Writings of Baha'i Faith



I would like to thank first of all these ABS for giving me the honor of speaking to you when I was first asked to to speak and they asked what what I wanted to talk about I said I wanted to give a talk about science and religion and they said thank you but dr. R Bob will be covering that subject so could you talk about your experience as a translator of the Baha'i writings so I'd like to open by begging your forgiveness in advance if I shoehorn a little bit of science talk anyway in towards the beginning and present as well some of my own meandering thoughts about words both of the lowercase and uppercase variety but it's all connected to the topic of translation and I I hope to make this case by the end I believe the case was made a little bit more difficult by the opening prayer with emphasizing the complete impotence of words in the absence of action but then I felt like my case was made a little bit easier by the beautiful song that followed thank you to the singer that caused our hearts to soar what a marvelous and mystical thing a word is I think Carl Sagan evoked their mystery the best and I paraphrase translated into dark squiggles on a page words take on an astonishing permanence one glance and you're inside the mind of another person perhaps someone dead for thousands of years across the millennia an author is speaking clearly and silently inside your head directly to you writing is perhaps the greatest of human inventions binding together people that never knew each other citizens of distant epochs words break the shackles of time they are proof that humans are capable of working magic words are proof as well that spirits and matter are intimately related they are the matrix of human social existence the fashion errs of our social reality to borrow a metaphor from baha'u'llah we are like fish in the sea and words are the waters in which we swim all the while unaware of that which sustains us most of the time without giving a thought about their wholly curious quasi magical nature and our utter dependence upon them for our collective life some words of course matter more than others some words divide others unite most words are spoken in casual conversation that pass away as soon as they are said like the foam on the surface of the sea some put the music cause our hearts to soar as it did this morning some are lovingly painstakingly crafted by their authors but read only by a few as many of us in this room know all too well in the case of academic papers and books some are parceled out in 140 character allotments and broadcast to the world in a quest for social capital or perhaps simply to assert one's existence a very few were spoken long ago partially remembered but take on an influence far in excess of expectation who would have guessed that the one or two thousands recollected words of an obscure Jewish itinerant preacher would go on to shape the lives of countless millions for 2,000 years in the end we hope like the words of Jesus the best words will be remembered and translated into enduring action how indeed could we have enduring action without words to guide and shape it what is the connection between words and reality do they in the words of Socrates carve nature at its joints can mere words be so assembled as to construct a faithful map of reality we don't know sitting in our armchairs and tossing them back and forth as we have no access to ultimate reality we have access only to our experience of it we can make the grandest claims about ultimate reality God exists god is dead there is an overarching purpose in creation the purpose of existence is what you make of it the real test of these propositions is not what we can say or prove from the comfort of our armchair so we can offer classical proofs about say the existence of God as ABS of AHA did many times but – Laura Clifford Barney over lunch he said these theoretical arguments are for weak souls the real proof is what kind of world results when we construct our social reality around the one proposition or the other by their fruits you shall know them the litmus test of words then whether fiction or nonfiction is their effect in the world the question of the relationship of words to reality becomes the practical matter of testing them by putting them into action the proof lies not behind the words in the in the realm of the discoverable intention of their author but in front of them in the minds and actions of the readers now if the words of a particular language are the sea and which its speakers swim and the medium through which they communicate then there are other seas and other waters other languages they may differ in some ways one sea is more temperate than another one is saltier than the other but there's a deep structural similarity between one sea and another it is this similarity that makes the work of the translator possible there's also the basis for its fundamental limitation because language encodes our essential embodied Ness the metaphors we use in the language all are drawn from our experience in the world how could it be otherwise the primordial origin of language is in conveying the very concrete things that were necessary for survival the location of food or the existence of a threat the deepest structures of language subjects and objects nouns verbs and adjectives all carry the genealogical trace of their humble origins as they're part of a structure of language so they inescapably become a part of the structure of our thinking so much so that we can hardly imagine otherwise takes a great act of will to transcend the confines of the language into which we were born the reason I make this observation is that there is no law or principle that says that words are the best and most accurate way of representing and communicating reality so I return to the question do words carve nature at its joints or does the structure of reality transcend the lineaments of subject and object of noun verb and adjective there are to be sure many elements of human reality and experience that human languages are unable to express and for this there are other kinds of languages other media for the transmission of ideas of their sees a symphony