Hope for better place rembang tempo
Among the natives, the Prambanan ruins go by the name of chandi Loro [36] Jonggrang because of the legend connected with their origin. Once upon a time Prambanan was ruled by a giant-king, Ratu Boko, possessed of an only daughter, Princess Jonggrang, and an adopted son, Raden Gupolo, whose father had been killed by command of the King of Pengging. Having sworn revenge, Raden Gupolo feigned love for the beautiful daughter of that [71] monarch and asked Ratu Boko to assist him in making her his wife.
Ambassadors were despatched with instructions to negotiate the marriage. The King of Pengging consented and Bambang Kandilaras marched against Prambanan, but no weapon could harm Ratu Boko, who roared so dreadfully that the sound and his breath combined were enough to knock any human [72] foe down at a distance too far to distinguish a man from a woman or a giant from a waringin-tree. They accomplished nothing. Then Damar Moyo taught him a magical word which, pronounced twice, would make him big and heavy as an elephant, and give him the strength of a thousand of those animals.
Nobody shall stir, said he; I myself alone will settle this little business. Meeting Bondowoso near the village Tangkisan, [38] he began to roar as loud and fume as hard as he could but, to his astonishment, his breath lacked the accustomed power and so he had to fight for his life hand to hand. It was a terrible fight: houses and gardens were trampled down, forests rooted up and mountains kicked over, while the perspiration dripping from the bodies of the enraged combatants [73] formed a large pool, the Telaga Powiniyan.
Bambang Kandilaras, however, drew his bow and, from the place where he had watched the fight, shot the cup out of the hand of Raden Gupolo, who thereupon attacked Bondowoso. Thereupon he defeated the remaining half of the army of Prambanan and repaired to Pengging, claiming the reward for his brother. The king of that country, glad to be rid of the giants, was as good as his [74] word, wedded his beautiful daughter to Bambang Kandilaras and appointed Bondowoso his viceroy in Prambanan, with the rank and title of bupati.
Taking up his abode in the palace of the late Raden Gupolo, Bondowoso happened to see Mboq Loro Jonggrang, who continued living in the kraton of Ratu Boko, and fell in love with her. He asked her hand in marriage and she, abhorring the man who had killed her father, and one so unprepossessing in countenance too, but afraid to provoke his displeasure by a blank refusal, answered that she was willing to become his wife on condition of his providing a suitable sasrahan or wedding-present, nothing more nor less than six deep wells in six buildings, the like of which no mortal eye had ever seen, with a thousand statues of the former kings of Prambanan and their divine ancestors, the gods in heaven, all to be dug and built and carved in one night.
Bondowoso called in the help of his father, the recluse Damar Moyo, of the King of Pengging and of his brother Bambang Kandilaras, all three of whom responded, going to Prambanan and uniting in prayer on the day before the night agreed upon by the spirits of the lower regions, who had been commandeered for the task by the saint of the mountain Soombing. The evening fell and as soon as darkness enveloped the earth a weird sound was heard of invisible hands busy laying foundations, erecting walls and sculpturing statuary.
But Mboq Loro Jonggrang, roused from her slumbers by the hammering and chiselling, and suspecting what was going on, ordered her handmaidens out to stamp the padi [41] and to strew the ground, where the noise was loudest, with flowers and to sprinkle perfume. The spirits of the lower regions cannot bear the odour of flowers and perfumes, as everybody knows; so they had to desist and deserted their almost finished work in precipitate flight, to the consternation of Bondowoso, who pronounced this curse: Since the girls of Prambanan take pleasure in fooling a faithful suitor, may the gods grant that they shall have to wait long before they become brides!
This filled the measure and he answered: No, it is not and you shall complete it yourself. The threat was immediately realised: Loro Jonggrang changed into a statue of stone, the thousandth, which terminated the labour of the spirits and is still to be seen in a niche on the north side of the principal edifice.
