Chapter 5　 The Baha’i Way of Daily Life

1. Obedience to God’s Will and Laws

1.1.Out of Love and Understanding of God, not Blind Obedience

1. Think not that We have revealed unto you a mere code of laws. Nay, rather, We have unsealed the choice Wine with the fingers of might and power. To this bear witness that which the Pen of Revelation hath revealed. Meditate upon this, O men of insight!

(Bahá'u'lláh: Synopsis and Codification of the Laws and Ordinances of the Kitáb-i-Aqdas, p. 12)

2.　 Whenever My laws appear like the sun in the heaven of Mine utterance, they must be faithfully obeyed by all, though My decree be such as to cause the heaven of every religion to be cleft asunder. He doth what He pleaseth. He chooseth; and none may question His choice. Whatsoever He, the Well-Beloved, ordaineth, the same is, verily, beloved. To this He Who is the Lord of all creation beareth Me witness. Whoso hath inhaled the sweet fragrance of the All-Merciful, and recognized the Source of this utterance, will welcome with his own eyes the shafts of the enemy, that he may establish the truth of the laws of God amongst men. Well is it with him that hath turned thereunto, and apprehended the meaning of His decisive decree.

(Bahá'u'lláh: Synopsis and Codification of the Laws and Ordinances of the Kitáb-i-Aqdas, pp. 12-13)

3. Say: O people of Bayan! We have chosen you out of the world to know and recognize Our Self. We have caused you to draw nigh unto the right side of Paradise---the Spot out of which the undying Fire crieth in manifold accents: 'There is none other God besides Me, the All-Powerful, the Most High!' Take heed lest ye allow yourselves to be shut out as by a veil from this Day Star that shineth above the day-spring of the Will of your Lord, the All-Merciful, and whose light hath encompassed both the small and the great. Purge your sight, that ye may perceive its glory with your own eyes, and depend not on the sight of any one except your self, for God never burdened any soul beyond its power. Thus hath it been sent down unto the Prophets and Messengers of old, and been recorded in all the Scriptures.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, LII, pp. 106-107)

4. The source of all good is trust in God, submission unto His command, and contentment with His holy will and pleasure.

(Bahá’u’lláh: Bahá’í World Faith, p. 140)

1.2. Out of Love for God, not out of Fear

5. ...Shouldst thou worship Him because of fear, this would be unseemly in the sanctified Court of His presence, and could not be regarded as an act by thee dedicated to the Oneness of His Being. Or if thy gaze should be on paradise, and thou shouldst worship Him while cherishing such a hope, thou wouldst make God's creation a partner with Him, notwithstanding the fact that paradise is desired by men. Fire and paradise both bow down and prostrate them-selves before God. That which is worthy of His Essence is to worship Him for His sake, without fear of fire, or hope of paradise.　　 Although when true worship is offered, the worship-per is delivered from the fire, and entereth the paradise of God's good-pleasure, yet such should not be the motive of his act. However, God's favour and grace overflow in accordance with the exigencies of His inscrutable wisdom.

(The Báb: Selections from the Writings of the Báb, pp. 77-78)

6. It is a vital and urgent duty of the Assemblies, both National and Local, not only to apply the Laws of Bahá’u’lláh with justice and firmness, but to increase the believers' understanding of and devotion to these Laws. In this way they will obey them not through fear of punishment but out of love for Bahá’u’lláh and because their whole lives have been transformed and re-oriented in the Way of God.

(From the letter written by the Universal House of Justice to the NSA of the United States and Canada, 10/11/65: Lights of Guidance, p. 19)

1.3.True Liberty

7. Say: True liberty consisteth in man's submission unto My commandments, little as ye know it. Were men to observe that which We have sent down unto them from the Heaven of Revelation, they would, of a certainty, attain unto perfect liberty. Happy is the man that hath apprehended the Purpose of God in whatever He hath revealed from the Heaven of His Will, that pervadeth all created things...

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, CLIX, p. 336)

2. Prayer and Meditation

2.1. Daily Prayers & Obligatory Prayers

8. ...At the dawn of every day he should commune with God, and, with all his soul, persevere in the quest of his Beloved. He should consume every wayward thought with the flame of His loving mention, and, with the swiftness of lightning, pass by all else save Him...

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, CXXV, p. 265)

9. Recite ye the verses of God every morning and evening. Whoso reciteth them not hath truly failed to fulfill his pledge to the Covenant of God and His Testament and whoso in this day turneth away therefrom, hath indeed turned away from God since time immemorial. Fear ye God, O concourse of My servants.

(Bahá’u’lláh: Bahá’u’lláh and the New Era, p. 92)

10. Know thou that in every word and movement of the obligatory prayer there are allusions, mysteries and a wisdom that man is unable to comprehend, and letters and scrolls cannot contain. (‘Abdu'l-Bahá: Spiritual Foundations, p. 9)

11. The obligatory prayers are binding inasmuch as they are conducive to humility and submissiveness, to setting one's face toward God and expressing devotion to Him...

(‘Abdu’l-Bahá: Spiritual Foundations, p. 8)

12. The daily prayers are to be said each one for himself, aloud or silent makes no difference. There is no congregational prayer except that for the dead. We read healing and other prayers in our meetings, but the daily prayer is a personal obligation, so some one else reading it is not quite the same thing as saying it for yourself...

(From a letter written on behalf of Shoghi Effendi to an individual believer, 1/31/49: Lights of Guidance, p. 342)

2.2. Meaning of Prayer

13. We should speak in the language of heaven---in the language of the spirit---for there is a language of the spirit and heart. It is as different from our language as our own language is different from that of the animals, who express themselves only by cries and sounds. It is the language of the spirit which speaks to God. When, in prayer, we are freed from all outward things and turn to God, then it is as if in our hearts we hear the voice of God. Without words we speak, we communicate, we converse with God and hear the answer...All of us, when we attain to a truly spiritual condition, can hear the Voice of God.

(‘Abdu’l-Bahá: Bahá’u’lláh and the New Era, pp. 88-89)

14. The tongue is unable to give an account of these, and utterance falls exceedingly short. The pen is useless in this court, and the ink gives no result but blackness...Heart alone can communicate to heart the state of the knower; this is not the work of a messenger, nor can it be contained in letters.

(Bahá’u’lláh: Bahá’u’lláh and the New Era, p. 89)

15. If one friend loves another, is it not natural that he should wish to say so? Though he knows that that friend is aware of his love, does he still not wish to tell him of it?...It is true that God knows the wishes of all hearts; but the impulse to pray is a natural one, springing from man's love to God....Prayer need not be in words, but rather in thought and action. But if this love and this desire are lacking, it is useless to try to force them. Words without love mean nothing...

(Report of ‘Abdu’l-Bahá's words, quoted in Bahá’u’lláh and the New Era, p. 94)

2.3. Time for Prayer

16. Supplication to God at morn and eve is conducive to the joy of hearts and prayer causes spirituality and fragrance. Thou shouldst necessarily continue therein.

(‘Abdu’l-Bahá: The Divine Art of Living, p. 33)

17. Trust in the favors of Thy Lord; supplicate unto Him and beseech in the middle of the night and at early morn just as a needy and captive one beseeches. It is incumbent upon thee to turn unto the Kingdom of God and to pray, supplicate and invoke during all times. This is the means by which thy soul shall ascend upward to the apex of the gift of God.

(‘Abdu’l-Bahá: The Divine Art of Living, p. 33)

18. Prayer verily bestoweth life, particularly when offered in private and at times, such as midnight, when freed from daily cares.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, p. 202)

19. The hour of noon should of course, be observed with the position of the sun, not in accordance with local time standards. The short obligatory prayer may be said at any time between noon and sunset.

(From the Universal House of Justice to the Bahá’ís of the British Isles, 8/8/69: Lights of Guidance, p. 342)

2.4. Objects of Prayer & Answer to Prayer

20. O Son of Spirit!

　　 Ask not of Me that which We desire not for thee, then be content with what We have ordained for thy sake, for this is that which profiteth thee, if therewith thou dost content thyself.

(Bahá’u’lláh: The Hidden Words of Bahá’u’lláh, Arabic #18, p. 8)

21. In the highest prayer, men pray only for the love of God, not because they fear Him or hell, or hope for bounty or heaven...When a man falls in love with a human being, it is impossible for him to keep from mentioning the name of his beloved. How much more difficult is it to keep from mentioning the Name of God when one has come to love Him...The spiritual man finds not delight in anything save in commemoration of God.

(‘Abdu’l-Bahá: Spiritual Foundations, p. 12)

22. Pray to God that He may strengthen you in divine virtues, so that you may be as angels in the world, and beacons of light to disclose the mysteries of the Kingdom to those with understanding hearts.

(‘Abdu’l-Bahá: The Divine Art of Living, p. 30)

23. ...Prayer is like the spirit and material means are like the human hand. The spirit operateth through the instrumentality of the hand. Although the one True God is the All-Provider, it is the earth which is the means to supply sustenance. 'The heaven hath sustenance for you’ [Qur'an 51:22] but when sustenance is decreed it becometh available, whatever the means may be. When man refuseth to use material means, he is like a thirsty one who seeketh to quench his thirst through means other than water of other liquids. The Almighty Lord is the provider of water, and its maker, and hath decreed that it be used to quench man's thirst, but its use is dependent upon His Will. If it should not be in conformity with His Will, man is afflicted with a thirst which the oceans cannot quench.

(‘Abdu'l-Bahá: Spiritual Foundations, pp. 7-8)

24. ...It is not sufficient to pray diligently for guidance, but this prayer must be followed by meditation as to the best methods of action and then action itself. Even if the action should not immediately produce results, or perhaps not be entirely correct, that does not make so much difference, because prayers can only be answered through action and if someone's action is wrong, God can use that method of showing the pathway which is right.

(From letter written on behalf of Shoghi Effendi to an individual believer, 8/22/57: Lights of Guidance, p. 345)

25. But we ask for things which the divine wisdom does not desire for us and there is no answer to our prayer...We pray, 'O God! Make me wealthy!' If this prayer were universally answered, human affairs would be at a standstill. There would be none left to work in the streets, none to till the soil, none to build, none to run the trains...The affairs of the world would be interfered with, energies crippled and progress hindered. But whatever we ask for, which is in accord with divine wisdom, God will answer.

　　 For instance, a very feeble patient may ask the doctor to give him food which would be positively dangerous to his life and condition. He may beg for roast meat. The doctor is kind and wise. He knows it would be dangerous to his patient so he refuses to allow it. The doctor is merciful; the patient ignorant. Through the doctor's kindness the patient recovers; his life is saved. Yet the patient may cry out that the doctor is unkind, not good, because he refuses to answer his pleading.

　　 God is merciful. In His mercy He answers the prayers of all His servants when according to His supreme wisdom it is necessary.

(‘Abdu’l-Bahá: The Divine Art of Living, pp. 31-32)

2.5. Meditation

26. One hour's reflection is preferable to seventy years of pious worship.

(Bahá’u’lláh: Kitáb-i-Íqán, p. 238)

27. Bahá’u’lláh says there is a sign (from God) in every phenomenon: the sign of the intellect is contemplation and the sign of contemplation is silence, because it is impossible for man to do two things at one time---he cannot both speak and meditate.

　　 It is an axiomatic fact that while you meditate you are speaking with your own spirit. In that state of mind you put certain questions to your spirit and the spirit answers: the light breaks forth and the reality is revealed.

　　 You cannot apply the name 'man' to any being void of this faculty of meditation; without it he would be a mere animal, lower than the beasts.

　　 Through the faculty of meditation man attains to eternal life; through it he receives the breath of the Holy Spirit---the bestowal of the Spirit is given in reflection and meditation.

　　 The spirit of man is itself informed and strengthened during meditation; through it affairs of which man knew nothing are unfolded before his view. Through it he receives Divine inspiration, through it he receives heavenly food.

　　 Meditation is the key for opening the doors of mysteries. In that state man abstracts himself: in that state man withdraws himself from all outside objects; in that subjective mood he is immersed in the ocean of spiritual life and can unfold the secrets of things-in-themselves. To illustrate this, think of man as endowed with two kinds of sight; when the power of insight is being used the outward power of vision does not see.

　　 This faculty of meditation frees man from the animal nature, discerns the reality of things, puts man in touch with God.

　　 This faculty brings forth from the invisible plane the sciences and arts. Through the meditative faculty inventions are made possible, colossal undertakings are carried out; through it governments can run smoothly. Through this faculty man enters into the very Kingdom of God.

　　 Nevertheless some thoughts are useless to man; they are like waves moving in the sea without result. But if the faculty of meditation is bathed in the inner light and characterized with divine attributes, the results will be confirmed.