a sculpture a building facade art music and architecture can convey realms of meaning which words are often at a loss to capture they are rooted in a vocabulary and follow a grammar which is uniquely theirs if there is a case to be made to single out one special language one special medium of communication above others as being most suited to represent reality surely one could argue it is the language of mathematics the realization of this was a long time coming it was first foreseen over 2500 years ago by Pythagoras who saw the geometry and a ratio in the humming of strings but it was not until the lifetimes of Galileo of Kepler and Newton around the 17th century that it was fully appreciated that nature is written in the language of mathematics and that the secret inner workings of nature began to gradually be exposed why is mathematics so effective it has a quantitative precision the natural human language lacks yes perhaps as well it's different vocabulary and grammar helps us to escape our own embodied Ness the equations of Schrodinger and of Einstein capture the outlines of a reality of quantized matter of curving space times of events without identifiable cause or effect of higher dimensions and parallel universes which our language bound brains cannot reach but even do even these symbols and equations of such concision and power carve nature at its joints we need only briefly refer to the transition between Newton's and Einstein's theories of gravity to see how a theory that is almost perfectly rights can be almost perfectly wrong in describing the ultimate components of reality the thing in itself what the plate nests called the realm of ideas what the Baha'i writings refer to as the realm of the eternal archetypes it seems as forever unknown to us all we can hope to do is find better and better approximations never knowing whether the next approximation will throw the metaphysical foundations of the previous approximation into complete disarray and the whole theoretical edifice of science is now the crisis point a dangling contraption arbitrary and asymmetrical with the essential elements necessary to restore the harmony either unobservable or worse non-existent for the moment the quest to find the grand theory of Univ matter and energy is has never seen more distant but these are topics for another time the other speech I was going to write there is another category of communication another language for the transmission of ideas this category is easily overlooked by the modern secular mindset because to the casual observer it looks just like natural language only the eye which sees and the ear which hears can perceive it's utterly unique character here we return paradoxically to the limited realm of human language as the vehicle for the expression of the highest truths not the truths of the natural world to which the language of mathematics is so well fitted but for the truth still higher on the chain of being truths of the human spirit and of its relationship to others and to the divine to distinguish it from other words and to assign it a category of parts we designate it in writing in the upper case we refer to it as divine revelation in the beginning was the word and the Word was with God and the Word was God says the Gospel of John and in Bahamas tablet of wisdom the Word of God exalted be as glory is higher and far superior to that which the senses can perceive for it is sanctified from every property or substance this invisible word becomes flesh and dwells among us for a few years leaving behind a faint reflection a mere emblem of its reality in the form of visible words but words of unusual and unexpected creative power the words these words come rapidly as though pouring down from a great height and overflowing the confined boundaries of conventional language like the sage in Plato's Republic who after breaking his chains and seeing the world as it really is returns to the subterranean cave where his fellows remain and strives to communicate to them in the language of the flickering shadows on the wall what he saw in the real world the Bob's ecstatic highly unconventional style as a testimony to this journey of the sage to be sure he could write in pristine and correct Arabic and Persian when he chose but more often he shunned the traditional forms and forged a new linguistic space in which infinite meanings are spun out not from the sentences or even the words but from the very letters comprising them the exploded commentaries of the Bob as one scholar has called them stretched the boundaries of language as a medium for communication as though making the point in the most challenging terms possible that language and reality are only imperfectly correlated that the universe is overflowing with meaning and that language can capture only a few droplets thereof but despite their limitations in the end we are a certain kind of creature suited to the waters in which we swim we are fish and not birds we'll have to make do with words and they're essential aquatic nature and should a bird of the Spirit wish to tell us of the atmosphere in which it soars it must translate its melodies into the medium in which we swim how many infinite truths lie within a drop Baha'u'llah says of which not even the barest reference can be made it is possible to imagine the contact point between the human and the divine being expressed through means other than words we've already mentioned art architecture and music are there other alternatives a suggestive hint can be found in a prophecy of baha'u'llah about the next revelation he does not give any clues in his writings about who or when as far as we know but he does say something significant about the what that words will not be it's proof err this manifestation of bahá'u'lláh rights versus alone had been the proof unto all since in all the previous scriptures we had sent down this decree hereafter the matter rests in the hand of God it is for him to determine what to assign as proof in the succeeding manifestations for in this manifestation God had willed that most of the believers in the sincere ones should give utterance to verses whence in the next dispensation we shall ordain a different matter