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The Universal House of Justice

Ridván 2023

To the Bahá’ís of the World

Dearly loved Friends,

We feel tremendous joy to be addressing a community whose high-mindedness and high resolve are befitting of its high calling. How great, how very great is our love for you, and how our spirits soar as we see your sincere and devoted striving to live lives shaped by the Teachings of Bahá’u’lláh and to proffer the life-giving waters of His Revelation to a world that is sore athirst. Your strong sense of purpose is plain to see. Expansion and consolidation, social action, and participation in the discourses of society proceed apace, and the natural coherence of these undertakings at the level of the cluster is becoming ever more visible. Nowhere is this clearer than in places where growing numbers are becoming engaged in a range of endeavours, each one a means to release the society-building power of the Faith.

Ena yalo marau vakaitamera keitou sa kidavaki kemuni nai tokani lomani ena yalo vakarokoroko kei na yalo dei ka veiganiti kei na veikacivi cecere. Sa cecere, sa cecere vakaidina na neitou loloma vei kemuni, ka sa laveti vaka kina na yaloi keitou ni keitou raica na nomuni cavui kalawa ena dina kei na gumatua mo ni bulataka na bula ka yavutaki mai nai Vakavuvuli nei Baha’u’llah ka wasea na wai ni bula ni Nona i Vakavuvuli kina vuravura ka sa karamaca tu. Na nomuni yalo ni veiqaravi esa matata ka laurai levu. Na vakatetei kei na vei vaqaqacotaki, na cakacaka vata, kei na vakaitavi vata ena tiko vinaka esa toso totolo sara tiko, kei na drodro vinaka ni veiqaravi ena vei kalasita sa qai matata mai. E seg ani dua na vanua e matata vinaka kina me vaka na veivanua e lewe vuqa era vakaitavi vata kina, ko ira kece era gaunisala ni kena sereki yani na kaukauwa cokovata ni Vakabauta.

In the twelve months that have elapsed since the commencement of the Nine Year Plan, we have been delighted to see how this global spiritual enterprise has inspired and galvanized the friends and given impetus to particular lines of action. An immediate focus has been to put into effect plans which ensure that, in each country and region, there emerges at least one cluster where the third milestone has been passed: a place where large numbers of people are working together and contributing to the life of a vibrant community. Conscious, however, that the goal for this twenty-five-year period is to establish an intensive programme of growth in every cluster in the world, the believers have also set about opening new clusters to the Faith as well as intensifying their efforts in places with an existing programme of growth. There is a heightened awareness of the opportunity for pioneers to arise in all parts of the world—many devoted souls are considering how they might respond to this opportunity, and many others have already filled posts, noticeably on the home front but increasingly in the international field as well. This is one of several ways in which, as we had hoped, a spirit of mutual support is being expressed by the friends everywhere. Communities where strength has been built have committed themselves to supporting the progress being made in a different place—in another cluster, region, country, or even continent—and creative means have been found to offer encouragement from afar and enable experience to be shared directly. Meanwhile, the basic approach of capturing what is being learned in a cluster, so that it can inform plans made locally and elsewhere, is widely practised. We have been gratified to see that particular attention is being paid to learning how to enhance the quality of the educational experience offered by the institute. When the institute process takes root in a community, its effects are dramatic. Witness, for instance, those centres of intense activity where the inhabitants have come to regard the training institute as a powerful instrument that is theirs: an instrument for whose sound development they have assumed principal responsibility. Knowing well that the doors of the Faith always stand wide open, the believers are learning how to give encouragement to those who are poised to enter. To walk with such souls, and to help them cross the threshold, is a privilege and a special joy; in each cultural context, there is much to be learned about the dynamics of this resonant moment of recognition and belonging. And that is not all. While in many clusters efforts to contribute to social transformation are at their earliest stages, National Spiritual Assemblies, ably supported as ever by the Counsellors, are actively seeking to learn more about how these efforts emerge from the community-building process. Discussions about the social and material well-being of a people are being cultivated within groups of families and in communities, while the friends are also finding ways to participate in meaningful discourses that are unfolding in their immediate surroundings.