　　 The meditative faculty is akin to the mirror; if you put it before earthly objects it will reflect them. Therefore if the spirit of man is contemplating earthly subjects he will be informed of these.

　　 But if you turn the mirror of your spirits heaven- wards, the heavenly constellations and the rays of the Sun of Reality will be reflected in your hearts, and the virtues of the Kingdom will be obtained.

　　 Therefore let us keep this faculty rightly directed---turning it to the heavenly Sun and not to earthly objects---so that we may discover the secrets of the Kingdom, and comprehend the allegories of the Bible and the mysteries of the spirit.

　　 May we indeed become mirrors reflecting the heavenly realities, and may we become so pure as to reflect the stars of heaven.

(‘Abdu’l-Bahá: Paris Talks, pp. 174-176)

3. Studying the Teaching: Deepening

3.1. The Importance of Deepening

28. Recite ye the verses of God every morning and evening. Whoso reciteth them not hath truly failed to fulfill his pledge to the Covenant of God and His Testament and whoso in this day turneth away therefrom, hath indeed turned away from God since time immemorial. Fear ye God, O concourse of my servants.

　　 Take heed lest excessive reading and too many acts of piety in the daytime and in the night season make you vainglorious. Should a person recite but a single verse from the Holy Writings in a spirit of joy and radiance, this would be better for him than reciting wearily all the Scriptures of God in such measure that ye be not overtaken with fatigue or boredom. Burden not your souls so as to cause exhaustion and weigh them down, but rather endeavor to lighten them, that they may soar on the wings of revealed Verses unto the dawning-place of His signs. This is conducive to nearer　　　 access unto God, were ye to comprehend.

(Bahá’u’lláh: Spiritual Foundations, p. 1)

29. Intone, O My servant, the verses of God that have been received by thee, as intoned by them who have drawn nigh unto Him, that the sweetness of thy melody may kindle thine own soul, and attract the hearts of all men. Whoso reciteth, in the privacy of his chamber, the verses revealed by God, the scattering angels of the Almighty shall scatter abroad the fragrance of the words uttered by his mouth, and shall cause the heart of every righteous man to throb. Though he may, at first, remain unaware of its effect, yet the virtue of the grace vouchsafed unto him must needs sooner or　　　　 later exercise its influence upon his soul. Thus have the mysteries of the Revelation of God been decreed by virtue of the Will of Him Who is the Source of power and wisdom.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, CXXXVI, p. 295)

30. Immerse yourselves in the ocean of My words, that ye may unravel its secrets, and discover all the pearls of wisdom that lie hid in its depths. Take heed that re do not vacillate in your determination to embrace the truth of this Cause---a Cause through which the potentialities of the might of God have been revealed, and His sovereignty established.

(Bahá’u’lláh: Synopsis and Codification of the Laws and Ordinances of the Kitáb-i-Aqdas, p. 27)

31. O My servants! My holy, My divinely ordained Revelation may be likened unto an ocean in whose depths are concealed innumerable pearls of great price, of surpassing luster. It is the duty of every seeker to bestir himself and strive to attain the shores of this ocean, so that he may, in proportion to the eagerness of his search and the efforts he hath exerted, partake of such benefits as have been pre-ordained in God's irrevocable and hidden Tablets...This most great, this fathomless and surging Ocean is near, astonishingly near, unto you. Behold it is closer to you than your life-vein!

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, CLIII, p. 326)

32. In this day there is nothing more important than the instruction and study of clear proofs and convincing, heavenly arguments, for therein lie the source of life and the path of salvation.

(‘Abdu’l-Bahá: Importance of Deepening, p. 9)

33.O beloved of ‘Abdu’l-Bahá! There is no doubt that thou art assiduously engaged in serving the Cause, giving eloquent talks at the meetings of the friends, and elucidating divine mysteries. These exertions will cause the outpourings of His invisible assistance to descend, and, as a magnet, will attract divine bounties. I earnestly hope that through the vitalizing breath of the Holy Spirit thou mayest be strengthened day by day, and be empowered to deliver more eloquent addresses.

(‘Abdu’l-Bahá: Importance of Deepening, p. 10)

34. If it were possible that in every city a few of the awakened ones, when opportunity is offered, could hold a meeting, and therein habitually present the proofs and arguments of God, this would do much to expand the consciousness of man; provided, however, that the discourse be kept to this one theme.

(‘Abdu’l-Bahá: Importance of Deepening, p. 11)

35. The principles of the Teachings of Bahá’u’lláh should be carefully studied, one by one, until they are realized and understood by mind and heart---so will you become strong followers of light, truly spiritual, heavenly soldiers of God, acquiring and spreading the true civilization in Persia, in Europe, and in the whole world.

(‘Abdu’l-Bahá: Importance of Deepening, p. 15)

36. To strive to obtain a more adequate understanding of the significance of Bahá’u’lláh's stupendous Revelation must, it is my unalterable conviction, remain the first obligation and the object of the constant endeavor of each one of its loyal adherents. An exact and thorough comprehension of so vast a system, so sublime a revelation,, so sacred a trust, is for obvious reasons beyond the reach and ken of our finite minds. We can, however, and it is our bounden duty to seek to derive fresh inspiration and added sustenance as we labor for the propagation of His Faith through a clearer apprehension of the truths it enshrines and the principles on which it is based.

(Shoghi Effendi: The World Order of Bahá’u’lláh, p. 100)

37. He sincerely hopes that your group will daily increase in number and gradually begin to radiate its light of guidance to the neighbouring regions.

　　 Before that stage is reached, however, you should exert all your efforts upon deepening your knowledge of the teachings and literature of the Cause. The Writings of Bahá’u’lláh and the Master are like vast seas, the deeper you go into them, the more priceless treasures you will find. And it is only after acquiring those treasures that we can hope to share them with others.

(From a letter written on behalf of Shoghi Effendi to the Bahá’ís of Columbus, Ohio, U.S.A, 3/4/31: Importance of Deepening, pp. 29-30)

3.2. How to Study

38. "To deepen in the Cause means to read the writings of Bahá’u’lláh and the Master so thoroughly as to be able to give it to others in its pure form. There are many who have some superficial idea of what the Cause stands for. They, therefore, present it altogether with all sorts of ideas that are their own. As the Cause is still in its early days we must be most careful lest we fall into this error and injure the Movement we so much adore. There is no limit to the study of the Cause. The more we read the Writings, the more truths we can find in them, the more we will see that our previous notions were erroneous."

(Shoghi Effendi, quoted by the Universal House of Justice in letter dated 5/27/66 to an individual believer: Wellspring of Guidance, pp. 88-89)

39. "Knowledge is love. Study, listen to exhortations, think, try to understand the wisdom and greatness of God. The soil must be fertilized before the seed can be sown."

(‘Abdul-Bahá: Importance of Deepening, p. 19)

40. The first thing to do is to acquire a thirst for Spirituality, then Live the Life! Live the Life! Live the Life! The way to acquire this thirst is to meditate upon the future life. Study the Holy Words, read your Bible, read the Holy Books, especially study the Holy Utterances of Bahá’u’Iláh; Prayer and Meditation, take much time for these two. Then will you know this Great Thirst, and then only can you begin to the Live the Life!

('Abdu'l-Bahá: Star of the West, 19, no. 3 [June 1928], 69) Or, (‘Abdul-Bahá: Importance of Deepening, p. 19)

41. The Spirit breathing through the Holy Scriptures is food for all who hunger.　 God Who has given the revelation to His Prophets will surely give of Hs abundance daily bread to all those who ask Him faithfully.　

(‘Abdu’l-Bahá: Paris Talks, p. 57)

42. Divine things are too deep to be expressed by common words. The heavenly teachings are expressed in parable in order to be understood and preserved for ages to come. When the spiritually minded dive deeply into the ocean of their meaning they bring to the surface the pearls of their inner significance. There is no greater pleasure than to study God's word with a spiritual mind. ('Abdu'l-Bahá: ‘Abdu'l-Bahá in London, p. 78)

43. The cause of God is like unto a college. The believers are like unto the students. The college is founded for the sake of the acquirements of science, arts and literature. If the sciences are not therein and the scholars are not educated the object of the college is not achieved. The students must show the results of their study in their deportment and deeds; otherwise they have wasted their lives. Now the friends must so live and conduct themselves as to bring greater glory and results to the religion of God. To them the cause of God must be a dynamic force transforming the lives of men and not a question of meetings, committees, futile discussions, unnecessary debates and political wire-pulling.

('Abdu'l-Bahá, Star of the West, 7, no. 18 [7 Feb. 19171, 178]) Or, (‘Abdul-Bahá: Importance of Deepening, pp. 18-19)

44. If you read the utterances of Bahá’u’lláh and 'Abdu'l-Bahá with selflessness and care and concentrate upon them, you will discover truths unknown to you before and will obtain an insight into the problems that have baffled the great thinkers of the world. God in His essence cannot be comprehended nor assume bodily form. We can only approach Him through the knowledge of His Manifestations. I pray that you may drink deep of the fountainhead of Their Sacred Teachings. I assure you of my prayers for your recovery and success.

(Shoghi Effendi, from a letter dated 30 January 1925 to an individual believer, 1/30/25: Importance of Deepening, p. 21)

45. The Bahá'í youth must be taught how to teach the Cause of God. Their knowledge of the fundamentals of the Faith must be deepened and the standard of their education in science and literature enhanced. They must become thoroughly familiar with the language used and the example set by 'Abdu'l-Bahá in His public addresses throughout the West. They must also be acquainted with those essential prerequisites of teaching as recorded in the Holy Books and Tablets.

(Shoghi Effendi, from a letter dated 9 June 1925 to the Spiritual Assembly of the East: Importance of Deepening, p. 21)

3.3. What to Study

46. It behoveth us one and all to recite day and night both the Persian and Arabic Hidden Words, to pray fervently and supplicate tearfully that we may be enabled to conduct ourselves in accordance with these divine counsels. These holy Words have not been revealed to be heard but to be practiced.

('Abdu'l-Bahá: Importance of Deepening, p. 11)

47. We should memorize the Hidden Words, follow the exhortations of the Incomparable Lord, and conduct ourselves in a manner which befitteth our servitude at the threshold of the One True God.

('Abdu'l-Bahá: Importance of Deepening, p. 11)

48. Be assured in thyself that if thou dost conduct thyself in accordance with the Hidden Words revealed in Persian and in Arabic, thou shalt become a torch of fire of the love of God, an embodiment of humility, of lowliness, of evanescence (transience) and of selflessness. ('Abdu'l-Bahá: Importance of Deepening, p. 11)

49. The Hidden Words is a treasury of divine mysteries. When thou ponderest its contents, the doors of the mysteries will open.　

('Abdu'l-Bahá: Importance of Deepening, p. 12)

50. The method of instruction you have devised, namely, to begin by proving the existence and oneness of God, the Lord of Eternity, then to establish the validity of the mission proclaimed by the prophets and messengers, and finally to explain the signs, the marvels and wonders of the universe, is highly acceptable and you should proceed accordingly. Confirmations from the Lord of Glory will assuredly be vouchsafed. Memorizing the texts of the holy Tablets, and of perspicuous (lucid) words and statements is highly praiseworthy. You should exert the utmost endeavour in your efforts to educate, to expound (explain), and to instruct.

('Abdu’l-Bahá: Importance of Deepening, p. 12)

51. Direct thine attention to the holy Tablets; read thou the “Ishráqát”, “Tajalliyyát”, “the Words of Paradise”, and the “Glad Tidings”, the “Tarázát”, the Most Holy Book.　 Then wilt thou see that today these heavenly Teachings are the remedy for a sick and suffering world, and a healing balm for the sores on the body of mankind.　 They are the spirit of life, the ark of salvation, the magnet to draw down eternal glory, the dynamic power to motivate the inner self of man.

('Abdu'l-Bahá: Importance of Deepening, p. 12)

52. We hear that the Tablets of “Ishráqát” (Splendours), “Tarázát” (Ornaments), “Bishárát” (Glad Tidings), “Tajalliyyát” (Effulgences), and “Kalimát” (Words of Paradise) have been translated and published in those regions.　 In these Tablets will ye have a model of how to be and how to live. ('Abdu'l-Bahá, Selections from the Writings of 'Abdu'l-Bahá, p. 79)

53. Thou didst ask as to acquiring knowledge: read thou the Books and Tablets of God, and the articles written to demonstrate the truth of this Faith.　 Included among them are the Íqán, which hath been translated into English, the works of Mírzá Abu’l-Fadl, and those of some others among the believers. In the days to come a great number of holy Tablets and other sacred writings will be translated, and thou shouldst read these as well. Likewise, ask thou of God that the magnet of His love should draw unto thee the knowledge of Him. Once a soul becometh holy in all things, purified, sanctified, the gates of the knowledge of God will open wide before his eyes.