as proof lest all who speak in this fashion should show pride towards God but to take us back to the present our our community our community is a community of action we are transforming neighborhoods we're uniting hearts we are building the framework of a new kind of social existence we are also the caretakers the transmitter is the heirs of an excellent and priceless heritage to future generations this heritage is a collection of words of unusual origin and significance of the Bob's writing some 2,000 works have been preserved comprising around five million words of Bahama's writings perhaps twenty thousand works mainly very short letters or tablets comprising six million words this is apart from the works of Abaddon shoghi effendi also a roughly similar word count it is a large collection by no means record-breaking the English author Charles Hamilton perhaps the most prolific author in history wrote some 100 million words but these 11 million words that we're talking about the words of b'hala and the Bob these words are infinitely precious to the community that is their keeper they are pondered memorized treasured raged at wept over talked to our children from their earliest years collectively they delineate not just the precept of a new faith community at the outline of a world embracing spiritual revolution destined to transform our notion of religion itself and to sweep all humanity into its orbit in one common faith a statement prepared at the direction of the house of justice we read pahala has not brought into existence a new religion to stand beside the present multiplicity of sectarian organizations rather has he recast the whole conception of religion as the principle force impelling the development of consciousness so the skeptic asks that's a big claim what's so special about these words that impel the development of consciousness more than all others what makes these 11 million odd words unique above all others on the surface it's the same set of words the same vocabulary put together according to the same rules of grammar they've just been remixed saying the difference comes down to the source while these are from God and those are man-made is a chicken-and-egg problem for those who haven't already come to a conclusion about their origin something else has to distinguish it when set side by side with other words and with no prior knowledge but Mahalo shares us indeed that they are unique he says no breeze can compare with the breezes of divine revelation whilst the word which is uttered by God shyness and flashes as the Sun emits the books of men and the one the word which the one true God utter a–the in this day though that word be the most familiar and commonplace of terms is invested with supreme with unique distinction there are two potential criteria of uniqueness of the word the capital W word that I would like to suggest we can eliminate at the start the first is that they don't have to be masterpieces in the literary sense of the word I think you're actually st. Augustine says it best as he as a young man began his exploration of the Christian scriptures coming from a Neoplatonic background he says this is around the Year 400 AD he says I applied my mind therefore to the Holy Scriptures to see what manner of books they were there I saw a thing not discovered by the wise nor reveal to the little ones lo is the entrance to it but we're at issues it is lofty and veiled in mysteries and I was not such as could enter it or bend my neck to its path for when I first turned my mind to the scriptures I did not think what I am saying now they seemed to me unworthy of comparison with the majesty of the rhetoric of cicero my pride shunned their modest style and my eyes could not penetrate their inner secrets it was the same scripture which grows up with the little children but i disdained to be a little child and swollen with my pride fancied myself in adults i would also like to suggest secondly that the criteria of uniqueness of divine revelation is is not that it's magical or supernatural there's an interesting story that we've read in the dawn breakers of the Bob's first include encounter with the clergy in the Vakeel mosque in Shiraz in 1844 when he was forced at the pulpit to disclaim his cause and we read the actual words that he spoke in Arabic and it's very curious what he says he disclaims to be the possessor of a cause of supernatural origin and further states that if any words streamed from his pen it was due solely to his innate nature they fit that phrase in Persian the cleric satisfied it his supposedly can't a shin let him go but they did not understand was that the bob was inaugurating a new way of thinking about the nature of divine revelation far from their superstitious imaginations fifty years later – Laura Clifford Varney Abdul Wahab would clarify this new concept of Revelation answering a question about whence the manifestations get their knowledge he replied religion consists in the necessary relationships deriving from the realities of things if the manifestation of God the divine lawgiver were not informed of the realities of things if he did not understand the necessary relationships deriving from these realities he would assuredly be incapable of establishing a religion consonant with the needs and conditions of the time so if it's not that their literary masterpieces in a classical sense if it's not that they're magical or supernatural what are some of the criteria by which we distinguish these capital W words from the lowercase W words I'd like to highlight four and then talk about their implications for the translation work the first is their penetrative power the great poet and believed a contemporary of how I had the following to say about this it is the divine word which is the token and sign of a prophet the convincing proof to all men and all ages the everlasting miracle do not misunderstand the matter when the prophet of God Muhammad called his verses signs ions and declared the far on to be his witness and proof he did not intend to imply as some vainly suppose that the eloquence of the words was a proof no the essential characteristic of the Divine Word is the penetrate of power no Fu's in