November 28

It is striking how private and personal the most fundamental spiritual exercises of prayer and meditation are in the Faith. Baha'is do, of course, have meetings for devotions, as in the Mashriqu'l-Adhkar or at Nineteen Day Feasts, but the daily obligatory prayers are ordained to be said in the privacy of one's chamber, and meditation on the Teachings is, likewise, a private individual activity, not a form of group therapy. In His talks 'Abdu'l-Baha describes prayer as "conversation with God," and concerning meditation He says 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."

There are, of course, other things that one can do to increase one's spirituality. For example, Baha'u'llah has specified no procedures to be followed in meditation, and individual believers are free to do as they wish in this area, provided that they remain in harmony with the Teachings, but such activities are purely personal and should under no circumstances be confused with those actions which Baha'u'llah Himself considered to be of fundamental importance for our spiritual growth. Some believers may find that it is beneficial to them to follow a particular method of meditation, and they may certainly do so, but such methods should not be taught at Baha'i Summer Schools or be carried out during a session of the School because, while they may appeal to some people, they may repel others.  They have nothing to do with the Faith and should be kept quite separate so that inquirers will not be confused. 

- The Universal House of Justice  (From a letter dated 1 September 1983, written on behalf of the Universal House of Justice to the National Spiritual Assembly of the Baha'is of Norway; ‘Messages from the Universal House of Justice, 1963-1986’)

November 26

Europe has suffered so appallingly in past centuries from persecutions and conflicts inspired by religious differences and fanaticism that there has been a revulsion against religion. Many Europeans have become skeptical, scornful of religious practices, and reluctant either to discuss religious subjects or to give credence to the power of faith. This turning away from religion has been powerfully reinforced by the growth of materialism, and has produced a combination of physical well-being and spiritual aridity that is having catastrophic results, socially and psychologically, on the population. 

- The Universal House of Justice  (From a letter dated 1 September 1983, written on behalf of the Universal House of Justice to the National Spiritual Assembly of the Baha'is of Norway; ‘Messages from the Universal House of Justice, 1963-1986’)

November 24

In the past, the policy adopted by some National Assemblies was to discourage young Baha'is from enrolling to serve in activities sponsored by non-Baha'i voluntary organizations, as the Assemblies were under the impression that these young people would not be able to engage in direct teaching, nor participate, for the most part, in Baha'i activities while serving abroad in such programmes.  Perhaps in some instances the Baha'is involved were not sure how to function as members of the Baha'i community in order to give each aspect of their lives its proper due.

In the light of experience, however, it is now clear that we should have no misgivings in encouraging young Baha'is to enrol in such voluntary service organization programmes as the United Nations Volunteers, United States Peace Corps, Canadian University Services Overseas (CUSO) and similar Canadian agencies, the British Volunteer Program (BVP) of the United Kingdom, and other voluntary service organizations. Other countries such as Germany, the Netherlands, and the Scandinavian lands are understood to have similar service organizations which are compatible with Baha'i development goals as now tentatively envisaged.

Some of the advantages of such service to the Faith are worth mentioning. Volunteers will receive thorough orientation and sometimes will be taught basic skills which will enable them to help the Baha'i community in projects undertaken in developing countries. Wherever they serve, these volunteers should be able to participate in Baha'i activities and contribute to the consolidation of the Baha'i community. The freedom to teach is to a large extent dependent upon the local interpretation of the group leader, but even if volunteers do not engage in direct teaching, being known as Baha'is and showing the Baha'i spirit and attitude towards work and service should attract favourable attention and may, in many instances, be instrumental in attracting individuals to the Faith of Baha'u'llah. And finally, the period of overseas service often produces a taste for such service, and volunteers may well offer to directly promote the pioneer work either in the same country or in another developing country. 

- The Universal House of Justice  (From a letter dated 13 December 1983, written on behalf of the Universal House of Justice to certain National Spiritual Assemblies; ‘Messages from the Universal House of Justice, 1963-1986’)

November 22

The friends will occasionally come across instances when their fellow believers have made comments or circulated the comments of others in ways that seem unwise, or imprudent, when judged against the standards set out in the Bahá’í Writings. It would be wrong, when encountering postings of this kind, to conclude that such behaviour must therefore be unobjectionable, condoned, or even encouraged. Not infrequently, Bahá’í institutions have had to counsel individuals about their actions online, although wherever possible they do so with discretion, out of respect for the dignity of the persons in question.

One example among many areas in which the considerations set out above are relevant is the discussion on social media of matters pertaining to Iran. As will be readily appreciated, this is an area of particular sensitivity, and therefore the friends need to be especially on their guard. Rash statements made online could endanger the believers in that land or unwittingly provide the enemies of the Cause with the means to misrepresent the Baha'is. Observing strict caution in this respect is essential for the protection of the sorely tried community in Iran.

In this connection, the House of Justice has asked us to convey an additional point to the Persian believers who reside outside the Cradle of the Faith. It is understandable that these friends feel a strong personal concern for the well-being of their fellow Baha'is in Iran and for the future of that sacred land. Nevertheless, they are urged to bear in mind that, regardless of their land of origin, their primary obligation ought to be to the progress of the Faith in the land in which they now dwell. Indeed, over the course of the Faith's history, the contributions made by Persian Baha'is to the teaching work on every continent are too many to recount, and the House of Justice rejoices when these friends direct their efforts towards advancing the Five Year Plan in the places where they reside. This must be their chief object; striving for such a goal is what will bring joy to their spiritual brothers and sisters in Iran and properly honour the sacrifices being made by those steadfast servants. 

- The Universal House of Justice  (From a letter dated 1 December 2019 to all National Spiritual Assemblies; compilation: ‘Bahá’í Approach to Non-Involvement in Partisan Political Activity’, US Bahá’í National Center, October 2022; US Baha’i National Administrative website)

November 20

With regard to your first question, Shoghi Effendi wishes me to tell you that he has already written to America what for the present should be the qualifications of a true believer. He must accept Bahá'u'lláh as a supreme and divine Manifestation and 'Abdu'l-Bahá as the chief Interpreter and Exemplar of those teachings. He must accept each and all of the provisions of the Master's last Will and Testament and must work with and accept the present administration of the Cause. 

- Shoghi Effendi  (From a letter dated 22 May 1927, written on behalf of Shoghi Effendi to an individual believer; compilation: ‘Conditions for Membership in the Bahá'í Community’, included in a Memorandum from the Research Department of the Universal House of Justice dated 30 December 1991, attached to a letter dated 30 December 1991 written on behalf of the Uinersal House of Justice to an individual believer; Baha’i Library Online)

November 18

Let no one fail to appreciate the possibilities thus created. Passivity is bred by the forces of society today. A desire to be entertained is nurtured from childhood, with increasing efficiency, cultivating generations willing to be led by whoever proves skilful at appealing to superficial emotions. Even in many educational systems students are treated as though they were receptacles designed to receive information. That the Bahá’í world has succeeded in developing a culture which promotes a way of thinking, studying, and acting, in which all consider themselves as treading a common path of service—supporting one another and advancing together, respectful of the knowledge that each one possesses at any given moment and avoiding the tendency to divide the believers into categories such as deepened and uninformed—is an accomplishment of enormous proportions. And therein lie the dynamics of an irrepressible movement. 

- The Universal House of Justice  (Ridvan 2010 message; online Baha’i Reference Library of the Baha’i World Center)

November 16

To Israel He [Bahá’u’lláh] was neither more nor less than the incarnation of the “Everlasting Father”; the “Lord of Hosts” come down “with ten thousands of saints”; to Christendom Christ returned “in the glory of the Father,” to Shí‘ah Islám the return of the Imám Husayn; to Sunní Islám the descent of the “Spirit of God” (Jesus Christ); to the Zoroastrians the promised Sháh-Bahrám; to the Hindus the reincarnation of Krishna; to the Buddhists the fifth Buddha. 

- Shoghi Effendi  ('God Passes By')

November 14

Pregnant indeed are the years looming ahead of us all. The twin processes of internal disintegration and external chaos are being accelerated every day and are inexorably moving towards a climax.... The Community of the Most Great Name, the leaven that must leaven the lump, the chosen remnant that must survive the rolling up of the old, discredited, tottering Order and assist in the unfoldment of a new one in its stead, is standing ready, alert, clear-visioned, and resolute.... Fierce and manifold will be the assaults with which governments, races, classes and religions, jealous of its rising prestige and fearful of its consolidating strength, will seek to silence its voice and sap its foundations. Unmoved by the relative obscurity that surrounds it at the present time, and undaunted by the forces that will be arrayed against it in the future, this community, I cannot but feel confident, will, no matter how afflictive the agonies of a travailing age, pursue its destiny, undeflected in its course, undimmed in its serenity, unyielding in its resolve, unshaken in its convictions. 