('Abdu'l-Bahá, Selections from the Writings of 'Abdu'l-Bahá, pp. 190-191)

54. It is incumbent upon you to ponder in your hearts and meditate upon His words, and humbly to call upon Him, and to put away self in His heavenly Cause. These are the things that will make of you signs of guidance unto all mankind, and brilliant stars shining down from the all-highest horizon, and towering trees in the Abhá Paradise.

('Abdu'l-Bahá, Selections from the Writings of 'Abdu'l-Bahá, p. 241)

55. I strongly urge you to devote, while you are pursuing your studies, as much time as you possibly can to a thorough study of the history and teachings of our Beloved Cause. This is the prerequisite of a future successful career of service to the Bahá’í Faith in which I hope and pray you will distinguish yourself in the days to come.

(Shoghi Effendi, from a letter dated 18 May 1926 to an individual believer: Importance of Deepening, p. 21)

56. I would strongly urge you to utilize, to the utmost possible extent, the wealth of authentic material gathered in Nabíl’s stirring Narrative and to encourage youth to master and digest the facts recorder therein as a basis for their future work in the teaching field, and as a sustenance to their spiritual life and activities in the service of the Cause.

(Shoghi Effendi, from a letter dated 9 November 1932 to an individual believer: Importance of Deepening, p. 22)

57. I certainly advise you to concentrate next year on the Dawn-Breakers, as well as on the needs, the principles and the purpose of Bahá'í Administration. The Cause in your land is still in its formative period. It needs men and women of vision, of capacity and understanding. May your newly-established school render inestimable services in this as well as in other fields of activity. I will pray for your high endeavours from the depths of my heart. Rest assured and persevere.

(Shoghi Effendi, from a letter dated 25 September 1933 to an individual believer: Importance of Deepening, pp. 22-23)

58. I grieve to learn of the situation which the disharmony of the believers has created. Emphasis should be laid by all members, and with increasing force and determination, upon the essentials of the Administrative Order as explained in the book entitled Bahá'í Administration. Whatever is not provided, should be referred to your national assembly. The decision of the majority must, under all circumstances be upheld and enforced. Persevere and never lose heart and courage.

(Shoghi Effendi, from a letter dated 9 May 1934 to the National Spiritual Assembly of the Bahá'ís of India: Importance of Deepening, p. 23)

59. Books such as the Íqán, Some Answered Questions, the Tablets of Bahá'u'lláh, Nabíl's Narrative and Dr. Esslemont's book should be read and read over again by every soul who desires to serve the Movement or considers himself an active member of the group.

(From a letter dated 9 November 1932 written on behalf of Shoghi Effendi to an individual believer: Importance of Deepening, p. 34)

60. Shoghi Effendi undertook the translation of the Dawn-Breakers only after being convinced that its publication will arouse the friends to greater self-sacrifice and a more determined way of teaching. Otherwise he would not have devoted so much time to it. Reading about the life and activities of those heroic souls is bound to influence our mode of living and of the importance we attach to our services in the Cause. Shoghi Effendi therefore hopes that the friends will read, nay rather study that book, and encourage their young people to do that as well. . . . It is also very important to hold study classes and go deep in the teachings. A great harm is done by starting to teach without being firmly grounded in the literature. "Little knowledge is dangerous" fully applies to the teaching work. The friends should read the Writings to be able to quote from the Tablets when discussing subjects pertaining to the Faith.

(From a letter dated 9 May 1932 written on behalf of Shoghi Effendi to an individual believer: Importance of Deepening, pp. 32-33)

61. He fully approves the idea of holding study classes, for the deeper the friends go in their understanding of the teachings the more firm and steadfast they will become and the more unwavering in their support of the institutions of the Faith. Books such as the Íqán, Some Answered Questions and The Dawn-Breakers should be mastered by every Bahá'í. They should read these books over and over again. The first two books will reveal to them the significance of this divine revelation as well as the unity of all the Prophets of old. The last book will show how the Faith was ushered into the world and how its early adherents heroically faced martyrdom and suffering in their desire to establish the Cause throughout the world. Knowing the life of those heroes will create in us the urge to follow their footsteps and achieve the same.

(From a letter dated 9 June 1932 written on behalf of Shoghi Effendi to an individual believer: Importance of Deepening, p. 33)

62. He is indeed pleased to know that the book of Prayers and Meditations by Bahá’u’lláh has been out in time to enable the friends to read it during the Fast, and he has every hope that the perusal of such a precious volume will help to deepen, more than any other publication, the spirit of devotion and faith in the friends, and thus charge them with all the spiritual power they require for the accomplishment of their tremendous duties towards the Cause.

(From a letter written on behalf of Shoghi Effendi to an individual believer: Importance of Deepening, p. 48)

63. Shoghi Effendi found great pleasure and spiritual upliftment while working on the translation of Nabíl's Narrative. The life of those who figure in it is so stirring that every one who reads those accounts is bound to be affected and impelled to follow their footsteps of sacrifice in the path of the Faith. The Guardian believes, therefore, that it should be studied by the friends, especially the youth who need some inspiration to carry them through these troubled days.

(From a letter dated 11 March 1933 written on behalf of Shoghi Effendi to an individual believer: Importance of Deepening, p. 35)

64. Shoghi Effendi wishes me also to express his deep felt appreciation of your intention to study the Qur'án. The knowledge of this revealed holy Book is, indeed, indispensable to every Bahá'í who wishes to adequately understand the Writings of Bahá'u'lláh. And in view of that the Guardian has been invariably encouraging the friends to make as thorough a study of this Book as possible, particularly in their summer schools. Sale's translation is the most scholarly we have, but Rodwell's version is more literary, and hence easier for reading.

(From a letter dated 23 November 1934 written on behalf of Shoghi Effendi to an individual believer: Importance of Deepening, p. 38-39)

65. He is particularly pleased to realize that the book of Gleanings is of such a tremendous inspiration to the Bahá'í youth, and that they all are making a careful study of its contents with the view of preparing themselves for proper teaching work. His hope is that this volume will enable them to gain a fuller consciousness of their functions and responsibilities, and to arise and set the example before the rest of the believers, not only in the field of teaching, but in all the other fields of Bahá'í activity as well. He is ardently supplicating Bahá'u'lláh on your behalf, and on behalf of the whole body of young Bahá'ís throughout the States, and specially the National Youth Committee, that you may be given the inspiration, knowledge and guidance to press forward to efficient and loyal service.

(From a letter dated 2 February 1936 written on behalf of Shoghi Effendi to an individual believer: Importance of Deepening, p. 40)

66. Those standards of Bahá'í conduct, which he himself has set forth in his last general epistle, "The Advent of Divine Justice", and which it should be the paramount duty of every loyal and conscientious believer to endeavour to uphold and promote, deserve serious study and meditation… The principles and methods laid down by the Guardian in his "Advent of Divine Justice" on this vital subject of Bahá'í ethics, should indeed prove of invaluable inspiration and guidance to all the students and friends attending the Summer School classes, and thus prepare them to better appreciate the privileges, and more adequately discharge the responsibilities, of their citizenship in the World Order of Bahá'u'lláh.

(From a letter dated 20 May 1939 written on behalf of Shoghi Effendi to an individual believer: Importance of Deepening, p. 42)

67. The Guardian feels that a sound knowledge of history, including religious history, and also of social and economic subjects, is of great help in teaching the Cause to intelligent people; as to what subjects within the Faith you should concentrate on he feels that the young Bahá'ís should gain a mastery of such books as the Gleanings, the Dawnbreakers, God Passes By, the Íqán, Some Answered Questions and the more important Tablets. All aspects of the Faith should be deeply studied…

(From a letter dated 4 May 1946 written on behalf of Shoghi Effendi to an individual believer: Importance of Deepening, p. 46)

4. Teaching

4.1. Duty to Teach

68. O ye servants of the Merciful One! Arise to serve the Cause of God, in such wise that the cares and sorrows caused by them that have disbelieved in the Dayspring of the Signs of God may not afflict you. At the time when the Promise was fulfilled and the Promised One made manifest, differences have appeared amongst the kindred of the earth and each people hath followed its own fancy and idle imaginings.

(Bahá'u'lláh: Synopsis and Codification of the Laws and Ordinance of the Kitáb-i-Aqdas, pp. 13-14)

69. "Teach thou the Cause of God with an utterance which will cause the bushes to be enkindled, and the call 'Verily, there is no God but Me, the All-Mighty, the Unconstrained' to be raised therefrom. "Say: Human utterance is an essence which aspireth to exert its influence and needeth moderation. As to its influence, this is conditional upon refinement which in turn is dependent upon hearts which are detached and pure. As to its moderation, this hath to be combined with tact and wisdom as prescribed in the Holy Scriptures and Tablets."

(Bahá'u'lláh: The Individual and Teaching, p. 3)

70. Say: Teach ye the Cause of God, O people of Bahá, for God hath prescribed unto every one the duty of proclaiming His Message, and regardeth it as the most meritorious of all deeds. Such a deed is acceptable only when he that teacheth the Cause is already a firm believer in God, the Supreme Protector, the Gracious, the Almighty. He hath, moreover, ordained that His Cause be taught through the power of men’s utterance, and not through resort to violence.

(Bahá'u'lláh: Gleanings from the Writings of Bahá'u'lláh, CXXVIII, p. 278)

4.2. Preparation and Method

71. Whoso ariseth among you to teach the Cause of his Lord, let him, before all else, teach his own self, that his speech may attract the hearts of them that hear him.

(Bahá'u'lláh: Gleanings from the Writings of Bahá'u'lláh, CXXVIII, p. 277)

72. It is very good to memorize the logical points and the proofs of the Holy Books. Those proofs and evidences which establish the fact that Bahá'u'lláh is the fulfillment of the Promises of the Holy Books. These proofs ought to be collected and memorized. As soon as someone will ask you-What are your proofs?-,you may cry out at the top of your voice and say: "Here they are "

('Abdu'l-Bahá: Importance of Deepening, p. 18)

73. “…make a special point of praying ardently not only for success in general, but that God may send to you the souls that are ready.　 There are such souls in every city…”

(From a letter dated 18 March 1950 written on behalf of Shoghi Effendi to the Local Spiritual Assembly of Punta Arenas: The Individual and Teaching, p. 30)

74. “Moderation is indeed highly desirable. Every person who in some degree turneth towards the truth can himself later comprehend most of what he seeketh. However, if at the outset a word is uttered beyond his capacity, he will refuse to hear it and will arise in opposition.”

(Bahá'u'lláh: The Individual and Teaching, p. 3)

75. "The aim is this: The intention of the teacher must be pure, his heart independent, his spirit attracted, his thought at peace, his resolution firm, his magnanimity exalted and in the love of God a shining torch. Should he become as such, his sanctified breath will even affect the rock; otherwise there will be no result whatsoever. As long as a soul is not perfected, how can he efface the defects of others. Unless he is detached from aught else save God, how can he teach severance to others!” ('Abdu'l-Bahá: The Individual and Teaching, p. 7)

76. “The teacher, when teaching, must be himself fully enkindled, so that his utterance, like unto a flame of fire, may exert influence and consume the veil of self and passion. He must also be utterly humble and lowly, so that others may be edified and be totally self-effaced and evanescent so that he may teach with the melody of the Concourse on high-otherwise his teaching will have no effect.”

('Abdu'l-Bahá: The Individual and Teaching, p. 9)

77. “…'Under all conditions the Message must be delivered, but with wisdom. If it be not possible openly, it must be done quietly. The friends should be engaged in educating the souls and should become instruments in aiding the world of humanity to acquire spiritual joy and fragrance. For example: If every one of the friends (believers) were to establish relations of friendship and right dealings with one of the negligent souls, associate and live with him with perfect kindliness, and meanwhile through good conduct and moral behavior lead him to divine instruction, to heavenly advice and teachings, surely he would gradually arouse that negligent person and would change his ignorance into knowledge. "Souls are liable to estrangement. Such methods should be adopted that the estrangement should be first removed, then the Word will have effect.

('Abdu'l-Bahá: Tablets of 'Abdu'l-Bahá, p. 391)

78. "In accordance with the divine teachings in this glorious Dispensation we should not belittle anyone and call him ignorant, saying: 'You know not but I know.' Rather we should look upon others with respect, and when attempting to explain and demonstrate, we should speak as if we are investigating the truth, saying: ‘Here these things are before us. Let us investigate to determine where and in what form the truth can be found.’ "The teacher should not consider himself as learned and others ignorant. Such a thought breeds pride and pride is unconducive to influence.　 The teacher should not see in himself any superiority; he should speak with the utmost kindliness, lowliness and humility, for such speech exerts influence and educate the souls.”