Persian it is not spoken in vain it compels it constrains it creates it rules it works in men's hearts it lives and dies not George Townsend the hand of the cause heard that same penetrative power in the voice of bahá'u'lláh in those english translations which were then available to him this is before time of the guardians translations he could nevertheless hear that note and here's how he describes the writing to shoghi effendi he says there is a note a music a voice in the writings of baha'u'llah even in translations which never was heard in English literature before and which has such power that it seems to shake the air as one reads if other proof were lacking this mighty voice would be sufficient and the letter to Nelly Roche George Townsend writes the vibrations of vilas writings are so intense they shiver me with an exultation and a power I can hardly stand like standing out in a great storm with the winds roaring and the waves of raging and the trees shrieking and crashing and the whole scene uplifting one with its tremendous power and energy and beauty till when it's transported and feels part of the Titanic drama I think men will have to develop a lot before the can react rhythmically to Bahamas writings perhaps we're not meant to the infinite has come among us nearer than ever before and we are stunned by its presence a second aspect of of the word is its transformative nature can transform us personally many words inspire but how many words induce people to utterly change their lives mahalo writes in the kitab egon is it not the object of every revelation to effect a transformation in the whole character of mankind a transformation that shall manifest itself both outwardly and inwardly that shall affect both it's in their life and external conditions for if the character of mankind be not changed the futility of God's universal manifestation would be apparent by their fruits you shall know them a third aspect of Revelation is its multi valence it contains multiple meaning meanings within itself sometimes simultaneously the Prophet uniquely above scientists philosophers poet is able to address different audiences simultaneously as such their words can be endlessly interpreted in the kitab yaghan he writes the birds of heaven and doves of eternity speak a two-fold language one language the outward language is devoid of illusions unconcealed and onion veiled the other language is veiled and concealed in such utterances the literal meaning as generally understood by the people is not what has been intended he writes with another tablet no assuredly but just as I firmly believe is that the Word of God exalted be his glory endureth forever they all must likewise believe with undoubting faith that its meaning can ever be exhausted but there are more meanings than just these to the outward in the n-word the Bob writes regarding this the meaning he says verily each letter of the Quran is invested with as many manifest meanings as the number of atoms of all things and each one of these manifests meaning is half and hidden meaning in each of these hidden meanings possesses an inward meaning in each in word meaning contain is an inner inward meaning and so on as God willeth baha'u'llah helpfully gives us a round number quoting a hadith we speak one word and by it we intend one and seventy meanings each one of these meanings we can explain AB Baba ups the ante the words of God have innumerable significance and mysteries of meanings each one a thousand and more this is a job for the for the reader as well as the translator so that's the fourth area of uniqueness in the job in the Word of God we can't avoid and we don't want to avoid although we might not have time to talk about how their content is unique and distinguishes it above all other words not that we read the equations of nature from Baja Lala's tablets or parse them to find the next grand unified theory of physics they come from afar and have elsewhere they're setting their content rather concerns matters higher on the chain of being social relationships and the individual relationship with the divine befitting the current stage of our evolution and this it has recreated all things it has instilled new life into old ideas mahalo writes through the movement of our pen of glory we have at the bidding of the omnipotent ordained ur breathe a new life into every human frame and instilled into every word of fresh potency what are some of the fundamental ideas that have been redefined in Bahamas writings we could doubtless produce a long list but we'll mention just a few the idea of God a radically unknowable God whose unity excluded all attributes a reality that shattered the crystalline sphere the final crystalline sphere of subject and object a God as much a transcendent creator of the universe as an intimate light shining within the heart both and neither at the same time a God whom the the bob provocative provocatively tells us if we address in worship as object of our worship in prayer the bob says that we have joined partners with God and have never worshiped God how do we think about God if if he's so far beyond even being an object of thought becomes a reality about which nothing at all can be said and here we start to see the other side of the sphere we start to we start to see the more eastern side of the of the phenomenon of religion at first alien to the judeo-christian Islamic conception of the divine that were used to that we're used to hearing about the concept of spirit seeing as red as a dualistic thing spirit and matter being two separate kinds of substances have the bosses in one place that spirits that that to the vegetable the animal is the spiritual reality taking the idea out of the realm of Cartesian dualism into something very different something fundamentally redefined something in which spirit and matter are seen as relative to one's position on the circle of existence the idea of Revelation which we've already discussed as supernatural as top-down versus bottom-up as something emerging from the interconnected realities of things versus something that is sent down as though from above the concept of religion also redefined in Baja Lala's writings is the Baha'i faith