Hands of the Bahá'í Faith

Unity without justice is tyranny

O SON OF SPIRIT! The best beloved of all things in My sight is Justice; turn not away therefrom if thou desirest Me, and neglect it not that I may confide in thee. By its aid thou shalt see with thine own eyes and not through the eyes of others, and shalt know of thine own knowledge and not through the knowledge of thy neighbor. Ponder this in thy heart; how it behooveth thee to be. Verily justice is My gift to thee and the sign of My loving-kindness. Set it then before thine eyes.

Sans-Guardian Bahá'ís,  responding to messages posted by Orthodox Bahá'ís in comments about articles in Macleans Magazine, Canada's National magazine, and in the comments forums of various newspapers on the internet, routinely stress the importance of unity amongst Bahá'ís as if unity were the most vital/important theme in the Bahá'í Faith. It is not.  "Truth comes before unity", the third Guardian of the Bahá'í Faith has taught.

The above quote from the Hidden Words of the Lord of this Age informs us that "The best beloved of all things in My sight is Justice". Justice is beloved more than unity.

And what is Justice?

In its simplest expression, it is what His Holiness the Christ exhorted:  "Pay back to God the things that are God's".  And that which belongs to the One who created us, giving us our lives and all of our blessings is obedience to Him.  In the Bahá'í Faith obedience to Him is inseparable from obedience to the Center of the Covenant of the Lord of this Age, Who is `Abdu'l-Bahá, and obedience to `Abdu'l-Bahá means "loyal and steadfast adherence to every clause of our Beloved's sacred Will." (Quoted from Shoghi Effendi)

"every clause"

And here follow some clauses from His sacred and immutable Will and Testament concerning the Guardian of the Bahá'í Faith:

"...the beloved of the Lord must obey him and turn unto him. He that obeyeth him not, hath not obeyed God; he that turneth away from him, hath turned away from God and he that denieth him, hath denied the True One. Beware lest anyone falsely interpret these words...To none is given the right to put forth his own opinion or express hisparticular convictions. All must seek guidance and turn unto the Center of the Cause and the House of Justice. And he that turneth unto whatsoever else is indeed in grievous error."

All true Bahá'ís demonstrate "loyal and steadfast adherence" to all of those clauses, including this clause:

"All must seek guidance and turn unto the Center of the Cause..." The "Center of the Cause" is the Guardian of the Bahá'í Faith. Heterodox Bahá'ís do not obey that "clause" delineated immutably by the Master. They abrogate that portion of the command:  "All must seek guidance and turn unto the Center of the Cause and the House of Justice" teaching that they can make do only with the "and the House of Justice" portion of the command, and yet they do not even have a legitimate "House of Justice" because another sacred "clause" of the Masters immuitable Will and Testament delineates a "sacred head" for the House of Justice, which "sacred head" is a living Guardian of the Bahá'í Faith. Thus they disobey that "clause" also and subsequently all of the many, many clauses delineated by the Master providing instructions for the Guardians and for the ones appointed by the
Guardians, the Hands of the Bahá'í Faith.

The disobedience by sans-Guardian believers to those many, many clauses of the sacred and immutable Will and Testament of `Abdu'l-Bahá is immense injustice. That disobedience is most certainly not 'paying back to God the things that are God's'

And to force such disobedience/injustice upon Bahá'ís around the Earth in order to produce unity is rank tyranny, no different than the tyranny imposed upon women and men throughout history by totalitarian regimes.

Yes, unity without justice is tyranny, even when found amongst Bahá'ís.

The website of the living Guardian of the Bahá'í Faith:
http://www.Bahai-Guardian.com

Hand of Cause Ross Campbell

PLAYING INFALLIBILITY LEAP FROG

To believe that the present Universal House of Justice is infallible requires a giant leap of faith. To follow the present UHJ in Haifa one must first leap over many clauses in `Abdu'l-Bahás Will and Testament, and then leap over the prescribed path to the UHJ
established by Shoghi Effendi. The establishment of the Bahá'í Administrative Order may not be likened to a children’s game of leap frog. This is the era of the maturing of the human race, and we are required to act like adults in our activities.