('Abdu'l-Bahá: The Individual and Teaching, p. 11)

79. “Speak, therefore; speak out with great courage at every meeting. When you are about to begin your address, turn first to Bahá’u’lláh, and ask for the confirmations of the Holy Spirit, then open your lips and say whatever is suggested to your heart; this, however, with the utmost courage, dignity, and conviction.”

('Abdu'l-Bahá: The Individual and Teaching, p. 11)

80. " 'Not everything that a man knoweth can be disclosed, nor can everything that he can disclose be regarded as timely, nor can every timely utterance be considered as suited to the capacity of those who hear it.’ Such is the consummate wisdom to be observed in thy pursuits. Be not oblivious thereof, if thou wishest to be a man of action under all conditions, First diagnose the disease and identify the malady, then prescribe the remedy, for such is the perfect method of the skillful physician. "

('Abdu'l-Bahá: The Individual and Teaching, p. 13)

81. “It is at such times that the friends of God avail themselves of the occasion, seize the opportunity, rush forth and win the prize. If their task is to be confined to good conduct and advice, nothing will be accomplished. They must speak out, expound the proofs, set forth clear arguments, draw irrefutable conclusions establishing the truth of the manifestation of the Sun of Reality . . .”

('Abdu'l-Bahá: The Individual and Teaching, p. 13)

82. "The Guardian feels that the most effective way for the Bahá’ís to teach the Faith is to make strong friends with their neighbors and associates. When the friends have confidence in the Bahá’ís and the Bahá’ís in their friends, they should give the Message and teach the Cause. Individual teaching of this type is more effective than any other type. "The principle of the fireside meeting, which was established in order to permit and encourage the individual to teach in his own home, has been proven the most effective instrument for spreading the Faith.”

(From a letter dated 27 December 1954 written on behalf of Shoghi Effendi to an individual believer: The Individual and Teaching, p. 33)

83. "Consecration, dedication and enthusiastic service is the Keynote to successful teaching. One must become like a reed through which the Holy Spirit descends to reach the student of the Faith. We give the Message, and explain the Teachings, but it is the Holy Spirit that quickens and confirms.”

(From a letter dated 16 February 1955 written on behalf of Shoghi Effendi to an individual believer: The Individual and Teaching, p. 34)

84. “We must be careful not to teach in a fanatical way. We should teach as the Master taught. He was perfect Exemplar of the Teachings. He proclaimed the universal truths, and, through love and wise demonstration of the universal verities of the Faith, attracted the hearts and the minds.”

(From a letter dated 20 October 1956 written on behalf of Shoghi Effendi to an individual believer: The Individual and Teaching, p. 38)

85. "In this day every believer must concentrate his thoughts on teaching the Faith . . . O loved ones of God! Each one of the friends must teach at least one soul each year. This is everlasting glory. This is eternal grace."

('Abdu'l-Bahá: The Individual and Teaching, p. 13)

86. In brief, O ye believers of God! The text of the divine Book is this: If two souls quarrel and contend about a question of the divine questions, differing and disputing, both are wrong. The wisdom of this incontrovertible law of God is this: That between two souls from amongst the believers of God, no contention and dispute may arise; that they may speak with each other with infinite amity and love. Should there appear the least trace of controversy, they must remain silent, and both parties must continue their discussions no longer, but ask the reality of the question from the Interpreter. This is the irrefutable command!

(‘Abdu’l-Baha: Tablets of the Divine Plan, p.53)

87. "Do not argue with anyone, and be wary of･disputation. Speak out the truth. If your hearer accepteth, the aim is achieved. If he is obdurate, you should leave him to himself, and place your trust in God. Such is the quality of those who are firm in the Covenant."

('Abdu'l-Bahá: The Individual and Teaching, p. 13)

88. “There are innumerable ways of teaching the Cause. You can choose the one that suits best your nature and capacity.”

(From a letter dated 18 November 1935 written on behalf of Shoghi Effendi to an individual believer: The Individual and Teaching, p. 22)

89. ”Divine Truth is relative and that is why we are enjoined to constantly refer the seeker to the Word itself-and why any explanations we make to ease the journey of the soul of any individual must be based on the Word-and the Word alone.”

(From a letter dated 4 June 1957 written on behalf of Shoghi Effendi to the National Spiritual Assembly of Canada: The Individual and Teaching, p. 39)

90. “Not all of us are capable of serving in the same way, but the one way every Bahá’í can spread the Faith is by example.　 This moves the hearts of people far more deeply than words ever can. “The love we show others, the hospitality and understanding, the willingness to help them, these are the very best advertisements of the Faith.”

(From a letter dated 14 October 1943 written on behalf of Shoghi Effendi to an individual believer: The Individual and Teaching, p. 26)

91. “…The most effective method of teaching is the Fireside group, where new people can be shown Bahá’í hospitality, and ask all questions which bother them. They can feel there the true Bahá’í spirit-and it is the spirit that quickeneth.”

(From a letter dated 20 October 1956 written on behalf of Shoghi Effendi to an individual believer: The Individual and Teaching, p. 37)

92. ”…In teaching the Cause, much depends on the personality of the teacher and on the method he chooses for presenting the message. Different personalities and different classes and types of individuals need different methods of approach. And it is the sign of an able teacher to know how to best adapt his methods to various types of people whom he happens to meet. There is no one method one can follow all through. But there should be as many ways of approach as there are types of individual seekers. Flexibility and variety of method is, therefore, an essential prerequisite for the success of every teaching activity.”

(From a letter dated 31 May 1934 written on behalf of Shoghi Effendi to an individual believer: The Individual and Teaching, p. 21-22)

4.3. Divine Assistance

93. Whoso openeth his lips in this day, and maketh mention of the name of his Lord, the hosts of Divine inspiration shall descend upon him from the heaven of My name, the A11-Knowing, the A11-Wise. On him shall also descend the Concourse on high, each bearing aloft a chalice of pure light. Thus hath it been foreordained in the realm of God's Revelation, by the behest of Him Who is the A11-Glorious, the Most Powerful.

(Bahá'u'lláh: The Advent of Divine Justice, p. 84)

94. Whosoever quickens one soul in this Cause is like unto one quickening all the servants and the Lord shall bring him forth in the day of resurrection into the Ridván of oneness, adorned with the Mantle of Himself, the protector, the mighty, the generous! Thus will ye assist your Lord, and naught else save this shall ever be mentioned in this day before God, your Lord and the Lord of your forefathers.

(Bahá'u'lláh: Unrestrained as the Wind, p. 96)

95. Rest ye assured that if a soul arises in the utmost perseverance and raises the Call of the Kingdom and resolutely promulgates the Covenant-be he an insignificant ant-he shall be enabled to drive away the formidable elephant from the arena, and if he be a feeble moth he shall cut to pieces the plumage of the rapacious vulture.

(Abdu'l-Bahá, tablet dated 6/2/19 to Spiritual Assembly of the Bahá'ís of Los Angeles, California: Star of the West, 10 (23 Nov. 1919) p. 265) Or, (Bahá'u'lláh: Unrestrained as the Wind, p. 97)

4.4. Who to Teach

Everyone

96. Be unrestrained as the wind, while carrying the Message of Him Who hath caused the Dawn of Divine Guidance to break. Consider, how the wind, faithful to that which God hath ordained, bloweth upon all the regions of the earth, be they inhabited or desolate. Neither the sight of desolation, nor the evidences of prosperity, can either pain or please it. It bloweth in every direction, as bidden by its Creator. So should be every one that claimeth to be a lover of the one true God. It behoveth him to fix his gaze upon the fundamentals of His Faith, and to labor diligently for its propagation. Wholly for the sake of God he should proclaim His Message, and with that same spirit accept whatever response his words may evoke in his hearer. He who shall accept and believe, shall receive his reward; and he who shall turn away, shall receive none other than his own punishment.

(Bahá'u'lláh: Gleanings from the Writings of Bahá'u'lláh, CLXI, p. 339)

97. Be not dismayed, O peoples of the world, when the day star of My beauty is set, and the heaven of My tabernacle is concealed from your eyes. Arise to further My Cause, and to exalt My Word amongst men. We are with you at all times, and shall strengthen you through the power of truth. We are truly almighty. Whoso hath recognized Me, will arise and serve Me with such determination that the powers of earth and heaven shall be unable to defeat his purpose.

(Bahá'u'lláh: Gleanings from the Writings of Bahá'u'lláh, LXXI, p. 137)

98. The paramount goal of the teaching work at the present time is to carry the Message of Bahá'u'lláh to every stratum of human society and every walk of life. An eager response to the teachings will often be found in the most unexpected quarters, and any such response should be quickly followed up, for success in a fertile area awakens a response in those who were at first uninterested.

(From the Universal House of Justice, letter dated 10/31/67 to all National Spiritual Assemblies, Wellspring of Guidance, p. 124)

Minorities

99. By all means persevere and associate in a friendly spirit with other groups of young people, particularly of a different race or minority nationality, for such association will demonstrate your complete conviction of the oneness of mankind and attract others to the Faith, both young and old alike. A spirit of prejudice-free, loving comradeship with others is what will open the eyes of people more than any amount of words. Combined with such deeds you can teach the Faith easily.

(On behalf of Shoghi Effendi, letter dated 6/18/45 to newly formed Bahá'í group: The Individual and Teaching, p. 26)

100. He urges you all to devote particular attention to the contact with racial minorities. In a country which has such a large element of prejudice against its colored citizens as the United States, it is of the greatest importance that the Bahá'ís-and more especially the youth-should demonstrate actively our complete lack of prejudice and, indeed, our prejudice in favor of minorities. We cannot very well prosecute a teaching campaign successfully in Africa if we do not in our home communities demonstrate to the fullest extent our love for the people who spring from the African population! (On behalf of Shoghi Effendi letter dated 1l/11/51 to Louhelen School Senior Youth Session, U.S.A.: Unrestrained as the Wind, p. 100)

Friends

101. He feels that teaching the Faith to the youth is of the utmost importance in these days, as they will not only become the workers of the future but will be able to widely spread the Message among their own generation.

(On behalf of Shoghi Effendi, letter dated 3/12/44 to individual believer: Unrestrained as the Wind, p. 99)

102. He urges you to redouble your efforts during the coming year, to teach the youth this great Message of Bahá'u'lláh. It is indeed the one hope for the spiritual and material security of the world; and although the response may be slow at first, through your perseverance and devotion, you will gradually succeed in attracting a very large group to the Cause of Bahá'u'lláh.

(On behalf of Shoghi Effendi, letter dated 4/7/52 to individual believer: Unrestrained as the Wind, p. 99)

Students in General

103. It is in intellectual circles such as this [a university circle] that the believers should endeavor to teach, confident that no matter how limited their capacity may be, yet their efforts are continually guided and reinforced from on high. This spirit of confident hope, of cheerful courage, and of undaunted enthusiasm in itself, irrespective of any tangible results which it may procure, can alone insure the ultimate success of our teaching efforts.

(On behalf of Shoghi Effendi, letter dated l0/31/36 to individual believer: The Individual and Teaching, p. 22)

104. He was deeply interested in your work among the University students and hopes that it will bear much fruit. The youth is openminded, unhampered by prejudice and ready to accept any message that satisfies his spiritual longings as well as intellectual demands. The work should, however, be both intensive and extensive. It is not sufficient that you should address many student bodies; persons have to be found to follow up that work, pick those who are interested to know more and ground them in the teachings.

(On behalf of Shoghi Effendi, letter dated 6/20/31 to individual believer: The Individual and Teaching, pp. 101-102)

Foreign Students

105. The account of your work among the foreign students made Shoghi Effendi very happy. Not only will these young people get a good impression of American families and hospitality, but the spiritual training you try to give them will make their education so much more complete and worthwhile. This is beside the fact that in their heart is planted the seeds of the Bahá'í teachings which in time will germinate and bring forth wondrous fruits. All these young people when they return home will carry the message with them, and even though they do not become confirmed believers, they will remain friends always ready to render a service to the Bahá'í teachers they happen to meet. Shoghi Effendi hopes you will carry on that work but at the same time try to make them true Bahá'ís-in spirit as well as in faith.

(On behalf of Shoghi Effendi, letter dated 2/4/32 to individual believer: The Individual and Teaching, p. 102)

Intellectuals

106. “…we, the few who have caught the vision, should not waste our energies beating up and down the paths pursued by humanity, and which are not solving its ghastly present-day problems. We should concentrate on the Cause, because it is what is needed to cure the world….

". . . If the Bahá'ís want to be really effective in teaching the Cause they need to be much better informed and able to discuss intelligently, intellectually, the present condition of the world and its problems.

