 I will now read to you the 27 objectives. One, adoption, they are based on the wording of Shoghi Effendi. Sometimes I try to condense it because of time, but they are based almost 90% on the exact words used by Shoghi Effendi. One, adoption of preliminary measures for the construction of Bahá'u'lláh's sepulchre in the Holy Land. Shoghi Effendi had explained to the hands of the cause, residing on the Holy Land, to the members of the International Council, to visiting pilgrims, that what he had in mind was to cleanse the precincts of the Most Holy Shrine, known as the Harame Arthas, from the presence of the remnants of the covenant breakers. These covenant breakers had continued to live on the property, ever since the passing of Abdul Bahá'u'llh, more than three decades ago. As he had just acquired the land adjacent to the shrine, his goal was to create an exquisite garden in the quadrant facing the entrance of the blessed shrine, the blessed tomb, embellish this area with beautiful plants, flowers, trees, ornaments, and paths, and likewise electrify the area so that it will be illumined as a sea of light at night, as you all know, these goals were achieved in full glory. Two, doubling the number of countries within the pale of the faith, involving the opening of 41 countries in Asia, 33 countries in Africa, 30 countries in Europe, 27 countries in the American continent, total 131. The number of countries open to the faith in April 53 was 128. This number was raised to 259 countries by the end of the plan. As you all know, the last virgin territory was Sakhalin Islands, and when it was opened, the House of Justice was able to complete the role of honor of the Knights of Bahá'u'lláh, and on the occasion of the 100th anniversary of his ascension, the role was deposited at the entrance of the Shrine of Bahá'u'lláh by Amatoul Bahá'u Ruhiyah Hanoum, in the very spot designated by the Ganyan. Third, over twofold increase in the number of languages into which Bahá'u'lláh literature has been translated and printed, or is in the process of translation. 40 in Asia, 31 in Africa, 10 in Europe, 10 in America, total 91. By the end of the plan, the achievement of this area of activity exceeded the goal. Thus, the number of languages, instead of being doubled, was troubled. Fourth, doubling the number of Mashallah scars through the initiation of the construction of one in the Asiatic continent, i.e. Tehran, one in the European continent, that is Frankfurt. The temple to be built in Asia was to be in the cradle of the faith. It was clear already in the days of Shoghe Effendi that this goal could not be achieved in the course of the plan. He therefore replaced it by two other temples, one in Kampala, Uganda, and the other in Sydney, Australia. The erection of these two temples was completed and they were opened to the public prior to the end of the crusade. As to the temple on the European continent, its construction was started during the second half of the 10-year crusade and it was completed soon after 1963. Fifth, acquisition of a site for the future Mashallah scar on Mount Carmel. The location of the land had been identified by the Guardian and in 1955, with a special donation by the hand of the cause of God, Emilia Collins, this historic site was purchased, a property which had been blessed by the footsteps of the Blessed Beauty and was the site of the revelation of the tablet of Carmel. Sixth, erection of the first dependency of the Mashallah scar in Wilmet. Shoghi Effendi advised that the first dependency should be the home for the agent. A property in the closed neighborhood of the temple was bought and a home for the agent was erected and became operative before the end of the crusade. Seventh, purchase of land for 11 future temples. Three in the American continent, three in the African continent, two in the Asiatic continent, two in the European continent, one in the Australian continent, total 11. By the end of the plan, the total number of temple sites was 46, amply fulfilling the goal. Eighth, development of the functions of the institution and the plans of the cause of God. At the outset of the 10-year crusade, the number of these high-ranking officials of the Baha'i community was 19. By 1957, when Shoghi Effendi passed away, he had raised the number, as I have already stated, to 27. And in his last major message to the Baha'i world in October 1957, he conferred upon them the title of Chief Stewards of Baha'u'llah's embryonic world Commonwealth. In this same message, he instructed the hands to appoint in each continent an additional auxiliary board, which would be, in his words, charged with the specific duty of watching over the security of the faith, thereby complimenting the function of the original board, whose duty will henceforth be exclusively concerned with assisting the prosecution of the 10-year plan. As you all know, this wish of the beloved guardian was carried out faithfully and fully by the hands of the cause of God. Ninth, establishment of