It is necessary to look at Bahá'í Holy writ for the basis of authenticity contained in any part of the structure aligned with the name Bahá'í. Holy Writ is the only valid test to determine a basis for any Bahá'í Institution, and particularly the issue of Holy Infallibility. All Bahá'ís understand progressive revelation, but perhaps they forget about that pattern of study after becoming Bahá'í.

A progression of writings and events lead from the Infallibility of Bahá'u'lláh to the eventual birth of `Abdu'l-Bahá’s Will and Testament, which passes the mantle of Infallibility and the Center of the Covenant on this earth from `Abdu'l-Bahá to the Institution of the living guardianship. Concurrently, Shoghi Effendi was appointed as the
first Guardian by that instrument. Shoghi Effendi progressively represented the Institution of Guardianship for 36 years, with its inherently defined facet of Infallibility in those instances of interpreting the Writings. In all other cases, Shoghi Effendi was a mortal in the living of his life. A very elevated mortal, we all know, but not infallible in any respect to situations beyond his dealings with the Writings.

One would think that an organization such as the bogus Universal House of Justice would at least base its existence upon something that Shoghi Effendi might have opined while not interpreting the Writings, while wearing his fallible hat, but no, they don’t even do that. They have the audacity to proclaim that their existence is founded on the Will and Testament and the other Holy Writings, when nothing could be further from the truth. Did Shoghi Effendi ever discuss that a Universal House of Justice would evolve into an entity that would lack any of the Institutions prescribed by `Abdu'l-Bahá? He did not. Just
by that fact alone one should be suspect of any organization claiming lineage to the Will and Testament that lacks the structure of even one of the Institutions defined within the specifications of `Abdu'l-Bahá’s Will and Testament.

Oh, they call themselves one of the named Institutions, the Universal House of Justice, but in fact it does not follow `Abdu'l-Bahá’s definition since it lacks at its head a guardian, the only individual named by `Abdu'l-Bahá to have a mantle of infallibility within that organization. So, on what basis do they claim to be infallible? The organization posturing itself as the UHJ has to downplay the words of `Abdu'l-Bahá and Shoghi Effendi in order to remain in business, for, Shoghi Effendi spent his ministry touting the Will and Testament and promoting its clauses. It can be honestly stated that he reinforced `Abdu'l-Bahá’s directions and never once questioned or rescinded any of them. Does not that give one pause?

It should be remembered that the first Guardian’s life was dedicated to the Writings, and as a result he was operating within the realm of Infallibility for much of his everyday activities. We know that he explicitly continued the pattern established by `Abdu'l-Bahá,
discussed the future of the Faith, and established the pattern for the continuance of infallibility on this earth through a succession of guardians after his passing. Both he and `Abdu'l-Bahá devoted their lives to ensure that the schisms of past generations would not occur in the Bahá'í Faith, and that the center of God’s Infallibility would live on this earth continually to guide future generations. The Institutions of the Guardianship and the Universal House of Justice were both established in the Will and Testament, and the process was further defined and clarified by Shoghi Effendi. As humans should know but usually forget, things don’t materialize instantly. They have to evolve. The process of the defined requirements of the evolution of the UHJ began with `Abdu'l-Bahá and continued through the writings of Shoghi Effendi.

So why did the Hands in the Holy Land leap over the instructions that Shoghi Effendi left, and instead defined a script of their own making?

On January 9, 1951, Shoghi Effendi established by proclamation “this first embryonic institution,” the formation of the International Bahá'í Council. He further identified the International Bahá'í Council as the embryonic Universal House of Justice. He went on to state that its evolution into a Bahá'í Court was an “essential step” toward the eventuality of it becoming the Universal House of Justice. In March of that year, he appointed the members of the Council and its president Mason Remey. (He never in his lifetime called the Council out of its embryonic state.) He later continued the process in his appointing
contemporary Hands of the Cause.