"We Bahá'ís should, in other words, arm our minds with knowledge in order to better demonstrate to, especially, the educated classes, the truths enshrined in our Faith."

(From a letter dated 5 July 1949 written on behalf of Shoghi Effendi to an individual believer: The Individual and Teaching, p. 28)

5. Fasting

5.1. Significance

107. We have commanded you to pray and fast from the beginning of maturity; this is ordained by God, your Lord and the Lord of your forefathers. He has exempted from this those who are weak from illness or age, as a bounty from His Presence, and He is the Forgiving, the Generous.

(Bahá'u'lláh: Synopsis and Codification of the Laws and Ordinance of the Kitáb-i-Aqdas, p. 13)

108.　 . . . We have enjoined upon you fasting during a brief period, and at its close have designated for you Naw-Rúz as a feast. . . . The traveller, the ailing, those who are with child or giving suck, are not bound by the fast. . . . Abstain from food and drink, from sunrise to sundown, and beware lest desire deprive you of this grace that is appointed in the Book.

(Bahá'u'lláh: Synopsis and Codification of the Laws and Ordinance of the Kitáb-i-Aqdas, p. 13)

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

('Abdu'l-Bahá: Bahá'u'lláh and the New Era, p. 184)

110. "The Divine wisdom in fasting is manifold. Among them is this: As during those days (i.e. the period of fasting which the followers afterward observe) the Manifestation of the Sun of Reality, through Divine inspiration, is engaged in the descent (revealing) of Verses, the instituting of Divine Law and the arrangement of teachings, through excessive occupation and intensive attraction there remains no condition or time for eating and drinking. For example, when His Holiness Moses went to Mount Tur (Sinai) and there engaged in instituting the Law of God, he fasted forty days. For the purpose of awakening and admonishing the people of Israel, fasting was enjoined upon them.

"Likewise, His Holiness Christ, in the beginning of instituting the Spiritual Law, the systemizing of the teachings and the arrangement of counsels, for forty days abstained from eating and drinking. In the beginning the disciples and Christians fasted. Later the assemblages of the chief Christians changed fasting into lenten observances.

"Likewise the Koran having descended in the month of Ramazan, fasting during that month became a duty.

"In like manner His Holiness the Supreme (The Báb), in the beginning of the Manifestation through the excessive effect of descending verses, passed days in which His nourishment was reduced to tea only.

"Likewise, the Blessed Beauty (Baha'o'llah), when busy with instituting the Divine Teachings and during the days when the Verses (The Word of God) descended continuously, through the great effect of the Verses and the throbbing of the heart, took no food except the least amount.

"The purpose is this: In order to follow the Divine Manifestations and for the purpose of' admonition and the commemoration of their state, it became incumbent upon the people to fast during those days. For every sincere soul who has a beloved longs to experience that state in which his beloved is. If his beloved is in a state of sorrow, he desires sorrow; if in a state of joy, he desires joy; if in a state of rest, he desires rest; if in a state of t.rouble, he desires trouble.

"Now, since in this Millennial Day, his holiness the Supreme (the Báb) fasted many days, and the Blessed Beauty (Baha'o'llah) took but little food or drink, it becomes necessary that the friends should follow that example . . . .

(‘Abdu’l-Bahá: [by Mrs. Corinne True] Star of the West, vol. IV, No. 18, p. 305)

111. "The fasting period, which lasts nineteen days starting as a rule from the second of March every year and ending on the twentieth of the same month, involves complete abstention from food and drink from sunrise till sunset. It is essentially a period of meditation and prayer, of spiritual recuperation, during which the believer must strive to make the necessary readjustments in his inner life, and to refresh and reinvigorate the spiritual forces latent in his soul. Its significance and purpose are, therefore, fundamentally spiritual in character. Fasting is symbolic, and a reminder of abstinence from selfish and carnal desires."

(From letter written on behalf of Shoghi Effendi, January 10, 1936: Lights of Guidance, p. 181)

5.2. Procedures

112. "Regarding your question concerning the Fast: Travellers are exempt from fasting, but if they want to fast while they are travelling, they are free to do so. You are exempt the whole period of your travel, not just the hours you are in a train or car, etc. If one eats unconsciously during the fasting hours, this is not breaking the Fast as it is an accident. The age limit is seventy years, but if one desires to fast after the age limit is passed, and is strong enough to, one is free to do so. If during the Fast period a person falls ill and is unable to fast, but recovers before the Fast period is over, he can start to Fast again and continue until the end. Of course the Fast, as you know, can only be kept during the month set aside for that purpose."

(Shoghi Effendi: Principles of Bahá'í Administration, pp. 9-10)

113. Also in the “Questions and Answers” that form an appendix to the Aqdas, Bahá’u’lláh reveals the following: “Verily, I say that God has appointed a great station for fasting and prayer. But during good health its benefit is evident, and when one is ill, it is not permissible to fulfill them.” Concerning the age of maturity, He reveals in the appendix of that same book: “The age of maturity is in the fifteenth year*; women and men are alike in this respect.”

(Shoghi Effendi: Principles of Bahá'í Administration, p. 9)

114. "It is true that Bahá'u'lláh has ordained in the Kitáb-i-Aqdas that in the high latitudes where the duration of days and nights varies considerably clocks should be relied upon rather than the rising and setting of the sun. However, we feel that Dublin is too far south for the application of this law. You should thus judge the end of each day by the actual sunset."

(From the Universal House of Justice to the National Spiritual Assembly of the British Isles, August 8, 1969: Lights of Guidance, p. 183)

115. "In one of His Tablets 'Abdu'l-Bahá, after stating that fasting consists of abstinence from food and drink, categorically says that smoking is a form of 'drink', (In Arabic the verb 'drink' applies equally to smoking.)"

(Bahá'u'lláh: Synopsis and Codification of the Kitáb-i-Aqdas, p. 59, No. 16)

6. Work

6.1. Work is Duty and Worship of God

116. "It is made incumbent on every one of you to engage in some occupation, such as arts, trades, and the like. We have made this -your occupation-identical with the worship of God, the True One. Reflect, O people, upon .the mercy of God and upon His favors, then thank Him in mornings and evenings.

"... The most despised of men before God is he who sits and begs. Cling unto the rope of means, relying upon God, the Causer of Causes....

(Bahá'u'lláh: Bahá'í World Faith, p. 195)

117. "... All humanity must obtain a livelihood by sweat of the brow and bodily exertion; at the same time seeking to lift the burden of others, striving to be the source of comfort to souls and facilitating the means of living. This in itself is devotion to God. Bahá'u'lláh has thereby encouraged action and, "stimulated service....

('Abdu'l-Bahá: Promulgation of Universal Peace, p. 182)

118. 'Should Prayer take the form of action?' 'Abdu'l-Bahá- 'Yes: In the Bahá'í Cause arts, sciences and all crafts are (counted as) worship. The man who makes a piece of notepaper to the best of his ability, conscientiously, concentrating all his forces on perfecting it, is giving praise to God. Briefly, all effort and exertion put forth by man from the fullness of his heart is worship, if it is prompted by the highest motives and the will to do service to humanity. This is worship: to serve mankind and to minister to the needs of the people. Service is prayer. A physician ministering to the sick, gently, tenderly, free from prejudice and believing in the solidarity of the human race, he is giving praise’.

('Abdu'l-Bahá: Paris Talks, p. 251)

119. "... the Teachings are most emphatic on this matter, particularly the statement in the Aqdas to this effect which makes it quite clear that idle people who lack the desire to work can have no place in the New World Order. As a corollary of this principle, Bahá'u'lláh further states that mendicity should not only be discouraged but entirely wiped out from the face of society. It is the duty of those who are in charge of the organization of society to give every individual the opportunity of acquiring the necessary talent in some kind of profession, and also the means of utilizing such a talent, both for its own sake and for the sake of earning the means of his livelihood. Every individual, no matter how handicapped and limited he may be, is under the obligation of engaging in some work or profession, for work, specially when performed in the spirit of service, Is according to Bahá’u’lláh a form of worship. It has not only a utilitarian purpose, but has a value in itself, because it draws us nearer to God, and enables us to better grasp His purpose for us in this world. It is obvious, therefore, that the inheritance of wealth cannot make anyone immune from daily work."

(Letter written on behalf of the Guardian to the National Spiritual Assembly of the United States and Canada March 22, 1937: Principles of Bahá'í Administration, p. 12)

6.2. Balance between Work and Service for the Cause

120. "The advice that Shoghi Effendi gave you regarding the division of your time between serving the Cause and attending to your other duties was also given to many other friends both by Bahá’u’lláh and the Master. It is a compromise between the two verses of the 'Aqdas', one making it incumbent upon every Bahá’í to serve the promotion of the Faith and the other that every soul should be occupied in some form of occupation that will benefit society. In one of His tablets Bahá'u'lláh says that the highest form of detachment in this day is to be occupied with some profession and be self-supporting. A good Bahá’í, therefore, is one who so arranges his life as to devote time both to his material needs and also to the service of the Cause."

(Shoghi Effendi: Letter from the Guardian written by his secretary to an individual believer, 1933: Lights of Guidance, pp. 503-504)

7. Marriage and Family Life

7.1. Purpose of the Institution of Marriage

121. And when He desired to manifest grace and beneficence to men, and to set the world in order, He revealed observances and created laws; among them He established the law of marriage, made it as a fortress for well-being and salvation, and en-joined it upon us in that which was sent down out of the heaven of sanctity in His Most Holy Book. He saith, great is His glory: "Marry, O people, that from you may appear he who will remember Me amongst My servants; this is one of My commandments unto you; obey it as an assistance to yourselves." - Bahá'u'lláh

(Bahá'u'lláh: Bahá'í Prayers, pp. 158-159)

122. "The pious deeds of the monks and priests among the followers of the Spirit - upon Him be the peace of God - are remembered in His presence. In this Day, however, let them give up the life of seclusion and direct their steps towards the open world and busy themselves with that which will profit themselves and others. We have granted them leave to enter into wedlock that they may bring forth one who will make mention of God, the Lord of the seen and the unseen, the Lord of the Exalted Throne."

(Bahá'u'lláh, Tablets of Bahá'u'lláh, p. 24)

123. "Regarding the question of matrimony: Know thou that the command of marriage is eternal. It will never be changed nor altered. This is divine creation and there is not the slightest possibility that change or alteration affect this divine creation (marriage)."

('Abdu'l-Bahá, Bahá'í Marriage and Family Life, p. 2)

124. "Of course, under normal circumstances, every person should consider it his moral duty to marry. And this is what Bahá'u'lláh has encouraged the believers to do. But marriage is by no means an obligation. In the last resort it is for the individual to decide whether he wishes to lead a family life or live in a state of celibacy."

(Shoghi Effendi from a letter dated May 3 1936, to an individual believer: Bahá'í Marriage and Family Life, p. 2)

125. "It should, moreover, be borne in mind that although to be married is highly desirable, and Bahá'u'lláh has strongly recommended it, it is not the central purpose of life. If a person has to wait a considerable period before finding a spouse, or if ultimately, he or she must remain single, it does not mean that he or she is thereby unable to fulfill his or her life's purpose."

(Universal House of Justice: Bahá'í Marriage and Family Life, p. 2)

126. O people of the earth! A solitary life and severe discipline do not meet God’s approval. The possessors of perception and knowledge should look unto the means which are conducive to joy and fragrance….Deprive not yourselves of that which is created for you.　　

(Bahá'u'lláh: A Fortress for Well-Being, p. 7)

7.2. Preparation

127.”…man should know his own self, and recognize that which leadeth unto loftiness or lowliness, glory or abasement, wealth or poverty.”

(Bahá'u'lláh: Tablets of Bahá'u'lláh, p. 35)

128. “Far, far from Thy glory be what mortal man can affirm of Thee, or attribute unto Thee, or the praise with which he can glorify Thee! Whatever duty Thou hast prescribed unto Thy servants of extolling to the utmost Thy majesty and glory is but token of Thy grace unto them, that they may be enabled to ascend unto the station conferred upon their own inmost being, the station of the knowledge of their own selves.”

(Bahá'u'lláh: Gleanings from the Writings of Bahá'u'lláh, I, pp. 4-5)

129. “As for the question regarding marriage under the Law of God first thou must choose one who is pleasing to thee, and then the matter is subject to the consent of father and mother. Before thou makest thy choice, they have no right to interfere.”

('Abdu'l-Bahá: Selections from the Writings of 'Abdu'l-Bahá, p. 118)

130. "Verily in the Book of Bayan (the Báb's, Revelation) the matter is restricted to the consent of both (bride and bridegroom). As we desired to bring about love and friendship and the unity of the people, therefore We made it conditional upon the consent of the parents also, that enmity and ill-feeling might be avoided."