- Shoghi Effendi  (From a letter dated 5 July 1938 to the National Spiritual Assembly of the United States and Canada, published in "Messages to America: Selected Letters and Cablegrams Addressed to the Bahá'ís of North America, 1932-1946"; The Compilation of Compilations, vol. 1, Crisis and Victory)

November 12

In the name He [Bahá’u’lláh] bore He combined those of the Imám Husayn, the most illustrious of the successors of the Apostle of God—the brightest “star” shining in the “crown” mentioned in the Revelation of St. John—and of the Imám ‘Alí, the Commander of the Faithful, the second of the two “witnesses” extolled in that same Book. 

- Shoghi Effendi  (‘God Passes By’)

November 10

You ask whether the believers are to take an active role in combatting what they perceive as negative forces in their society. As the House of Justice has previously stated, "most people have no clear concept of the sort of world they wish to build, nor how to go about building it. Even those who are concerned to improve conditions are therefore reduced to combatting every apparent evil that takes their attention. Willingness to fight against evils, whether in the form of conditions or embodied in evil men, has thus become for most people the touchstone by which they judge a person’s moral worth. Bahá’is, on the other hand, know the goal they are working towards and know what they must do, step by step, to attain it. Their whole energy is directed towards the building of the good, a good which has such a positive strength that in the face of it the multitude of evils—which are in essence negative—will fade away and be no more. To enter into the quixotic tournament of demolishing one by one the evils in the world is, to a Bahá’i, a vain waste of time and effort."

In this period of uncertainty and transition, different political and social groups are vying for power to direct humanity towards their varying, and often conflicting, visions of an ideal society. At times, some of their objectives may be similar to those of the Faith. However, the Bahá’i community does not see itself as one among these competing groups and organizations. As discussed above, its approach is different. In working to build a new world based on the vision of Bahá’u’llah, Baháis must inevitably distinguish between those dimensions of public issues that are in keeping with the Bahá’i Teachings, which they can actively support, and those that are not, which they would neither promote nor necessarily oppose. Moreover, in pursuing their aims, Baháis cannot become embroiled in political controversies that would divide the Bahá’i community, dissipate its energies, and deflect it from its purpose to unify society. In attempting to determine what lines of action may be suitable in this regard, believers are advised to turn to their National Spiritual Assemblies. 

- The Universal House of Justice  (From a letter dated 6 August 2020 written on behalf of the Universal House of Justice to an individual believer; compilation: ‘Selected Extracts on Political Non-Involvement and Social Transformation’, attached to a letter dated 26 February 2021 written on behalf of the Universal House of Justice to an individual believer)

November 8

The sincere interest in the welfare of your country and its peoples that has prompted you to write is acknowledged. It is clear that you are generally aware of the principle of noninvolvement in politics enunciated by Shoghi Effendi; this principle not only demands that Bahá’ís strictly avoid any type of partisan political activity but also requires that they refrain from becoming involved in debates surrounding any political controversy or reacting, orally or otherwise, in a manner that could be taken as evidence of support for a partisan political stance. Moreover, it is not for Bahá’ís, in offering social commentary, to vilify specific individuals, organizations, or governments or to make attacks on them. “Except to speak well of them, make thou no mention of the earth’s kings, and the worldly governments thereof”, was the counsel of ‘Abdu’l-Bahá to one believer. Therefore, Bahá’ís should be circumspect in the manner in which they mention any political figures when making public comments, regardless of whether such comments are sympathetic or critical. 

- The Universal House of Justice  (From a letter dated 26 February 2021 written on behalf of the Universal House of Justice to an individual believer; US Baha’i National Administrative website)

November 6

Regarding the very delicate and complex question of ascertaining the qualifications of a true believer, I cannot in this connection emphasize too strongly the supreme necessity for the exercise of the utmost discretion, caution and tact, whether it be in deciding for ourselves as to who may be regarded a true believer or in disclosing to the outside world such considerations as may serve as a basis for such a decision. I would only venture to state very briefly and as adequately as present circumstances permit the principal factors that must be taken into consideration before deciding whether a person may be regarded a true believer or not. Full recognition of the station of the Forerunner, the Author, and the True Exemplar of the Bahá'í Cause, as set forth in 'Abdu'l-Bahá's Testament; unreserved acceptance of, and submission to, whatsoever has been revealed by Their Pen; loyal and steadfast adherence to every clause of our Beloved's sacred Will; and close association with the spirit as well as the form of the present day Bahá'í administration throughout the world — these I conceive to be the fundamental and primary considerations that must be fairly, discreetly, and thoughtfully ascertained before reaching such a vital decision. Any attempt at further analysis and elucidation will, I fear, land us in barren discussions and even grave controversies that would prove not only futile but even detrimental to the best interests of a growing Cause.... 

- Shoghi Effendi (From a letter dated 24 October 1925 to a National Spiritual Assembly, published in "Bahá'í Administration: Selected Messages 1922-1932")

November 4

As regards your husband's attitude towards the Cause: unfriendly though that may be you should always hope that, through conciliatory and friendly means, and with wise, tactful and patient effort you can gradually succeed in winning his sympathy for the Faith. Under no circumstances should you try to dictate and impose upon him by force your personal religious convictions. Neither should you allow his opposition to the Cause [to] seriously hinder your activities.... You should act patiently, tactfully and with confidence that your efforts are being guided and reinforced by Bahá'u'lláh. 

- Shoghi Effendi  (From a letter written on behalf of Shoghi Effendi, 23 July 1937 to an individual believer; The Compilation of Compilations, Vol. I, Family Life)

November 2

A God that is only loving or only just is not a perfect God. The Divinity has to possess both of these aspects as every father ought to express both in his attitude towards his children. If we ponder a while, we will see that our welfare can be ensured only when both of these divine attributes are equally emphasized and practised. 

- Shoghi Effendi  (From a letter written on behalf of Shoghi Effendi, 29 April 1933 to an individual believer; The Compilation of Compilations, Vol. I, Family Life)

October 31

In accepting Bahá’u’lláh you have accepted Christ in His appearance as the Father, as He Himself so clearly foretold. The Catholic Church does not believe this; on the contrary, it still awaits the return of Christ. If you decide, in order to be buried next to your dear husband, to return to the Church, you either would have to, in good faith, deny Bahá’u’lláh or you would be just using the church as a means to satisfy a desire of your own, which would certainly not be an upright and conscientious thing to do.

When you think that your husband’s soul is now free of the limitations of this world, and that he no doubt is beginning to see religious truth in its true light and to appreciate the station of Bahá’u’lláh, you should ask yourself whether he would wish you to leave the truth for this day and re-enter the church just for the sake of your dust being near his dust. Your spirit, when you pass away, will be near his spirit; of what importance, then, is the body? He will pray for your guidance in this matter. 

- Shoghi Effendi  (From a letter written on behalf of Shoghi Effendi; ‘Directives from the Guardian’)

October 29

It is good for the Bahá’ís to learn that being a Bahá’í is essentially an inner thing, or way of life, and not dependent on fixed patterns. Important as our organized Institutions are, they are not the Faith itself. The strength of the Cause grows no matter how much disrupted its activities may temporarily be. This we see over and over again, in lands where the Faith has been temporarily banned; at times when the believers are persecuted and even killed; where they are serving all alone or scattered and isolated. So it has been a stimulating experience for the American believers to be without their schools for a few years, rather than a depressing one. 

- Shoghi Effendi  (From a letter written on behalf of Shoghi Effendi; ‘Directives from the Guardian’) 

October 27

There are two kinds of Bahá’ís, one might say: those whose religion is Bahá’í and those who live for the Faith. Needless to say if we can belong to the latter category, if we can be in the vanguard of heroes, martyrs and saints, it is more praiseworthy in the sight of God. 

- Shoghi Effendi  (From a letter written on behalf of Shoghi Effendi; ‘Directives from the Guardian’)

October 25

They [“the members of the Universal House of Justice”] are to follow, in a prayerful attitude, the dictates and promptings of their conscience. They may, indeed they must, acquaint themselves with the conditions prevailing among the community, must weigh dispassionately in their minds the merits of any case presented for their consideration, but must reserve for themselves the right of an unfettered decision. “God will verily inspire them with whatsoever He willeth,” is Bahá’u’lláh’s incontrovertible assurance. They, and not the body of those who either directly or indirectly elect them, have thus been made the recipients of the divine guidance which is at once the life-blood and ultimate safeguard of this Revelation. 

- Shoghi Effendi  (‘The Dispensation of Baha’u’llah; included in ‘The World Order of Baha’u’llah’)

October 23

As regards the question of what procedure the Bahá’í Assemblies should adopt when dissatisfied with the services of any of their officers, should such dissatisfaction involve the loyalty of an Assembly officer to the Faith, he should, following a majority vote be dismissed. But in case the dissatisfaction is due to the incompetence of a member, or simply to a neglect on his part to discharge his duties, this does not constitute sufficient justification to force his resignation or dismissal from the Assembly. He should be kept in office until new elections are held. 

- Shoghi Effendi  (From a letter dated 22 November 1940 written on behalf of Shoghi Effendi to a Spiritual Assembly; ‘The Unfolding Destiny, The Messages from the Guardian of the Baha’i Faith to the Baha’i Community of the British Isles)

October 21

While the believers, he feels, should exert every effort to obtain from the authorities a permit exempting them from active military service in a combatant capacity, it is their duty at the same time, as loyal and devoted citizens, to offer their services to their country in any field of national service which is not specifically aggressive or directly military. Such forms of national work as air raid precaution service, ambulance corps, and other humanitarian work or activity of a non-combatant nature, are the most suitable types of service the friends can render, and which they should gladly volunteer for, since in addition to the fact that they do not involve any violation of the spirit or principle of the Teachings, they constitute a form of social and humanitarian service which the Cause holds sacred and emphatically enjoins. 

- Shoghi Effendi  (From a letter dated 27 November 1938 written on behalf of Shoghi Effendi to a Spiritual Assembly; ‘The Unfolding Destiny, The Messages from the Guardian of the Baha’i Faith to the Baha’i Community of the British Isles)

October 19

The world around us is seething with unrest caused by the conflicting interests of governments, peoples, races and individuals. Each of these contending parties has some good and some evil on its side, and, whereas we will unhesitatingly uphold Bahá’i principles, we will never become embroiled in these internecine conflicts by identifying ourselves with one or other of the parties, however much in our hearts we may sympathize with its aims. 

- The Universal House of Justice  (From a letter dated 18 August 1985, written on behalf of the Universal House of Justice to a National Spiritual Assembly; included in a letter dated 26 February 2021, written on behalf of the Universal House of Justice to an individual believer; US Baha’i National Administrative website)

October 17

The believers must discriminate between the two extremes of bringing people into the Cause before they have fully grasped its fundamentals and making it too hard for them, expecting too much of them, before they accept them. This requires truly keen judgment, as it is unfair to people to allow them to embrace a movement the true meaning of which they have not fully grasped. It is equally unfair to expect them to be perfect Bahá’ís before they can enter the Faith. Many teaching problems arise out of these two extremes... 

- Shoghi Effendi  (From a letter written on behalf of Shoghi Effendi; ‘Directives from the Guardian’)

October 15

What is needed to achieve success in the teaching field is a complete dedication on the part of the individual, consecration to the glorious task of spreading the Faith, and the living of the Bahá'í life, because that creates the magnet for the Holy Spirit, and it is the Holy Spirit which quickens the new soul. Thus, the individual should be as a reed, through which the Holy Spirit may flow, to give new life to the seeking soul.

One should search out those who are receptive to the Faith, and then concentrate on those persons in their teaching. 

- Shoghi Effendi  (From a letter dated 18 December 1953, written on behalf of Shoghi Effendi; ‘High Endeavors: Letters to Alaska’)

October 13

One conspicuous symptom of society’s deepening malaise is the steady descent of public discourse into greater rancour and enmity, reflecting entrenched partisan points of view. A prevalent feature of such contemporary discourse is how political disagreements rapidly degenerate into invective and ridicule. However, what particularly differentiates the present age from those that preceded it is how so much of this discourse occurs in full view of the world. Social media and related communication tools tend to give the greatest exposure to all that is controversial, and the very same tools allow individuals, in an instant, to disseminate more widely whatever catches their attention and to register their support or opposition to various sentiments, whether explicitly or tacitly. The unparalleled ease with which a person can join in such public debate and the nature of the technology make momentary lapses of judgement and incautious actions more likely and their residue more enduring.

This holds particular implications for Bahá’ís, who know well that the principles of their Faith require them to refrain from involvement in political controversies and conflicts of all kinds. "Speak thou no word of politics" was the counsel of ' Abdu'l-Bahá to one believer, adding, "Except to speak well of them, make thou no mention of the earth’s kings, and the worldly governments thereof.” Shoghi Effendi warned against allowing our vision of the Cause to be clouded "by the stain and dust of worldly happenings, which, no matter how glittering and far-reaching in their immediate effects, are but the fleeting shadows of an imperfect world". While the importance of keeping at a distance from all politically divisive issues is well known to the friends, their engagement with pressing social issues, motivated by a commendable and sincere wish to be of service to those around them, can present them with difficult situations. An unexpected development can turn an uncontroversial issue into one that divides people along partisan lines, and some of the same unhealthy modes of expression that are common to the political sphere can transfer into other areas of discourse. Especially in the uninhibited realm of social media, wrongs—both real and imagined—are quickly magnified, and a variety of feelings are easily stirred: righteous indignation perhaps, or a desire to promote one’s point of view, or an eagerness to be seen as the source of new information. Much that is taken to be harmless, or even well-intentioned, is, on closer examination, serving to deepen social divides, fuel differences between opposing groups, and perpetuate disagreements, driving away possibilities for consensus and the search for solutions. If one person’s contribution seems provocative or objectionable, reacting to it may have the effect of unwittingly strengthening and increasing the exposure of the original sentiment, and exacerbating matters. The followers of the Blessed Beauty must be conscious and conscientious users of any technology they decide to utilize and must apply insight and spiritual discipline. They should look to the lofty standards of the Cause to guide them at all times in the way they express themselves. Bahá’u’lláh states:

October 11

When a person becomes a Bahá’í, he gives up the past only in the sense that he is a part of this new and living Faith of God, and must seek to pattern himself, in act and thought, along the lines laid down by Bahá’u’lláh. The fact that he is by origin a Jew or a Christian, a black man or a white man, is not important any more, but, as you say, lends color and charm to the Bahá’í community in that it demonstrates unity in diversity. 

- Shoghi Effendi  (From a letter written on behalf of Shoghi Effendi; ‘Directives from the Guardian’)

October 9

Concerning the best method of presenting the Master’s Will to the newcomers, Shoghi Effendi is of the opinion that the N.S.A. should first make some suitable extracts from the Testament and to send these to all the local Assemblies for their use, so that there may be full unity in circulating the provisions of the Will among the new believers. The problem of choosing such excerpts is left entirely to the discretion of the N.S.A. The main thing, as it appears to the Guardian, is that the full station of the Báb, Bahá’u’lláh and ‘Abdu’l-Bahá be clearly explained and that the origin, nature and working of the Administrative Order of the Faith be clearly stated. The full implications of such a recognition are evidently beyond the comprehension of any new believer. Such a knowledge can be acquired gradually and only when the essentials of the Faith have been clearly recognized and adequately understood. 

- Shoghi Effendi  (From a letter written on behalf of Shoghi Effendi; ‘Directives from the Guardian’)

October 7

It is also important to remember that this is the Formative Age of the Faith and, as Shoghi Effendi stated, “the promised glories” envisioned by Bahá’u’lláh “can be revealed only in the fullness of time”; it is our test and privilege at this juncture to learn how to systematically propagate His teachings and translate them into effective action as a remedy for the world’s multiplying ills. You are therefore encouraged not to become disheartened or discouraged by any problems you may encounter but, rather, see them as opportunities for learning and progress. This can be challenging, especially if we feel that our fellow believers are not living up to the teachings in the way we understand them. However, we should bear in mind that, despite any general difficulties, each believer has the obligation to strive to do what is right. Thus, as Shoghi Effendi explained:

“You must not make the great mistake of judging our Faith by one community which obviously needs to study and obey the Bahá’í teachings. Human frailties and peculiarities can be a great test. But the only way, or perhaps I should say the first and best way, to remedy such situations, is to oneself do what is right. One soul can be the cause of the spiritual illumination of a continent. Now that you have seen, and remedied, a great fault in your own life, now that you see more clearly what is lacking in your own community, there is nothing to prevent you from arising and showing such an example, such a love and spirit of service, as to enkindle the hearts of your fellow Bahá’ís.