Upon his untimely death in 1957, the Hands of the Cause almost immediately declared that the guardianship had ended with his death, as they could not find a successor in a Will. Had they probed further, they would have realized they were looking in the wrong place and that the Will and Testament states that a guardian is to appoint his successor “in his own lifetime,” which Shoghi Effendi had done through the establishment of the embryonic International Bahá'í Council, and named its president, which office is synonymous with the Institution of the Guardianship. Upon his death, the embryo of the International Baha’i Council came to life, and Mason Remey became guardian, although
he did not realize it at the time. Had the Hands not immediately declared the guardianship ended, they probably would have come to realize that progressively and slowly, Shoghi Effendi had developed the pathway for the continuing guardianship. Prior to his death, the guardianship was the only living Institution with a mantle of Infallibility in the Bahá'í Faith, and actually was the only means of the development of another Institution, the UHJ, having a claim to infallibility in the future.

The Hands continued along the the sans-guardian path, and threw out Shoghi Effendi’s guidelines  by dissolving his International Bahá'í Council, deposing its president and appointing one of their own. At this point they had leapt over the bounds of progression as established by Shoghi Effendi in his interpretation of `Abdu'l-Bahá’s Will. They continued, without infallibility, and established their own bogus Universal House of Justice. As `Abdu'l-Bahá’s Will states, the UHJ must have at its head, a living guardian.

Thus, the present bogus Universal House of Justice does not conform to the required elements that deem it Infallible unless you take a giant leap of faith outside the boundaries of many of the clauses in `Abdu'l-Bahá’s Will and Testament, and then leap again, off the pathway established by Shoghi Effendi. With all the leaping around, the
element of infallibility remains dashed to the ground in their organization.

Hand of Cause David Maxwell

The sans-Guardian UHJ: "While the former is confined to the Guardian..."

"Messages from the Universal House of Justice, 1963-1986:  The Third Epoch of the Formative Age, p. 88":

"A clear distinction is made in our Faith between authoritative interpretation and the interpretation or understanding that each individual arrives at for himself from his study of its teachings. While the former is confined to the Guardian, the latter, according to the guidance given to us by the Guardian himself, should by no means be suppressed. In fact such individual interpretation is considered the fruit of man's rational power and conducive to a better understanding of the teachings, provided that no disputes or arguments arise among the friends and the individual himself understands and makes it clear that his views are merely his own.  Individual interpretations continually change as one grows in comprehension of the teachings."

Let's examine these comments by the sans-Guardian UHJ:

1.  "While the former is confined to the Guardian,..."

 2.  "...provided that...the individual himself understands and makes it clear that his views are merely his own"

While their comment #1 concerning "authoritative interpretation" of Bahá'í Holy Writ and Holy Text is unquestionably correct, acknowledging that such "authoritative interpretation" is exclusively in the domain of the Bahá'í Guardianship, and their comment #2 is also unquestionably correct, meaning that all other individuals everywhere on Earth, without exception, are obligated to make "it clear" that "his views are merely his own", this question very conspicuously presents itself:  Why are those individuals of the sans-Guardian UHJ consistently negligent to obey that obligation to make it "clear" that their views are "merely [their] own"?

They shamelessly admit in writing for all to see that they well understand that "authoritative interpretation" "... is confined to the Guardian", and at the same time continue year after year, decade after decade, publishing "... the interpretation or understanding that each individual [amongst them] arrives at for himself from his study of its teachings", without ever making it clear that their views are merely their own?

Why?

Why do the members of the Heterodox UHJ shamelessly and constantly violate that very principle while they themselves admit in writing that it is obligatory for all individual Bahá'ís, except a Guardian of the Bahá'í Faith, to obey that rule?

They shamelessly interpret passages of Bahá'í Holy Writ and Holy Text related to the Huqúq'u'lláh and even make illegal application of their interpretations, despite the fact that, as they admit themselves in writing, such interpretations are "merely [their] own" because all "authoritative interpretation" is "confined" to the Guardianship.

They illegally apply a similar personal interpretation of the word "ghusan" in the Masters sacred Will and Testament, which Holy Document is Bahá'í Holy Text, the interpretation of which Holy Text belongs exclusively to a living Guardian of the Bahá'í Faith.

It is very evident that the members of the bogus UHJ currently on Mt. Carmel are nefariously attempting to elevate themselves in the eyes of Bahá'í believers to a station which is not their station.

The third Guardians explanation of the meaning of The Tablet of the Holy Mariner informs us about the Divine retribution which those violators on Mt. Carmel will receive for their illegal actions and false teachings detrimental to the spiritual advancement of the Cause of God on Earth. That explanation by the third Guardian of the Tablet of the Holy Mariner is presented in his website:

http://www.Bahai-Guardian.com

Hand of the Cause Ross Campbell

BOUNTY FOR THE AGES

The Bahá'í Faith is the greatest gift ever given to the human race, for it is the most recent chapter in a lineage of each of the former revealed religions. Through each of those religions, in its time, humans were given the capacity to experience the most-up-to-date portion of God's love for His creatures. Each of those religions had its own uniqueness, its own personality and pattern to follow.

At the top of the list of the bounties of the Bahá'í Faith is the opportunity for humans to accept God's promise that never again will humans face a spiritual nighttime of darkness, as had been the case during the previous cycles. Among the bounties contained within the
flow of the Spirit through the beginning stages of the Faith that we have witnessed thus far is the life of `Abdu'l-Bahá. His life is a beacon for us all, and will remain so throughout this Glorious Baha'i Cycle. His greatest gift to us may be considered to be His efforts in
providing an avenue for the believers to cling to His legacy through the Institutions named in His Will and Testament, among which is the Institution of the Guardianship.

The first Guardian emphasized how we must conduct our daily activities to align them within an administrative order that would promote an avenue of spiritual bounty for all. Although he admonished us to never celebrate his birthday nor supplicate God in prayer through his persona, as that would elevate him beyond his intended station, he did
request of the believers the power of their supplications to God on his behalf. He provided the Prayer for the Guardian for them to recite in the privacy of their chambers. This prayer was no doubt recited by the believers hundreds of times a day, and provided special bounties for themselves and for the Faith itself.

Fortunately that bounty remains a gift for the followers of the third Guardian. What could be a grander bounty for humans than the opportunity for them to be a small part of the power-force connected to the Universe of God? The Prayer for the Guardian remains alive today, and will remain so for the entire 1,000 year Bahá'í Cycle, through its daily use by the believers for each of the successive guardians to come.

Here is that Prayer defined by the first Guardian, in its present iteration:

    "Oh my Lord, my beloved! I cherish the hope that from now on, Thou mayest bestow upon the Guardian of the Cause, Joel B. Marangella, all the strength and vigor that will enable him to pursue over a long and unbroken period of strenuous labor the supreme task of achieving, in collaboration with the faithful supporters of the Covenant in every
land, the speedy triumph of the Cause of Bahá'u'lláh and his Might Covenant.
    Thou verily art the God of Power, the Help in peril, the All- Glorious, the Almighty."

By Hand of the Cause David Maxwell

Custodians!

When we look back and review the events following the passing of the first Guardian Shoghi Effendi, we are faced with many questions of which the "Custodians" case is one of them and a general question stands out which is: were all the sequences from the first telegram of Rúhíyyih Khánum up to the creation of the man made and bogus
Custodians premeditated?

While Rúhíyyih Khánum in the book called "The Ministry of the Custodians" didn't mention any thing about her first telegram in which she had announced that Shoghi Effendi was ill at a time when he wasn't in this world anymore, and she copied her cablegram when she announced the passing of the first Guardian in which she said:

"URGE BELIEVERS REMAIN STEADFAST CLING INSTITUTION HANDS LOVINGLY REARED RECENTLY REINFORCED EMPHASIZED BELOVED GUARDIAN."  (Ministry of the Custodians, p. 7)

At that time the Bahá'í Faith was well organized, there were many Local and National Spiritual Assemblies and at the International level there was the International Baha'i Council at the summit which according to Shoghi Effendi’s Message of 23 November 1951 this "Central Body" had to direct the affairs of the National Assemblies.  On the other hand, the Hands of the Cause did not have any administrative authority or responsibility, moreover Bahá'ís did not have direct contact or communication with the Hands, they were in contact and in touch with their LSA. Why did RK tell the Bahá'ís to cling to the Hands? And why did she have to tell Baha'is that this institution:

"REARED RECENTLY [was] REINFORCED [and] EMPHASIZED [by] BELOVED GUARDIAN"?