a Baha'i court in the Holy Land. As a preliminary to the emergence of the Universal House of Justice. The explanation I'm offering you is, I think, very important, as this objective was not fully understood by many of the friends. I suggest you follow my explanation carefully and pay attention to it. I'll read the goal. Establishment of a Baha'i court in the Holy Land as a preliminary to the emergence of the Universal House of Justice. A set forth by Shoghi Effendi in his advent of divine justice and subsequently in other messages. He envisaged seven stages for the evolution of the faith in different parts of the world. The fourth stage was when the independence of the faith would be acknowledged by the authorities of a given country, granting the faith a status of full equality with its sister religions. In his unfoldment of world civilization, he had already explained, and I'm quoting, that in certain countries of the East, in which religious communities exercised jurisdiction in matters of personal status, Baha'is may be called upon to assume the duties and responsibilities devolving upon officially constituted Baha'i courts. They will then be empowered in such matters as marriage, divorce, and inheritance to execute and apply within their respective jurisdictions and with the sanction of civil authorities, such laws and ordinances as have been expressly provided in their most holy book. In Israel, now that was the end of the quotation by Shoghi Effendi, in Israel the tradition of religious courts, as it existed throughout the Ottoman rule and the British mandate, was not abolished by Israel after its independence in 1948. It was in this context that Shoghi Effendi formulated the goal of establishing a Baha'i court in the Holy Land. However, he explained to the hands of the cause in the Holy Land that this court was not to be a court of appeal for the Baha'i world, nor a court which would have any kind of jurisdiction over national assemblies. It was meant to be a court which would be empowered by the authorities of the country to assume locally such duties in matters of personal status as normally would devolve upon officially constituted religious courts of other religions in the country. From the conclave in November 1959, the hands of the cause announced to the Baha'i world that as the extent of jurisdiction of religious courts in the Holy Land was being restricted and this was due to the strong secular tendencies prevalent in the region, the fulfillment of this goal appeared to be unlikely. The International Baha'i Council continued its efforts to determine the feasibility of implementing this goal and it was definitely concluded that under current circumstances any Baha'i religious court in the Holy Land, if established would be far more restricted in scope and on authority in comparison to the religious courts of other religious communities already existing in the country. However limited in their action they had already become a very undignified position for the faith to assume when compared to the rights and privileges enjoyed by other faiths. It was therefore because of these unfavorable circumstances that this goal could not be achieved. Tenth, codification of the laws and ordinances of the Kitab-e-Aqdas the mother book of the Baha'i Revelation. The execution of this goal had been assigned to the World Centre. Shoghe Effendi had himself laid the foundations of the structure of this codification and had already achieved the major portion of this intended synopsis. Amitul Baha'i after the election of the House of Justice handed over to in the course of the transfer of documents from Shoghe Effendi's study the detailed notes in Persian and in English written by Shoghe Effendi in his own hand. The Universal House of Justice commissioned a task force to complete the unfinished portion of the document and as you know at Rizwan 1973 the material was published in book form. Eleventh, establishment of the six National Baha'i Courts of six National Baha'i Courts in the chief cities of the Islamic East namely Tehran, Cairo, Baghdad, New Delhi, Karachi and Kabul. The explanation given above about religious courts in the east applied to this objective as well. An added factor was and still is the unwillingness of the authorities of the countries concerned to give such concessions to the Baha'is since the entire Baha'i world is committed to the objectives formulated by Shoghe Effendi for his crusade. It is of course hoped that the believers in these countries under the guidance of the Universal House of Justice will take steps to implement these goals as soon as circumstances will permit in the future. Twelfth, extension of the international Baha'i endowments in the Holy Land in the plain of Aqa and on the slopes of Mount Kama. The area of land dedicated to the Shines of Baha'u'llah and the barb at the outset of the 10-year plan was 354,000 square meters. At the end of the plan the total area reached 487,000 square meters. The purchase of needed