ATTENTION BAHA'IS -- THE FLAGRANT AND INEXCUSABLE BETRAYAL OF SHOGHI EFFENDI



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POSTED ON BEHALF OF THE THIRD GUARDIAN OF THE BAHA'I FAITH

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THE FLAGRANT AND INEXCUSABLE BETRAYAL OF SHOGHI EFFENDI



³AT 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. . .²

Shoghi Effendi, 30 June 1952


These ³HIGHEST INSTITUTIONS,² erected by Shoghi Effendi, in their ³EMBRYONIC
FORM,² were none other than the Universal House of Justice?this ³FIRST
EMBRYONIC INTERNATIONAL INSTITUTION²?that he had appointed on 9 January
1951, in the only Proclamation he had issued during his ministry and which
he had designated, in the first stage of a projected four-fold development,
as the ³INTERNATIONAL BAHÁ¹Í COUNCIL² and his subsequent appointment on 24
December 1951 of TWELVE HANDS OF THE CAUSE, as the first contingent of that
Institution that he would subsequently increase to a total of twenty-seven
by the close of his ministry.

http://www.Bahai-Guardian.com/Proc9.Jan.html

Shoghi Effendi¹s statement above, found in his message of 30 June 1952, only
reaffirmed the ³HISTORIC DECISION² he had earlier made in his Proclamation
of 9 January 1951, when he had first appointed the INTERNATIONAL BAHÁ¹Í
COUNCIL?THE EMBRYONIC UNIVERSAL HOUSE OF JUSTICE?and had acclaimed the
constitution of this Council as: ³THE MOST SIGNIFICANT MILESTONE IN (the)
EVOLUTION OF (the) ADMINISTRATIVE ORDER OF THE FAITH OF BAHÁ¹U¹LLÁH IN THE
COURSE OF THE LAST THIRTY YEARS.² And he had further acclaimed the
unprecedented and momentous importance of this decision, in stating: ³HAIL
WITH THANKFUL JOYOUS HEART AT LONG LAST THE CONSTITUTION OF THE
INTERNATIONAL COUNCIL WHICH HISTORY WILL ACCLAIM AS THE GREATEST EVENT
SHEDDING LUSTER UPON THE SECOND EPOCH OF (the) FORMATIVE AGE OF (the) BAHÁ¹Í
DISPENSATION POTENTIALLY UNSURPASSED BY ANY ENTERPRISE UNDERTAKEN SINCE THE
INCEPTION OF (the) ADMINISTRATIVE ORDER OF THE FAITH ON (the) MORROW OF
?ABDU¹L-BAHÁ¹S ASCENSION.²

More than two years prior to the establishment of the INTERNATIONAL BAHÁ¹Í
COUNCIL, Shoghi Effendi had addressed a letter to the United Nations Special
Palestine Committee in July 1947 and, in discussing the Bahá¹í
Administrative Order, he had referred to his plans to establish this
International Council in stating that: ³THE FOUNDATIONS ARE NOW BEING LAID
BY THE NATIONAL AND LOCAL COUNCILS² and are ³PAVING THE WAY FOR THE
CONSTITUTION OF THE WORLD COUNCIL, TO BE DESIGNATED AS THE UNIVERSAL HOUSE
OF JUSTICE, WHICH, IN CONJUNCTION WITH ME, AS ITS APPOINTED HEAD AND THE
AUTHORIZED INTERPRETER OF THE BAHÁ¹Í TEACHINGS, MUST COORDINATE AND DIRECT
THE AFFAIRS OF THE BAHÁ¹Í COMMUNITY . . .²

http://www.Bahai-Guardian.com/u.n.shoghi.html

?Abdu¹l-Bahá has clearly pointed out that ³THE EMBRYO POSSESSES FROM THE
FIRST ALL PERFECTIONS . . . IN ONE WORD, ALL THE POWERS­BUT THEY ARE NOT
VISIBLE, AND BECOME SO ONLY BY DEGREES.² (p. 313, BWF)