In the next cablegram in which she announced the date of the funeral and invited the Hands of the Cause and Auxiliary Board Members and members of NSA's to attend the funeral she stated:

"ANY PRESS RELEASE SHOULD STATE [that MEETING [of] HANDS SHORTLY [in] HAIFA WILL MAKE ANNOUNCEMENT TO BAHÁ'Í WORLD REGARDING FUTURE PLANS"  (Ministry of the Custodians, p. 7)

It is known that Rúhíyyih Khánum and other former Hands of the Cause ignored the fact that according to the sacred Will and Testament of the Master:

"It is incumbent upon the Guardian of the Cause of God to appoint in his own life-time him that shall become his successor" and also they took no notice of the fact that the first Guardian had appointed his successor "in his own life-time" by appointing him as the Head of the Embryo of the Universal House of Justice.

The deceased Guardian had in place a ten-year Crusade, yet most of it remained uncompleted so there was not an immediate need for planning, let alone did Rúhíyyih Khánum have any authority to tell the Hands or anybody else what to do.  When the first Guardian was alive she, as his secretary, had the duty of transmitting the Guardian's orders but upon the passing of the Guardian she had no authority to replace him as the Guardian, also the Hands did not have any authority for planning.

It is evident that the future plans of RK were to give birth to a bastard and bogus body called "The Custodians of the Bahá'í World Faith" as a successor to the Guardian in opposition to the Master plan established by Abdu'l-Baha and to dissolve the International Baha'i Council and thereby abort the embryo of the Universal House of Justice.

In this Dispensation the  Will and Testament of `Abdu'l-Bahá is the Charter of the New World Order and the Proclamation and writings of Shoghi Effendi are quite clear. After the passing of the first Guardian neither Rúhíyyih Khánum nor the other former Hands had any administrative authority.  The only individual in the Faith who potentially had authority was the Head of the embryonic Universal House of Justice, but this fact was ignored and he was bypassed by them.  I am confident that Shoghi Effendi in his last days on this Earth had written his last message to the Bahá'í World and confirmed the appointment of Mason Remey which already he had done by appointing him as the Head of the future Universal House of Justice. He was aware how dangerous the Asiatic Flu was as his doctor explained this to him “He also had told the Guardian that he had heard over the radio that well over two hundred people had died of influenza during the week, and discussed this a little together.”  (Rúhíyyih Khánum, The Passing of Shoghi Effendi, p. 8)

Also I am confident that Rúhíyyih Khánum was well aware of the appointment of Shoghi Effendi's  successor through his appointment as the Head of the International Bahá'í Council (the embryonic Universal House of Justice) and this is evident from her behavior, as follows, after the passing of the first Guardian.

1- She misdirected the attention of the Bahá'ís to the Hands of the Cause telling them “cling to the Hands”.

2- She ignored the fact that Shoghi Effendi, six years earlier, had established the International Bahá'í Council which according to his Message of 23 November 1951 this "Central Body" would direct the affairs of the National Assemblies.

3- Without having any authority, she directed the Hands to get together in Haifa to make future plans although they in turn did not have any authority for planning.

4- With the help of some of the Hands she made arrangements to convene a conclave similar to the Vatican’s conclaves after the passing of the Popes.  It was decreed that all discussion would be kept secret, no minutes of the meetings would be written, no piece of paper could be carried out of the meetings and all notes had to be burned after each
meeting.