The Governor-General van Imhoff referred to them in and Raffles, his successor during the British Interregnum, not satisfied with writing and talking alone, commissioned Cornelius with Wardenaar to survey them and make plans for reconstruction. After things returned to the accustomed neglect: A short stay in the plain of Prambanan, says an authority already quoted, [44] is sufficient to note that thousands of valuable hewn and sculptured stones have been and still are used for all sorts of purposes The foundation, in , of the Archaeological Society of Jogjakarta, which undertook the excavation of the parts of the Loro Jonggrang group covered with debris and vegetation, and the clearing of the whole, did little to ameliorate the situation with respect to the carrying away from the Prambanan temples, speaking collectively, of stones for the building of houses, factories, etc.
The monuments of Prambanan being primarily mausolea, their first concern was to dig for the saptaratna, the seven treasures buried with the ashes of the dead under the images of the deities hallowing those perishable remains. The plunder consisted in urns containing, besides the ashes, coins, rubies and other precious stones, pieces of gold- and silver-leaf with cut figures serpents, tortoises, [78] flowers , strips of gold-foil inscribed with ancient characters, fragments of copper and glass, etc.
The mortuary pits easiest to rifle, had already been emptied before the semi-official spoilers turned their attention to them. Incidentally it promoted the schemes of the superficial yet very ambitious, pushing to the front on the strength of what should have been put to the credit of more capable but, to their detriment, more modest labourers in the archaeological field: It is not always the most deserving horses that get the oats, says a Dutch proverb.
The marvels of design and execution still standing at Prambanan in their dilapidated state, on a terrace excavated in , were arranged, with the smaller ones now altogether gone, in a square whose sides faced the cardinal points. The material used in their construction was a kind of trachyte which, originally yellowish and hard to chisel into shape, has assumed a dark gray colour and by the richness of the sculptured ornament gives an impression as if easily moulded like wax.
The three western temples, of which the one in the middle, consecrated to Siva or, according to the natives, the chandi Loro Jonggrang proper, is the largest, correspond each with a smaller structure to the east; still smaller chandis bound the space between the two rows to the north and south. The buildings dedicated to the Trimoorti, set squarely with a [80] square projection on each side, rest on basements of the same polygonous conformation, so much in favour with the architects of that period; the inner rooms are on an elevated level because of their position over the vault-like compartments saved out in the substructures, and can be reached by staircases, once provided with porches, leading to the storeyed galleries.
Vestiges of diminutive chandis outside the rampart which encircled the central group, testify to the former existence of many and many more, shut in by a second and a third demolished wall. A closer inspection of the ruins, revealing beauties not yet departed, leads to an apprehension of what has been irrevocably lost.
These temples of the three gods who are but one, always reminded me in their pathetic desolation of the capellas imparfeitas of Santa Maria da Victoria; what is incomplete, however, unfinished at Batalha, has run to decay at Prambanan—there the budding promise and arrested blossoming of an artistic idea, here the scattered petals of the full-blown flower rudely broken off its stem. Siva is the keynote of the Prambanan group, Siva, the Jagad, the Bhatara Guru, according to his prevalent title in the island.
In the temple which bears his name, he appeared as the leader in the exterior chapel looking south; his wife, Doorga, looks north; their first-born, Ganesa, looks west. It does not matter to the native that Siva has always claimed her as his consort, if not under the name of Doorga then under that of Kali or Uma, ever since she, Parvati, the Mother of Nature, divided herself into three female entities to marry her three sons, who are none but he who sits enthroned as Mahadeva in the inner [82] chamber, looking east, with his less placid personifications, the dvarapalas doorkeepers Nandisvara and Mahakala, the wielders of trident and cudgel, guarding the entrance, supported by demi-gods and heroes.
The colossal statue of their heavenly lord, broken into pieces by the falling roof, has been restored and replaced on its padmasana lotus cushion. Siva, the one of dreadful charm, is everywhere, either personified or in his attributes: he dominates the external decoration of the Vishnu and the Brahma temples too, in the latter case as guru, even to the exclusion of all other gods; the middle chandi of the eastern row, facing his principal shrine, has his vahana, the bull; the one to the north his smaller image, while in the third, to the south, wholly demolished, no statuary can be traced.