Ena tinikarua na vula sa sivi ni oti na wasei mai na Lalawa Yabaki Ciwa, keitou sa marautaka dina me raici na tubu cake vakayalo e vuravura ni sa veivakauqeti ka

veivakaukauwataki nai tokani ka era solia nodra i gu kina i tavi digitaki eso me qaravi. Edua nai tavi e gadrevi me qaravi taumada sai koya na tauyavutaki ni lalawa ena vei matanitu kei na wasewase ni vuravura eso, e kea ena tubu cake kina e dua na kalasita ka sa lako sivita na i ka tolu ni kuila ni tubucake (third milestone); edua na vauna era lewe vuqa na lewe ni vanua era sa cakacaka vata ka vakaitavi ena bula vinaka ni nodrai tikotiko. Eda sa kila tiko, ni takete yabaki ruasagavula- ka-lima oqo me tauyavutaki kina na porokaramu ni tubucake ena vei kalasita kece e vuravura, ko ira na lewe ni vakabauta era sa vakaitavi talega ena dolavi na Vakabauta ki na vei kalasita vovou ka laveti cake na veiqaravi ena vei kalasita era sa vakaitavi tiko na porokaramu ni tubu cake. Esa tubu cake talega na kauwai kei na gagadre ni vakaitavi vaka painia ena vakatetei ni vakavuvuli kina vei yasa i vuravura – lewe vuqa na yalo soli bula era sa vakaraitaka nodra gadreva me ra vakaitavi ena i tavi oqo, e lewe vuqa era sa vakatawana na veivanua ni veiqaravi eso, me vaka ena loma ni nodra vei tikotiko ka vakauasivi kina veimatanitu eso. Oqo e dua mai na vuqa na sala, me vaka keitou sa nuitaka tu, ni na vakaraitaki kina na yalo ni cakacaka vata vei ira kece na i tokani e vuravura taucoko. Nai tikotiko esa tarai cake kina na kaukauwa era sa solia nodrai gu me ra tokona na tubu cake me vaka sa yaco tiko ena veivanua eso – ena so tale na kalasita, wasewase, matanitu se koninete – na i walewale vou esa kunei ka solia na veivakauqeti ka wasei talega vaka kina na veika era vulica. Ena gauna oqo, nai walewale tudei ni rawati ni veika e vulici ena dua ni kalasita, ka me na rawa ni wasei vei ira na kalasita na i tuvatuva e qaravi ena vei tikotiko tale eso, ka sa vakatovotovotaki ena vei vanua. Keitou sa marautaka dina me keitou raica nai gu esa vakarautaki ena vulici ni vakaukauwataki ni vakatagedegede ni veituberi e rawati mai ena vuli vakarautaki. Ena veivanua e sa tubu ka kaukauwa kina na vuli vakarautaki, sa uasivi sara na kena revurevu.

Vakadinadinataki, me vaka oqo, ena vei tikotiko e kaukauwa kina na vakabauta (CIA) era sa okata na lewe ni tikotiko koya na vuli vakarautaki me gacagaca ni veivakarocaketaki vinaka ka yavutaki ena yalo vakanuinui. Era kila deivaki tu ni katuba ni Vakabauta ena dau dola tu ga, era sa vulica na lewe ni Vakabauta mera veivakauqeti vei ira era sa voleka tu ni curu mai. Me da taubale vata kei ira na yalo oqo, ka vukei ira mera takosova na matani katuba, esa dua na i tavi bibi ka marautaki; ena vei vanua duidui na kenai tovo, e vuqa na ka meda vulica ena i walewale ni gauna bibi oqo ena noda vakila ciqoma ka taukena. E sega ni o koya walega oya. Ena vuqa na kalasita nai gu me vakaitavi vata ena veisau vakaitikotiko esa qai tekivu tiko, na vei Matabose Vakayalo e Cake, ena veitokoni tawa cava ni Counsleor, era sa toso vata tiko ena vulici ni veika e tubu cake mai ena vei tikotiko. Na veitalanoataki ni tubu cake vakai tikotiko kei na tubucake vakayago ni lewe ni vanua esa vakabulabulataki ena ena vei wasewase vakavuvale kei na vei tikotiko, era sa vakasaqara talega nai tokani na gaunisala ni veitokani ena veiwasei momona e ganiti ira ka tekivu laurai mai ena nodra vei tikotiko.

Amid all we have described, the actions of the youth shine resplendent. Far from being mere passive absorbers of influence—whether the influence be benign or otherwise—they have proven themselves bold and discerning protagonists of the Plan. Where a community has seen them in this light and created conditions for their progress, the youth have more than justified the confidence shown in them. They are teaching the Faith to their friends and making service the foundation of more meaningful friendships. Frequently, such service takes the form of educating those younger than themselves—offering them not only moral and spiritual education, but often assistance with their schooling too. Charged with a sacred responsibility to strengthen the institute process, Bahá’í youth are fulfilling our cherished hopes.