(Bahá'u'lláh: Bahá'í Marriage and Family Life, p. 22)

131. "Bahá'u'lláh has clearly stated the consent of all living parents required for Bahá'í marriage. This applies whether the parents are Bahá'ís or non- Bahá'ís, divorced for years or not. This great law He has laid down to strengthen the social fabric, to knit closer the ties of the home, to place a certain gratitude and respect in the hearts of children for those who have given them life and sent their souls out on the eternal journey towards their Creator. We Bahá'ís must realize that in present-day society the exact opposite process is taking place: young people care less and less for their parents' wishes, divorce is considered a natural right, and obtained on the flimsiest and most unwarrantable and shabby pretexts. People separated from each other, especially if one of them has had full custody of the children, are only too willing to belittle the importance of the partner in marriage also responsible as a parent for bringing those children into this world. The Bahá'ís must, through rigid adherence to the Bahá'í laws and teachings, combat these corrosive forces which are so rapidly destroying home life and the beauty of family relationships, and tearing down the moral structure of society."

(Shoghi Effendi, from a letter dated October 25, 1947, written on his behalf to the National Spiritual Assembly of the United States: Bahá'í Marriage and Family Life, p. 23)

132. "Bahá'ís who cannot marry because of lack of consent of one or more parents could consult with their Local Spiritual Assembly, to see whether it may suggest a way to change the attitude of any of the parents involved. The believers, when faced with such problems, should put their trust in Bahá'u'lláh, devote more time to the service, the teaching and the promotion of His Faith, be absolutely faithful to His injunctions on the observance of an unsullied, chaste life, and rely upon Him to open the way and remove the obstacle, or make known His will."

(Universal House of Justice, from a letter dated September 9, 1969 to an individual believer: Bahá'í Marriage and Family Life, p. 25)

133. "In considering the effect of obedience to the laws on individual lives, one must remember that the purpose of this life is to prepare the soul for the next. Here one must learn to control and direct one's animal impulses, not to be a slave to them. Life in this world is a succession of tests and achievements, of falling short and of making new spiritual advances. Sometimes the course may seem very hard, but one can witness, again and again, that the soul who steadfastly obeys the law of Bahá'u'lláh, however hard it may seem, grows spiritually, while the one who compromises with the law for the sake of his own apparent happiness is seen to have been following a chimera: he does not attain the happiness he sought, he retards his spiritual advance and often brings new problems upon himself. "To give one very obvious example: The Bahá'í law requiring consent of parents to marriage. All too often nowadays such consent is withheld by non-Bahá'í parents for reasons of bigotry or racial prejudice; yet we have seen again and again the profound effect on those very parents of the firmness of the children in the Bahá'í law, to the extent that not only is the consent ultimately given in many cases, but the character of the parents can be affected and their relationship with their child greatly strengthened. "Thus, by upholding Bahá'í law in the face of all difficulties we not only strengthen our own characters but influence those around us."

(Universal House of Justice: Bahá'í Marriage and Family Life, pp. 25-26)

134. “A couple should study each other’s character ad spend time getting to know each other before they decide to marry, and when they do marry it should be with the intention of establishing an eternal bond.”

(Universal House of Justice, from a letter dated November 2, 1982 to an individual believer: Bahá'í Marriage and Family Life, p. 20)

135. Bahá'í marriage is union and cordial affection between the two parties.　 They must, however, exercise the utmost care and become acquainted with each other’s character.　 This eternal bond should be made secure by a firm covenant, and the intention should be to foster harmony, fellowship and unity and to attain everlasting life….

('Abdu'l-Bahá: A Fortress for Well-Being, pp. 29-30)

136. "Concerning the question of marriage and the stipulated period between the time of the engagement and the marriage, this is the decisive text of the Book of God and may not be interpreted. In the past, serious difficulties and problems arose when a long period of time elapsed between the engagement and the marriage. Now according to the Text of the Book, when marriage between the parties is arranged, i ,e, when the parties become engaged, and it is certain that they will be married, not more than ninety-five days should elapse before the marriage takes place…”

('Abdu'l-Bahá, quoted in a letter dated April 11, 1982 from the Universal House of Justice to the National Spiritual Assembly of the United States: Bahá'í Marriage and Family Life, p. 26)

137. "The law requiring Bahá'ís to be married within the ninety-five day period following the engagement is not yet applicable in the West. However, Iranians residing in the West obey such laws as a matter of conscience."

(Universal House of Justice, from a letter dated July 14, 1965 to a National Spiritual Assembly: Bahá'í Marriage and Family Life, p. 27)

138. “The beginning of the ninety-five days before the marriage is the day on which the consents have been obtained.”

(Shoghi Effendi, from a letter dated April 3, 1943 to an individual believer: Bahá'í Marriage and Family Life, p. 26)

139. "Concerning the observance of details of Bahá'í law pertaining to marriage such as the duration of the engagement period…by the lranian believers now residing in the West, these laws are binding if the two parties are lranians. However, if one party is lranian and the other is a western believer, the lranian believer, although it is a praiseworthy act to inform his/her spouse of these laws, should not bring pressure to bear for their observance."

(Universal House of Justice, from a letter dated July 7, 1968 to an individual believer: Bahá'í Marriage and Family Life, p. 27)

7.3. Wedding Ceremony

140. "It is incumbent upon both parties to recite a specifically revealed verse indicating their being content with the will of God."

(Bahá'u'lláh: Bahá'í Marriage and Family Life, p. 4)

141. "The specifically revealed verse is, "We will all, verily, abide by the Will of God."

(Bahá'u'lláh: Bahá'í Marriage and Family Life, p. 4)

142. ". . . Bahá'í marriages should be referred to Assemblies to officiate."

(Shoghi Effendi, from a letter dated June 23, 1950, written on his behalf to the National Spiritual Assembly of Canada: Bahá'í Marriage and Family Life, p. 5)

143. "The ceremony itself must be very simple."

(Shoghi Effendi: Bahá'í Marriage and Family Life, p. 5)

144. " Bahá'í marriage should at present not be pressed into any kind of a uniform mould. What is absolutely essential is what Bahá'u'lláh stipulated in the Aqdas: the friends can add to these selected writings if they please - but the so-called 'Marriage Tablet' (revealed by 'Abdu'l-Bahá) is not a necessary part of every Bahá'í marriage."

(Shoghi Effendi: Bahá'í Marriage and Family Life, p. 5)

145. "In cases where there is more than one ceremony, the Bahá'í service and the other civil or religious ceremony must be performed on the same day."

(Shoghi Effendi, from a letter dated June 20, 1940, to the National Spiritual Assembly of Australia and New Zealand: Bahá'í Marriage and Family Life, p. 5)

146. "As to the holding of the Bahá'í and civil ceremonies on the same day, as consummation of the marriage should not take place until both ceremonies have been held, a night should not intervene between the two ceremonies."

(Universal House of Justice, from a letter dated April 23, 1971 to the National Spiritual Assembly of the United States: Bahá'í Marriage and Family Life, p. 5)

147. ...the bride and groom before two witnesses, must state "We will all, verily, abide by the Will of God." These two witnesses may be chosen by the couple or by the Spiritual Assembly, but must in any case be acceptable to the Assembly; they may be its chairman and secretary, or two other members of the Assembly, or two other people, Bahá'í or non-Bahá'í, or any combination of these. The Assembly may decide that all marriage certificates it issues are to be signed by the chairman and secretary, but that is a different matter and has nothing to do with the actual ceremony or the witnesses. . . . The witnesses can be any two trustworthy people whose testimony is acceptable to the Spiritual Assembly under whose jurisdiction the marriage is performed. This fact makes it possible for a lone pioneer in a remote post to have a Bahá'í marriage. (Universal House of Justice, from a letter dated August 8, 1969, to the National Spiritual Assembly of the United States: A Fortress for Well-Being, p. 49)

148. If a Bahá'í marries a non-Bahá'í who wishes to have the religious ceremony of his own sect carried out it must be quite clear that, first, the Bahá'í partner is understood to be a Bahá'í by religion, and not to accept the religion of the other party to the marriage through having his or her religious ceremony; and second, the ceremony must be of a nature which does not commit the Bahá'í to any declaration of faith in a religion other than his own.

Under these circumstances, the Bahá'í can partake of the religious ceremony of his non- Bahá'í partner. The Bahá'í should insist on having the Bahá'í ceremony carried out before or after the non- Bahá'í one, on the same day.

(From a letter dated June 20, 1954, written on behalf of Shoghi Effendi to the National Spiritual Assembly of the United States: A Fortress for Well-Being, p. 48)

7.4. Marriage and Family Life

149. The institution of marriage, as established by Bahá’u’lláh, while giving due importance to the physical aspect of martial union considers it as subordinate to the moral and spiritual purposes and functions with which it has been invested by an all-wise and loving Providence. Only when these different values are given each their due importance, and only on the basis of the subordination of the physical to the moral, and carnal to the spiritual can such excesses and laxity in martial relations as our decadent age is so sadly witnessing be avoided, and family life be restored to its original purity, and fulfill the true function for which it has been instituted by God.

(Shoghi Effendi, from a letter dated August 8, 1939, written on his behalf to an individual believer: Bahá'í Marriage and Family Life, p. 10)

150. Bahá'í marriage is the commitment of the two parties one to the other, and their mutual attachment of mind and heart. Each must, however, exercise the utmost care to become thoroughly acquainted with the character of the other, that the binding covenant between them may be a tie that will endure forever. Their purpose must be this: to become loving companions and comrades and at one with each other for time and eternity. . . . The true marriage of Bahá'ís is this, that husband and wife should be united both physically and spiritually, that they may ever improve the spiritual life of each other, and may enjoy everlasting unity throughout all the worlds of God. This is Bahá'í marriage.

('Abdu'l-Bahá: Selections from the Writings of 'Abdu'l-Bahá, p. 118)

151. "The Bahá'í Faith recognizes the value of the sex impulse, but condemns its illegitimate and improper expressions such as free love, companionate marriage and others, all of which it considers positively harmful to man and to the society in which he lives. The proper use of the sex instinct is the natural right of every individual, and it is precisely for this purpose that the institution of marriage has been established. The Bahá'ís do not believe in the suppression of the sex impulse but in its regulation and control."　

(Shoghi Effendi, from a letter dated September 5, 1938 to an individual believer: Lights of Guidance, # 681)

152. "Concerning your question whether there are any legitimate forms of expression of the sex instinct outside of marriage; according to the Bahá'í Teachings no sexual act can be considered lawful unless performed between lawfully married persons. Outside of marital life there can be no lawful or healthy use of the sex impulse....”

(Shoghi Effendi, from a letter dated September 5, 1938 to an individual believer: Lights of Guidance, # 683)

153. "It is highly important for man to raise a family. So long as he is young, because of youthful complacency, he does not realize its significance, but this will be a source of regret when he grows old….In this glorious Cause the life of a married couple should resemble the life of the angels in heaven - a life full of joy and spiritual delight, a life of unity and concord, a friendship both mental and physical. The home should be orderly and well organized. Their ideas and thoughts should be like the rays of the sun of truth and the radiance of the brilliant stars in the heavens. Even as two birds they should warble melodies upon the branches of the tree of fellowship and harmony. They should always be elated with joy and gladness and be a source of happiness to the hearts of others. They should set an example to their fellow-men, manifest true and sincere love towards each other and educate their children in such a manner as to blazon the fame and glory of their family."

('Abdu'l-Bahá: Bahá'í Marriage and Family Life, p. 30)

154. "According to the teachings of Bahá’u’lláh, the family being a human unit must be educated according to the rules of sanctity. All the virtues must be taught the family. The integrity of the family bond must be constantly considered and the rights of the individual members must not be transgressed. The rights of the son, the father, the mother, none of them must be transgressed, none of them must be arbitrary. Just as the son has certain obligations to his father, the father likewise has certain obligations to his son. The mother, the sister and other members of the household have their certain prerogatives. All these rights and prerogatives must be conserved, yet the unity of the family must be sustained. The injury of one shall be considered the injury of all; the comfort of each the comfort of all; the honor of one the honor of all."

('Abdu'l-Bahá: Bahá'í Marriage and Family Life, p. 54)

155. In considering the problems that you and your wife are experiencing, the House of Justice points out that the unity of your family should take priority over any other consideration Bahá’u’lláh came to bring unity to the world, and a fundamental unity is that of the family. Therefore, we must believe that the Faith is intended to strengthen the family, not weaken it. For example, service to the Cause should not produce neglect of the family. It is important for you to arrange your time so that your family life is harmonious and your household receives the attention it requires, Bahá’u’lláh also stressed the importance of consultation. We should not think this worthwhile method of seeking solutions is confined to the administrative institutions of the Cause. Family consultation employing full and frank discussion, and animated by awareness of the need for moderation and balance, can be the panacea for domestic conflict. Wives should not attempt to dominate their husbands, nor husbands their wives.