properties after the 10-year crusade continued and at the present time their area exceeds half a million square meters. Thirteenth, construction of the international Baha'i archives in the neighborhood of the barb Sepulchre. As you all know, the construction of the Baha'i international archives was begun in March 1955 during the lifetime of Shoghe Effendi. Its construction was underway at the time of his passing and through the efforts of the hands of the cause of God in the Holy Land, the building was completed during the interregnum period. The tablets, relics, and other artifacts were transferred and deposited in the new building and later with greater technical facilities, as you all know, in the newly built extension. Fourteenth, construction of the tomb of the wife of the barb in Shiraz. As you are all aware, the unfavorable circumstances in Iran did not make it possible to carry out this important goal of the 10-year plan. We can all be sure that the Universal House of Justice regards this responsibility as its own and as soon as favorable conditions prevail, appropriate action will be taken to ensure the execution of this noble goal. Fifteenth, identification of the resting places of the father of Baha'u'llah and the mother and the cousin of the barb and the reburial in the Baha'i cemetery in the vicinity of the most great house in Baghdad. Five months before the passing of Shoghi Effendi, it was possible to transfer the remains of the father of Baha'u'llah, Mirzaba Zorg, to the Baha'i cemetery in Baghdad. The news of the fulfillment of this goal was shared by him with the Baha'i world at that time. It was not possible to do the same thing in connection with the remains of the mother and the cousin of the barb. The friends should be sure, however, that in the future the friends in Iraq and other guidance of the Universal House of Justice will certainly accomplish this goal. Sixteenth, acquisition of the Garden of Rizwan in Baghdad and the site of the Siah Chal in Tehran of the martyrdom of the barb in Tabriz and of his incarceration in Chehriq. The site of the Siah Chal was purchased in Shoghi Effendi's own lifetime, likewise the fortress in Chehriq. However, after the recent revolution in Iran, these properties together with all the other holdings of the Baha'i community were confiscated by the authorities. The acquisition of the Garden of Rizwan in Baghdad and the site of the martyrdom of the barb in Tabriz was not possible in the past. Unfortunately, the current situation is not very much different in these two countries. We must be confident that these wishes of our beloved guardian will certainly materialize in the future as soon as circumstances permit. Seventeenth, more than quadrupled the number of national spiritual assemblies. This objective was particularly close to the guardian's heart because he had repeatedly stated that national assemblies were pillars sustaining the dome, which was the Universal House of Justice. The greater the number, the more secure will be the final unit, crowning the edifice of the administrative order. At the close of the 10-year plan, 56 national spiritual assemblies had been established, which outstripped the goal. Eighteenth, multiply sevenfold the number of the national Haziratul Ghoutzes and their establishment in the capital cities of the chief sovereign states and in the chief cities of the principal dependencies of the planet. Twenty-one in America, fifteen in Europe, nine in Asia, three in Africa, one in New Zealand. By the end of the plan, 49 new buildings had been acquired to serve as national Haziratul Ghoutzes. Nineteen, framing of national Baha'i constitutions and the establishment of national Baha'i endowments in the same capitals and cities of the same states and dependencies. And twentieth, more than quintupled the number of incorporated national spiritual assemblies. Forty-seven national assemblies acquired national endowments and in thirty-four of these, national Baha'i constitutions were officially registered. Twenty-first, establishment of six national Baha'i trusts. By the end of the plan, seven publishing trusts had been established and were operating worldwide. Twenty-second, participation by the women of Persia in the membership of national and local assemblies. This goal was welcomed with great jubilation in Iran. Nine other countries in the Muslim East had either preceded Iran or presently followed suit. These were Iraq, Egypt, Sudan, Tunisia, Libya, Arabian Peninsula, Jordan, Lebanon and Turkey. Twenty-third, establishment of seven Israel branches of national assemblies. Two in Europe, two in Asia, one in America, one in Africa, one in Australasia. Totalling seven Israel branches. By the end of the plan, nine Israel branches had been established. Twenty-fourth, establishment of a national Baha'i printing press in Tehran. As in the case of other goals related to Iran, this national printing press could not be established as Shogay Effendi had envisaged. However, some facilities were