The four statues of Brahma, the master of the four crowned countenances, who lies shattered among the debris of his temple, and the four statues [83] of Vishnu in his a large one with makuta, prabha, chakra and sanka, and three smaller ones, representing him in his fourth and fifth avatar and in his married state with his sakti Lakshmi in miniature on his left arm , are chastely conceived in the chaste surroundings of their chapels. In addition to the sorely damaged Ramayana reliefs, presently to be spoken of, they dwell, however simple the interior arrangement of their cells may be, among richly carved images of their peers and followers stationed outside: Vishnu among his own less famous avatars and supposed Bodhisatvas between female figures; Brahma, as already remarked, among personifications of the ubiquitous Siva in his quality of teacher, accompanied by bearded men of holiness.
They were met with the objection that there is no sign of a dagob as distinguishing Buddhist feature; that the riddle of the resemblance between the statuary on the outside of the Siva temple and the conventional representation of Bodhisatvas, could find its solution in the canonisation or deification of kings and famous chiefs, a practice as old as ancestor-worship, which held its own in Java from pre-Hindu days up to our own.
This and the syncretism discernible in nearly all the chandis of Java, shows the religious tolerance of the Javanese in the Hindu period. The demi-gods and heroes with their followers on the outside of the Siva temple, occupy, counting from the base upward, the third tier of ornamentation, also the highest in the roofless condition of the building: the few niches left above are empty. Beneath, the story of Rama, an incarnation of Vishnu, is told in bas-reliefs which belong to the very best Hindu sculpture discovered in Java or anywhere else.
The division of the casements is effected by bo-trees, sitting lions and standing or dancing women in haut-relief, especially the last being of exquisite workmanship. In endlessly varying attitudes, embracing one another or tripping the light fantastic toe, retreating and advancing, their measured steps being regulated by the musicians on interspersed panels, they represent the apsaras, nymphs of heaven, adorning the house of prayer to acquaint mortal man with the joys in store for the doer of good.
The human birds and other mythical animals under the bo-trees, the prayer-bells and flowers in the garlanded foliage, enhance the charm of this ingenious decoration, the splendidly limbed virgins disporting themselves in a frame of imposing magnificence, their graceful movements being worthily seconded by the sumptuous setting. All is so well balanced that the lower guides to the higher in whetting comprehensive desire.
First, on reaching the terrace, starting from the low level of vulgar interest, curiosity and sympathy are awakened by the epic which shared popular favour with the Brata Yuda. It is not known who enriched the literature of Java with a version of the Ramayana adapted to Javanese requirements; as in the case of the Mahabharata he was probably one of the poets living at the cultured courts of the eastern part of the island.
Whatever his name, he made a hit with his tale of the god who descended from heaven, bent on flirting with the daughters of men, and won a wife, the tenderly loving Sita, by drawing Dhanusha, the mighty bow of Siva. His success may be appraised by the circumstance that scenes taken from his poem were deemed suitable to embellish the tombs of sovereign rulers.
Can it be called an improvement after more than a thousand years of progressive western civilisation that we, to honour the memory of our dead, make shift with inflated epitaphs advertising virtues in life often conspicuous by an absence which the maudlin angels of our cemeteries, rather than shedding undeserved, vicarious tears, perpetually seem to bemoan on their own account?
The adventures of Vishnu in his Rama guise are [87] told from the moment of Dasharatha, King of Ayodhya, invoking his aid to make the royal consorts partake of the blessing of motherhood. Vishnu, resting on the seven-headed serpent of the sea, Sesha or Ananta, the one without end, dispenses a potion which makes Kantalya, who drinks half of it, conceive Rama; Kaykaji, who drinks a fourth part of it, Bharata; and the third spouse, who drinks the rest, the twins Lakshmana and Shatrughna.
We can follow Vishnu, reborn from mortal woman, on the reliefs of the Siva temple, which are tolerably preserved, through the first stages of his earthly career as Rama, but must renounce studying his subsequent story on the exterior of the temples dedicated to himself and Brahma, where the third tier of sculpture has altogether disappeared, save a few mutilated bas-reliefs.
That is a great pity, for the illustration of the Ramayana by the artists entrusted with the decoration of the chandi Prambanan, judging from what we still possess, marks the apogee of Hindu-Javanese art; revelling in accessory ornament, it never surfeits, keeping the leading idea well in view, every embellishment adding to its intrinsic value. The Ramayana bas-reliefs echo the kindness [46] shown to those humble companions in Indian myth, history and present-day asylums for the aged and infirm among them.