(Letter written on behalf of the Universal House of Justice dated August 1, 1978 to an individual believer: Women, p. 31)

7.5. Divorce

156. “God doth verily love union and concord, and abhorreth separation and divorce.”

(Bahá’u’lláh: Bahá'í Marriage and Family Life, p. 8)

157. "Formerly in Persia divorce was very easily obtained. Among the people of the past Dispensation a trifling matter would cause divorce. However, as the light of the Kingdom shone forth souls were quickened by the spirit of Bahá’u’lláh, then they totally eschewed divorce. In Persia now divorce doth not take place among the friends, unless a compelling reason existeth which maketh harmony impossible. Under such rare circumstances some cases of divorce take place.

"Now the friends in America must live and conduct themselves in this way. They must strictly refrain from divorce unless something ariseth which compelleth them to separate because of their aversion for each other, in that case with the knowledge of the Spiritual Assembly they may decide to separate. They must then be patient and wait one complete year. If during this year harmony is not re-established between them, then their divorce may be realized. It should not happen that upon the occurrence of a slight friction or displeasure between husband and wife, the husband would think of union with some other woman or, God forbid, the wife also think of another husband. This is contrary to the standard of heavenly value and true chastity. The friends of God must so live and conduct themselves, and evince such excellence of character and conduct, as to make others astonished. The love between husband and wife should not be purely physical, nay rather it must be spiritual and heavenly. These two souls should be considered as one soul. How difficult it would be to divide a single soul! Nay, great would be the difficulty!

"In short, the foundation of the kingdom of God is based upon harmony and love, oneness, relationship and union, not upon differences, especially between husband and wife. If one of these two become the cause of divorce, that one will unquestionably fall into great difficulties, will become the victim of formidable calamities and experience deep remorse."

('Abdu'l-Bahá: Lights of Guidance, p. 294)

158. "Regarding divorce the Guardian stated that it is discouraged, deprecated and against the good pleasure of God. The Assembly must circulate among the friends whatever has been revealed from the Pen of 'Abdu'l-Bahá in this connection so that all may be fully reminded. Divorce is conditional upon the approval and permission of the Spiritual Assembly. The members of the Assembly must in such matters independently and carefully study and investigate each case. If there should be valid grounds for divorce and it is found that reconciliation, is utterly impossible, that antipathy is intense and its removal is not possible, then the Assembly may approve the divorce."

(From the Guardian to the National Spiritual Assembly of Iran, July 7, 1938: -translated from the Persian: Lights of Guidance, p. 295)

8. Prohibition of Alcoholic Drinks and Psychedelics

159. It is forbidden for an intelligent person to drink that which depriveth him of his intelligent; it behooveth him to engage in that which is worthy of man, not in the act of every heedless doubter.

(Bahá’u’lláh: Unrestrained as the Wind, pp. 114-115)

160. Fear ye God, O people of the earth, and think not that the wine We have mentioned in Our Tablets is the wine which men drink, and which causeth their intelligence to pass away, their human nature to be perverted, their light to be changed, and their purity to be soiled. Our intention is indeed that wine which intensifieth man's love for God, for His Chosen Ones and for His loved ones, and igniteth in the hearts the fire of God and love for Him, and glorification and praise of Him.

(Bahá’u’lláh: Unrestrained as the Wind, p. 115)

161. "Regarding the use of liquors, according to the text of the Book of Aqdas, both strong and light drinks are prohibited. The reason for this prohibition is that liquor leads the minds astray and is the cause of weakening the body. If alcohol were beneficial it would have been brought into the world by the divine creation not by the effort of man. Whatever is beneficial for man exists in creation. Now it has been proven and established medically and scientifically that liquors are harmful. Therefore, the meaning of that which is written in the Tablets - 'I have chosen for thee whatsoever is in the heavens and earth' - are those things which are according to the divine creation and not the things which are harmful. For instance, poison is one of the things: now how can we say that poisons are to be used habitually because God has created them for man? However, as to the spirituous liquors if prescribed by a doctor for the patient, and their use is necessary, then they may be used as directed."

('Abdu'l-Bahá: The Throne of the Inner Temple, p. 43)

162. "Concerning the use of alcoholic drinks and drugs the Guardian wishes you to know that they have been explicitly forbidden in the 'Kitáb-i-Aqdas'. Opium is, undoubtedly, prohibited. But smoking, though allowed, is discouraged. Various other points which may be raised in this connection which have not been explained in the Holy Writings have to be carefully considered and acted upon by the future International House of Justice which is the body empowered by Bahá’u’lláh to legislate in all matters which have not been explicitly revealed in the Sacred Writings of the Faith."

(Letter written on behalf of the Shoghi Effendi to an individual believer, December 27, 1933: Lights of Guidance, p. 258)

163. "In reply to your request of October 24, 1967 that we issue a statement concerning 'the use of marijuana, LSD and other psychedelic products', we have already informed the National Spiritual Assembly of' the United States that Bahá'ís should not use hallucinogenic agents, including LSD, peyote and similar substances, except when prescribed for medical treatment. Neither should they become involved in experiments with such substances. "Although we have found no direct reference to marijuana in the Bahá'í writings, since this substance is derived from what is considered to be a milder form of cannabis, the species used to produce hashísh, we can share with you a translation from the Persian of' a Tablet 'Abdu'l-Bahá on hashísh:

'Regarding hashísh you had pointed out that some Persians have become habituated to its use Gracious God! This is the worst of all intoxicants, and its prohibition is explicitly revealed. Its use causeth the disintegration of thought and the complete torpor of the soul. How could anyone seek this fruit of the infernal tree, and by partaking of it, be led to exemplify the qualities of a monster? How could one use this forbidden drug, and thus deprive himself of the blessings of the All-Merciful?

'Alcohol consumeth the mind and causeth man to commit acts, of absurdity, but... this wicked hashísh extinguisheth the mind, freezeth the spirit, petrifieth the soul, wasteth the body and leaveth man frustrated and lost."'

(From the Universal House of Justice to the National Spiritual Assembly of the Hawaiian Islands, November 11, 1967: Unrestrained as the Wind, pp. 118-119)

164. "'We have your letter of June 13 asking whether a Bahá'í may own an establishment in which alcoholic liquors are sold, and also whether a Bahá'í may work in bars or taverns. "For the time being the friends should consider this as a matter of conscience and should avoid either engaging in the sale of liquor or in employment involving the sale of liquor inasmuch as such actions are in violation of the spirit of the prohibitions in Bahá'í law."

(Letter from the Universal House of Justice to the National Spiritual Assembly of Spain, August 4, 1964: Lights of Guidance, p. 258)

165. "With reference to your question whether those foods which have been flavoured, with alcoholic liquors such as brandy, rum, etc., should be classified under the same category as the intoxicating drinks, and consequently be avoided by believers, the Guardian wished all the friends to know that such foods or beverages are strictly prohibited."

(From a letter written on behalf of Shoghi Effendi to an individual believer, January 9, 1939: Lights of Guidance, p. 259)

166. "From the above quotations it is clear that on all occasions officially sponsored by Bahá'í Institutions or where the host is acting as a representative of the Cause alcohol should not be served. In private homes or in the course of business or professional activity it is left to the conscience of Bahá'ís themselves whether they serve alcoholic drinks to non-Bahá'ís but the obligation is very strong to observe the prohibition enjoined by Bahá’u’lláh."

(From letter of the Universal House of Justice to the National Spiritual Assembly of the British Isles. February 8, 1968: Lights of Guidance, p. 259)

9. Backbiting and Lying

9.1. Not to Backbite

167. That seeker should, also, regard backbiting as grievous error, and keep himself aloof from its dominion, inasmuch as backbiting quencheth the light of the heart, and extinguish the life of the soul.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, CXXV, p.265)

168. O SON OF MAN!

Breathe not the sins of others so long as thou art thyself a sinner. Shouldst thou transgress this command, accursed wouldst thou be, ad to this I bear witness.

(Bahá’u’lláh: Hidden Words of Bahá’u’lláh, Arabic # 27, p. 10)

169. O EMIGRANTS!

The tongue I have designed for the mention of Me, defile it not with detraction. If the fire of self overcome you, remember your own faults and not the faults of My creatures, inasmuch as every one of you knoweth his own self better that he knoweth others.

(Bahá’u’lláh: Hidden Words of Bahá’u’lláh, Persian # 66, p. 45)

170. "...Thou hast written regarding aims. How blessed are these aims, especially the prevention of backbiting! I hope that you may become confirmed therein, because the worst human quality and the most great sin is backbiting; more especially when it emanates from the tongues of the believers of God. If some means were devised so that the doors of backbiting could be shut eternally and each one of the believers of God unsealed his tongue in the praise of the other, then the teachings of His Holiness Bahá'u'lláh (Bahá'u'lláh) would be spread the hearts illuminated, the spirits glorified and the human world would attain to everlasting felicity. "I hope that the believers of God will shun completely backbiting, each one praising the other cordially and believe that backbiting is the cause of Divine wrath, to such an extent that if a person backbites to the extent of one word, he may become dishonored among all the people, because the most hateful characteristic of man is fault-finding. One must expose the praiseworthy qualities of the souls and not their evil attributes. The friends must overlook their shortcomings and faults and speak only of their virtues and not their defects.

"It is related that His Holiness Christ-May my life be a sacrifice to Him-one day, accompanied by His apostles, passed by the corpse of a dead animal. One of them said: 'HOW putrid has this animal become!' The, other exclaimed: 'HOW it is deformed!' A third cried out: 'What a stench! How cadaverous looking!' But His Holiness Christ said: 'Look at its teeth! How white they are!' Consider, that He did not look at all at the defects of that animal; nay, rather, He searched well until He found the beautiful white teeth. He observed only the whiteness of the teeth and overlooked entirely the deformity of the, body, the dissolution of its organs and the bad odor. "This is the attribute of the children of the Kingdom. This is the conduct and the manner of the real Bahais (Bahá'ís). I hope that all the believers will attain to this lofty station."

('Abdu'l-Bahá: Tablet to Dr. M.G. Skinner, August 12, 1913: Lights of Guidance, pp. 73-74)

171. "... Each of us is responsible for one life only, and that is our own. Each of us is immeasurably far from being 'perfect as our heavenly Father is perfect' and the task of perfecting our own life and character is one that requires all our attention, our will-power and energy. If we allow our attention and energy to be taken up in efforts to keep others right and remedy their faults, we are wasting precious time. We are like ploughmen each of whom has his team to manage and his plough to direct, and in order to keep his furrow straight he must keep his eye on his goal and concentrate on his own task. If he looks to this side and that to see how Tom and Harry are getting on and to criticize their ploughing, then his own furrow will assuredly become crooked.'

(From a letter written on behalf of Shoghi Effendi to an individual believer dated on May 12, 1925: Lights of Guidance, p. 75)

9.2. Not to Lie

172. Verily, Honesty is the door of tranquility to all in the world, and the sign of glory from the presence of the Merciful One. Whosoever attains thereto has attained to treasures of wealth and affluence. Honesty is the greatest door to the security and tranquility of mankind. The stability of every affair always depends on it, and the worlds of honor, glory and affluence are illumined by its light….

(Bahá'u'lláh: Bahá'u'lláh and the New Era, p. 85)

173. O people of Bahá! Honesty is the best garment for your temples and the most splendid crown for your heads. Adhere thereto by the Command of the Omnipotent Commander.

(Bahá'u'lláh: Bahá'u'lláh and the New Era, p. 85)

174. Truthfulness is the foundation of all the virtues of mankind. Without truthfulness, progress and success in al1 of the worlds are impossible for a soul. When this holy attribute is established in man, all the other divine qualities will also become realized.

('Abdu'l-Bahá: Bahá'u'lláh and the New Era, p. 85)

175. Let the light of truth arid honesty shine from your faces so that al1 may know that your word, in business or pleasure, is a word to trust and be sure of. Forget self and work for the whole.