provided by the National Assembly to duplicate Baha'i literature and thereby to meet the needs of the community. Undoubtedly, in the future, this wish of the beloved guardian will be fully realized. Twenty-fifth, reinforcement of the ties binding the Baha'i world community to the United Nations. We should recall that the Baha'i international community was registered in 1947 as a non-governmental organization under the auspices of the UNDP. In the course of the 10-year crusade, the Baha'i international community succeeded in forging ties with UNICEF, UNIFEM, WHO, and WFO. In the spirit of this objective, after the 10-year crusade, the Baha'i international community was recognized, as you all know, as an NGO with consultative status in the sessions of the Council of the Economic and Social Council. In 1970 and in 1976, it was granted a similar status with UNICEF. We should be confident that in the days and years to come, these ties will be further reinforced. I just want to make sure that you... That's right. Inclusion 26th. Inclusion circumstances permitting of 11 republics comprised within the Union of Soviet Socialist Republics and two European Soviet-controlled states within the orbit of the Administrative Order of the Faith. It is interesting that Shoghi Effendi had these goals published in the United States and in the British Isles for the public. These governments knew what the Baha'is were planning to do, naturally, in Moscow. These things certainly were studied. Owing to the prevailing situation in the Soviet Union, throughout the period of the 10-year plan, it was not possible to send pioneers to these 13 countries. However, some three years after the inauguration of the plan, Shoghi Effendi received news that in four of these republics, namely Tajikistan, Kyrgyzstan, Kazakhstan and Uzbekistan, there were resident Baha'is who were remnants of early communities that existed during the previous Russian rule. The nine remaining territories were opened as soon as the Soviet Union fell apart. And it was possible for Baha'i visitors and particularly pioneers to settle in these territories. As stated earlier, the last unopened territory of the Soviet Union was Sakhalin Island. 27th, which is the last convocation of a World Baha'i Congress in the vicinity of the Garden of Rizvan, Baghdad. The third holiest city in the Baha'i world, on the occasion of the worldwide celebrations of the most great jubilee, commemorating the centenary of the ascension of Baha'u'llah to the throne of his sovereignty. It was not difficult to see that this last goal of the 10-year crusade had to be realized, not in Baghdad, but elsewhere, because of the restrictive conditions under which the Iraqi Baha'i community was functioning. As Shoghe Effendi had passed away in London, the hands of the cause of God determined that the capital of the British Isles would be the most suitable location for this first World Baha'i Congress. As you all know, nearly 7,000 Baha'is attended the Congress in Albert Hall at Rizvan 1963. We should have no doubt, we should have no doubt that at a future date some major gathering of the friends will certainly be held in Baghdad as an echo to the wish of our beloved guardian. Now, I have a section here that I'm going to omit because of time. And it's the whole section of the subsidiary plans, the subordinate goals that Shoghe Effendi gave to National Assemblies as he went along. I think this will take too much time and there's too much detail of statistics in them. If this article of mine is going to be published, you will have this information in print. It's over about four or five pages and it'll take too much time. Now, speaking about the subsidiary national plans and subordinate goals, there are a number of points which are important, which I have to draw your attention to. As I have already pointed out, at Rizvan 1956, Shoghe Effendi brought into being three National Assemblies in Africa and at Rizvan of the following year, 13 more National Assemblies in other continents. One of these 13 was Alaska, bringing the total number of National Assemblies throughout the world to 26. To each of the new National Assemblies, he gave a subsidiary plan. To those formed in 1956, he gave seven-year plans and to the 13 others, he gave each the following year six-year plans, all under the shadow of the 10-year plan. As the Crusade unfolded, new needs and challenges became apparent. Without any inhibition, Shoghe Effendi called on the concerned National Assemblies to adopt additional subordinate objectives. For example, in the case of the United States, he appealed to the friends in that country not to congregate in large cities, on the Atlantic and Pacific coasts. And engage in, and I'm quoting, a veritable exodus from cities such as New York and Los Angeles. Fully confident that a bare number of 15 adult believers left in each of these cities would be entirely adequate. In the case of Canada, he directed the National Assembly to form minority teaching