Faith had been similarly proscribed--soon brought into existence still more Local Assemblies and eight additional National Spiritual Assemblies. Baha'i literature was translated into a range of new languages, energetic steps were taken to secure civil recognition of Baha'i institutions, and representatives from Eastern Europe and the countries of the now vanished Soviet bloc began participating with their fellow believers in the external affairs work of the Faith at the international level.

Gradually, too, the message of the Faith began to find a welcome in many parts of China and among Chinese populations abroad. Baha'i literature was translated into Mandarin, university audiences in many Chinese cities extended invitations to Baha'i scholars, a Centre for Baha'i Studies was established at the prestigious Institute of World Religions in Beijing,(124) which operates within the Academy of Social Sciences, and many Chinese dignitaries have been generous in their appreciation of the principles they discover in the Writings. In light of the high praise of the Master for Chinese civilization and its role in humanity's future, one begins to anticipate the creative contribution that believers from this background will make to the intellectual and moral life of the Cause in the years ahead.(125)

The significance of these three decades of struggle, learning and sacrifice became apparent when the moment arrived to devise a global Plan that would capitalize on the insights gained and the resources that had been developed. The Baha'i community that set out on the Four Year Plan in 1996 was a very different one from the eager, but new and still inexperienced body of believers who, in 1964, had ventured out on the first of such undertakings that were no longer sustained by the guiding hand of Shoghi Effendi. By 1996, it had become possible to see all of the distinct strands of the enterprise as integral parts of one coherent whole.

With this education had also come a much needed perspective on what had been accomplished. The expansion of the Cause over the preceding three decades had represented the response of several million human beings who had been affected by their encounter with the message of Baha'u'llah to the point that they were moved to identify themselves in varying degrees with the Cause of God. They were aware that a new Messenger of the Divine had appeared, had caught something of the spirit of faith, and had been strongly affected by the Baha'i teaching of the oneness of humankind. A small minority among them were able to go beyond this point. For the most part, however, these friends were essentially recipients of teaching programmes conducted by teachers and pioneers from outside. One of the great strengths of the masses of humankind from among whom the newly enrolled believers came lies in an openness of heart that has the potentiality to generate lasting social transformation. The greatest handicap of these same populations has so far been a passivity learned through generations of exposure to outside influences which, no matter how great their material advantages, have pursued agendas that were often related only tangentially--if at all--to the realities of the needs and daily lives of indigenous peoples.

The Four Year Plan, which was a major advance on those that immediately preceded it, was designed to take advantage of the opportunities and insights thus offered. The goal of advancing the process of entry by troops became the single-minded aim of the enterprise. The lessons that had been learned during earlier Plans now placed the emphasis on developing the capacities of believers--wherever they might be--so that all could arise as confident protagonists of the Faith's mission. The instrument to accomplish this objective had been undergoing steady refinement during the earlier Plans and had demonstrated its efficacy.

As with most of the other methods and activities by which the Faith was advancing, this instrument had likewise been conceived decades earlier by the Master, who calls in the Tablets of the Divine Plan for deepened believers to "gather together the youths of the love of God in schools of instruction and teach them all the divine proofs and irrefragable arguments, explain and elucidate the history of the Cause, and interpret also the prophecies and proofs which are recorded and are extant in the divine books and epistles regarding the manifestation of the Promised One...."(126) Pioneering work and organized training of this nature had already been done in Iran, during the early years of the century, by the much-loved Sadru's-Sudur.(127) As the years passed, winter and summer schools had multiplied, and successive Plans also encouraged experimentation in the development of Baha'i institutes.

By far the most significant advance in this latter respect occurred over a period of more than two decades, beginning in the 1970s in Colombia, where a systematic and sustained programme of education in the Writings was devised and soon adopted in neighbouring countries. Influenced by the Colombian community's parallel efforts in the field of social and economic development, the breakthrough was all the more impressive in the fact that it was achieved against a background of violence and lawlessness that was deranging the life of the surrounding society.

The Colombian achievement proved a source of great inspiration and example to Baha'i communities elsewhere in the world. By the time the Four Year Plan ended, over one hundred thousand believers were involved world-wide in the programmes of the more than three hundred permanent training institutes. In accomplishing this goal, a majority of regional institutes had carried the process a stage further by creating networks of "study circles" which utilize the talents of believers to replicate the work of the institute at a local level. It is already apparent that the success of the institute work has significantly reinforced the long-term process by which a universal system of Baha'i education will take shape.(128)

Although the struggles of these decades were relatively modest--at least when set against the standard of the Heroic Age--they provide the present generation of Baha'is with a window on what Shoghi Effendi describes as the cyclical nature of the Faith's history: "a series of internal and external crises, of varying severity, devastating in their immediate effects, but each mysteriously releasing a corresponding measure of divine power, lending thereby a fresh impulse to its unfoldment."(129) These words put into perspective the succession of efforts, experiments, heartbreaks and victories that characterized the beginning of large-scale teaching, and prepared the Baha'i community for the much greater challenges ahead.

Throughout history, the masses of humanity have been, at best, spectators at the advance of civilization. Their role has been to serve the designs of whatever elite had temporarily assumed control of the process. Even the successive Revelations of the Divine, whose objective was the liberation of the human spirit, were, in time, taken captive by "the insistent self", were frozen into man-made dogma, ritual, clerical privilege and sectarian quarrels, and reached their end with their ultimate purpose frustrated.

Baha'u'llah has come to free humanity from this long bondage, and the closing decades of the twentieth century were devoted by the community of His followers to creative experimentation with the means by which His objective can be realized. The prosecution of the Divine Plan entails no less than the involvement of the entire body of humankind in the work of its own spiritual, social and intellectual development. The trials encountered by the Baha'i community in the decades since 1963 are those necessary ones that refine endeavour and purify motivation so as to render those who would take part worthy of so great a trust. Such tests are the surest evidences of that process of maturation which 'Abdu'l-Baha so confidently described: