Baha'i UHJ orders Baha'i scholars to utilize censored resources.

On May 22 in 1984, the Universal House of Justice addressed a letter to the National Spiritual Assembly of Taiwan, advising them to "base your translations on current editions of all the books referred to, if translation is involved. In each instance you should consult the original publisher and obtain a copy of the latest printing or edition to ensure that all approved corrections are embodied in your translation." Many Bahá'í books have had significant edits, deletions, and additions since their authors' deaths for various reasons, including failed prophecies.

Translators Should Utilize Most Recent Editions of Books

"The Universal House of Justice has requested us to advise you to base your translations on current editions of all the books referred to, if translation is involved. In each instance you should consult the original publisher and obtain a copy of the latest printing or edition to ensure that all approved corrections are embodied in your translation."

(From a letter written on behalf of the Universal House of Justice to the National Spiritual Assembly of Taiwan, May 22, 1984)

George Townshend was an Irish Anglican clergyman who had renounced his orders to the Anglican Church in 1947, at the age of 70. Shoghi Effendi designated him a Hand of the Cause of God in 1951 and once said of George Townshend that he feels "Mr. Townshend's services to the Faith can best be rendered by his writing about it, as he obviously has an outstanding ability in this direction..." Of the books that Townshend wrote, Christ and Bahá’u’lláh is notable for the changes made from the original publication to subsequent editions published after the passing of Shoghi Effendi. For example, a statement about the "first and present Guardian" has been removed and a section discussing "the lineage of succeeding Guardians" has been replaced with a section discussing "divinely guided institutions" in general.

John Esslemont's book Bahá'u'lláh and the New Era remains an important text that has been used in Bahá'í missionary activity. However, from in its initial publication to later editions, Bahá'u'lláh and the New Era has been significantly edited, with references to Avarih removed in subsequent editions published after Avarih's apostasy from the Bahá'í Faith.

Other significant edits include...

Perhaps the most important change in Bahá'u'lláh and the New Era was made on page 212 of the 1923 edition. Recorded as a Bahá'í prophecy (59) concerning the "Coming of the Kingdom of God," Esslemont cited Abdu'l-Bahá's interpretation of the last two verses of the Book of Daniel from the Bible. He stated that the 1335 days spoken of by Daniel represented 1335 solar years from Muhammad's flight to Medina in 622 A.D., which would equal 1957 A.D.. When asked "'What shall we see at the end of the 1335 days?'," Abdu'l-Bahá's reply was: "'Universal Peace will be firmly established, a Universal language promoted. Misunderstandings will pass away. The Bahá'í Cause will be promulgated in all parts and the oneness of mankind established. It will be most glorious!'" (60) In editions published after his death, Esslemont's words have been changed to say that Abdu'l-Bahá "reckoned the fulfillment of Daniel's prophecy from the date of the beginning of the Muhammadan era " (61) and one of Abdu'l-Bahá's Tablets is quoted on the same subject in which he writes, "'For according to this calculation a century will have elapsed from the dawn of the Sun of Truth....'" Esslemont appears to conclude that Abdu'l-Bahá was referring to the year 1963 and the one hundredth anniversary of Bahá'u'lláh's public claim to be a Manifestation of God. (62) These words, however, were never written by the author, but were added posthumously. And, it should be noted that the phrase "'the dawn of the Sun of Truth'" is not a reference to a particular year, in this case 1863, but to a period of years when the Bab and his followers were preparing the way for the Manifestation of Bahá'u'lláh. Hence, they are commonly referred to as the "Dawn-Breakers." (63) Further, in another quotation which originally appeared on the same page, but was also removed from later editions, Abdu'l-Bahá plainly stated, "' This is the Century of the Sun of Truth. This is the Century of the establishment of the Kingdom of God upon the earth.'" (64) Esslemont recorded Abdu'l-Bahá as declaring explicitly that the prophecy was to be computed from the Hijra or 622 A.D. and that specific conditions would exist in the world upon it's fulfillment in 1957. When it became apparent that this Bahá'í prophecy would not be fulfilled, it was replaced with the ambiguous material which has remained in the text to the present. This is evident from the fact that, although Esslemont's other eyewitness accounts were removed in the 1937 revision, the record of Abdu'l-Bahá's prophecy was left intact by the American National Spiritual Assembly and Shoghi Effendi. It was not changed until after 1957. (65) Also, Abdu'l-Bahá's conviction that all of these events would take place in this century have been expressed in other writings and it is evident that Shoghi Effendi shared his optimism as well. (66)

Kazemzadeh is dead !

Found this interesting entry on TRB - posting it again in the memory of Firuz Kazemzadeh!

Firuz Kazemzadeh, was a member of the National Spiritual Assembly of the U.S. for more than 40 years. He was also appointed a member of the U.S. International Freedom Commission, that reviews report on religious freedom worldwide by the Government of U.S.

Source : TRB

In my previous post, I researched Baha'i POLITICIAN Firuz Kazemzadeh's act of forcing the USA to ratify the Genocide Convention.

Why on earth, after the ratification, didn't the Baha'is and their leader Firuz Kazemzadeh-- assist the UN in order to stop the genocide of Rwanda and Bosnia.

Could it be that Firuz Kazemzadeh was not well received by then President Clinton?

Or a more likely answer: the RATIFICATION OF THE GENOCIDE CONVENTION BY THE USA has been used by the World Baha'i Administration for their own personal cause- namely for financial enrichment of the Iranian Baha'is by :

1) Allowing Iranian Baha'is to obtain refugee status in their host country and then be swiftly placed on the host country welfare system.

2) For this extremely pleasant financial program, most Iranian Baha'is migrate to the USA. Has anybody seen an Iranian Baha'i become refugee of the Sudan, Congo, Mozambique? The answer is NO-NO-NO. There is no financial interest in those third world countries.

3) By having more Iranian Baha'i "voters" on their side in their host country, these Baha'is are able to distabilize the government by forcing the government to abide by the financial request of the Universal House of Justice. Refer for example to how Baha'i "politician" Firuz Kazemzadeh was able to force Jessie Helms to abstain from voting against the Genocide Convention- with the assitance of a slew of red-white- yellow- black Baha'is standing on the private property -lawn-of Jessie Helms (and therefore disturbing a very private reception).

4) The Universal House of Justice welcomes genocides as it is seen by Baha'i administration as having more "receptive" people towards the baha'i cult. Genocides are used by Baha'is to further their own cause in the context of their squirmishes with the Islamic Republic of Iran-- with total disregard for the lives and welfare of those of non-Iranian origin- such as Bosnia-rwanda-Sudan.

5) Can any Baha'i provide authenticated documents related to the Universal House of justice taking a stance on genocide of world population-- other than IRANIAN BAHA'IS? The answer is NO-NO-NO.

6) It is truly UNACCEPTABLE for Baha'is to use the murder of innocents Africans and Muslims in Rwanda (1 million) and Bosnia (300,000) respectively, for their own personal financial gain- through their Iranian Baha'i refugee program.

7) To make matters worse, the Baha'i propaganda machinery has claimed that up to 200 baha'is have been executed in Iran. Through my research, I have been able to uncover some inconsistencies- some of those who were executed HAD COMMITTED CRIMES- OTHERS WERE MURDERED BY OTHER BAHA'IS AND THEN MADE IT LOOK LIKE THE ISLAMIC REPUBLIC OF IRAN WAS RESPONSIBLE. I will post more on the specifics of the Baha'i committed wholesale murder of Iranian NSA member Dr. NADJI, and the execution of Jewish baha'i Mahboubian on ground of theft- lying about religion- bribery ( after he had returned back to Iran from San Diego, CA to retrieve more stolen wealth).

8) Mr. Sabet cleaned up the Iranian Bank "NOW-NAHALLAN" just before the Iranian revolution- He brought billions of dollars to the USA. As a gesture of good will, Sabet gave 11 million dollars --OF HIS STOLEN MONEY-- to the Universal House of justice. Needless to say, the Universal House of justice graciously accepted the "generous offering" of stolen wealth.

9) Now, the Universal House of justice is determined to have the Islamic Republic of Iran pay back each Iranian Baha'i -his-her share of the stolen money from the Iranian Bank "NOW-NAHALLAN". In effect, that is DOUBLE WHAMMY!!!

10) Mr. Sabet is silent now- he died several years ago in Los Angeles. His loyal followers all live in Los Angeles- and are made up of prominent Jewish Baha'is- including the Amanat family. These followers have enough financial clout to sway the US political scene as to avoid a full senate inquiry into the BAHA'I FAITH defrauding its own members in Iran, and then bringing all the stolen wealth through the SABET conduit to Los Angeles.

You must not dissociate yourself from Church Membership ! - 'Abdu’l-Bahá

On 5th May, 1943, a letter written in behalf of Shoghi Effendi said "The friends should by all means be encouraged to withdraw from church membership and be made to realize that, though we as Bahá'ís are ardent believers in Christ, we do not and cannot support, church institutions and doctrines when Christ has come again and brought new laws for the world today and its present needs; to adhere to forms, mostly man-made, and now out-moded and no longer needed, is meaningless. This does not mean they should no longer associate with the church members; they should cease to be registered members of it."
  1. Bahá'ís Are Ardent Believers in Christ
"The friends should by all means be encouraged to withdraw from church membership and be made to realize that, though we as Bahá'ís are ardent believers in Christ, we do not and cannot support, church institutions and doctrines when Christ has come again and brought new laws for the world today and its present needs; to adhere to forms, mostly man-made, and now out-moded and no longer needed, is meaningless. This does not mean they should no longer associate with the church members; they should cease to be registered members of it."
(From a letter written on behalf of Shoghi Effendi to an individual believer, May 5, 1943)
During his visit to London in 1911, 'Abdu’l-Bahá had the following interaction with a Christian...
A student of the modern methods of the higher criticism asked ‘Abdu’l-Bahá if he would do well to continue in the church with which he had been associated all his life, and whose language was full of meaning to him. ‘Abdu’l-Bahá answered: “You must not dissociate yourself from it. Know this; the Kingdom of God is not in any Society; some seekers go through many Societies as a traveller goes through many cities till he reach his destination. If you belong to a Society already do not forsake your brothers. You can be a Bahá’í-Christian, a Bahá’í-Freemason, a Bahá’í-Jew, a Bahá’í-Muḥammadán. The number nine contains eight, and seven, and all the other numbers, and does not deny any of them. Do not distress or deny anyone by saying ‘He is not a Bahá’í!’
Numerous statement by Shoghi Effendi would later contradict these statements, with Bahá’ís being explicity prohibited in associating with any other faiths.

For example...
  1. Bahá'ís Belonging to Churches, Synagogues, Freemasonry and the Like
"As regards the question of Bahá'ís belonging to churches, synagogues, Freemasonry, etc., the friends must realize that now that the Faith is over 100 years old, and its own institutions arising, so to speak, rapidly above-ground, the distinctions are becoming ever sharper, and the necessity for them to support whole-heartedly their own institutions and cut themselves off entirely from those of the past, is now clearer than ever before. The eyes of the people of the world are beginning to be focused on us; and, as humanity's plight goes from bad to worse, we will be watched ever more intently by non-Bahá'ís, to see whether we do uphold our own institutions wholeheartedly; whether we are the people of the new creation or not; whether we live up to our beliefs, principles and laws in deed as well as word. We cannot be too careful. We cannot be too exemplary.
"There is another aspect to this question which the friends should seriously ponder, and that is that, whereas organizations such as Freemasonry may have been in the past entirely free from any political taint, in the state of flux the world is in at present, and the extraordinary way in which things become corrupted and tainted by political thought and influences, there is no guarantee that such an association might not gradually or suddenly become a political instrument. The less Bahá'ís have to do, therefore, with such things, the better."
(From a letter written on behalf of Shoghi Effendi to the National Spiritual Assembly of the British Isles, August 5, 1955)
And also...
"The point is not that there is something intrinsically wrong with Masonry, which no doubt has many very high ideals and principles, and has had a very good influence in the past.
"The reasons why the Guardian feels that it is imperative for the Bahá'ís to be dissociated from masonry at this time, and I might add, other secret associations, is that we are the building blocks of Bahá'u'lláh's New World Order ... the Bahá'ís should be absolutely independent, and stand identified only with their own teachings. That is why they are requested to withdraw from membership in the church, the synagogue, or whatever other previous religious organization they may have been affiliated with, to have nothing whatsoever to do with secret societies, or with political movements, etc. It protects the Cause, it reinforces the Cause, and it asserts before all the world its independent character.
"Another reason is that unfortunately the tremendous political influences in the world today are seeping deeper and deeper into men's minds; and movements which in the past were absolutely uninfluenced by any political tinge of thought now in many places are becoming infiltrated with political side-taking and political issues; and it becomes all the more important for the Bahá'ís to withdraw from them in order to protect the Faith.
"The Guardian believes that you, as an intelligent man, a Bahá'í, will see the need for this. It is only by all living according to general principles that we can knit the fabric of the Faith all over the world into a closer unity.
"He is fully aware that certain individuals are struck much more forcibly by such requests than others. This has been the case with some of the old Bahá'ís in England, who have been Masons from their boyhood on; but, as it is his duty to protect the Faith, he can only appeal to the Bahá'ís to assist him in doing so; and to consider the general good, rather than their personal feelings, however deep they may be, in such matters."
(From a letter written on behalf of Shoghi Effendi to an individual believer, February 12, 1956)

Baha'i Awakening : "I feel like my NSA is asking me to be their puppet in political campaign."

By tgisfw

Once again I got a letter asking me to call my political representatives regarding a resolution. I don't think this is a good tactic. But more than telling me what to to - they also say what "not" to do.

The NSA says :

As this is a telephone campaign, do not send requests in writing, whether by email or otherwise. Further, do not attempt to engage your representative’s or senators’ office staffs in conversation beyond a simple request for cosponsoring the resolutions. Each call should take only a few minutes.

To my mind unless someone is really familiar with the resolution you should not support it. Politicians are tricky and there may be things "attached" to the resolution that may not be good at all. And what about other resolutions they make that I don't agree with ? It seems like if this is a practice that Baha'is feel is good - should not I also write or call-in in regards to resolutions that I don't like when it involves war or bombing or occupation of countries with military force or sanctions ? I think we need consistency. If we are to support or not support resolutions then allow us to do so in a manner that the constitution allows, not simply in a way the LSA thinks is good. I don't think the NSA should determine the Baha'i communities political POV.

I think the LSA at most should say there is the resolution in question and encourage the friends to study it and explain why they think it is important. But to say when and how we should respond to this in my mind is dangerous practice. Are we to be like sheep and just do what they say? What if I want to write a letter instead of calling. Are they saying I can't ? There are many "sheep" in our communities and with all good intention will simply obey - but This is what is known as "slippery slope." Instead of telling the friends what to do , the friends should be empowered to know how to say aware of these types of actions in congress and act appropriately as they see fit. This would be creating better Baha'is and more valuable resources and seems to be goal or core activities.

This entire approach needs to be studied with some consultation with the community. The idea of asking the friends to contact a political leader or representative with a specific message - I don't see this as part of what I understood to be my responsibility or duty of LSA when I became a Baha'i.

It would be nice to have a deepening first on why they do this. And how they determine what resolutions are important.

In general I think this is the final result of this kind of letter: Baha'is are saying things that may not be genuine to what they feel about the resolution. I think the NSA should emphasize don't do anything until you read the resolutions for yourself.

Some Baha'i will say " well just don't do it " but I feel that the community is being groomed for "brain washed" type actions.

It does not seem right at all. I would never say I support this or that to a political leader unless I was fully up to date on the resolution of alternative POV on how to handle the issue in political manner.

How 'Baha'i Diplomacy' and 'Baha'i Wisdom' works ?

Here is information from the manual on public affairs published by the NSA of the US. I have highlighted areas that might help you with your concerns:

Regarding Bahá’í Matters

The relationships between the Bahá'í community and the government are the responsibility of the elected institutions of the Faith. Local Spiritual Assemblies are responsible for Bahá'í contact with local government agencies and officials (city councils, mayors, etc.) and, where appropriate, with local representatives to the state legislature. The National Spiritual Assembly, through its Washington, D.C., Office of Public Affairs, is responsible for all Bahá'í contact with federal or state government agencies and officials (the president, the State Department, senators, congressional representatives, governors, state government agencies, etc.). Bahá’ís who wish to contact government agencies or officials on Bahá'í matters or to mention or discuss the Bahá'í Faith must first ask the appropriate Bahá'í institution for permission.
The National Spiritual Assembly occasionally requests that Local Spiritual Assemblies or individual Bahá'ís contact federal or state government officials to ask their assistance on a particular issue that the Bahá'ís have chosen to promote. In these instances, Bahá'ís should call or write their legislators on behalf of the Bahá'í Faith, being mindful to refrain from quoting the Bahá'í writings or using the opportunity to teach the Faith. Meeting with Government Officials Regarding Bahá'í Matters here may be times in meetings when local Bahá'ís will discuss the Faith in response to questions from a government official, but it is important to exercise caution to ensure that the official does not develop the impression that the Bahá'ís’ visit and proposals are only a means of teaching the Faith. Local Bahá'ís engaged in public affairs work will have to gauge each situation on its merits, determining what and how much information on the Faith to share in a given meeting. They will make these determinations with increasing ease as their experience grows.
REFERENCE: Bahá'í International Community, External Affairs Manual – Bahá'í Diplomacy, p. 32.

Regarding Non-Bahá’í Matters

Of course, Bahá’ís can contact government representatives and express their views on non-Bahá’í matters as their consciences dictate, provided they do so as an individual and do not identify themselves as Bahá’ís.
Participation in Petitions and Letter Writing Campaigns
The believers are free as citizens to sign petitions or write letters to bring certain matters to the attention of the public and public officials. However, they should not identify themselves as Bahá’ís, unless encouraged to do so by a Bahá’í institution. The decision to participate in the myriad petitions and letter-writing campaigns in progress at any given time is largely left to the individual, to be made in accordance with his or her understanding of the teachings and the dictates of his or her conscience. However, if the friends have questions about particular issues or initiatives, they are encouraged to contact the appropriate institution for guidance — the Local Spiritual Assembly for local petitions and campaigns, and the National Spiritual Assembly’s Office of Public Affairs for national or international petitions and campaigns.

Recently retrived Baha'i censuses from several countries exposes Baha'i lies more...

"During my time as a Baha'i, I saw potential converts lied to by Baha'is regarding the membership of the Faith. The Baha'is, especially the Baha'i leadership, have always grossly inflated the 'official' numbers in order to present an inaccurate picture to the world (as well as to individuals considering conversion) and to make the Faith seem much more successful and influential than it really is. " --Scott

Professor Juan Cole of the University of Michigan commented in April 2001 that, since 1968, 50% of the people who entered the bahai faith have left it. According to him, the usual figure for most Christian denominations is approximately 80% retention, meaning about only 20% decide to leave once they become a member. See Professor Cole's comment below that even 5 million Baha'is worldwide is exaggerated by the Baha'i administration.

50% is truly a remarkably high number and reveals emphatically that something is indeed wrong about the atmosphere within the bahai faith. Often the new adherent quickly comes to realize someting is wrong behind the facade of love and brotherhood.

The FULL TEXT of the New Mexico lawsuit reveals what many of the problems are that are driving sensitive and thoughtful people out of the bahai faith in droves.

Juan Cole has also stated that according to the official census figures of India there are approximately only 5,000 bahais that they were able to find in the country compare with the millions claimed by the bahai administration, a fact worth lingering on....