5- She insisted that the Hands pledge for the sake of unity at the end of the Conclave that, whatever would be the outcome of the majority of votes, all the Hands, whether they agreed or disagreed with the decision, they had to sign any declaration that would be made on the basis of that decision. It is known that in such meetings if 25% (even
some times less) of  the participants had agreed on a matter before the meeting, when the vote is subsequently taken, it can easily attract a majority of votes.  This is why in the juridical system of some countries in the selection of the members of the jury they are careful that they will not have had any relations or previous associations with each other.  The night before the opening of the Conclave the ten Persian Hands met together in Bahji and it is possible that some of them who were cooperating with Rúhíyyih Khánum
influenced the other Persian Hands to believe that Shoghi Effendi had not appointed a successor and, even if they had discussed Mason Remey's status and the implication in his appointment by Shoghi Effendi as the President of the International Bahá'í Council, they
would have made excuses that he was too old to be Guardian or he did not know Persian and ultimately they put such thoughts and considerations ahead of the decision and divine appointment made by the late Guardian, Shoghi Effendi.

6- The following quotation from the writings of Rúhíyyih Khánum shows her knowledge about the importance of the office which Mason Remey held as the Head of the Embryonic Universal House of Justice:

“In the meetings of the Custodians we almost never worked to an agenda and had no rigid format. We had decided, from the time of our first Conclave that, in order to protect the Cause of God, we would have no officers, such as President, Chairman, Secretary, etc. lest one of the male Hands, holding such a position, should begin to assume in the eyes of the Bahá'ís the function of the leader, and, God forbid, begin to be seen as a sort of second Guardian in importance. I think this was one of our wisest decisions and a great shield for the purity of our services. Likewise, in the Custodian's meetings we had no "head", but took the chairmanship in rotation.” (Custodians, Ministry of the Custodians, p. 12)

It is important to know that since it is promised that the Guardians are “under the care and protection of the Abhá Beauty, under the shelter and unerring guidance of the Exalted One,”  the appointment of their successor is their most important obligation in accordance with the Covenant of Bahá'u'lláh and the sacred Will and Testament of the
Master.

As the Will and Testament of the Master states: “The mighty stronghold shall remain impregnable and safe through obedience to him who is the Guardian of the Cause of God,” the first Guardian of the Cause of God,  ever faithful to that Sacred Document, appointed “in his own life-time him that shall become his successor” in such a manner that, despite the violation of the Covenant by RK and the other former Hands, it would be clearly perceived by faithful and true believers.

Hand of the Cause of God Nosrat'u'llah Bahremand

Is the Embryo Really Important?

Shoghi Effendi used the term *embryonic* copiously throughout his writings. Did this detract from the overall potency of that word or was he trying to tell us something? I believe the frequent use of the word, as regards the Administrative Order, held a significant meaning. And we must remember that he was not the first to cite the importance of the embryo, but was merely following a pattern established by the Three Central Figures of the Faith in Their Writings and examples in explaining certain truths.

We should perhaps look beyond our understanding of the platform of life, the embryo, and develop a greater understanding of the embryo in the development of our Faith. Why not come to understand that there is a Divine Embryo that was God-established at the beginning that has no beginning. That Divine Embryo has manifested itself through the journeys of Divine Manifestations, and has unfolded through the centuries until it now has become the responsibility of humans to learn to understand all of its potential in the unfolding of God’s Kingdom on earth.

Shoghi Effendi knew that the Administrative Order was indeed in its formative stages, and that its eventual efflorescence into a mature body would go through several stages, as does an actual embryo, in arriving at that maturity. The use of the word embryo is thus significant. He did not reinvent the wheel each time he used it, but rather expected the Bahá'ís to be familiar with its capacity of meaning from the repetitive usage of it throughout the Writings. He knew `Abdu'l-Bahá had quite often used the embryo allegorically, and followed the pattern He had established. Following are several instances wherein the embryo is used by `Abdu'l-Bahá, and a couple by the Báb:

"The philosophers of the Orient in reply to those of the western world say: Let us suppose that the human anatomy was primordially different from its present form, that it was gradually transformed from one stage to another until it attained its present likeness, that at one time it was similar to a fish, later an invertebrate and finally human. This anatomical evolution or progression does not alter or affect the statement that the development of man was always human in type and biological in progression. For the human embryo when examined microscopically is at first a mere germ or worm. Gradually as it develops it shows certain divisions; rudiments of hands and feet appear--that is to say, an upper and a lower part are distinguishable. Afterward it undergoes certain distinct changes until it reaches its actual human form and is born into this world. But at all times, even when the embryo resembled a worm, it was human in potentiality andcharacter, not animal. The forms assumed by the human embryo in its successive changes do not prove that it is animal in its essential character. Throughout this progression there has been a transference of type, a conservation of species or kind. Realizing this we may acknowledge the fact that at one time man was an inmate of the sea, at another period an invertebrate, then a vertebrate and finally a human being standing erect. Though we admit these changes, we cannot say man is an animal. In each one of these stages are
signs and evidences of his human existence and destination. Proof of this lies in the fact that in the embryo man still resembles a worm. This embryo still progresses from one state to another, assuming different forms until that which was potential in it--namely, the human image--appears. Therefore, in the protoplasm, man is man. Conservation of species demands it."   -- `Abdu'l-Bahá, The Promulgation of Universal Peace, p. 358, 359

A careful reading of that paragraph should be all that is necessary to convince us that unless we follow the example of the embryo in all our undertakings, we are doomed to failure in achieving our established goal, and will arrive at some other conclusion than intended at the end of our quest. That one paragraph explains that had there been omissions or deviations of any kind in the evolution of the human embryo throughout its centuries-long journey, the result of thousands of years of growth would have not attained the being we now know as human. Even though at times the growth of that embryo may have resembled some other familiar creature, it was always from the beginning destined to become what we now know as the human species.

Since we should by now understand that allegories were used continually, particularly by `Abdu'l-Bahá in the explaining of spiritual matters to us, why have the majority of those calling themselves Bahá'í had such a difficult time understanding the progression of the embryo in its pattern of growth in the unfolding of the Administrative Order of the Faith? The embryo demands that none of the defined steps may be excluded if one wants the intended embryonic substance to fulfill itself. For instance, how do the heterodox Bahá'ís believe that the omission of the necessary step of the establishment of an International Bahá'í Court, as prescribed by the first Guardian, can result in a Divinely oriented and
perfectly formed Universal House of Justice?

`Abdu'l-Bahá instructs us further:

"Thus the embryo of man in the womb of the mother gradually grows and develops, and appears in different forms and conditions, until in the degree of perfect beauty it reaches maturity and appears in a perfect form with the utmost grace."  -- `Abdu'l-Bahá, Some Answered Questions, p. 182

"O thou servant of God! Unquestionably, through the manifestation of the Infinite Power in this glorious age, wonderful signs will appear in the world and great changes are seen in the present and promised in the future, for the Word of God is like unto the Spirit, and the contingent world like unto the embryo in the womb of the mother. Through the power of the Spirit such various changes and metamorphoses become apparent, transforming them from one form to another." -- `Abdu'l-Bahá, Tablets of Abdu'l-Baha, p. 497

"In the same way, the embryo possesses from the first all perfections, such as the spirit, the mind, the sight, the smell, the taste--in one word, all the powers--but they are not visible and become so only by degrees." -- `Abdu'l-Bahá, Some Answered Questions, p. 199

Here's what the Bab had to say, as quoted by `Abdu'l-Bahá:

"I am a letter out of that most mighty book and a dewdrop from that limitless ocean, and, when He shall appear, My true nature, My mysteries, riddles, and intimations will become evident, and the embryo of this religion shall develop through the grades of its being and ascent, attain to the station of `the most comely of forms,' and become adorned with the robe of `blessed be God, the Best of Creators." -- `Abdu'l-Bahá, A Traveler's Narrative, p. 33

Again, the Báb, as quoted by Shoghi Effendi:

"...the "Bayán," as yet "in the stage of seed," will manifest "its ultimate perfection," in which the "embryo of the Faith will attain the station of `the most comely of forms,'" -- Shoghi Effendi, Messages to America, p.99

Therefore, I submit that the allegorical use of the embryo is in keeping with the spirit of the Faith, and that the use of the word in various of the writings in no manner detracts, but emphasizes its importance. Following are instances of its use by Shoghi Effendi in his messages to the Bahá'í World, during the 1950s. I have taken the liberty of capitalizing the word EMBRYO throughout:

FORMATION OF FIRST INTERNATIONAL BAHÁ'Í COUNCIL

"To these will be added further functions in course of evolution of this first EMBRYONIC International Institution, marking its development into officially recognized Bahá'í Court, its transformation into duly elected body, its efflorescence into Universal House of Justice…"  Shoghi Effendi, Messages to the Baha’i World: 1950-1957, p. 7, 8; 1/9/1951

EPOCH-MAKING EVENTS
"I am thrilled by the multiple evidences of the simultaneous prosecution of Bahá'í national plans, East and West, and the rise and steady consolidation of the World Center of the Faith, constituting the distinguishing features of the second epoch of the Formative Age…of the second Bahá'í century, and which bids fair to eclipse the splendors of the preceding epoch, which posterity will associate with the birth and rise of the EMBRYONIC World Order of Bahá'u'lláh." Shoghi Effendi, Messages to the Baha’i WORLD: 1950-1957, p. 13; 4/25/1951

REORIENTATION
"Upon the response of the privileged builders of the World Order of Bahá'u'lláh depend the nature and the rapidity of the evolution of the World Administrative Center designed to culminate in the erection of the last unit crowning the structure of the EMBRYONIC World Order of Bahá'u'lláh…" Shoghi Effendi, Messages to the Baha’i World: 1950-1957, p. 14; 4/25/1951

INVITE VALIANT CO-SHARERS in HOLY ENTERPRISE…PRAYERS
Announce to National Assemblies of East and West that hallowed, historic enterprise which posterity will hail as most befitting tribute by present generation of builders of EMBRYONIC World Order of Bahá'u'lláh in memory of the Prophet-Herald of Bahá'í Dispensation is now entering new stage of development…" Shoghi Effendi, Messages to the Baha’i World: 1950-1957, p. 14; 9/24/1951 Shoghi Effendi, Messages to the Baha’i World: 1950-1957, p. 19; 12/24/1951

THE SUMMONS OF THE LORD OF HOSTS
"At the World Center of the Faith, where, at long last the machinery of its highest institutions has been erected, and around whose most holy shrines the supreme organs of its unfolding Order, are, in their EMBRYONIC form, unfolding; amidst the diversified tribes and races, peopling the Dependencies and Principalities of the Dark Continent…"
Shoghi Effendi, Messages to the Baha’i World: 1950-1957, p. 33, 6/30/1952 letter

"… through a concerted, determined, consecrated ten-year-long effort, achieve their greatest victories in honor of the Founder of their Faith, in grateful memory of His unnumbered slaughtered servants, and for the world establishment, and ultimate triumph, of His EMBRYONIC World Order." Shoghi Effendi, Messages to the Baha’i World: 1950-1957, p. 34, 35; 6/30/1952

A review of the 36 years of Shoghi Effendi’s carefully developed and orderly unfolding of the stages of the Divine Embryo placed within his protection and care as the first Guardian should have been an example for the Baha’is to follow immediately upon his passing. If nothing else, they should have followed his example and patterns. They should have taken heed of the foundation he had already begun, and built upon that foundation rather than aborting the very core of the Divine Embryo, the Center of the Covenant, the Institution of the Guardianship, through their actions to get the job done quickly as possible, rather than to get the job done accurately as possible. Their resulting bogus House of Justice contains not a shred of the Divine Embryo as prescribed in `Abdu'l-Bahá’s Will and Testament.

Fortunately, the Divine Embryo remains alive and well today since it is impossible for humans to damage it in any way, and the beauty of God’s all-encompassing power will manifest more fully when the masses of the world’s Bahá'ís come to understand that even though the Divine Embryo was abandoned by most of their fellow Bahá'ís after the death of Shoghi Effendi, it remained viable and protected through the Divine Institutions of the Second and Third Guardians. The pathway of the Living Guardianship will continue to guide the Divine Embryo through its evolutionary stages throughout the coming centuries to finally blossom within a world filled with peace and prosperity for all humans.

Hand of the Cause of God David Maxwell