Mai na veika kece keitou sa vakaraitaka oti yani, na nodra vakaitavi nai tabagone e serau ka uasivi vakaidina. Yawa sara noda ciqoma vaka malua na veivakayaloqaqataki – era veivakayaloqaqataki ni dau loloma se kena veibasai – era vakadinadinataki ira ena yalo dei ka qaqa ni Lalawa oqo. Ena vei tikotiko era raici ira ena rarama oqo ka vakarautaka na veika me ra tubu cake kina, era vakadinadinataka na tabagone na veivakabauti e soli vei ira. Era vakatavuvulitaka na Vakabauta vei ira na nodrai tokani ka cakava na veiqaravi me yavutu ni tokani uasivi. Vakavuqa, na veiqaravi vakaoqo e tekivutaki ena nodra vakatavulici ko ira era gone lalai – ka rawa ni ra solia talega vei ira na veituberi ena veika dina kei na veika vakayalo. Vakaukauwataki ena i tavi tabu me laveti cake kina na vuli vakarautaki, o ira nai tabagone Bahai era sa vakacavara tiko na noda vakanuinui uasivi.

The setting for all these efforts is a deeply unsettled age There is widespread acknowledgement that the present-day structures of society are ill-prepared to address the needs of humanity in its current travails. Much that was widely assumed to be certain and unshakeable is being questioned, and the resulting ferment is producing a longing for a unifying vision. The chorus of voices raised in support of oneness, equality, and justice shows how many share these aspirations for their societies. Of course, it is no surprise to a follower of the Blessed Beauty that hearts should long for the spiritual ideals which He propounded. But we nevertheless find it striking that, in a year when the prospects for humanity’s collective progress have seldom seemed gloomier, the light of the Faith shone with astonishing brilliance in more than ten thousand conferences, attended by nearly one and a half million people, focused on the means of promoting those same ideals. Bahá’u’lláh’s vision, and His exhortation to humankind to work in unity for the betterment of the world, was the centre round which diverse elements of society eagerly gathered—and no wonder, for as ‘Abdu’l-Bahá has explained, “Every community in the world findeth in these Divine Teachings the realization of its highest aspirations.” Some well-wishers of humanity might first be drawn to the Bahá’í community as a place of refuge, a shelter from a world polarized and paralysed. Yet beyond a shelter, what they find are kindred souls labouring together to build the world anew.

Na tauyavutaki ni veiqaravi kece oqo ena dua na gauna e titobu na tiko yavavala. E vuqa na veivakananumi ni tuvatuva ni veiqaravi ni taba gauna oqo e sega ni vakaraitaki vakavinaka me ganita na gagadre ni kawa tamata ena gauna ni veivakatovolei oqo. E vuqa na ka e a nanuni raraba ni na dei ka sega ni na vakayavalati e sa vakatarogi, kei na toso vata ni vakanananu ka kauta vata mai na duavta ni rai ki liu. Na laveti cake ni rorogo ni domo ni sere ka tokona na duavata, vakatautauvatataki, and lewa dodonu e vakaraitaka ira na lewe vuqa era wase ana nodra i nuinui baleta nodra i tikotiko raraba. E dina, e sega ni vakidacalataki vua edua e muria nai vakavuvuli nei koya na Totoka Uasivi, ni uto kece sara e dodonu me gadreva na i vakavuvuli vakayalo ka mai vakatavuvulitaka O Koya. Ia veitalia ga na cava eda raica ga na kena veilauti, ena dua na yabaki na vakanananu ni tubu cake vata vaka kawa tamata e vaka me malumalumu mai, na rarama ni Vakabauta e cila serau ka ramase ena sivia na tini na udolu na coniveredi, ka ra tiko rawa kina voleka ni dua veimama na milioni na tamata, ka ra yalo vata ena nodra vakaraitaka e so na i vakavuvuli vata vaka oqo. Na rai votu nei Baha’u’llah, kei na Nona veivakayaloqaqataki kina kawa tamata me ra cakacaka vata ena duavata ni kawa tamata e vuravura, sai koya na i vakadei ni veika duidui era vaka soqoni vata ena vei tikotiko – ka sega ni vakakurabui, me vaka e tukuna ko Abdu’l-Baha “Na vei tikotiko kece sara e vuravura era na kunea ena i vola ni Vakavuvuli Vakalomalagi na vakadeitaki ni kena vakananau cecere.” Eso na nodra vakanuinui vinaka na kawa tamata ka era vakauti yani kina tikotiko ni lewe ni Vakabauta Vaka Baha’i me vanua ni nodra i vakavakaruru, nai vakavakaruru mai na dua na vuravura e sa tatawasewase ka paralasi tu. Ia ena taudakudaku ni vakavakaruru koya, na veika era kunea kina na yalo yadua era cakacaka vata vakaukauwa ena tarai cake e dua na vuravura vou.

Much could be written about the geographic spread of the conferences, the extraordinary impetus they imparted to the new Plan, or the heartfelt expressions of joy and enthusiasm they evoked from those who attended. But in these few lines we wish to draw attention to what they signified about the development of the Cause. They were a reflection of a Bahá’í community that sees kinship, not difference. This outlook made it natural to explore the Nine Year Plan at gatherings to which all were welcome. The friends considered the Plan’s implications for their societies in the company of not only individuals and families, but local leaders and authority figures as well. Bringing together so many people in one place created the conditions for a transformative conversation about spiritual and social progress, one that is unfolding the world over. The special contribution that such gatherings—at once open, uplifting, and purposeful—can make to an expanding pattern of community development in a cluster is a valuable lesson for Bahá’í institutions to bear in mind for the future.

E vuqa na ka e rawa ni volai baleta na vakatetei ka rabai levu ni coniferedi era a qaravi, nai bili ni toso bibi eso e kauta mai kina Lalawa vou, se na marau uasivi kei na i gu vovou e vakavurea mai vei ira era tiko kina. Ia ena vica na yatu vosa oqo keitou vakauta noda vakasama ena veika bibi eso me baleta na tubu ni Vakabauta. Ena nodra railesu ena tikotiko ni Vakabauta Vaka Baha’i ka raici kina na veisemati, ka sega ni duidui. Na rai oqo e vakavuna na vakadikevi ni Lalawa Yabaki Ciwa ena soqoni vata ka era marautaki kece kina na yaco yani. Era veitalanoataka nai tokani na Lalawa na kena revurevu kina nodrai tikotiko ena veitokani sega walega ni tamata yadua vaka talega kina lewe ni vuvale, okati talega kina ko ira nai liuliu ni vei tikotiko kei ira telega na veiliutaki. Era vakasoqoni vata mai na lewe vuqa kina dua na vanua e

tekivutaki kina na gacagaca ni veitalanoa ka kauta mai na veisau me baleta na tubucake vakai tikotiko kei na tubu cake vaka yalo, ka sa robota yani na vuravura taucoko. Na vakaitavi ka cecere in vei sooqoni vata oqo – ni sa dolavi oti, e veivakauqeti, ka vakaibalebale – ka rawa ni vakatetea edua nai tosotoso ni veivakatorocaketaki ena dua na kalasita e lesoni vinaka me ra vulica na liga ni veiqaravi ni Vakabauta Vaka Baha’i.

And so the company of the faithful enter the second year of the Plan with a fresh perspective and a profound insight into the significance of what they seek to achieve. How different actions look when viewed in light of the society-building power they release! This expansive prospect allows a sustained activity to be seen as much more than an isolated act of service or just a data point. In place after place, the initiatives being pursued reveal a population learning how to take increasing responsibility for navigating the path of its own development. The resulting spiritual and social transformation manifests itself in the life of a people in a variety of ways. In the previous series of Plans, it could be seen most clearly in the promotion of spiritual education and collective worship. In this new series of Plans, increasing attention needs to be given to other processes that seek to enhance the life of a community—for example, by improving public health, protecting the environment, or drawing more effectively on the power of the arts. What is required for all these complementary aspects of a community’s wellbeing to advance is, of course, the capacity to engage in systematic learning in all these areas— a capacity that draws on insights arising from the Teachings and the accumulated store of human knowledge generated through scientific enquiry. As this capacity grows, much will be accomplished over the coming decades.

Ni da sa lakova yani nai tokani yalo dina nai karua ni yabaki ni Lalawa Yabaki Ciwa kei na vakasama vovou kei na so na rai yawa ka titobu kei na talei ni veika era namaka mera rawata. Na duidui ni rairai ni tavi ni veiqaravi ni raici mai ena rarama ni tasereki na tarai i tikotiko raraba! Na vakasama titobu ka rabailevu oqo e vukea na vakuria na cakacaka oqo me rawa ni laurai me veiqaravi se sala walega ni vakasokumuni tukutuku. Mai na vei vanua eso, na veika eso e tekivutaki ena dua na i tikotiko e vakaraitaka na tubu ni nodra qarava nodrai tavi mai na ka era vulica na lewe ni vanua, me rawa ni ra qarava na tubu cake ka vakauti ira yani ena sala ni nodra vakatorocaketaki. Ena Lalawa eso sa oti yani, elaurai matat na