“He urges you to study deeply the teachings, teach others, study with those Bahá’ís who are anxious to do so, the deeper teachings of our Faith, and through example, effort and prayer, bring about a change.” (From a letter dated 30 September 1949 written on behalf of Shoghi Effendi to an individual believer) 

- The Universal House of Justice  (From a letter date 29 July 2021, written on behalf of the Universal House of Justice to an individual believer; US Baha’i National Administrative website)

October 5

The Guardian makes the following suggestions with regard to teaching in virgin areas, at this critical time:

1. No publicity should be secured.

2. No articles should be placed in newspapers or magazines.

3. Do not contact Authorities or Political Leaders.

4. Do not discuss Government policies in any way.

5. No effort should be made toward a public proclamation of the Faith.

6. Proceed with great caution.

7. Be very wise in the manner in which the Teachings of the Faith are presented.

8. Make friends, and when these friends gain confidence in you and you in them, gradually confirm them in the Faith.

9. What is needed is a complete reliance upon Bahá'u'lláh; pure consecration to the Faith, and then energetic but wise presentation of the Divine teachings. Such selfless sacrificial devotion will attract the divine confirmations, and gradually you will confirm souls who will join you as strong supporters of the Faith in your area. 

- Shoghi Effendi  (From a letter dated 7 December 1953 to all pioneers, written on behalf of Shoghi Effendi to an individual believer; ‘High Endeavors: Letters to Alaska’)

October 3

To answer you briefly what the original state of the universe was no one as yet knows. But we believe God is a spiritual Being and did create it; how we do not know. We will have experience of God's spirit through His Prophets in the next world, but God is too great for us to know without this Intermediary. The Prophets know God, but how is more than our human minds can grasp. We believe we attain in the next world to seeing the Prophets. There is certainly a future life. Heaven and hell are conditions within our own beings. 

- Shoghi Effendi  (From a letter dated 14 November 1947, written on behalf of Shoghi Effendi to an individual believer; ‘High Endeavors: Letters to Alaska’)

October 1

There is such a confusion in the world today, so much uncertainty, so much materialism, that it is very hard to hold the attention of even the more spiritually minded people. But we must persevere and do our best knowing this is our duty and that conditions will eventually change completely and follow Bahá'u'lláh's Pattern. 

- Shoghi Effendi  (From a letter dated 16 May 1947, written on behalf of Shoghi Effendi to an individual believer; ‘High Endeavors: Letters to Alaska’)

September 29

No man can ‘obtain everlasting life’ in the full sense of the term, except through acknowledging the Manifestation of God, in this age, Bahá'u'lláh. If he doesn't do it in this world he will have a chance to progress in the next one. 

- Shoghi Effendi  (From a letter dated 19 March 1946, written on behalf of Shoghi Effendi to an individual believer, quoted by the Research Department of the Universal House of Justice in their Memorandum dated28 August 1991; Baha’i Library Online)

September 27

Small wonder, then, that the Author of the Bahá’í Faith, and to a lesser degree its Herald, should have directed at the world’s supreme rulers and religious leaders the full force of Their Messages, and made them the recipients of some of Their most sublime Tablets, and invited them, in a language at once clear and insistent, to heed Their call. Small wonder that They should have taken the pains to unroll before their eyes the truths of Their respective Revelations, and should have expatiated on Their woes and sufferings. Small wonder that They should have stressed the preciousness of the opportunities which it was in the power of these rulers and leaders to seize, and should have warned them in ominous tones of the grave responsibilities which the rejection of God’s Message would entail, and should have predicted, when rebuffed and refused, the dire consequences which such a rejection involved. Small wonder that He Who is the King of kings and Vicegerent of God Himself should, when abandoned, contemned and persecuted, have uttered this epigrammatic and momentous prophecy: “From two ranks amongst men power hath been seized: kings and ecclesiastics.” 

- Shoghi Effendi  (‘The Promised Day Is Come’)

September 25

You express a longing for greater openness and deeper ties among the believers, for more tolerance of authentic diversity and for greater discipline on the part of the individual and the community. You draw attention to the need for greater sensitivity and cite the importance of cultivating the art of listening, and for enhanced attention to the practical applications of our Faith in all arenas, and to the objectives of the Six Year Plan. These concerns are indeed urgent and compelling, but depend for their successful prosecution upon individual grassroots initiative, forbearance, and resolve, perhaps even more than upon administration, vital as that is.

The following admonitions of the beloved Guardian may be relevant to your meditations:

“The friends must be patient with each other and must realize that the Cause is in its infancy and its institutions are not yet functioning perfectly. The greater the patience, the loving understanding and the forbearance the believers show toward each other and their shortcomings, the greater will be the progress of the whole Bahá’í community at large.” (From a letter dated February 27, 1943, written on behalf of Shoghi Effendi to an individual believer.)

Moreover, we are urged to "study deeply the teachings, teach others, study with those Bahá’ís who are anxious to do so, the deeper teachings of our Faith, and through example, effort and prayer, bring about a change." (From a letter dated September 30, 1949, written on behalf of Shoghi Effendi to an individual believer) 

- The Universal House of Justice  (From a letter dated 24 December 1990, written on behalf of the Universal House of Justice to an individual believer; ‘The American Bahá'í, March 1991; Baha’i Library Online)

September 23

As the friends work together to remove the blight of racism from society, challenges will no doubt arise; however, through patience as well as love for one another, it will be possible for them to encourage and support each other to reflect deeply on their own obligation to deal with the issue of racial prejudice. In such a culture, each individual can personally assess, in an atmosphere of uncensorious forbearance, his or her own condition and possibilities for improvement. In this way, all can grow together and develop their capacities in an environment characterized by tender affection, reciprocity, and cooperation, in which the friends do not sit in judgment of their fellow believers but, rather, urge each other to contribute their share to the establishment of the World Order of Bahá’u’lláh. 

- The Universal House of Justice  (From a letter dated 29 July 2021, written on behalf of the Universal House of Justice to an individual believer; US Baha’i National Administrative website)

September 21

When studying at present, in English, the available Bahá’í writings on the subject of body, soul and spirit, one is handicapped by a certain lack of clarity because not all were translated by the same person, and also there are, as you know, still many Bahá’í writings untranslated. But there is no doubt that spirit and soul seem to have been interchanged in meaning sometimes; soul and mind have, likewise, been interchanged in meaning, no doubt due to difficulties arising from different translations. What the Bahá’ís do believe though is that we have three aspects of our humanness, so to speak, a body, a mind and an immortal identity—soul or spirit. We believe the mind forms a link between the soul and the body, and the two interact on each other. 

- Shoghi Effendi  (From a letter dated 7 June 1946 written on behalf of Shoghi Effendi; ‘Arohanui, Letters from Shoghi Effendi to New Zealand’)

September 19

We must not take many of ‘Abdu’l-Bahá’s statements as dogmatic finalities, for there are other points which when added to them round out the picture. For instance, when He calls Aristotle and Plato Philosophers of the East, He is obviously placing them in that category because He believes they belong more correctly to Eastern culture than to Central European and the New World cultures of the West. When He calls the philosophers of the West materialistic this does not for a moment mean He includes all Western philosophers for, as you truly point out, many of them have been very spiritual in their concepts....

Historians cannot be sure Socrates did not visit the Holy Land. But believing as we do that ‘Abdu’l-Bahá had an intuitive knowledge quite different from our own, we accept His authority on this matter.... 

- Shoghi Effendi  (From a letter dated 7 June 1946 written on behalf of Shoghi Effendi; ‘Arohanui, Letters from Shoghi Effendi to New Zealand’)

September 17

When ‘Abdu’l-Bahá says man breaks the laws of nature, He means we shape nature to meet our own needs, as no animal does. Animals adapt themselves to better fit in with and benefit from their environment. But men both surmount and change environment. Likewise when He says nature is devoid of memory He means memory as we have it, not the strange memory of inherited habits which animals so strikingly possess. 

- Shoghi Effendi  (From a letter dated 7 June 1946 written on behalf of Shoghi Effendi; ‘Arohanui, Letters from Shoghi Effendi to New Zealand’)

September 15

We cannot prove man was always man for this is a fundamental doctrine, but it is based on the assertion that nothing can exceed its own potentialities, that everything, a stone, a tree, an animal and a human being existed in plan, potentially, from the very “beginning” of creation. We don’t believe man has always had the form of man, but rather that from the outset he was going to evolve into the human form and species and not be a haphazard branch of the ape family.