Census data
Bahá'í-cited data
30,000[6]; 46,587[2]
over 2,000,000[11]

  1. "Redatam". Census. Barbados Statistical Service. 2010. Archived from the original on 4 October 2010. Retrieved April 23, 2017.
  2. "Most Baha'i Nations (2005)". QuickLists > Compare Nations > Religions >. The Association of Religion Data Archives. 2005. Retrieved April 23, 2017.
  3. "2010 Census of Belize Overview". 2011. Retrieved April 23, 2017.
  4. "2010 Census of Belize Detailed Demographics of 2000 and 2010". 2011. Retrieved April 23, 2017.
  5. "2011 National Household Survey: Data tables". Statistics Canada. Retrieved April 23, 2017.
  6. "The Bahá'í Community Canada, Facts and Figures". The Bahá’í Community Canada. Bahá’í Community Canada. 2014. Retrieved April 23, 2017.
  7. "Chapter II, Population Composition, 2002 Census" (PDF). Statistics Bureau. 2002. Retrieved April 23, 2017.
  8. "C-01 Appendix : Details of Religious Community Shown Under 'Other Religions And Persuasions' In Main Table C-1- 2011 (India & States/UTs)". Retrieved September 17, 2016.
  9. "Population Enumeration Data (Final Population)". Retrieved April 23, 2017.
  10. "Resident population by religion and sex" (PDF). Statistics Mauritius. pp. 68,71. Archived from the original (PDF) on October 16, 2013. Retrieved April 23, 2017.
  11. "Baha'i Faith in India". Official Website of the Bahá'ís of India. National Spiritual Assembly of the Bahá'ís of India. 2010. Retrieved April 24, 2017.
Discuss this :

This is also interesting :

Influence of Sufism on Baha'i Cult

Several Dervish friends of Baha'u'llah.
From left to right Dervish Yoghdeh, Dervish Teighoor, Dervish Moones, Dervish Moosadeh, Dervish Tavangar, the first person from the right is unknown.
On April 10 in 1854, Bahá'u'lláh left Baghdad for the mountains of Kurdistan almost one year to the date of his arrival in Baghdad from Iran on April 8, 1953. Bahá'u'lláh spent two years using the name Darvish Muhammad-i-Irani studying with various Sufi sheikhs. His studies with the Sufis led to his writing the Four Valleys in 1857 and Seven Valleys in 1860. Both books are usually published together and their contents are largely based on the experiences he had as Darvish Muhammad-i-Irani. Similarly, the Kitáb-i-Íqán, written in 1861, contains many themes common to Sufi teaching. Finally, Bahá'í cosmology is largely a reflection of Sufi cosmology.

'Mother of Baha'is' alienates herself from the Bahá’í cult due to shameless behaviour of Bahá’ís

Phoebe Hearst - 'Mother of the Faithful'

On April 13, 1919, Phoebe Hearst passed away. She was an early Bahá'í who later became estranged from the Bahá'í Faith due to being extorted for money by other Bahá'ís. She was also a wealthy philanthropist, the wife of Senator George Hearst, and the mother of publisher William Randolph Hearst.

Hearst was raised a member of the Cumberland Presbyterian faith in the 1840s. In 1898 she converted to the Bahá'í Faith, and undertook a Bahá'í pilgrimage to Palestine to meet 'Abdu'l-Bahá with other American pilgrims, including Ibrahim George Kheiralla, Lua Getsinger and May Boles. It was during this trip, in Akka, that Kheiralla witnessed firsthand the conflict between 'Abdu'l-Bahá and his brothers, leading him, upon his return to America in 1899, to form the "Society of Behaists" which would later be led by Shua Ullah Behai and to author a book, Beha'u'llah, wherein he states his belief that 'Abdu'l-Bahá was equal in rank to his brothers Mírzá Muhammad `Alí, Díyá'u'lláh, and Badi'u'lláh

Phoebe Hearst helped play a key role in the spread of the Bahá'í Faith in the United States. In October 1912 she invited 'Abdu'l-Bahá, who was travelling throughout the United States, to stay at her home for a long weekend, even though at that time she had become estranged from the Bahá'í faith. During his stay 'Abdu'l-Bahá mentioned that anyone who tried to extort money or goods from others should not be considered a true Bahá'í. Mrs. Hearst had been a victim of such an incident, which had caused her estrangement from the religion.

Source :
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