http://www.Bahai-Guardian.com/embryo.html

Therefore, it should be crystal clear and undeniable that these two
embryonic institutions and ³SUPREME ORGANS² of the Bahá¹í Administrative
Order, that had, ³AT LONG LAST,² been erected by Shoghi Effendi, during the
closing years of his ministry, were not provisional, transitory or
incomplete institutions that would later be replaced, but were
unquestionably completely whole, and perfect institutions ³FROM THE FIRST²
that he had established in faithful compliance with the terms of the sacred
and immutable provisions of the Will and Testament of ?Abdu¹l-Bahá. Only the
functions of these two ³SUPREME ORGANS² would be progressively and
appropriately expanded during the course of their future development. As an
example, Shoghi Effendi, in his message of 25 April 1951, stated that the
International Bahá¹í Council would become, in its second stage of
development, an INTERNATIONAL BAHÁ¹Í COURT, a stage that he emphasized would
be an ³ESSENTIAL PRELUDE TO THE INSTITUTION OF THE UNIVERSAL HOUSE OF
JUSTICE.² This International Court would then exercise jurisdiction over
³SIX NATIONAL BAHÁ¹Í COURTS IN THE CHIEF CITIES OF THE ISLAMIC EAST,²
(Tihrán, Cairo, Baghdád, New Delhi, Karachi, Kabul) whose establishment, as
stated in his message of 8 October 1952, would be one of the goals of the
³DECADE-LONG, WORLD-EMBRACING SPIRITUAL CRUSADE² that would commence at
Ridván 1953.

As only the Guardian permanently presides as the ³SACRED HEAD² of the
Universal House of Justice under the terms of the Will and Testament of
?Abdu¹l-Bahá, why had Shoghi Effendi not assumed the Presidency himself of
its embryonic entity?the International Bahá¹í Council?but, in appointing its
membership and designating its officers, had appointed as its President,
Hand of the Cause, Mason Remey, who, if the Council were to immediately
become an actively functioning administrative body, he would then have to
either depose Mason Remey and assume the Presidency himself or otherwise
have to abdicate the Guardianship. Shoghi Effendi had therefore, of
necessity, retained the International Council, as an inactively functioning
body during the remaining years of his ministry, as confirmed by Mason
Remey, who has stated that Shoghi Effendi never instructed him to activate
the Council. For this same reason, Shoghi Effendi had appointed Rúhiyyíh
Khánum, in his message of 8 March 1952, as the ³CHOSEN LIAISON² between
himself and the Council, which would preclude any semblance of assuming
direction of the Council himself. In this way Shoghi Effendi carefully
retained the Council as an inactive body during the remaining years of his
ministry, and only assigned tasks, from time to time, to individual members.
As further evidence of its inactive status, is the fact that the members
whom he had appointed as Secretary-General, Hand of the Cause, Leroy Ioas,
and his two Assistant Secretaries, for the East and West respectively
(Lotfullah Hakim and Ethel Revell), never wrote a single letter in these
secretarial capacities, at the direction of Mason Remey, as President of the
Council, during the ministry of Shoghi Effendi.

http://www.Bahai-Guardian.com/secretaries.html

Why had Shoghi Effendi not assumed the Presidency of the International
Bahá¹í Council himself and had instead appointed Mason Remey as its
President? In accordance with the explicit terms of the Will and Testament
of ?Abdu¹l-Bahá, Shoghi Effendi had to appoint his successor ³IN HIS OWN
LIFE-TIME² and not by a conventional testamentary document that would have
been opened following his passing. Having foreseen as early as 1951 that his
ministry would be soon coming to an end, the evidence of which will be
provided below, he would have realized that he could defer no longer the
appointment of a successor. However, he was faced with a particular dilemma
in openly identifying the one whom he had chosen as his successor. This was
because the one whom he would appoint, was neither a young man, nor a
Persian believer, as undoubtedly the believers would anticipate, but a
highly distinguished Hand of the Cause who was some twenty-three years his
senior, in the person of Mason Remey, whose manifold, exemplary and unique
services to the Faith, for more than half a century, had been unmatched by
any other male believer, and one who had been greatly loved, highly praised
for his fidelity to the Covenant and frequently eulogized by ?Abdu¹l-Bahá in
the most glowing terms and most significantly had been promised in one of
His Tablets that: ³ERE LONG, THY LORD SHALL MAKE THEE A SIGN OF GUIDANCE
AMONG MANKIND.² (Star of the Covenant, Vol.V, No. 19, 2 March 1915)