You see our whole approach to each matter is based on the belief that God sends us divinely inspired Educators; what they tell us is fundamentally true, what science tells us today is true; tomorrow may be entirely changed to better explain a new set of facts. 

- Shoghi Effendi  (From a letter dated 7 June 1946 written on behalf of Shoghi Effendi; ‘Arohanui, Letters from Shoghi Effendi to New Zealand’)

September 13

You may not perhaps know that in connection with all National Assemblies the Guardian is advising that rules and regulations should not be multiplied and new statements on “procedure” issued; we should be elastic in details and rigid in principles; consequently he does not want your Assembly to issue statements of a binding nature unless absolutely necessary.... It is only those who have been spiritually ex-communicated by the Guardian with whom the believers are forbidden to associate, and not a person who is being punished by being deprived of his voting rights. As contributions to Baha’i funds are used to support the administration of the Faith, they should not be accepted from those who are deprived of their voting rights; but such believers, should not be prevented from being buried in a Baha’i Cemetery or receiving charity—which we even give to non-Baha’is—if in dire need. 

- Shoghi Effendi  (From a letter dated 8 May 1947 written on behalf of Shoghi Effendi to NSA of India; ‘Dawn of a New Day’)

September 11

The paying of the Huquq is a spiritual obligation; the friends must not be obliged by the Assemblies to pay it, but they should be encouraged to fulfil this spiritual obligation laid upon them in the Aqdas. 

- Shoghi Effendi  (From a letter dated 12 October 1946 written on behalf of Shoghi Effendi to NSA of India; ‘Dawn of a New Day’)

September 9

Concerning ... divorce: He has no right to demand from his wife a refund of the marriage expenses he incurred. In the Aqdas it is quite clear that the husband must not only give the dowry but must support his wife until the time when the divorce is completed. In view of this she is not required to repay expenses of the marriage, etc. 

- Shoghi Effendi  (From a letter dated 12 October 1946 written on behalf of Shoghi Effendi to NSA of India; ‘Dawn of a New Day’)

September 7

So much for the epoch-making counsels and warnings collectively addressed by the Báb and Bahá’u’lláh to the sovereigns of the earth, and more particularly directed to the kings of Christendom. I would be failing to do justice to my theme were I to ignore, or even to dismiss briefly, those audacious, fate-laden apostrophes to individual monarchs who, whether as kings or emperors, have either viewed with cold indifference the tribulations, or rejected with contempt the warnings, of the twin Founders of our Faith. I can neither quote as fully as I should from the two thousand and more verses that have streamed from the pen of Bahá’u’lláh and, to a lesser extent, from that of the Báb, addressed to individual monarchs in Europe and Asia, nor is it my purpose to expatiate upon the circumstances that have provoked, or the consequences that have flowed from, those astounding utterances. The historian of the future, viewing more widely and in fuller perspective the momentous happenings of the Apostolic and Formative Ages of the Faith of Bahá’u’lláh, will no doubt be able to evaluate accurately and to describe in a circumstantial manner the causes, the implications and the effects of these Divine Messages which, in their scope and effectiveness, have certainly no parallel in the religious annals of mankind. 

- Shoghi Effendi  (‘The Promised Day Is Come’)

September 5

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 someone else reading it is not quite the same thing as saying it for yourself. 

- Shoghi Effendi  (From a letter dated 31 January 1949 written on behalf of Shoghi Effendi to an individual believer; compilation: ‘Prayer and Devotional Life’, prepared by the Research Department of the Universal House of Justice, February 2019)

September 3

The relationship between teaching and social and economic development needs to be considered both in terms of certain fundamental principles and in the context of the processes which characterize the growth of the Bahá’í community. You are well aware of the relevant principles, which include the following: Bahá’ís should give the teachings of Bahá’u’lláh liberally and unconditionally to humanity so that people may apply them to pressing social issues and uplift themselves materially and spiritually; in their dealings with society at large, the friends should be upright and avoid any trace of deception; social and economic development projects should not be used as an inducement to conversion; and funds from non-Bahá’ís should not be utilized for strictly Bahá’í purposes. None of these diminishes the importance of the sacred obligation to teach the Cause. Teaching should remain the dominating passion of the life of every individual believer, and growth a major concern of the Bahá’í community. 

- The Universal House of Justice  (From a memorandum dated 27 April 1998 to the Office of Social and Economic Development; compilation: ‘Social Action’, prepared by the Research Department of the Universal House of Justice, August 2020, online Baha’i Reference Library of the Baha’i World Center)

September 1

Bahá'í teachings on sexual morality centre on marriage and the family as the bedrock of the whole structure of human society and are designed to protect and strengthen that divine institution. Thus Bahá'í law restricts permissible sexual intercourse to that between a man and the woman to whom he is married.

Thus, it should not be so much a matter of whether a practicing homosexual can be a Bahá'í as whether, having become a Bahá'í, the homosexual can overcome his problem through knowledge of the teachings and reliance on Bahá'u'lláh. 

- The Universal House of Justice  (From a letter dated 14 March 1973; compilation: ‘Homosexuality’ by Research Department of the Universal House of Justice, 1993)

August 30

The heart of a Bahá’i cannot but be distressed when contemplating the wretched conditions of the world which affect so many of its peoples. The challenges now facing humanity reflect the disintegrative process at play in a world that has yet to respond meaningfully to the healing message of Bahá’u’llah. In a letter dated 8 December 1935 written on his behalf to an individual believer, Shoghi Effendi stated: "The universal crisis affecting mankind is... essentially spiritual in its causes." More recently, the House of Justice has observed: "The Bahá’i community encourages and supports the manifold efforts being made by people of goodwill to better the condition of humankind and promote unity and harmony among the peoples and nations of the earth. However, the believers should never, for even one moment, lose sight of the fact that the crisis now engulfing every part of the planet is essentially spiritual." If the crisis afflicting humanity is spiritual can there be any question that its solution must also be spiritual? As the House of Justice has highlighted in its Ridván 2015 message to the Bahá’is of the world, "ultimately, it is systematic, determined, and selfless action undertaken within the wide embrace of the Plan’s framework that is the most constructive response of every concerned believer to the multiplying ills of a disordered society." In such a context the friends can gradually address the problems that face them and their surrounding communities. 

- The Universal House of Justice  (From a letter dated 26 February 2021 written on behalf of the Universal House of Justice to an individual believer; US Baha’i National Administrative website)

August 28

The Guardian has never heard of any ruling by which a believer who does not attend three consecutive 19 Day Feasts can be deprived of his voting rights. He does not consider that such action is justifiable at all. The whole question is whether a person considers himself a Bahá’í or not, and is willing to adhere to the principles of the Faith and accept the authority of the Guardian and the Administration,—whether that individual is able, or always in a condition psychologically to attend Feasts and Bahá’í meetings is an entirely different subject. If a person makes it quite clear that they do not wish to be considered an active member of the Bahá’í Community and be affiliated with it and exert their voting right, then their name should be removed from the voting list; but if a person considers himself or herself a Bahá’í, and for various reasons is not able to be active in the affairs of the Community, then they should certainly not be removed from our voting list, least of all at present, when the number of the Bahá’í Community is so small. 

- Shoghi Effendi  (From a letter dated 2 March 1951, written on behalf of Shoghi Effendi to NSA of Germany and Austria; ‘The Light of Divine Guidance’, vol. 1)

August 26

As mentioned in our letter to you dated . . . 2020, the House of Justice has advised the friends in your country that, in the process of learning how to respond to the challenge of racial prejudice, it is not possible for them to “effect the transformation envisioned by Bahá’u’lláh merely by adopting the perspectives, practices, concepts, criticisms, and language of contemporary society.” Instead, their approach “will be distinguished by maintaining a humble posture of learning, weighing alternatives in the light of His teachings, consulting to harmonize differing views and shape collective action, and marching forward with unbreakable unity in serried lines.” 

- The Universal House of Justice  (From a letter dated 29 July 2021 written on behalf of the Universal House of Justice to an individual believer; US Baha’i National Administrative website)

August 24

You should never look at your own limitations, much less allow them to deter you from promoting the Message. For the believers, whether capable or not, whether poor or rich, and whether influential or obscure, are after all but mere channels through which God carries His message to mankind. They are instruments, whereby He communicates His will to His people. The friends, therefore, must cease looking at their own deficiencies in a way that would kill in them the spirit of initiative and of service. They should have confidence in the divine assistance promised to them by Bahá'u'lláh, and kill in them the spirit of initiative and of service. They should have confidence in the divine assistance promised to them by Bahá'u'lláh, and strengthened and revived by such an assurance they should continue to toil till the very end of their life. 