properly categorized as a religion I venture to ask for certain practical purposes such as registering our institutions with the authorities managing community finances the answer must clearly be yes but shoghi effendi generally avoided the word preferring the phrase the cause the faith the bahá'í world faith and in the early years of his ministry the movement so in some ways yes in some ways no the Baha'i faith is in some ways a meta religion the apotheosis of religion as Mahalo says the changeless faith of God eternal in the past eternal in the future a fundamentally different way of thinking about this social reality what is the common element in these various redefinitions any one of which would really require a whole a whole talk to discuss appropriately what they have in common is a melting and dissolving of dualistic categories hardened by centuries of theological hair-splitting permitting for the first time the union of the religious traditions of the east and the west every issue has multiple perspectives which derive from the perspective of the seeker no single perspective no single approach can be correct at all times for all people the sheer diversity of the human race both individually and culturally precludes it the relativity of religious truth extends not just across time but across space all of these above thoughts as you can imagine pose special challenges for every student of the revelation for the translators of the writings these challenges can seem intractable when our old words being used in new ways and should this somehow be reflected in the translation if there are a range of possible meanings in the original are any being excluded in the translation what about the aesthetic dimensions of the original rhyme or alliteration is being used can some equivalent be found in English what is two different central figures write in two different styles should the translation try to preserve the difference or will they sound like the same person in translation this is a particular problem in translating the writings of the bob above all what does it mean to translate the revelation if it's true content so far surpasses the mechanics of vocabulary and grammar what about translating their penetrative power their transformative influence their multivalent meanings to what extent is it the job of the translator to worry about these questions an early Baha'i translator of the book Baha'i scriptures in 1923 apologized in the introduction for presenting a king in rags perhaps that's just it we have to have faith that though the brilliant image passed through a glass darkly the reader will still recognize the Sun as so face to face there are a couple of directions one could go approaches in translation in light of this the first option would be don't overthink it stick to the text put your head down get out your dictionary and get out of the way of the texts translate it as it was written word-for-word a safe literal translation is the most likely path we would take were it not for bahamas own advice and one of his well-known works the who do fata arlene the exalted letters perhaps the best described as an elegy on mortality it's found it's a very long tablet it's found in the opening section of idea has a rack named abu with the popular prayer book of bahamas writings Mahalo says the following in the opening pages in the opening page and sort of hitting postscript of this work because it was originally revealed in Arabic and some of the believers asked him to translate it into Persian I Mahalo seated to the request and what we have in this tablet of the exalted letters is alternating paragraphs of Arabic and Persian where the persian is bahamas own translation of his writing from arabic and bahala explains himself in the opening you know with a little sort of superscript at the beginning of this of his tablet and this is what he says this work was originally written in commemoration of the exalted letters what happened these days been dedicated to a certain individual some of them requested an explanation and exegesis to be provided in the persian tongue which was thus written and manifested in gem-like utterances yes since a word-for-word translation after the pattern of the original would have been devoid of grace whatsoever flowed from the pen was recorded though the possessors of insight grasped from every letter there of a myriad mystical truths by way of spiritual subtleties and heavenly meanings yet since some who dwell in the realm of human frailties may gaze thereon with the eye of objection this explanation was provided that it may be placed above these pages so if a literal translation is not what bahala himself recommends what is to be done fortunately we have option B we have a guardian of the Baha'i faith very very fortunately for us we have shoghi effendi who was appointed by abdul Baha not only as the center of the cause but as the authorized interpreter of his writings and since all translation is word-for-word an active interpretation that was very convenient for us shoghi effendi suggests in the front in the very front of the kitab you gone and to my knowledge he doesn't suggest this anywhere else that that his translations be used as a model for others so humble he only sort of slips it in here he says the hope is that it may assist others and their efforts to approach what must be always regarded as the unattainable goal of the fitting rendering of the hollows matchless utterance so we have the guardians translations to guide us and there are a couple of aspects to enormous aspects of the Guardians translations each of which more important than the other first of all the style some people have problems with the Guardian style but the style was chosen very wisely he chose a slightly archaic form of English what does this do this does a couple of things first of all it maintains an equivalent distance in register between spoken English as there is in the original text the distance the original language that the original words are revealed at a higher register and in a loftier language than everyday spoke in Arabic every day spoken Persian so it's appropriate to find in English a register that is also loftier than that