http://www.Bahai-Guardian.com/eulogy.html

Shoghi Effendi, therefore had certainly realized that, due to the frightful
implication that would be drawn from openly naming Mason Remey as his
successor, who, despite his advanced age, was obviously destined to outlive
him, he would, if he were to faithfully comply with the terms ?Abdu¹l-Bahá¹s
Will and Testament, have to initially obscure this appointment, in such a
manner, that the frightful implication, that would otherwise be discerned,
would not be perceived by the believers, either at the time, or during the
remaining years of his ministry. For, if, otherwise, he were to appoint
Mason Remey more openly and thereby clearly reveal to the believers the
prospect of his own early passing, he certainly realized that this knowledge
would certainly prove to be such a devastating, unthinkable and incredulous
shock to them that it would possibly be the cause of such widespread
consternation in the Bahá¹í world that it would seriously impede, and put at
risk, the successful inauguration and achievement, at least, in its opening
years, of the projected goals of the Ten Year Global Crusade, scheduled to
soon commence at Ridván 1953.

Shoghi Effendi found the ingenious solution to his dilemma in his formation
of the International Bahá¹í Council, as the instrument through which, by
appointing Mason Remey as the President of this embryonic Universal House of
Justice and by retaining this body in an inactive status during the
remaining years of his ministry, he could unquestionably appoint, in this
indirect and unobtrusive manner, and thereby hopefully obscure, at the time,
the identity of his successor.

As it has turned out, Shoghi Effendi had correctly anticipated that the
believers would not perceive, either, at the time, nor during the remaining
years of his ministry, that he had made this appointment of such overriding
importance, in this indirect way, and thus had successfully concealed from
the believers the fact that his ministry was destined to come to an end in
the near future, with his demise actually taking place some seven years
later. However, would he have foreseen or expected the Hands of the Cause,
following his passing, to so quickly lose faith in the Covenant and in the
sacred and inviolable provisions of the Will and Testament of ?Abdu¹l-Bahá?
Or could he have imagined that, in the light of all that he had written
emphasizing the essentiality and the uninterrupted continuance of the
Guardianship down through the centuries to come of the Dispensation of
Bahá¹u¹lláh, that the Hands would incredulously, in effect, declare the
major provisions of the Will and Testament of ?Abdu¹l-Bahá null and void?
The fact that the Hands had found it necessary to convene a conclave in
?Akká, some three weeks following his passing where they had undertaken a
search for a will and testament left by him, contrary to the provisions of
the Will and Testament of ?Abdu¹l-Bahá, that clearly enjoins the Guardian to
appoint his successor ³IN HIS OWN LIFE-TIME,²should have alerted them to the
realization that they had obviously, not only lost sight of the specific
terms of that Will but they had obviously failed to perceive this
appointment that Shoghi Effendi would have unquestionably made during the
course of his ministry, in complete fidelity to ?Abdu¹l-Bahá¹s sacred
Mandate, in a way that they had not anticipated.

As a result, the Hands incredibly, and with undue haste, reached the
unwarranted and tragic conclusion that the Guardianship had ended. Although
Shoghi Effendi had purposely and successfully veiled the appointment of his
successor, for the reasons discussed above, he certainly would not have
expected that the obscurity with which he had veiled the appointment of his
successor during the remaining years of his ministry would not be
discovered, following his passing and that the Hands would then incredibly
announce to the Bahá¹í world that Shoghi Effendi had been unable to appoint
a successor, based on a patently false claim that it was because: ³The
Aghsán (branches) one and all are either dead or have been declared
violators of the Covenant by the Guardian for their faithlessness to the
Master¹s Will and Testament and their hostility to him named first Guardian
in that sacred document.²