committees. With subcommittees to specialize in the teaching of French Canadians, Eskimos and Indians. And in the case of India and Pakistan and Burma, he instructed the National Assembly to consider the acquisition of burial grounds. Shoghe Effendi was deeply interested in supplementary achievements, whether specified by him or accomplished by the institutions on their own initiative. In the map of the world prepared by him on the progress of the Baha'i World Crusade for the first five years, his lists of such achievements include additional virgin territories open to the faith, holy sites acquired, educational schools founded, burial grounds and summer school lands purchased, new local assemblies incorporated, and local endowments and local Hazirat al-Wazir is established. France cheer up. According to my notes, I see that I'm very gradually approaching towards the end. So have a deep breath and exercise a little bit. And pray that I may have the strength to carry on. Okay. In God Passes By, Shoghe Effendi describes one of his own functions in the formative age of the faith, to be systematizing the teachings of the faith. He was systematic and orderly in everything he did. At the World Center, and he expected systematization and orderliness to be observed by those who served under his guidance, whether as individuals or as institutions. We have already seen how in the execution of the 10-year plan he introduced phasing as a method of orderly implementation. Shoghe Effendi's world crusade differed from the first and second year plans of the North American community because its scope was worldwide. Ten of its objectives had been assigned by him as responsibilities of the World Center. Hands of the cause had been appointed who consulted on his behalf with the 12 national assemblies and acted as his representative at intercontinental and continental conferences. And finally, the nature of the goals were such as to necessitate close collaboration among national spiritual assemblies that had the means for the Baha'is from all parts of the world to meet, to be acquainted with one another and to work in joint collaborative projects. A careful observer will easily note that these measures were designed to prepare the Baha'i world to elect the Universal House of Justice at the end of the plan. This, of course, was exactly what happened. Shoghe Effendi had given a number of pointers in his writings both in Persian and in English that by the end of the crusade it would be timely to place on the pillars of the administrative order its last unit, namely its dome. To give you but one instance, Shoghe Effendi had clearly and repeatedly stated in his letters that the second epoch of the formative age would come to an end with the celebrations on the occasion of the centenary of the Declaration of Baha'u'llah in 1963, as early as 5th June 1947. That is the very year when the second American seven-year plan was launched. He had in a letter addressed to the friends in North America clearly stated that this second epoch would witness the consummation of a laboriously constructed administrative order. Several paragraphs later in the same message he identified the last crowning unit in the erection of the fabric of the administrative order of the faith of Baha'u'llah as the Universal House of Justice. Furthermore, the year 1963 was identified by Shoghe Effendi as the prescribed year destined to witness the universal spread and triumph and world triumph of the faith of Baha'u'llah an outcome envisaged by Abdul Baha and prophesied by Daniel with reference to the year 1335 recorded in the last chapter of his book. This is all in print. You can read them. You can see how Shoghe Effendi had all these things worked out in terms of years and times. During the last six months he sent special messages to national assemblies. It was his practice to send a world message addressed to national conventions throughout the world. In these messages he would give an overview of the major accomplishments at the World Centre and national communities throughout the year, analyze the ever-deteriorating world conditions, relating them to the warnings and prophecies from the pens of Baha'u'llah and Abdul Baha and draw the attention of the friends to the needs of the cause and its current challenges. The last four convention messages made particular mention of the crusade, its progress and the immediate tasks which called for urgent attention. His last World Convention message of 1957 consisted of 18 pages. This particular message ended with two paragraphs which were extremely moving and filled with poignant emotion. He wrote, and these are Shoghi Effendi's words, I appeal for a renewed dedication on the part of the entire community, excuse me, I'll read that again, I appeal for a renewed dedication on the part of the entire company of my spiritual brethren in every continent of the globe, be they active in service or not, of either sex, young as well as old, rich or poor, whether veteran or newly