Attending the monkey warriors with whose help the simian deity Hanoman restored King Sugriva to the throne of his forefathers at Kishkindhya an allusion, it is thought, to the doughty deeds of the aborigines of the Deccan , bajings [47] and bolooks [47] are [89] gambolling round the house of the Most Awful and Mysterious, once worshipped here by great nations whose very names are lost, but whose art, giving a place to all creation in symbolic expression of the divine, still teaches us the lesson that the animals are also children of the gods, endowed with life not to be exterminated to serve our pleasure and our vanity, or to be abused for our profit, but to enjoy the fullness of the earth and the good gifts of heaven as we do ourselves, or might do if we were wise.
Not in her outward character of the demon-steer subduing virago does she attract her worshippers here, nor in that of the woman of the golden skin riding the tiger, full of menace, but in that of Uma, the gentle goddess who sheds light on perplexing problems of conduct, to whom one turns in distress.
When pasar, i. As the exhalations of the incense rise to the dying rays of the sun and mix with the scent of the kembangan telon, the flowers of sacrifice, melati, kananga and kantil, the soughing of the trees in the evening breeze repeats the lessons taught by an ancient inscription found near the temples of Prambanan, and a summary of which Hindu-Javanese Libro del Principe, taken from a translation by a Panambahan of Sumanap, may be acceptable: What has been here set down, was in the beginning an ancestral tradition, very useful if observed, but, if disregarded, it becomes a curse.
This inscription was made in the year ? Proof thereof will be cheap food and raiment, and universal peace, that those who honour the gods may lead tranquil lives. Honouring the gods is the perfection of conduct. Whosoever strives after that will be smiled upon by them, for the practising of virtue [92] provides access to heaven, which shines in splendour, and all gods will unite with the supreme Siva Bathara Indra to assist the practiser of virtue.
But whosoever does wrong will go to perdition and his appearance will be monstrous, his shape like the shape of a dog; such a one acts unwisely because he turns away from virtue and obeys his passions, which are his enemies.
It seems good to know this in life, in order to practise virtue and praise the godhead, believing in Bhatara, who has power over the world, possessing heaven and earth. The teachers must also be respected, without exception, because of their venerable charge, and you must learn of them to honour Bathara above all gods, the Omnipotent, the Ruler and Maintainer of everything.
Praise him in order that you may gain happiness and bliss even while you live on earth. Honour your parents and the parents of your parents and their teachings, which are inviolable, as they before you considered inviolable the teachings which came to them from their parents and ancestors as received from the god Bathara, who opened their hearts to probity.
Know that they were allowed to adorn themselves with fragrant flower-buds wherever their influence penetrated: this will also be your privilege after the purification of your minds. Conduct yourselves honestly according to divine direction, acquire discretion and try to resemble the illustrious kings of the past who compassed the felicity of their subjects. Be no regarders of persons either among the good or among [93] the bad; all are mortals in a fleeting world.
This consider: Bathara is the King of Kings who ordains the holy institutions. Fill the place of a father among his children. If there are any of your subjects who act wickedly, command them to mend their ways; if they persist in evil, teach them to distinguish between what is good and what is bad in their souls, to the advantage of the living. Excellent men must be appointed to manage the affairs of the people. These three things are of highest importance: that proper instruction be given; that your subjects become prosperous instead of poor through oppression; that every one of them know the boundaries of his fields.
Persevere in honouring Bathara! Glorify him and inherit joy! Dress cleanly and keep your bodies clean. What better memorial to Shoghi Effendi can be erected, now that his physical resting-place has been suitably completed, than this mighty spiritual one which will endure in the hearts of men and will help lay the foundation of the Kingdom of God in such distant and promising lands?
At the end of the sixth year of the Crusade the number of localities included within the pale of the Faith has reached the impressive total of over five thousand two hundred, fulfilling the wish of Shoghi Effendi expressed in his last Ridvan Message that ".
This truly remarkable reflection of the victories won under the divinely-guided leadership of our Guardian has brought the number of such centres in the Goal Countries of Europe to over a hundred and twenty, in Germany and Austria to a hundred and thirty-five, in Australasia and in Canada, respectively, to nearly a hundred and forty-five, in the British Isles to nearly a hundred and fifty, in the Indian sub-continent to almost a hundred and seventy, in Latin America to nearly two hundred and forty, in the entire Pacific area to over four hundred and fifty, in the African continent to nearly nine hundred and fifty, in Persia to more than one thousand and fifty, and in the United States of America to more than one thousand five hundred.
