Spiritual Assemblies:
Before 'Abdu'l-Baha completed His earthly mission, He had laid a basis for the development of the administrative order established in Baha'u'llah's Writings. To show the high importance to be attributed to the institution of the Spiritual Assembly, 'Abdu'l-Baha in a tablet declared that a certain translation must be approved by the Spiritual Assembly of Cairo before publication, even though He Himself had reviewed and corrected the text (116:1)

By Spiritual Assembly is meant the administrative body of nine persons, elected annually by each local Baha'i community, in which is vested the authority of decision on all matters of mutual action on the part of the community. This designation is temporary, since in future the Spiritual Assemblies will be termed Houses of Justice (116:2)

Unlike the organization of churches, these Baha'i bodies are social rather than ecclesiastical institutions. That is, they apply the law of consultation to all questions and difficulties arising between Baha'is, who are called upon not to carry them to the civil court, and seek to promote unity as well as justice throughout the community. The Spiritual Assembly is in no wise equivalent to the priest or clergy, but is responsible for upholding the teachings, stimulating active service, conducting meetings, maintaining unity, holding Baha'i property in trust for the community, and representing it in its relations to the public and to other Baha'i communities (116:3)

The nature of the Spiritual Assembly, local and national, is described more fully in the section devoted to the Will and Testament of 'Abdu'l-Baha in the final chapter, but its general functions have been defined by Shoghi Effendi as follows: - (116:4)

The matter of Teaching, its direction, its ways and means, its extension, its consolidation, essential as they are to the interests of the Cause, constitute by no means the only issue which should receive the full attention of these Assemblies. A careful study of Baha'u'llah's and 'Abdu'l-Baha's Tablets will reveal that other duties, no less vital to the interests of the Cause, devolve upon the elected representatives of the friends in every locality (116:5)

It is incumbent upon them to be vigilant and cautious, discreet and watchful, and protect at all times the Temple of the Cause from the dart of the mischief- maker and the onslaught of the enemy (116:6)

They must endeavor to promote amity and concord amongst the friends, efface every lingering trace of distrust, coolness and estrangement from every heart, and secure in its stead an active and whole- hearted cooperation for the service of the Cause (116:7)

They must do their utmost to extend at all times the helping hand to the poor, the sick, the disabled, the orphan, the widow, irrespective of color, caste and creed (117:1)

They must promote by every means in their power the material as well as the spiritual enlightenment of youth, the means for the education of children, institute, whenever possible, Baha'i educational institutions, organize and supervise their work and provide the best means for their progress and development... (117:2)

They must undertake the arrangement of the regular meetings of the friends, the feasts and the anniversaries, as well as the special gatherings designed to serve and promote the social, intellectual and spiritual interests of their fellow- men (117:3)

They must supervise in these days when the Cause is still in its infancy all Baha'i publications and translations, and provide in general for a dignified and accurate presentation of all Baha'i literature and its distribution to the general public (117:4)

The possibilities inherent in Baha'i institutions can only be estimated when one realizes how rapidly modern civilization is disintegrating for lack of that spiritual power which can alone supply the necessary attitude of responsibility and humility to the leaders and the requisite loyalty to the individual members of society (117:5)

Baha'i Feasts, Anniversaries, and Days of Fasting (117:6)

Feast of Naw- Rúz (Baha'i New Year), March 21
Feast of Ridvan (Declaration of Baha'u'llah), April 21 - May 2
Declaration of the Bab, May 23.1 ?Ascension of Baha'u'llah, May 29
Martyrdom of the Bab, July 9
Birth of the Bab, October 20
Birth of Baha'u'llah, November 12
Day of the Covenant, November 26
Ascension of 'Abdu'l-Baha, November 28
Period of the Fast, nineteen days beginning March 2 (117:7)

Feasts
The essential joyousness of the Baha'i religion finds expression in numerous feasts and holidays throughout the year (117:17)

In a talk on the Feast of Naw- Rúz, in Alexandria, Egypt, in 1912, 'Abdu'l-Baha said: - In the sacred laws of God, in every cycle and dispensation there are blessed feasts, holidays and workless days. On such days all kinds of occupations, commerce, industry, agriculture, etc., should be suspended (117:18)

All should rejoice together, hold general meetings, become as one assembly, so that the national oneness, unity and harmony may be demonstrated in the eyes of all (118:1)

As it is a blessed day it should not be neglected, nor deprived of results by making it a day devoted to the pursuit of mere pleasure (118:2)

During such days institutions should be founded that may be of permanent benefit and value to the people... (118:3)

Today there is no result or fruit greater than guiding the people. Undoubtedly the friends of God, upon such a day, must leave tangible philanthropic or ideal traces that should reach all mankind and not pertain only to the Baha'is. In this wonderful dispensation, philanthropic affairs are for all humanity without exception, because it is the manifestation of the mercifulness of God. Therefore, my hope is that the friends of God, every one of them, may become as the mercy of God to all mankind (118:4)

The Feasts of Naw- Rúz (New Year) and Ridvan, the Anniversaries of the Birth of the Bab and Baha'u'llah, and of the Bab's Declaration (which is also the birthday of 'Abdu'l-Baha) are the great joy- days of the year for Baha'is. In Persia they are celebrated by picnics or festal gatherings at which music, the chanting of verses and tablets, and short addresses suitable to the occasion are contributed by those present. The intercalary days between the eighteenth and nineteenth months (that is, February 26 to March 1 inclusive) are specially devoted to hospitality to friends, the giving of presents, ministering to the poor and sick, et cetera (118:5)