http://www.Bahai-Guardian.com/myth.html

In this inordinately hasty decision to declare the Guardianship of the Cause
ended, they had failed to take any time whatsoever to review Shoghi
Effendi¹s historic and epoch-making messages to the Bahá¹í world, such as
those cited above, or actions that he had taken that would have disclosed
the identity of his successor and enabled them to discover that Shoghi
Effendi, faithful, as ever, to every Mandate of ?Abdu¹l-Bahá, had faithfully
appointed his successor in the manner discussed above. They further had
disregarded the extensive writings of Shoghi Effendi on the Bahá¹í
Administrative Order, such as those found in his work titled, ³The
Dispensation of Bahá¹u¹lláh,² in which he had so importantly explained the
divine genesis of the Will and Testament of ?Abdu¹l-Bahá in that wonderful
passage stating: ³THE CREATIVE ENERGIES RELEASED BY THE LAW OF BAHÁ¹U¹LLÁH
PERMEATING AND EVOLVING WITHIN THE MIND OF ?ABDU¹L-BAHÁ, HAVE BY THEIR VERY
IMPACT AND CLOSE INTERACTION, GIVEN BIRTH TO AN INSTRUMENT WHICH MAY BE
VIEWED AS THE CHARTER OF THE NEW WORLD ORDER WHICH IS AT ONCE THE GLORY AND
THE PROMISE OF THIS MOST GREAT DISPENSATION.² and, therefore, this Document
was nothing less than a co-authored Will and Testament, reflecting the Will
of Bahá¹u¹lláh, as well, and actually, as such: ³THEIR WILL AND TESTAMENT,²
as asserted by Shoghi Effendi in the World Order of Bahá¹u¹lláh (p.22). How
incredulous it is that in the light of such pronouncements by Shoghi
Effendi, the Hands of the Cause would now consider that this
divinely-conceived Instrument had already become invalid thirty-six years
after the Ascension of ?Abdu¹l-Bahá. If one reviews the Will and Testament,
translated into English by Shoghi Effendi and dispatched to the National
Spiritual Assembly of the Bahá¹ís of the United States and Canada in
February of 1922, it states that, in the event that the Guardian does not
have an eligible first-born son to inherit the Guardianship, he must ³CHOOSE
ANOTHER BRANCH TO SUCCEED HIM.² As Shoghi Effendi has clearly defined the
Aghsán as the sons of Bahá¹u¹lláh (on page 239 of God Passes By) and as
these sons, had long since died, they therefore, even if they had remained
faithful, could never have been considered by Shoghi Effendi, or could have
been appointed by him as his successor. In ?Abdu¹l-Bahá¹s statement,
authorizing the Guardian to appoint ³ANOTHER BRANCH² to succeed him, He has
simply stipulated that the Guardian may chose another spiritually qualified
male believer who possesses the requisite spiritual and intellectual
qualifications that He has specified in that sacred Document. As further
proof that the Aghsán, because of their infidelity to the Covenant, had
already been written off by ?Abdu¹l-Bahá during His ministry may be found in
comparing Part One of His Will and Testament with Part Three (penned at a
later date) for in Part One He states: ³IT IS INCUMBENT UPON THE MEMBERS OF
THE HOUSE OF JUSTICE, UPON ALL THE AGHSÁN, THE AFNÁN, THE HANDS OF THE CAUSE
TO SHOW THEIR OBEDIENCE, SUBMISSIVENESS AND SUBORDINATION UNTO THE GUARDIAN
OF THE CAUSE OF GOD . . .² whereas in Part Three, reference to the Aghsán is
significantly omitted where He, again, enjoins fidelity to the Guardian, in
stating: ³FOR HE IS, AFTER ?ABDU¹L-BAHÁ, THE GUARDIAN OF THE CAUSE OF GOD,
[and] THE AFNAN, THE HANDS (PILLARS) OF THE CAUSE AND THE BELOVED OF THE
LORD MUST OBEY AND TURN UNTO HIM.²