The most striking increases during the past year, and indeed since the ascension of the beloved Guardian, have occurred in Africa and in the widely dispersed countries and islands of the Pacific-the two areas whose competition for "the palm of victory" brought such happiness to his heart in the last years and months of his precious life.
The formation during the current Ridvan period of the new National Spiritual Assemblies of Austria, Burma, and Turkey, and the Regional National Spiritual Assembly of the South Pacific, as specified by the beloved Guardian himself, brings the total of these forerunners and future pillars of the Universal House of Justice to thirty-one, sixteen of-which are now incorporated, four having achieved this status during the past year. Over two hundred of these are now incorporated. Included in the substantial number of recent new registrations is that of the Local Spiritual Assembly of Port Victoria, Seychelles Islands, as a result of an enactment by the Legislative Council, and the approval of the Articles of Incorporation of the Local Assembly of Nuku'Alofa, Tonga Islands, representing significant victories won in important islands of the Indian and Pacific Oceans, respectively.
The acquisition of the Haziratu'l-Quds in Caracas, Venezuela, and the endowment in Brussels, Belgium during the past year completes the list of such properties originally specified as goals of the Ten Year Crusade. Noteworthy during the past year has been the achievement of such recognition throughout Japan, as a result of the inclusion of such a provision in the document incorporating the National Spiritual Assembly of North East Asia.
The original Crusade goal calling for the acquisition of eleven Temple sites was fulfilled more than a year ago, with the purchase of the site of the future Mashriqu'l-Adkhar Stockholm. Seventeen of these supplementary sites have now been acquired throughout the world, eight during the past year, in Colombia, Ecuador, Haiti, Honduras, Paraguay and Uruguay in Latin America; New Zealand in the Antipodes; and in Tunisia on the northern fringe of the African continent.
The steady consolidation and expansion of the Faith in the Pacific area and in Africa continues to furnish striking evidence that the rapid spiritual awakening which began in those regions in the last years of the blessed Guardian's life is continuing. In the countries and islands under the jurisdiction of the four Regional National Assemblies of Africa, the number of declared believers is approaching nine thousand.
This area now has almost three hundred Local Spiritual Assemblies, with a substantial increase assured during the current Ridvan period. In Central and East Africa, the total number of believers has more than quadrupled in the three years since the formation of the Regional Assembly in In North West Africa, a gain of fifty percent has occurred since Ridvan Since the beginning of the World Crusade, contact has been established with nearly sixty Indian tribes in North, Central and South America, of which nearly thirty are now represented in the Faith.
The steady advancement in this field, to which the beloved Guardian attached so much importance, is evinced by the formation of the second all-Indian Local Spiritual Assembly in South America last Ridvan in Vilcollo, Bolivia. As the friends will recall, the beloved Guardian attached such great importance to the various teaching conferences and institutes held all over the world that he included an enumeration of them in his annual Ridvan Message. The following list of some of those held during the past year is most impressive, not only from the standpoint of the very large number of such gatherings which took place, but also in their wide geographical range.
The work at the heart and nerve centre of the Faith has progressed steadily during the period from last Ridvan. In November the plenary meeting of the Hands of the Cause was held, at Bahji -- the second since the sudden passing of the beloved Guardian forced upon the Chief Stewards of the Faith such crushing responsibility.
During the past eighteen months, six Hands of the Cause have acted as substitutes for those who were permanently selected to serve in the Holy Land, but were temporarily absent either on some special mission or for reasons of health; five of the Hands of the Cause have, at the request of the Hands residing in the Holy Land, undertaken special teaching missions to assist the friends and their elected representatives in areas where either the need, or the promise of results, was the greatest.
At all of these Conferences, in spite of the deep shadow of sorrow upon them, the believers, mindful of the beloved Guardian's words, praised and thanked the Founder of their Faith for His manifold blessings; reverently viewed His portrait, sent to them for this purpose as an act of loving-kindness, by the Guardian himself, consulted on ways and means of rapidly achieving the remaining goals of the Crusade; reviewed its great victories to date and poured forth over half a million dollars in contributions and pledges for the building of the Mother Temples of Africa, Australia and Europe, and the general work of the Ten Year Plan.