enrolled, a dedication reminiscent of the pledges which the dawn breakers of an earlier apostolic age assembled in conference at Badashed, willingly and solemnly made for the prosecution of the collective task with which they were confronted. The last paragraph, read as follows. May this crusade, on which the privileged heirs and present successors of the heroes of the primitive age of our faith have so auspiciously embarked, yield as it speeds on to its midway point such a harvest as will amaze its prosecutors, astonish the world at large and draw forth from the source on high a measure of celestial strength adequate to ensure its triumphant consummation. From the messages Shoghi Effendi sent during this period from June to October 1957, it is clear that he was intent upon leaving for posterity some precious gifts as follows. One, a message dated June 4, 1957, addressed to the hands of the cause and national assemblies throughout the world, in which he foreshadowed, quote, dire contests, destined to range the army of light against the forces of darkness, both secular and religious. In this message he called upon these two institutions in each continent separately to consult as frequently as possible, to counteract the nefarious activities of internal enemies of the faith and to protect the mass of the believers. He ended this message with the following words, the security of our faith, the security of our precious faith, the preservation of the spiritual health of the Baha'i communities, the vitality of the faith of its individual members, the proper functioning of its laboriously erected institutions, the fruition of its worldwide enterprises and the fulfillment of its ultimate destiny are all directly dependent on the befitting discharge of the weighty responsibilities resting upon the members of these two institutions. I remember so well when this message was received what a shock it was to the Baha'i world. Everyone felt that there was a hint to his own passing. He was telling the Baha'i world that the twin institutions that he was talking about were the hands of the cause, the national spiritual assemblies, work together and all these things depend upon you. And one of them, the last one, is and was the fulfillment of its ultimate destiny. The fulfillment of its ultimate destiny was dependent upon these two institutions. As you know, the hands of the cause of God have all passed away with the exception of Dr. Varghur in the Holy Land and the counselors, the institution of the counselors are now carrying out the duties and functions of the hands of the cause under the guidance of the International Teaching Center and of course the Universal House of Justice. This was one thing. The second, in a message dated October 1957, he passed away in November as you remember, he announced the need to hold continental conferences successively in Kampala for Africa, Sydney for the Antipodes, Chicago for the Western Hemisphere, Frankfurt for Europe, Jakarta for Asia to be convened respectively in the months of January, March, May, July and September 1958 in order to mark the midway point at Crusade. Three, in the same message he appointed the last contingent of eight more hands of the cause of God chosen from four continents of the globe representing Christian, Muslim, Jewish and pagan backgrounds. This same message, I have mentioned this two or three times in the course of my presentation to you, I referred to the hands of the cause as the chief stewards of the High World Commonwealth and he called on them also to appoint a new board with the specific duty of watching over the security of the faith so that the first board would be carrying out helping national assemblies with the goals of the 10-year Crusade and this new board would be exclusively concerned about protection of the cause. That was another action on his part. Fourth, in addition to the above he sent to each of the 26 national assemblies functioning at that time a specific message underlining what he considered to be the vital aspects and unfinished tasks of their work and in treating them not to relax in their efforts until the challenges of the Crusade were befittingly met. It would be of profound interest to future Baha'i historians to analyze these last letters in order to identify those gems of divine inspiration which bedecked these immortal messages many of which were written in long hand by his own pen as postscripts to the texts of the letter written by his secretary. In these messages Shoghi Effendi praised each national community for the victories already won focusing his comments on whatever he felt was vital, urgent and imperative for the unimpeded progress of the faith in the country or region he was addressing. I have then a whole section here that I have gleaned from these messages and I have classified them under duties incumbent on the National Assembly duties incumbent upon the community duties incumbent about the individual believer. It is too long a list. If it is printed, you