of everyday spoken English to correctly dynamically define a dynamic equivalence of that of the tone and style of the of the work in the original secondly what it does is it helps create for the reader a sense of sacred space since it when you open these books and read these translations you're entering onto sacred ground what is reminded of the of when Moses on Mount Sinai enters into the presence of the burning bush and the voice of God says to him cast off by sandals for thou art standing upon sacred ground there's a sense of entering into this presence of the divine and the this lofty style despite the archaic slightly distant style in English translation helps immeasurably in creating that sense of sacred space so there's the style of the Guardians translations there secondly obviously the content of the Guardians translations that every word of his translations constitute and bring together and present for us authoritative interpretations Mahalo shogi Feeny gives us essentially a vocabulary of translation for the writing particularly of bahá'u'llah and secondarily of the Bob and about the law of course we can't follow the Guardian all the way there are places he went as authorized interpreter of the text that we can't go when Mahalo says in the catawba access has a venal law mean complement bad safely translated as this is the religion of God from a 4-time and hereafter it becomes under the inspired hand of the Guardian this is the changeless faith of God eternal in the past eternal in the future so I'm running out of time so I'm going to be able to briefly touch on the question of modern translation how translations are done at the world center and and the particular reason I want to go through this is partly to issue a call for help and I don't want to scare anyone off by listing what the ideal essential skill set is for the translations of Baha'i writings one must be bilingual trilingual is better deeply familiar with the writings in the original languages as well as the English translations of the Guardian must have a deep knowledge of literature English literature Persian literature and of the Arts and Sciences must have a deep understanding of the history of the English language these are practically impossible admittedly in a single person there is a solution the solution is translation teams the first translation team in fact little known fact of by history was shoghi effendi and george townsend we attribute these beautiful translations of shoghi effendi in georgetown zijn at his own insistence his name does not appear in any of the translations of the Guardian but George Townsend was there on every page for all of shoghi effendi z' mastery of english proceeding in part from his his education at oxford english was his third language and george townsend was immersed in the liturgical and sacred language of the english bible of the english Book of Common Prayer he found words and phrases that that really complete and polished these translations of course shoghi effendi in all cases in the this particular partnership was the final arbiter on matters of accuracy and meaning another great translation pair was Marcia Gayle and Ally Culiacan as a very brief personal aside my my first Persian teacher was was Marcia Gayle I was very lucky in my last years at Stanford to be able to study at her feet as it were go have dinner with her every every Wednesday and she would teach teach me some Persian hidden words in the little grammar lesson her translations are I really have not been matched since shoghi effendi x' are the set the golden standard but those of Martha Hale really I think we can only look at in in wonder abdullah gives us the solution specifically that there are teams and these teams must be comprised of two English speakers and two Persian speakers he says in the future when you seek to translate the sacred writings attacks must be undertaken by a committee comprised of two Persian translators and two accomplished English writers the Persians should translate and the to a compliment should cast the Persian should translate and the English writer should cast the meaning in the mold of graceful expression so that the sweetness of the original may not be lost they should then forward them to me for consideration and approval for publication and that basic guidance is essentially what is what is being used today at the world center the it captures most of the main elements in the process used today that the process is highly collaborative many eyes see these translations before they're authorized it draws on diverse specializations across a wide spectrum of individuals if it it always has the final approval of the authoritative center of the faith but they're never final not necessarily correct even though the House of Justice approves these translations it's only saying this is the best the community can do at this point in time the translations as I mentioned are heavily based on the GAR Ian's own translation choices and and they evolved over the course of many many iterations a dozen or more easily with every single comment by every reviewer painstakingly collected and and discussed I'm being told that I'm completely out of time so I'm going to have to cut the remainder of the short with with great apologies I was going to tell you all about the new writing the new translations and the new volumes what was in them what but I'm sorry friends so we're gonna I think we're going to have to leave it at that please if you have any if you have an interest and we just end with this call if you have any interest in this work please contact the world center because there is a pipeline to ease you into the process volunteers are asked to translate little things just to fill the file with with provisional translations that can be that can be referred to as necessary individual translators can then form teams with other people there's a process in place that I encourage you if you have any interest email research at BW cor G or encourage your children to study the languages and get interested or your grandchildren alright I'm being ushered off the stage so thank you very much [Applause]

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