So great has been the response to the beloved Guardian's appeal to the friends to rapidly build these sacred Houses of Worship that the Kampala Temple and the Sydney Temple, the cornerstones of which were laid during the African and Australian Intercontinental Conferences, respectively, are expected to be completed before Naw-Ruz , and a large sum is now available for the construction of the European Mother Temple.
There can be no doubt in anyone's mind, as we survey the status of the Cause of God six years after the inception of the World Crusade, that the most imposing and in many ways the most difficult part of its tasks were accomplished in the Guardian's own lifetime. One hundred and twenty-seven new territories have been included in the orbit of the Faith as a result of the departure of a veritable army of pioneers to all parts of the world.
The Guardian, in the early years of the Ten Year Plan stated that this extraordinary achievement, "the most vital and spectacular objective of the Ten Year Plan", had been "virtually attained ere the termination of the first year of this decade-long, stupendous enterprise" through the opening of one hundred countries and islands. The dedication of two of the three Mother Temples called for in the provisions of this globe-encircling Plan will take place in the near future, and permission to build the third in Langenhain, near Frankfurt, has just been received from the County Council.
All the Haziratu'l-Quds, all the endowments, all the Temple sites originally called for in the World Crusade have been acquired. Almost a third of the new National and Regional Assemblies which must be established before will have come into existence by the end of this Ridvan. This impressive tally of victories cannot but lift the hearts of all the believers and fill them with fresh courage to arise and win the remaining goals of the Crusade, in the name and for the sake of their beloved Guardian.
Although the work before us may be less spectacular than that already accomplished, there can be no doubt in anyone's mind that upon its successful conclusion depends the ultimate triumph or failure of the entire Crusade. The task is a two-fold one: In the republics of Latin America and the ten Goal Countries of Europe immediate action must be taken to reinforce and bring to Assembly status those groups which are at the present time the most promising nuclei for new Assemblies, and without the multiplication of which the new independent National Assemblies will lack the foundation the Guardian specified as prerequisites for their election.
There is no longer time for hesitation, the sands of the Crusade are rapidly running out and with them each one's own great personal opportunity, never to recur. We must face the fact that in Europe and Latin America where the beloved Guardian's Ten Year Plan requires that Regional Assemblies must be replaced by thirty-one National Assemblies, the needs of the various home fronts cannot be met locally. Whoso is worthy of so high a calling, let him arise and promote it.
Whoso is unable, it is his duty to appoint him who will, in his stead, proclaim this Revelation, whose power hath caused the foundations of the mightiest structures to quake, every mountain to be crushed into dust, and every soul to be dumbfounded. The oppressed, steadfast and devoted Persian friends are ready and eager to go forth as pioneers in large numbers, but the barrier of language and many other complications such as obtaining visas for the countries where pioneers are required prevent them from doing so.
No message from the World Centre of the Faith would be complete that did not call upon the pioneers, whoever and wherever they are, be they serving in foreign fields or on the home fronts, be they old or young, robust or in frail health, of the Negro, the white or the brown race, to remain at their posts at this critical hour.
The importance the Guardian attached to the opening of these virgin areas and to the work of consolidation in those countries already possessing National Assemblies cannot be sufficiently emphasized. How dear to his heart were the services the pioneers rendered! How he cherished each one labouring in this vast field, often at the cost of great personal sacrifice!
It is not possible for us to describe the wistful sadness and the look of concern and care that would pass over his blessed face when he received news that a goal had been abandoned for whatever reason, and was lacking a pioneer. We therefore appeal to the friends to remain at their posts, however great the difficulties confronting them, and to persevere in this vital field of service in order to fulfil the wishes of their beloved Guardian and to gladden his spirit in the Kingdom on High.
It is, we firmly believe, the supreme duty of all National and Regional Assemblies to concentrate their undivided attention during this particular year of the Crusade on procuring new pioneers and settling them with no delay whatsoever in those spots where their presence in the chosen objectives abroad or in the goal cities of the various home fronts will enable new Assemblies to be formed next Ridvan.