will see it in print. The last section is the importance of the 10-year plan as viewed by Shoghi Effendi in the process of the evolution of the faith and humanity. Now, dear friends, all these things that I have presented to you if you want to forget all these facts and figures, God bless you, forget them. It's okay. But what I'm going to say now under this final, final section, please follow my argument carefully and see what I'm trying to say. My understanding, only my understanding of what Shoghi Effendi has written in his very important messages about the future of the cause. All right. When Shoghi Effendi launched the 10-year crusade in 1953 in a message dated 4th May of that year, he set forth a number of stages in the spiritual awakening and evolution of humanity. These different stages from the dawn of the Adamic cycle to the Prophet Muhammad constituted the first part of the majestic process of the expression of the divine well. According to this message, during the dispensation of Adam, the tree of divine revelation was planted in the soil of divine well. And this tree was watered with the vernal showers of blood shed by countless martyrs during the successive dispensations of the Adamic cycle. In this message, he pointed out that the second and third parts consisted of the appearance of the perfect fruit, quote, unquote, of that tree, namely the balm, as well as the grinding of that sacred seed in the mill of adversity, causing it to yield its oil, these are words used by Shogil Findi, in the city of Tabriz. The following three parts, according to this message, cover the period of the ministry of Baha'u'llah through, I'm quoting, the ignition of this oil by the hand of Providence in the Siachal of Tehran, followed by the appearance and diffusion of the flickering light of divine revelation and the subsequent spread of the radiance of that light in Adrianople and in Akka, when its rays reached parts of the Asiatic and African continents. The seventh part was the shedding of the illumination of this divine light upon 20 additional territories in the American, European, and Australian continents. The eighth part was the diffusion of that same light in the course of the first 32 years of the formative age of the faith over a further 94 territories of the planet. Thus, the eight parts constituting the period from the inception of the Adamic cycle till the year 1953, when the 10-year crusade was launched, consisted of a grand total of 6,109 years. 6,000 plus 77, the heroic age, plus 23 years, first 23 years of the formative age, plus two years of respite, plus seven years of the seven-year plan. Having brought us to the year 1953, Shoghi Effendi explained that in this inconceivably dramatic diffusion of the divine light, the ninth part was now to begin. So, you see, he takes the entire Adamic cycle and the Baha'i cycle and he divides it into ten parts and he says the past until 1953 was eight parts. Now, he says we are entering the ninth part, beginning 1953. How long is going to be this nine part? Ten years. Consider the 6,000 years of the Adamic cycle. One part. Ten years, another part, the tenth part. As we just saw during this crusade, so potently invested with power and might, the light of God's revelation was destined to reach 131 virgin territories, a feat incomparable in its magnitude as well as its impact on the declining fortunes of a harassed humanity. The beginning of the tenth part of this mysterious and historical process was in the year 1963 when the ten-year crusade ended and the Universal House of Justice was elected. Following Shoghi Effendi's calculation, humanity, in its spiritual evolution, had now traversed a period of no less than 6,119 years. This tenth and last part of this process, in accordance with Shoghi Effendi's message, is described by him in the following sentence. Please, although you are tired, please follow this last sentence of Shoghi Effendi's message. And finally, he writes, and finally the tenth part of this mighty process must be the penetration of that light in the course of numerous crusades and of successive epochs of both the formative and golden ages of the faith into all the remaining territories of the globe through the erection of the entire machinery of Bahá'u'lláh's administrative order in all territories both east and west, the stage at which the light of God's triumphant faith shining in all its glory, power and glory, will have suffused and enveloped the entire planet. My humble views about this paragraph, about, sorry, this sentence. I see four important points emerging. One, it is clear that the tenth part, beginning in 1963, is meant to cover the entire range of the centuries leading to the end of the dispensation of Bahá'u'lláh. Two, we should expect successive epochs and numerous crusades and plans ahead of us until the end of the dispensation of Bahá'u'lláh. Throughout the remaining years of the formative age and the full duration of the golden age of the faith, undoubtedly these will be