http://www.Bahai-Guardian.com/afnan.html

http://www.Bahai-Guardian.com/worldorder.html


The future non-Bahá¹í enquirer, who may be examining, for the first time,
the facts pertaining to the Institution of the Guardianship in the Faith,
will learn that Shoghi Effendi¹s Canadian-born widow, Rúhíyyih Khánum, had
served as his very capable secretary for some twenty years and had also
written several articles of her own. In her article titled: ³Twenty-Five
Years of the Guardianship² she had emphasized, in the strongest terms, the
absolute essentiality of the Guardianship. She had come to be considered by
the Bahá¹ís as exercising an authority in the Faith, second only to Shoghi
Effendi. Accordingly, upon the passing of Shoghi Effendi, and as the Hands
had failed to recognize both Shoghi Effendi¹s appointed successor, and the
primacy vested in the International Bahá¹í Council, the Hands, as well as
all of the believers, turned to her, quite understandably, for leadership in
this time of crisis. This leadership role continued to be exercised by her
upon the convening of the first conclave of the Hands in ?Akká some three
weeks following the passing of Shoghi Effendi. Perhaps, due to the terrible
shock she had sustained upon Shoghi Effendi¹s sudden death, it had so
affected her attitude on the essentiality of the Guardianship to the World
Order of Bahá¹u¹lláh that she completely reversed her previous firm stand on
the essentiality of this Institution and the undeniable necessity for its
uninterrupted continuation. as provided for under the terms of the Will and
Testament of ?Abdu¹l-Bahá. For she even amazingly informed the Hands, as
recorded in the Dairy of Mason Remey, that if they were to recognize a
second Guardian of the Faith, she would leave Haifa and they would never
hear from her again. She, therefore, exercised an overpowering influence
over the Hands in their deliberations, which could well have influenced them
in reaching their hasty conclusion, at the very outset of that conclave,
that the Institution of the Guardianship, designed by ?Abdu¹l-Bahá to endure
as long as the Dispensation of Bahá¹u¹lláh itself endured, had come to a
tragic and untimely end.

http://www.Bahai-Guardian.com/letters.html

http://www.Bahai-Guardian.com/daily.observe.html#_Toc415050676

http://www.Bahai-Guardian.com/daily.observe.html#_Toc415050664


The remaining question is why Mason Remey had not been more assertive at
this first conclave and insisted that his fellow-Hands consider the basis
upon which he had indisputably and rightfully inherited the Guardianship, in
the manner discussed above. Frankly, he had not yet perceived, himself, the
connection between his appointment by Shoghi Effendi to the Presidency of
the International Bahá¹í Council and his consequent accession to the
Guardianship that would be realized upon the activation of that supreme
administrative institution of the Faith. Therefore, he was in no position
then to present himself to them as the second Guardian of the Faith. Mason
Remey was a very humble and self-effacing man and as he has explained in his
writings he did not want to bring about a breach in his relationship with
his fellow-Hands over the question of the continuing Guardianship, that
incidentally he had never for a single moment doubted in his own mind, as
any dispute amongst them would certainly soon become known throughout the
Bahá¹í world and reflect adversely on this institution. However, as he had
been summoned by Shoghi Effendi in 1950 to come to Haifa and make it his
permanent home, he had naturally been appointed by his fellow-Hands as a
member of the body of ³Custodians of the Bahá¹í World Faith.² His writings,
as recorded in his ³DAILY OBSERVATIONS . . .² reflect his almost daily
remonstrations and earnest pleadings with his fellow-members not to
permanently abandon the Guardianship and to reconsider their obstinate stand
against its reestablishment, all to no avail. In the second conclave of the
Hands he records that he had requested that his fellow-Hands reconsider the
question of the Guardianship and was immediately ruled out of order as the
question had been settled in the first conclave.

The Hands of the Cause, having disastrously failed to perceive that Shoghi
Effendi had faithfully appointed his successor, under the terms of the Will
and Testament of ?Abdu¹l-Bahá and clearly lacking any authority whatsoever
under the provisions of that Will to do so, relegated the International
Bahá¹í Council to a minor and subordinate role to themselves and thus
prevented Mason Remey, as the President of that body, and now the
unrecognized second Guardian of the Faith, from exercising the authority
that had rightfully become his to activate and properly preside over this
Council in the performance of its function as the supreme legislative (and
later judiciary) institution of the Faith.