- Shoghi Effendi  (From a letter dated 18 March 1934 written on behalf of Shoghi Effendi to an individual believer; The Compilation of Compilations, vol. II, The Power of Divine Assistance)

August 22

You will no doubt be familiar with the guidance provided by the Universal House of Justice in its Ridván 2010 message concerning “certain fundamental concepts” that pertain to instances of social action pursued by Bahá’ís, which would include social and economic development projects.  Among these are the principles that “while social action may involve the provision of goods and services in some form, its primary concern must be to build capacity within a given population to participate in creating a better world” and that “social change is not a project that one group of people carries out for the benefit of another.”  Indeed, such endeavours are best initiated from within the communities they are intended to benefit, and great care must be exercised so as to ensure that the resources available from outside the community do not define the nature of the projects undertaken.  In places around the world where the process of growth is advancing well, the enhanced capabilities fostered within individuals by the training institute process are naturally giving rise to sustainable programmes of social action at the grassroots, as it is the members of a given community who are in the best position to understand their social reality, assess their needs, and trace their own path of progress.  For this reason, Bahá’ís are discouraged from designing and implementing development projects in countries other than their own. 

- The Universal House of Justice  (From a letter dated 22 October 2012 written on behalf of the Universal House of Justice to an individual believer; compilation: ‘Social Action’, prepared by the Research Department of the Universal House of Justice, August 2020, online Baha’i Reference Library of the Baha’i World Center)

August 20

…the Guardian would like to point out to your Assembly that, although it is sometimes necessary to take away the voting rights of a believer for purposes of discipline, that this prerogative of the National Assembly should be used only in extreme cases. It is very bad for the believers to have the feeling that their Assembly will deal too harshly with them, and the net result can only be that a feeling of fear or alienation or resentment may grow up in their hearts towards the body that they should look to as being, not only their elected representatives, but their helper,—one might almost say their father—and the one to whom they can confidently take their problem, and whose wishes and decrees they will respect and obey unhesitatingly. 

- Shoghi Effendi  (From a letter dated 2 March 1951, written on behalf of Shoghi Effendi to NSA of Germany and Austria; ‘The Light of Divine Guidance’, vol. 1)

August 18

At the outset, it is important to distinguish between partisan political activity and the discourse and action intended to bring about constructive social change. While the former is proscribed, the latter is enjoined; indeed, a central purpose of the Bahá’í community is social transformation. In society at large, often in an attempt to resolve a social problem, a political change is engendered without a concurrent effort to transform people’s understanding of the applicable underlying principles. In some instances, this can give rise to counter political action by others to eventually undo that change. However, Bahá’ís recognize that the root causes of the many ills afflicting society in this age of transition are spiritual and moral, and it is this understanding that shapes their approach to working for social transformation. Thus, the believers are engaged in initiatives across the globe which seek to bring about meaningful and enduring change on both a social and individual level—change that is guided by a shared understanding of the exigencies of this period in human history and the means for addressing them. Of course, individual Bahá’ís are, in principle, free to participate in those efforts and activities, such as peaceful rallies, that uphold constructive aims in order to support a specific movement intended to effect some immediate social change. However, should such activities gradually become diverted from their original purpose and assume a partisan character or degenerate into violence, they must of course be avoided. As part of their participation in these efforts, Bahá’ís also endeavor to share insights from the Revelation of Bahá’u’lláh with others in order to elevate the conversation surrounding the search for solutions. You may wish to turn to your National Spiritual Assembly with a view to learning about the range of activities under way in your country. 

- The Universal House of Justice  (From a letter dated 26 February 2021 written on behalf of the Universal House of Justice to an individual believer; (US Baha’i National Administrative website)

August 16

Sadly, at the current time, instead of a united effort to resolve the remaining challenges pertaining to racial prejudice in America, the matter all too often takes the form of political or contentious debate—whose aim is contest and the effort to defeat opposing views. In this perspective, thoughtful ideas that may provide insights useful to effecting lasting social change are distorted and exaggerated to emphasize divisions and make constructive exchange of views impossible. This has occurred with certain concepts and with ideas of particular thinkers, making it difficult to evaluate any merit they may contain without being drawn into a polarizing debate. Bahá’u’lláh has counselled His followers “not to view with too critical an eye the sayings and writings of men. Let them rather approach such sayings and writings in a spirit of open mindedness and loving sympathy.” Therefore, the friends are advised to avoid two extremes: either uncritically accepting every theory put forward, or dismissing entirely every theory because it falls short of the Bahá’í teachings or has flaws within it. Rather, it would be more helpful for the believers to consider such ideas as contributions to a public consultation that seeks to identify solutions to the problem of racial prejudice. Insights could then be drawn by the friends which they find to be compatible with the teachings to enhance their own efforts. 

- The Universal House of Justice  (From a letter dated 29 July 2021, written on behalf of the Universal House of Justice to an individual believer; US Baha’i National Administrative website)

August 14

The Guardian does not think that in the case you mention, it is right to ask this old man to resign from his Masonic Lodge. Generally speaking, the friends should not enter secret societies. It is certainly much better for the believers to dissociate themselves from such organizations; but as I said, it would seem unnecessary, in this particular case, to ask a very old man to break this connection at the end of his life. 

- Shoghi Effendi  (From a letter dated 2 March 1951, written on behalf of Shoghi Effendi to NSA of Germany and Austria; ‘The Light of Divine Guidance’, vol. 1)

August 12

To whom else could these significant words of Muhammad, the Apostle of God, quoted by Quddús while addressing his companions in the Fort of Shaykh Tabarsí, apply if not to those heroes of God who, with their life-blood, ushered in the Promised Day? “O how I long to behold the countenance of My brethren, my brethren who will appear at the end of the world! Blessed are We, blessed are they; greater is their blessedness than ours.” Who else could be meant by this tradition, called Hadíth-i-Jábir, recorded in the Káfí, and authenticated by Bahá’u’lláh in the Kitáb-i-Íqán, which, in indubitable language, sets forth the signs of the appearance of the promised Qá’im? “His saints shall be abased in His time, and their heads shall be exchanged as presents, even as the heads of the Turk and the Daylamite are exchanged as presents; they shall be slain and burned, and shall be afraid, fearful and dismayed; the earth shall be dyed with their blood, and lamentation and wailing shall prevail amongst their women; these are My saints indeed.” 

- Shoghi Effendi  (‘God Passes By’)

August 10

Let no one suggest that the Bahá’í community stands completely apart and immune from the ills of society. Let no one imagine that it is possible to eliminate every vestige of the impact of racial prejudice on the Bahá’í community before fully engaging in the work of teaching and community building within the wider society. And while there is currently a priceless opportunity for African American believers to reach out to the African American population in the United States, let it not be presumed that in some way this opportunity is closed to Bahá’ís of other racial backgrounds. Rather, the friends should make every effort to reach out to all people, offer the healing remedy of Bahá’u’lláh’s teachings to everyone, and invite all to participate in the challenging, but rewarding, process of learning to translate what He has written into reality and action. For it is only through an ever-swelling mass of active workers, and their ever-growing capacity to expand the reach of their activities, that the process of creating the expression of race unity in more and more social spaces and of eliminating all forms of prejudice within them can unfold. 

- The Universal House of Justice  (From a letter dated 28 January 2022, written on behalf of the Universal House of Justice to an individual believer; US Baha’i National Administrative website)

August 8

In regard to the various questions you have raised in your letters, the Guardian does not feel that we are justified in removing a Bahá’í from the voting list just because they resign from the Spiritual Assembly. Although it is considered a moral responsibility on the part of the believers to serve on Spiritual Assemblies if they are elected, if for some reason, they feel they must resign from that body—in other words for some really weighty reason—it certainly does not mean that they have lost their Bahá’í voting rights. The friends should be encouraged to shoulder the burdens of the administrative work—on the other hand, they cannot be forced to do so if they have any valid reason to support their refusal. 

- Shoghi Effendi  (From a letter dated 2 March 1951, written on behalf of Shoghi Effendi to NSA of Germany and Austria; ‘The Light of Divine Guidance’, vol. 1)

August 6

The past winter and spring have been very difficult for our beloved Guardian, and this is why he has not been able to reply to you, (or to any other National Assembly), for so long. As you know, he has been carrying on the construction of the first stage, the arcade, of the Báb’s Shrine in anticipation of having it finished for the July 9 Centenary Celebrations of His Martyrdom. This necessitated a great deal of excavation of the solid rock behind the Shrine in order to enable the arcade to be built. The Guardian himself supervised this work in order to see it was done the most economical way and as quickly as possible; this took up a great deal of his time and energy.