Every follower of the Faith is aware of that great spiritual truth that God in His mercy and all-encompassing love does not require of His creatures something that He will not empower them to do. We cannot and must not fail. How many times have we been assured that the Concourse on High is ready and eager to rush forth and assist us to seize the palm of victory. Our Guardian never doubted our ability to accomplish the Plan he set for us; he entrusted it to our care and left this world, after so many years of sorrow and toil, for realms where his spirit could operate more freely.
We cannot betray his sacred trust, we cannot disappoint the hopes he pinned on us or prove unworthy of the supreme confidence he showed us! Let us arise and win his Crusade and meet the challenge and fulfil the promise enshrined in one of his last messages: "The heights its champions must scale are indeed formidable. The pitfalls that bestrew their path are still numerous. The road leading to ultimate and total victory is tortuous, stony and narrow", he tells us.
It is well for us to recall in the midst of our rejoicing that the fruit of this hour was watered with the very blood of the heart of the Divine Beloved. It was in Adrianople that He wrote to one of His friends: "The cruelties inflicted by My oppressors have bowed Me down, and turned My hair white.
Shouldst thou present thyself before My throne, thou wouldst fail to recognize the Ancient Beauty, for the freshness of His countenance is altered, and its brightness hath faded, by reason of the oppression of the infidels. I swear by God! His heart, His soul, and His vitals are melted!
Therefore we see how great is the blessedness of this country, which the beloved Guardian often stated is under the direct shadow of the Holy Land itself, and which is now to receive, after the lapse of almost one hundred years, the crowning blessing of its own National Spiritual Assembly. The friends gathered at this first Convention held on Turkish soil, are particularly blessed in that the beloved Guardian himself, during the last days of his life, made note that in the election of this pillar of the future Universal House of Justice should take place.
It is quite evident that the first concern of this new national body must be to protect the Faith. The most important task confronting the new National Assembly is undoubtedly the teaching work; all efforts in this field should be carried out in conformity with instructions already given by the beloved Guardian himself, in previous messages to the friends who undertook this mighty service to the Cause of God. With what eagerness the beloved Guardian encouraged the pioneers to establish Assemblies in every one of those blessed and historic centres through which the Abha Beauty passed on His way to Constantinople; how much he rejoiced when news reached him of the settlement of one of these towns and the formation of a group or Assembly.
To keep these lights burning, to enkindle new ones, to increase their brilliance, is the foremost duty of the new national body. The Persian pioneers, who heeded the appeals of the beloved Guardian, left their homes, and sacrificed so much in order to diffuse the Teachings of the Blessed Beauty throughout that land, must concentrate all their efforts on winning over the hearts of the Turkish people; they must learn their language, become a part of the life of that country, adopt its ways and thus predispose a naturally reserved and conservative people to listen to the Divine Glad-Tidings of which they are the bearers.
Well knowing the difficulties that confront it and the enthusiasm with which its newly elected members plan to carry forward the work of our glorious Faith in that promising region, a land so infinitely blessed and rich in promise, we are placing at its disposal in the name of our most beloved Guardian the sum of one thousand dollars as an inaugural gift to the new National Fund. We feel sure this reminder of the constant love of Shoghi Effendi of the high hopes he cherished for the future of the Faith there and the rapid unfoldment of its institutions under the aegis of this new national body will serve to stimulate the friends to shoulder a greater measure of responsibility, to rise to fresh heights of service and self-sacrifice and to prove worthy of all the blessings showered upon them by that wonderful being who served them with such selfless and self-sacrificing devotion for thirty-six years.
On him shall also descend the Concourse on High, each bearing aloft a chalice of pure light. That which hath been destined for him who aideth My Cause excelleth the treasures of the earth.
In speaking of the Prambanan temples, however, the group is meant which lies beside the main road between Surakarta and Jogjakarta, where the two residencies meet, but still [70] within the boundaries of the latter.
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Numbers, dots and dashes are ok, too. Throughout , we created zoom meeting classes and invited women who felt they were living in isolation throughout London and across the world. Through discusions, we came across some who felt they were facing domestic violence and the zoom classes helped them to express their experiences. We also invited professionals in different fields to give lectures on domestic violence, abuse and family matters.
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