('Abdu'l-Bahá: Bahá'u'lláh and the New Era, p. 85)

10. Relationship with other Religious Organizations

10.1. Relationship with other Religious Organizations

176. Concerning membership in non-Bahá'í religious associations, the Guardian wishes to re-emphasize the general principle already laid down in his communications to your Assembly and also to the individual believers that no Bahá'í who wishes to be a wholehearted and sincere upholder of the distinguishing principles of the Cause can accept full membership in any non-Bahá'í ecclesiastical organization. For such an act would necessarily imply only a partial acceptance of the Teachings and laws of the Faith, and an incomplete recognition of its independent status, and would thus be tantamount to an act of disloyalty to the verities it enshrines. For it is only too obvious that in most of its fundamental assumptions the Cause of Bahá'u'llah is completely at variance with outworn creeds, ceremonies and institutions. To be a Bahá'í and at the same time accept membership in another religious body is simply an act of contradiction that no sincere and logically minded person can possibly accept. To follow Bahá'ullah does not mean accepting some of His teachings and rejecting the rest

(On behalf of Shoghi Effendi, letter dated 6/15/35: Unrestrained as the Wind, pp. 160-161)

177. “... we, as Bahá'ís, must not have any affiliations with churches or political parties. But he feels certain that when you meditate on this matter you yourselves will see the wisdom of it. We as Bahá'ís can never be known as hypocrites or as people insincere in their protestations and because of this we cannot subscribe to both the Faith of Bahá'u'lláh and ordinary church dogma. The churches are waiting for the coming of Jesus Christ; we believe He has come again in the glory of the Father. The churches teach doctrines-various ones in various creeds-which we as Bahá'ís do not accept, such as the bodily resurrection, confession, or in some creeds, the denial of the immaculate conception. In other words, there is no Christian church today whose dogmas we Bahá'í can truthfully say we accept in their entirety. Therefore to remain a member of the church is not proper for us, for we do so under false pretence. We should therefore withdraw from our churches but continue to associate, if we wish to, with the church members and ministers. "Our belief in Christ, as Bahá'ís, is so firm, so unshakeable and so exalted in nature that very few Christians are to be found now-a-days who love Him and reverence Him and have the faith in Him that we have. It is only from the dogmas and creeds of the churches that we dissociate ourselves; not from the spirit of Christianity."

(From letter written on behalf of Shoghi Effendi to the Bahá'ís of Vienna: Lights of Guidance, p. 121)

178. "As he has already informed you, the Guardian feels that the time has now come to ask any minister still affiliated with churches, but who consider themselves practicing Bahá'ís, to withdraw from the church openly. This is following the example of the Hand of the Cause, former Archdeacon Townshend who courageously defied the opinion of his fellow-clergymen, his relatives and the public, and stepped forth from his high office as a Bahá'í. When the friends realize that many of the first to accept the Báb were priests and suffered martyrdom for their act, it does not seem to be asking much that they should rally openly to the Kingdom of the Father which they believe in and for whose advent they cannot very well go on encouraging people in there churches to pray."

(From a letter written on behalf of Shoghi Effendi to the National Spiritual Assembly of the United States, July 19, 1956: Lights of Guidance, p. 122)

179. "We have every reason to hope and believe that in the future many of the truly enlightened clergy may seek the shelter of Bahá'u'lláh, just as we feel certain that we may also expect at some future date a keen antagonism to our Faith on the part of those who do not see in it the salvation of the world, but rather a challenge to their own fame and position."

(From a letter written on behalf of the Guardian to a group of believers, July 6, 1942: Lights of Guidance, p. 123)

180. "Your letter of 25th October has been received and we fully appreciate the problem posed in the case of youth who accept Bahá'u'lláh but whose parents strongly oppose their withdrawal from the Church. In such cases where the parents oppose withdrawal and insistence upon it by the youth would undermine the unity of the family it is permissible for the withdrawal to be postponed until the youth attain the age of 21. This would not, of course, in any way affect his acceptance into the Bahá'í community. As you mention, this is the very time at which such a newly-declared believer needs all the deepening and confirmation he can receive."

(Letter from the Universal House of Justice to the National Spiritual Assembly of Germany, November 6, 1972: Lights of Guidance, p. 123)

181. "In reply to your letter of January 26th, we feel that while it is important to be flexible in requesting new believers, particularly youth who may encounter parental opposition, to withdraw from membership of other religious organizations, such flexibility cannot be allowed to extend to compromising Bahá'í law. Two Bahá'ís, when getting married, cannot have the religious ceremony of another Faith. "As to the age of maturity, voting rights in the Bahá'í Administrative Order are acquired when a believer becomes 21 and you might well make that point the period for severance of those religious ties which members of the Bahá'í community cannot maintain. The main point is that while, for the sake of family unity, the concession has been made to youth on the matter of withdrawal from church membership, every effort should be made to encourage all believers, as well as Bahá'í youth, to observe requirements of Bahá'í membership even at the cost of some hardship or "inconvenience.

(Letter from the Universal House of Justice to the National Spiritual Assembly of the United Kingdom, February 11, 1973: Lights of Guidance, p. 123)

182. “Regarding church matters: the article of Dr. Townshend should be widely circulated and used. No matter what the attitude of people towards the churches in general may be, it has nothing to do with out Bahá'í attitude, and Townshend has courageously stated this, and it has weight, in view of his former position in the church.”

(From letter written on behalf of the Guardian to the National Spiritual Assembly of the United States, August 18: Lights of Guidance, p. 123) (This letter is in reference to Dr. Townshend’s article, The Old Churches and the New World Faith, which is published as a pamphlet)

10.2. Confession

183. When the sinner findeth himself wholly detached and freed from all save God, he should beg forgiveness and pardon from Him. Confession of sins and transgressions before human beings is not permissible, as it hath never been nor will ever be conducive to divine forgiveness. Moreover such confession before people results in one’s humiliation and abasement, and God-exalted be His glory-wisheth not the humiliation of His servants.

(Bahá'u'lláh: Tablets of Bahá'u'lláh, p. 24)

184. On the subject of confession the Guardian's secretary wrote on his behalf to an individual believer: 'We are forbidden to confess to any person, as do the Catholics to their priests, our sins and shortcomings, or to do so in public, as some religious sects do. However, if we spontaneously desire to acknowledge we have been wrong in something, or that we have some fault of character, and ask another person's forgiveness or pardon, we are quite free to do so. The Guardian wants to point out, however, that we are not obliged to do so. It rests entirely with the individual."'

(From a letter of the Universal House of Justice to the National Spiritual Assembly of Canada. March 19, 1973: Lights of Guidance, p. 138)

11. Will & Testament, Funeral, and Burial

11.1. Preparing a Will & Testament

185. Unto everyone hath been enjoined the writing of a will. The testator should head this document with the adornment of the Most Great Name, bear witness therein unto the oneness of God in the Dayspring of His Revelation, and make mention, as he may wish, of that which is praiseworthy, so that it may be a testimony for him in the kingdoms of Revelation and Creation and a treasure with his Lord, the Supreme Protector, the Faithful.

(Bahá'u'lláh: Kitáb-i-Aqdas, Paragraph 109)

11.2. Funeral

186. "An official Bahá'í funeral service should only be given for a believer, but there is no objection to the reading of Bahá'í prayers, or indeed to a Bahá'í conducting the funeral service of a non-Bahá'í, if this has been requested."　

(From letter written on behalf of the Guardian to the National Spiritual Assembly of the United States, July 20, 1946: Lights of Guidance, p. 160)

187. "Regarding the Bahá'í funeral service: it is extremely simple, as it consists only of a congregational prayer to be read before burial!... Your N.S.A. should take great care lest any uniform procedure or ritual in this matter be adopted or imposed upon the friends. The danger in this, as in some other cases regarding Bahá'í worship, is that a definite system or rigid rituals and practices be developed among the believers. The utmost simplicity and flexibility should be observed....”

(From letter written on behalf of the Guardian to the National Spiritual Assembly of the United States and Canada, January 10, 1936: Lights of Guidance, pp. 160-161)

188. "The Prayer for the Dead is published in Prayers an4 Meditations of Bahá'u'lláh, No. CLXVII. It is the only Bahá'í obligatory prayer which is to be recited in congregation; it is to be recited by one believer while all present stand. There is no requirement to face the Qiblih when reciting this prayer."

(Synopses and Codification of the Kitab-i-Aqdas, p. 58)

11.3. Burial

189. "Be assured that your letter was not a bother to us. Indeed, we were happy to learn that in the autumn years of your physical life your soul was illumined by the eternal light shed upon the world by Bahá'u'lláh. "Concerning your question about cremation, the Bahá'í law stipulates burial. The instructions of Bahá'u'lláh contained in His Most Holy Book makes this law clear. Shoghi Effendi, in a letter written on his behalf to an individual believer in 1955, comments that 'Abdu'l-Bahá 'also explained that burial is natural and should be followed.' The explanation of the Master referred to by Shoghi Effendi is found in the Tablets revealed by Him. One of those was published in Star of the West, Volume XI, No. 19, page 317, from which we quote:

" 'Thy letter has been received. Due to the scarcity of time, I write the answer briefly: The body of man, which has been formed gradually, must similarly be decomposed gradually. This is according to the real and natural order and Divine Law. If it had been better for it to be burned after death, in its very creation it would have been so planned that the body would automatically become ignited after death, be consumed and turned into ashes. But the divine order formulated by the heavenly ordinance is that after death this body shall be transferred from one stage to another different from the preceding one, so that according to the relations which exist in the world, it may gradually combine and mix with other elements, thus going through stages until it arrives in the vegetable kingdom, there turning into plants and flowers, developing into trees of the highest paradise, becoming perfumed and attaining the beauty of color.

'Cremation suppresses it speedily from attainment to these transformations, the elements becoming so quickly decomposed that transformation to these various stages is checked.'

"When we realize that our physical bodies are composed of elements placed in the earth by their Creator, and which through the orderly process of His law are continually being used in the formation of beings, we can better understand the necessity for our physical bodies to be subjected to the gradual process of decomposition: As at the time of death, the real and eternal self of man, his soul, abandons its physical garment to soar in the realms of God, we may compare the body to a vehicle which has been used for the journey through earthly life and no longer needed once the destination has been reached "

(Letter from the Universal House of Justice to an individual believer, June 6, 1971: Lights of Guidance, pp. 156-157)

190. "As to the law of burial, the Universal House of Justice suggests that you confine your statement to the following parts of this law which are now binding on the believers in the West:

(1) That the body must be buried, not cremated.

(2) That the Prayer for the Dead is to be recited for a believer of the age of 15 years or over. This, as you know, is the prayer which appears as number CLXVII in Prayers and Meditations by Bahá'u'lláh.

(3) That the body not be transported more than an hour's journey from the place of death. The method of transport is not specified, but the journey must not take longer than one hour."

(Letter written an behalf of the Universal House of Justice to the National Spiritual Assembly of Ecuador, December 3, 1975: Lights of Guidance, p. 157)

191. "We have been instructed by the Universal House of Justice to convey its reply to your enquiry of 20 June 1978 about the Bahá'í burial law concerning the one hour's travel from the place of death.

"The House of Justice advises that the place of death may be taken to the city or town in which the believer passes away, and therefore the hour's journey may be calculated from the city limits to the place of burial. However, it should be borne in mind that the spirit of Bahá'u'lláh's law is to be buried near where one dies."

(Letter written on behalf of the Universal House of Justice to the National Spiritual Assembly of Ecuador, July 9, 1978: Lights of Guidance, p. 159)

192. "Regarding the questions which you ask, concerning Bahai (Bahá'í) burials, etc. At the present time, the Guardian is not stressing these matters, as their establishment might divert attention to the supreme tasks we have before us. However, the answers are as follows: Under the Bahá'í teachings it seems clear that the body is not to be embalmed. The burial should take place within an hour's travel time from the place of death. The preparation for the body for burial is a careful washing, and placing in a shroud of white cloth, silk preferably. There is nothing in the teachings with regard to turning the body over to Scientific Institutions for scientific research, and therefore the individual may do as he wishes, until such a time as the Universal House of Justice may legislate on this matter, if they ever do. The practice in the Orient, is to bury the person within 24 hours of the time of death; sometimes even sooner; although there is no provision in the teachings as to the time limit."

(From a letter written on behalf of the Guardian to an individual believer, April 2, 1955: Lights of Guidance, p. 157)

193. "There is nothing in the teachings against leaving our bodies to medical science. The only thing we should stipulate is that we do not wish to be cremated, as it is against our Bahá'í laws. "As many people make arrangements to leave their bodies to medical science for investigation, he suggests that you inquire, either through some lawyer friend or through some hospital, how you could do this, and then make the necessary provision in your will, stipulating that you wish your body to be of service to mankind in death, and that, being a Bahá'í, you request that your remains not be cremated and not be taken more than an hour's journey from the place of your death. "The spirit has no more connection with the body after it departs, but as the body was once the temple of the spirit, we Bahá'ís are taught that it must be treated with respect."

(Letter written on behalf of the Guardian to an individual believer, March 22, 1957: Lights of Guidance, p. 155)