At the beginning of April, just when he was planning to devote himself to the correspondence of the various N.S.A.’s, Mr. Maxwell, the architect of the Shrine, became very dangerously ill, and until the present time is in Hospital with special nurses day and night. His condition is now very much better, but the constant worry, and the problems arising daily, have hitherto prevented our Guardian and his secretary from answering any mail. He wishes you to know that these are the reasons you have not heard from him for so long. 

- Shoghi Effendi  (From a letter dated 28 June 1950 written on behalf of Shoghi Effendi to the NSA of Germany and Austria; ‘The Light of Divine Guidance’, vol. 1)

August 4

Regarding the issue of interpretations of the phrase “pupil of the eye”, ‘Abdu’l-Baha’s statements comparing Black people to the “pupil of the eye” repudiated the pernicious and completely untenable scientific and social assertions circulating at the time that promulgated the odious view that Black people were inferior to white people and, indeed, to all other races. Today, His statements about the pupil of the eye, part of the Bahá’í Sacred Texts, serve as a metaphor that invites the reader to reflect upon and discover a range of meanings from an image that contains profound spiritual import. It points to potentialities that have to find expression in acts of selfless service. Like any artistic or spiritual literary device, however, it must not be taken to extremes in one’s personal interpretation. A metaphor is not to be taken literally. As indicated by your thoughtful insights on the matter, a Bahá’í cannot attribute some meaning to such brief passages that would stand in contradiction to Bahá’u’lláh’s vision of the oneness of humanity. It would also be unproductive and even potentially harmful to extrapolate beyond the evident meaning of the metaphor or to interpolate the Text by assigning meanings that do not exist in ‘Abdu’l-Bahá’s specific statements or anywhere in the Bahá’í writings—for example, by imputing characteristics to white people or other races. 

- The Universal House of Justice  (From a letter dated 28 January 2022, written on behalf of the Universal House of Justice to an individual believer; US Baha’i National Administrative website)

August 2

…Bahá’ís are engaged in cities and villages across the globe in establishing a pattern of life in which increasing numbers, irrespective of background, are invited to take part. This pattern, expressive of the dynamic coherence between the material and spiritual dimensions of life, includes classes for the spiritual education of children in which they also develop a deep appreciation for the fundamental unity of the various world religions; groups that assist young people to navigate a crucial stage of their lives and to withstand the corrosive forces that especially target them; circles of study wherein participants reflect on the spiritual nature of existence and build capacity for service to the community and society; gatherings for collective worship that strengthen the devotional character of the community; and, in time, a growing range of endeavours for social and economic development. This pattern of community life is giving rise to vibrant and purposeful new communities wherein relationships are founded on the oneness of mankind, universal participation, justice, and freedom from prejudice. All are welcome. The process which is unfolding seeks to foster collaboration and build capacity within every human group—with no regard to class or religious background, with no concern for ethnicity or race, and irrespective of gender or social status—to arise and contribute to the advancement of civilization. 

- The Universal House of Justice  (From a letter dated 12 February 2018 written on its behalf to an individual believer; US Baha’i National Administrative website)

July 31

The prerogative of the believer to offer at the Nineteen Day Feast "any suggestion, recommendation or criticism he conscientiously feels he should in order to improve and remedy certain existing conditions or trends in his local community" does not give him or the community the right to disobey a decision of the Assembly or to act in such a way as to undermine its authority. The point to bear in mind is also included in the first extract from Shoghi Effendi’s writings quoted in your letter: "But again it should be stressed that all criticisms and discussions of a negative character which may result in undermining the authority of the Assembly as a body should be strictly avoided. For otherwise the order of the Cause itself will be endangered, and confusion and discord will reign in the Community.”

A careful study of the principles of Bahá’í Administration and procedures which confirm the authority of the Assembly and, at the same time, guarantee the individual’s right to freedom of expression and provide him with the right of appeal… 

- The Universal House of Justice  (From a letter dated 14 May 1987, written on behalf of the Universal House of Justice to an individual believer; Messages from the Universal House of Justice 1986-2001)

July 29

In a memorable Tablet, designated as the Súriy-i-Mulúk (Súrih of Kings) in which

• the Sultán himself and
• his ministers, and the kings of Christendom, and
• the French and Persian Ambassadors accredited to the Sublime Porte, and
• the Muslim ecclesiastical leaders in Constantinople, and
• its wise men and its inhabitants, and
• the people of Persia, and
• the philosophers of the world

have been specifically addressed and admonished, He [Bahá’u’lláh] thus directs His words to the entire company of the monarchs of East and West: … 

- Shoghi Effendi  (‘The Promised Day Is Come’)

July 27

Most important of all is that love and unity should prevail in the Bahá'í Community, as this is what people are most longing for in the present dark state of the world. Words without the living example will never be sufficient to breathe hope into the hearts of a disillusioned and often cynical generation. 

- Shoghi Effendi  (From a letter dated 20 October 1945 written on behalf of Shoghi Effendi to an individual believer; The Compilation of Compilations, vol. II, Living the Life)

July 25

As to the order and the management of the spiritual affairs of the friends, that which is very important now is the consolidation of the Spiritual Assemblies in every centre, because on these fortified and unshakeable foundations, God’s Supreme House of Justice shall be erected and firmly established in the days to come. When this most great edifice shall be reared on such an immovable foundation, God’s purpose, wisdom, universal truths, mysteries and realities of the Kingdom, which the mystic Revelation of Bahá'u'lláh has deposited within the Will and Testament of ‘Abdu’l-Bahá, shall gradually be revealed and made manifest.

- Shoghi Effendi  (From a letter dated 19 December 1923 written by Shoghi Effendi to the Bahá’ís of the East—translated from the Persian; compilation: ‘The Universal House of Justice, prepared by the Research Department of the Universal House of Justice, revised February 2021; online Baha’i Reference Library of the Baha’i World Center)

July 23

Regarding your question whether there is any special ceremony which the believers should perform when they wish to "name" a baby; the Teachings do not provide for any ceremony whatever on such occasions. We have no "baptismal service" in the Cause, such as the Christians have. There would be no objection, however, for the friends to come together on such happy occasions, provided they do not hold an official public ceremony, and provided also they strictly avoid uniformity and rigidity in all such practices. No rule whatsoever that would tend to be rigid and uniform should be allowed in such secondary matters, particularly as there are no specific instructions in the Teachings regarding them. 

- Shoghi Effendi  (From a letter dated 20 December 1938, written on behalf of Shoghi Effendi to an individual believer; ‘Arohanui, Letters from Shoghi Effendi to New Zealand’)

July 21

The Guardian is fully conscious of the difficulties that impede the progress of the Faith in your community. Chief among these, you mention the lack of courage and of initiative on the part of the believers, and a feeling of inferiority complex which prevents them from addressing the public. It is precisely these weaknesses that he wishes the friends to overcome, for these do not only paralyze their efforts but actually serve to quench the flame of faith in their hearts. Not until all the friends come to realize that every one of them is able, in his own measure, to deliver the Message, can they ever hope to reach the goal that has been set before them by a loving and wise Master. It is no use waiting for some able and eloquent teacher to take all the responsibility for the spread of the Cause. For such a thing is not only contrary to the spirit of the Teachings but to the explicit text of the writings of Bahá'u'lláh and ‘Abdu'l-Bahá, both of whom place the obligation of teaching not on any particular class, as in former ecclesiastical organizations, but on every faithful and loyal follower of the Cause. The teaching of the Word is thus made universal and compulsory. How long then shall we wait to carry out this command, the full wisdom of which only future generations will be able to appreciate? We have no special teachers in the Cause. Everyone is a potential teacher. He has only to use what God has given him and thus prove that he is faithful to his trust.

Visiting teachers, who are, at least in a general way, supposed to be more competent and able than the rest, are undoubtedly of a great help. But these can never replace the mass of individual believers and fulfil what must be inevitably accomplished through the collective effort and wisdom of the community at large. What visiting teachers are supposed to do is to give the final touch to the work that has been done, to consolidate rather than supplement individual efforts and thereby direct them in a constructive and suitable channel. Their task is to encourage and inspire individual believers, and to broaden and deepen their vision of the task that is to be done. And this, not by virtue of any inherent spiritual right, but in the spirit of simple and whole-hearted cooperation. 