Instead, the Hands of the Cause then unbelievably appointed a substitute
body of their own making that was completely outside of the provisions of
the Will and Testament of ?Abdu¹l-Bahá, comprised of nine Hands appointed by
them from their number upon which they conferred the appellation: ³The
Custodians of the Bahá¹í World Faith,² a clearly illegitimate body that,
they reprehensibly and shamelessly proclaimed to the Bahá¹í World on 25
November 1957 would exercise ³all such functions, rights and powers in
succession to the Guardian of the Bahá¹í Faith² and further, in a resolution
published on the same date, stated: ³The Custodians shall be deemed to
succeed the Guardian of the Bahá¹í Faith.² Thus, ignominiously, they
abolished the twin Institutions of the Bahá¹í Administrative Order and
vested, in an illegitimate single ruling body of so-called Custodians, also
identified as the ³The Bahá¹í Hands of the Faith in the Holy Land,² both
executive and legislative functions, blatantly disregarding thereby the
emphasis that ?Abdu¹l-Bahá had placed in His Will and Testament on the
essential requirement that the Bahá¹í Administrative Order have both
executive and legislative institutions, for, as He stated: ³THROUGH THE
UNION AND HARMONY OF THESE TWO FORCES THE FOUNDATION OF FAIRNESS AND JUSTICE
MAY BECOME FIRM AND STRONG² and in their ³CLOSE UNION AND HARMONY²?they will
³AID AND ASSIST² and ³REINFORCE² each other.

http://www.Bahai-Guardian.com/custodians.html


In thus assuming direction of the Faith and in their usurpation of the
authority that rightfully belonged to the International Bahá¹í Council, the
Hands had further either blatantly ignored or overlooked Shoghi Effendi¹s
message of 23 November 1951, in which he had clearly projected the future
active role of the International Council, during the impending Ten Year
Global Crusade, as he had stated that this role would bring the ³CENTRAL
BODY DIRECTING THESE WIDELY RAMIFIED OPERATIONS INTO DIRECT CONTACT WITH ALL
THE NATIONAL SPIRITUAL ASSEMBLIES OF THE BAHÁ¹Í WORLD² as they labored to
achieve their respective goals. As the active role of the Council during the
Crusade, that would soon begin, would be under the Presidency of Mason
Remey, this could only take place if Shoghi Effendi were no longer Guardian
of the Faith. Therefore, Shoghi Effendi had again, in this indirect way,
unmistakably alluded to his passing that would take place sometime during
the period of that Crusade. If the Hands had, as a result of the foregoing,
become convinced that they would be able to identify the Guardian's
successor, if they were to reexamine carefully the decisions and
pronouncements that Shoghi Effendi had made during his ministry, they then
may have, in reviewing Shoghi Effendi's momentous Proclamation of 9 January
1951, discovered to their surprise and delight, the key to the continuity of
the Guardianship in Shoghi Effendi appointment of Mason Remey (first
identified, as such, in his message of 2 March 1951) as the President of the
International Bahá'í Council ? the embryonic Universal House of Justice.
For, the head of this body, upon its activation, could be none other than
the Guardian of the Faith, according to the terms of the Will and Testament
of ?Abdu¹l-Bahá. But, unfortunately they did not do this with serious
consequences for the future of the Faith.