formulated and executed under the guidance of the Universal House of Justice. Three, Shoghi Effendi acknowledges that the 10-year crusade did not address the diffusion in the full sense of the term of the cause of God to every underlined, every spot on Earth. This achievement has been left for the tenth part when future plans must address, in Shoghi Effendi's words, all the remaining territories of the globe. Four, and last point. The virtual worldwide diffusion of the light of God's revelation would have been, to all intents and purposes, achieved through the execution of the 10-year crusade. After this diffusion, two other stages have been anticipated by Shoghi Effendi, namely the penetration of the light and the heat of God's revelation into the inner depths of the planet and the subsequent stage of the spread of that heat throughout its deeper layers, a process which he describes as the suffusion of that light and heat. Of course, we should not forget that this is a metaphor that Shoghi Effendi is using to illustrate the extent to which the driving force of the revelation of Baha'u'llah will first penetrate in the very hearts and souls of men followed by a process of dispersion of the life imparting warmth of God's revelation into the deep strata and the frigid and lifeless tissues of human society. I don't know whether you're with me or not. But friends, you see, you have to watch the words that Shoghi Effendi is using. Diffusion is an external phenomenon. For example, when the sun rises, you have the light of the sun diffused over the planet. Diffusion is an outer, external phenomenon. Two stages which follow, namely penetration and suffusion. These are internal phenomena, not external. It is the penetration of the warmth of God's revelation into the very soul and hearts of men. Having penetrated, it has to be suffused. It has to disperse itself, this warmth, so that the entire planet will become warm. This is the picture, this is the metaphor that Shoghi Effendi is giving us. These are the lights of guidance that the House of Justice has from our beloved guardian. These are the messages that they read and reread and study and discuss. To understand the differences between diffusion, penetration and suffusion, penetration and suffusion have not yet been fully realized. These are things and objectives that the House of Justice will see to it that the warmth of the revelation of Bahá'u'lláh will penetrate this planet, the hearts and souls of humanity, of the human race. And it will suffuse and be dispersed and envelop and enrich the lives of the human race. I suppose this is what I have just said, I have it here. Might we not conclude using Shoghi Effendi's metaphor in this sentence that the concept of penetration, as stated by him, is the erection of the entire machinery of Bahá'u'lláh's administrative order in all, the word all, in all territories, both east and west. Because the 10-year crusade Shoghi Effendi himself acknowledges did not address all the territories, it addressed the chief territories, but not every spot on earth. And this is something for the future. Therefore, I continue with your permission. This stage would naturally have its counterpart in the teaching work. Could we not then assume that this projected development is nothing more nor less than the very stage towards which we are currently advancing as we approach the threshold of entry by troops? The last stage, namely when both inwardly and outwardly the warmth of God's revelation would have demonstrated its God-given capacity to create a new heaven and a new earth. Could well be associated with the long-awaited stage of mass conversion, which Shoghi Effendi has described as a development which will synchronize with events destined, and I'm quoting this remarkable statement made by Shoghi Effendi over his own signature and he had it printed, events destined to suddenly revolutionize the fortunes of the faith, derange the equilibrium of the world and reinforce a thousandfold the numerical strength as well as the material power and the spiritual authority of the faith of Bahá'u'lláh. What a statement. This infinitely glorious conservation consists in a heavenly duo played by God's minor plan and God's major plan. This stage has been described by Shoghi Effendi in the following words with which he concludes his glorious message of May 4, 1953. And I will end my presentation to you by reading these last words of Shoghi Effendi. This final and crowning stage in the evolution of the plan wrought by God himself for humanity will in turn prove to be the signal for the birth of a world civilization incomparable in its range, its character and potency in the history of mankind. A civilization which posterity will with one voice acclaim as the fairest fruit of the golden age of the dispensation of Bahá'u'lláh and whose rich harvest will be garnered during future dispensations destined to succeed one another in the course of the five thousand century Bahá'u'lláh cycle. Alláhu á'u'lláh.