- Shoghi Effendi  (From a letter dated 1 September 1933, written on behalf of Shoghi Effendi to an individual believer; ‘Arohanui, Letters from Shoghi Effendi to New Zealand’)

July 19

As regards the passages in the sacred writings indicating the wrath of God; Shoghi Effendi says that the Divinity has many attributes: He is loving and merciful but also just. Just as reward and punishment, according to Bahá'u'lláh, are the pillars upon which society rests, so mercy and justice may be considered as their counterpart in the world to come. Should we disobey God and work against His commands He will view our acts in the light of justice and punish us for it. That punishment may not be in the form of fire, as some believe, but in the form of spiritual deprivation and degradation. This is why we read so often in the prayers statements such as "God do not deal with us with justice, but rather through thy infinite mercy." The wrath of God is in the administration of His justice, both in this world and in the world to come. A God that is only loving or only just is not a perfect God. The divinity has to possess both of these aspects as every father ought to express both in his attitude towards his children. If we ponder a while, we will see that our welfare can be insured only when both of these divine attributes are equally emphasised and practiced. 

- Shoghi Effendi  (From a letter dated 29 April 1933, written on behalf of Shoghi Effendi to an individual believer; ‘Arohanui, Letters from Shoghi Effendi to New Zealand’)

July 17

The primary adherents are the stars of great magnitude in every land in the firmament of the Kingdom of God. They are the chosen people. They are like candles which, through their sacrificial efforts, are weeping their lives away in order to give light to the world and establish the purpose of their Lord and Saviour, which purpose is the salvation of mankind. His Holiness, Jesus Christ! see how small the group of His disciples was! No matter how few the number of the disciples was, yet they through His power illumined the world. Our Era is similar to that, but through the development of humanity it is greater, and through the evils of the material civilization and negligence of mankind our sacrifices must be greater. Divine light must make itself manifest in our daily life deeds.

In the early days of the appearance of our Saviour, virtue was to save ourselves. When we are once established in our faith, then virtue is to save others. The three mottoes of education hold true in our case too. First grow, then become and then contribute. We have developed; we have established ourselves, and now it is time to contribute to others. We have inexhaustible capital. The candles of our spiritual lives constantly weep away their lives in shedding light to the world, but they never become exhausted. For there is connection between our lives and that of Bahá'u'lláh and our beloved ‘Abdu'l-Bahá. 

- Shoghi Effendi  (From a letter dated 22 June 1923, written on behalf of Shoghi Effendi to an individual believer; ‘Arohanui, Letters from Shoghi Effendi to New Zealand’)

July 15

In the affairs of the Bahá’í community, Bahá’ís are learning to transcend traditional barriers that divide people in the wider society and exacerbate tensions among people from different religious backgrounds. Shoghi Effendi explained that “every organized community enlisted under the banner of Bahá’u’lláh should feel it to be its first and inescapable obligation to nurture, encourage, and safeguard every minority belonging to any faith, race, class, or nation within it.” One example is the way in which all minorities, including those from a religious minority background, are encouraged in their participation. “If any discrimination is at all to be tolerated”, Shoghi Effendi has for instance stated when discussing the corrosive effects of prejudice, “it should be a discrimination not against, but rather in favour of the minority, be it racial or otherwise.” The practice of Bahá’í elections is symbolic of this commitment to encouraging minorities—when a tie vote arises and one of those involved belongs to a minority group in that society, that person is unhesitatingly accorded the priority without the necessity of another vote to break the tie. 

- The Universal House of Justice  (From a letter dated 12 February 2018 written on its behalf to an individual believer; US Baha’i National Administrative website)

July 13

There can be no question then that Bahá'ís are committed to efforts toward social transformation. "Much as the friends must guard against in any way ever seeming to identify themselves or the Cause with any political party," Shoghi Effendi, through his secretary, cautioned, "they must also guard against the other extreme of never taking part, with other progressive groups, in conferences or committees designed to promote some activity in entire accord with our teachings - such as, for instance, better race relations." This involvement in activities for social reform and well-being can in certain circumstances even extend to taking part in demonstrations. A letter written on the Guardian's behalf indicated that he did not see any objection to Bahá'í students taking part as Bahá'ís in a protest concerning racial prejudice on campus, since "there was nothing political about it" and "he does not see how they could remain indifferent when fellow-students were voicing our own Bahá'í attitude on such a vital issue and one we feel so strongly about." Thus, individual Bahá'ís are free to participate in those efforts and activities, such as peaceful rallies, that uphold constructive aims in consonance with the Bahá'í teachings, for example, the advancement of women, the promotion of social justice, the protection of the environment, the elimination of all forms of discrimination, and the safeguarding of human rights. 

- The Universal House of Justice  (From a letter dated 27 April 2017 written on behalf of the Universal House of Justice to an individual believer; online Baha’i Reference Library of the Baha’i World Center)

July 11

He was also very glad to see that the believers are studying the Covenant of the Master. For in the Master’s Will and Testament are enshrined the principles underlying the World Order, and unless the believers fully grasp the greatness, functions, and purpose of the institutions outlined in that Testament (and elaborated by the Guardian in his book “The Dispensation of Bahá’u’lláh”) they will not be able to properly function as Bahá’ís individually or collectively. The German friends need to acquire a profound understanding of the Bahá’í Administrative Order to enable them to function as a Community, according to Bahá’í laws, and to protect them from tests and the attacks of the enemies of the Faith.... 

- Shoghi Effendi  (From a letter dated 3 July 1949 written on behalf of Shoghi Effendi; ‘The Light of Divine Guidance’, vol. 1)

July 9

In the Qayyúmu’l-Asmá—the Báb’s commentary on the Súrih of Joseph—characterized by the Author of the Íqán as “the first, the greatest and mightiest” of the books revealed by the Báb, we read the following references to Bahá’u’lláh:

“Out of utter nothingness, O great and omnipotent Master, Thou hast, through the celestial potency of Thy might, brought me forth and raised me up to proclaim this Revelation. I have made none other but Thee my trust; I have clung to no will but Thy will… O Thou Remnant of God! I have sacrificed myself wholly for Thee: I have accepted curses for Thy sake, and have yearned for naught but martyrdom in the path of Thy love. Sufficient witness unto me is God, the Exalted, the Protector, the Ancient of Days.” 

- Shoghi Effendi  (‘The Dispensation of Baha’u’llah; included in ‘The World Order of Baha’u’llah’)

July 7

… development, from a Bahá’í perspective, is viewed as a process, the main protagonists of which are the people themselves.  Emphasis is placed on building the capacity of communities to make and implement decisions about their spiritual and material progress.  This necessitates a process whereby small-scale endeavors emerge organically from a pattern of community life which is created as the friends in a given cluster gain experience in applying the framework for action associated with the Five Year Plan.  As the believers engage in the processes of expansion and consolidation, they acquire through their efforts a sharper understanding of the challenges faced by the populations they serve and gradually learn to apply the Teachings of the Faith to the pressing needs of their communities.  Experience throughout the Bahá’í world has demonstrated that it is generally unproductive to introduce external agencies, technologies, or funding sources at an early stage—that is, before capacity to initiate and sustain projects is built at the grassroots.

- The Universal House of Justice  (From a letter dated 30 December 2014 written on behalf of the Universal House of Justice to an individual believer; compilation: ‘Social Action’, prepared by the Research Department of the Universal House of Justice, August 2020, online Baha’i Reference Library of the Baha’i World Center)

July 5

It is evident that, currently, there is in the wider society no consensus on how to assess the problem related to race in America or how to resolve it, even among those well-meaning, fair-minded participants in the discourse on race. In the Bahá’í community as well, individual Bahá’ís may express personal, and sometimes conflicting, views on the subject of race; other friends are welcome to respond to such views. If approached with the necessary spiritual qualities, this exchange can help to gradually create unity of thought and action around the concepts presented in the Bahá’í teachings. Of course, individuals should not represent or convey the impression that their personal ideas constitute the Bahá’í teachings, and correspondingly, Bahá’ís who hear such expressions should distinguish between the authoritative Bahá’í texts and individuals’ attempts to explore the concepts contained therein. As you are surely aware, the House of Justice has encouraged the development of communities characterized by tolerance; that implies Assemblies’ allowing for the interchange of ideas, including those that some may find uncomfortable.

Naturally, if the promotion of a particular idea leads to disunity within the Bahá’í community, then an Assembly must act. 

- The Universal House of Justice  (From a letter dated 28 January 2022, written on behalf of the Universal House of Justice to an individual believer; US Baha’i National Administrative website)