vakabulabulatki vuli vakayaloa kei na sokalou vakai tikotiko. Na rawati ni veisau vakayalo ka vakai tikotiko e laurai vakataki koya ena nodra bula na lewe ni vanua ena vuqa na gaunisala. Ena vei Lalawa sa oti yani, e rawa ni laurai vakatabaki dua kina na vakabulabulataki ni bula vakayalo kei na soqoni vakayalo cokovata. Ena vei Lalawa vou oqo, esa laveti cake na gagadre kina i tuvatuva eso ka vukea na laveti cake ni bula vakai tikotiko – me vaka, na vaka vinakataki tiko bulabula raraba, na taqomaki ni veika ka vakawavoliti keda, se na kena vakayagataki vakavinaka na kaukauwa ni sere, meke, tukuni se na veika vaka oqo (arts). Na ka e gadrevi vei ira na gacagaca ni veiqaravi me tokona na bula vaka i tikotiko me tubu, sai koya, na bibi ni kilaka me da vakaitavi ka vuli vakaivakarau ena vei vanua oqo – na kilaka ka vuli mai ena veika e vulici ena i Vakavuvuli kei na vakasokumuni ni kilaka ni tamata ka vure mai ena vakadidike kei ana vakatataro. Ni sa tubu cake na kilaka oqo, e vuqa ena rawati ena veitaba yabaki sa bera mai.

This expanded, society-building vision has far-reaching implications. Each community is on its own path towards its realization. But progress in one place often has features in common with progress in another. One feature is that, as capacity increases and a local or national community’s powers multiply, then, in the fullness of time, the conditions required for the emergence of a Mashriqu’l-Adhkár, set out in our Riḍván 2012 message, will eventually be fulfilled. As we indicated in our message to you last Riḍván, we will periodically identify places where a Bahá’í Temple is to be raised up. We are delighted to call, at this time, for the establishment of local Houses of Worship in Kanchanpur, Nepal, and Mwinilunga, Zambia. Beyond this, we call for a national House of Worship to be raised up in Canada, in the vicinity of the long-established National Ḥaẓíratu’l-Quds in Toronto. These projects, and others to be initiated in the future, will benefit from the support provided to the Temples Fund by the friends in every land.

Na vakatetei, na tatadra ni tarai cake ni kaukau ni bula vakai tikotiko e vuqa na kena revurevu. Na vei tikotiko kecekece era dui muria ga nodra sala ni tubu cake. Ia na tubu cake ena dua na vunua ena rawani tiko kina eso na i walewale ni tubu cake ka tautauvata kina so tale na vanua.Edua na tikina bibi oya, ni sa tubu cake na vakatagedegede ni kilaka ka tubu cake vaka kina na kaukauwa vakai tikotiko keina kaukauwa ni matanitu, e sa na, enai yalayala ni gauna, na gacagaca e gadrevi ena tubu cake ni Mashriqu’l-Adhkár, me vaka vakaraitaki koto ena noda i tukutuku ni Rizvan 2012, sa na vakayacori vaka kina. Me vaka e vakaraitaki koto ena noda i vola ni Rizivani sa oti, keitou na digitaki ira eso na vanua me tauyavu kina na Vale ni

Masumasu. Sa ka ni marau me vakaraitaki yani, ena gauna oqo, na tauyavutaki ni Vale ni Vakatulewa Dodonu vakai tikotiko e Kanchanpur, Nepal, and Mwinilunga, Zambia. Ni oti oqo, keitou sa kacivaka yani na kena tara na National Ḥaẓíratu’l-Quds e Toronto. Na cakacaka oqo, kei ira me na qaravi ena gauna se bera mai, era na vukei ena veitokoni ka vakarautaka na Temple Fund mai evi ira nai tokani ena veivanua kece.

Copious are the blessings that a benevolent Lord has chosen to bestow upon His loved ones. Lofty is the calling, magnificent the prospect. Pressing are the times in which we have all been summoned to serve. Impassioned, then, are the prayers with which, on your behalf and for your tireless efforts, we supplicate at the Threshold of Bahá’u’lláh.

E vuqa na veivakalougatataki kei na Nona loloma na Turaga vei ira Nona daulomani. Cecere na veikacivi, cecere na veika e namaki me rawati. Taleitaki dina na gauna eda sa kacivi kina meda laki veiqaravi kina. Ena yalo marau titobu, na masu vakarautaki, me baleti kemuni kei na nomuni gu sega ni vakacauoca, na neitou veinanumi e na veimasulaki ena i Tikotiko Tabu nei Baha’u’llah.


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