The anniversaries of the martyrdom of the Bab and the departure of Baha'u'llah and 'Abdu'l-Baha are celebrated with solemnity by appropriate meetings and discourses, the chanting of prayers and Tablets (118:6)

Fast
The nineteenth month, following immediately on the hospitality of the intercalary days, is the month of the fast. During nineteen days the fast is observed by abstaining from both food and drink from sunrise to sunset. As the month of the fast ends at the March equinox, the fast always falls in the same season, namely, spring in the Northern, and autumn in the Southern, Hemisphere; never in the extreme heat of summer nor in the extreme cold of winter, when hardship would be likely to result. At that season, moreover, the interval between sunrise and sunset is approximately the same all over the habitable portion of the globe, namely, from about 6 A.M. to 6 P.M. The fast is not binding on children and invalids, on travelers, or on those who are too old or too weak (including women who are with child or have babes at the breast) (118:7)

There is much evidence to show that a periodical fast such as is enjoined by the Baha'i teachings is beneficial as a measure of physical hygiene, but just as the reality of the Baha'i fast does not lie in the consumption of physical food, but in the commemoration of God, which is our spiritual food, so the reality of the Baha'i fast does not consist in abstention from physical food, although that may help in the purification of the body, but in the abstention from the desires and lusts of the flesh, and in severance from all save God. 'Abdu'l-Baha says: - (118:8)

Fasting is a symbol. Fasting signifies abstinence from lust. Physical fasting is a symbol of that abstinence, and is a reminder; that is, just as a person abstains from physical appetites, he is to abstain from self- appetites and self- desires. But mere abstention from food has no effect on the spirit. It is only a symbol, a reminder. Otherwise it is of no importance. Fasting for this purpose does not mean entire abstinence from food. The golden rule as to food is, do not take too much or too little. Moderation is necessary. There is a sect in India who practice extreme abstinence, and gradually reduce their food until they exist on almost nothing. But their intelligence suffers. A man is not fit to do service for God with brain or body if he is weakened by lack of food. He cannot see clearly. (quoted by Miss E. S. Stevens in Fortnightly Review, June 1911) (119:1)

Meetings
'Abdu'l-Baha attaches the greatest important to regular meetings of the believers for united worship, for the exposition and study of the teachings and for consultation regarding the progress of the Movement. In one of His Tablets He says: - (119:2)

It is God's purpose that in the West union and harmony may day by day increase among the friends of God and the handmaids of the Merciful. Not until this is realized can any advance be achieved. And the greatest means for the union and harmony of all is the gathering of the friends in spiritual meetings. This matter is very important and is a magnet to attract divine confirmations (119:3)

In the spiritual meetings of Baha'is contentious argument and the discussion of political or worldly affairs must be avoided; the sole aim of the believers should be to teach and learn Divine Truth, to have their hearts filled with Divine Love, to attain more perfect obedience to the Divine Will, and to promote the coming of the Kingdom of God. In an address given at New York in 1912, 'Abdu'l-Baha said: - (119:4)

It is my hope that the meetings of the Baha'i Assembly in New York shall become like meetings of the Supreme Concourse. When you assemble, you must reflect the lights of the heavenly Kingdom. Let your hearts be as mirrors in which the radiance of the Sun of Reality is visible. Each bosom must be a telegraph station - one terminus of the wire attached to the soul, the other fixed in the Supreme Concourse - so that inspiration may descend from the Kingdom of Abha and questions of reality be discussed. Then opinions will coincide with truth; day by day there will be progression, and the meetings will become more radiant and spiritual. This attainment is conditioned upon unity and agreement. The more perfect the love and agreement, the more the divine confirmations and assistance of the Blessed Perfection will descend (119:5)

In one of His Tablets He said: - At these meetings, there should be no extraneous conversation whatever. Rather, the assemblage should confine itself to reading and reciting the Holy Words, and to the discussion of matters relating to the Cause of God, expounding, for example, conclusive proofs and arguments, and the Writings of the Best Beloved of mankind. Those who present themselves at these gatherings must first array themselves in spotless clothing, turn their faces toward the Kingdom of Abha, and then with lowliness and submissiveness enter in. During the readings they must maintain complete silence. Should anyone wish to speak, he should say his say in all humility, with exactitude and eloquence (119:6)

The Nineteen Day Feast
With the development of the Baha'i administrative order since the ascension of 'Abdu'l-Baha, the Nineteen Day Feast, observed on the first day of each Baha'i month, has assumed a very special importance, providing as it does not only for community prayer and reading from the Holy Books, but also for general consultation on all current Baha'i affairs and for the association of the friends together. This Feast is the occasion when the Spiritual Assembly makes its reports to the community and invites both discussion of plans and suggestions for new and better methods of service (120:1)

Mashriqu'l-Adhkar
Baha'u'llah left instructions that temples of worship should be built by His followers in every country and city. To these temples He gave the name of "Mashriqu'l- Adhkar," which means "Dawning Place of God's Praise." The Mashriqu'l- Adhkar is to be a nine- sided building surmounted by a dome, and as beautiful as possible in design and workmanship. It is to stand in a large garden adorned with fountains, trees and flowers, surrounded by a number of accessory buildings devoted to educational, charitable and social purposes, so that the worship of God in the temple may always be closely associated with reverent delight in the beauties of nature and of art, and with practical work for the amelioration of social conditions.3 (120:2)

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