http://www.Bahai-Guardian.com/worldorder.html


After Mason Remey had displayed forbearance towards his fellow-Hands for
more than two years, while still remaining in Haifa, during which time he
had persistently and fruitlessly attempted in the almost daily arguments he
presented to the Custodian Hands to persuade them reexamine and change their
unacceptable stand against the continuance of the Guardianship, he had
failed to do so. He then decided in 1959 to leave Haifa and return to the
United States. From there he addressed several lengthy written appeals to
them, setting forth extensive and brilliant arguments in support of the
essentiality of the Guardianship and the need for its reestablishment in
accordance with Holy Writ, to which they turned a deaf ear. Finally, losing
all hope of any success in this endeavor, he then issued a Proclamation at
Ridván 1960, addressed to the Bahá¹í world through the National Spiritual
Assembly of the United States, in which he set forth in cogent and valid
arguments proof of his rightful accession to the Guardianship. Not only did
his fellow-Hands then reject out of hand and refute his rightful accession
to the Guardianship, but the Custodian Hands in Haifa immediately dispatched
instructions to all National Spiritual Assemblies to do likewise. These
assemblies, with a single notable exception, immediately complied even
though their respective members had not been given the opportunity to read
the Proclamation for themselves, much less do so in translated versions, in
those countries where English was not understood and thus afforded the
opportunity to adjudge for themselves the validity of Mason Remey¹s
accession to the Guardianship. The NSA of France, which fortunately had
received directly a copy of his Proclamation, became a notable exception for
this assembly had, following its study of pertinent references and due
consultation, voted to accept his Guardianship, an action which resulted in
its speedy dissolution by the Hands, although they lacked such authority to
do so under the terms of the Will and Testament of ?Abdu¹l-Bahá. Mason Remey
was then severely castigated by the Hands of the Cause, who, in their
further lack of authority, named him a Covenant-breaker. In their final act
of infamy they then cast him out of the Faith, which had now become for the
Hands and for those believers who followed them in their permanent
abandonment of the Guardianship and the dissolution of their own
Institution, upon the demise of the last Hand, transformed their now
sans-Guardian Faith into nothing more than a Bahá¹í sect.

http://www.Bahai-Guardian.com/Mason.proc.html

http://www.Bahai-Guardian.com/french.preface.html


Having completely ignored the indisputable fact that Shoghi Effendi had
established the Universal House of Justice in its embryonic form in January
1951, as he had reaffirmed in his message of 20 June 1952, quoted at the
beginning of this paper, the illegitimate body of the so-called Custodians
called for the election at Ridván 1963 of an illegitimate so-called
Universal House of Justice which, minus the Guardian of the Faith, presiding
as its ³SACRED HEAD,² as required under the terms of the Will and Testament
of ?Abdu¹l-Bahá, would obviously be nothing more than an incomplete
fallible, and seriously flawed man-made body. Unquestionably, this headless
body was certainly not, as they would pretend, the infallible institution
prescribed in the Will and Testament of ?Abdu¹l-Bahá.

http://www.Bahai-Guardian.com/9jan.html

http://www.Bahai-Guardian.com/failures.html

Future spiritually-minded scholars of the Faith, carefully reviewing,
without bias or preconceived ideas, the actions, messages and pronouncements
of Shoghi Effendi and his matchless writings on the Bahá¹í Administrative
Order, will readily perceive that the Hands of the Cause had shamefully and
incomprehensibly disregarded both these significant actions and the historic
messages that he had addressed to the Bahá¹í world, particularly in the last
seven years of his ministry, such as those cited above, that undeniably had
provided for and insured the continuation of the Guardianship. And, they
will therefore certainly conclude that the Hands had diabolically corrupted
the Bahá¹í Administrative Order in their replacement of the
divinely-conceived institutions of that Order with a grossly flawed system
of their own making, and thereby had become patently guilty of nothing less
than a shameless and nefarious betrayal of all that Shoghi Effendi had so
faithfully labored to achieve during his thirty-six year ministry, and had
finally gloriously crowned, ³AT LONG LAST,² as his ministry drew to a close,
with the erection of the ³HIGHEST INSTITUTIONS² and ³SUPREME ORGANS² of the
Bahá¹í Administrative Order, in complete accordance with the divine Mandate
bequeathed by ?Abdu¹l-Bahá.



Joel Bray Marangella

Guardian of the Bahá¹í Faith

September 2007




Note: Emphasis has been added above throughout where deemed desirable.



INTERNET: http://www.Bahai-Guardian.com/betrayal.html





REFERENCES FOR THE ORTHODOX BAHA'I FAITH IN INDIA


Ridvan Message (in Hindi)  

http://www.bahaisorthodox.com/rid.pdf


Court Case

http://www.truebahai.com/court/  

Message from the Guardian:

http://www.bahaisorthodox.com/delusion.html  

The Guardians Website

http://bahai-guardian.com/  

PowerPoint Presentations

http://www.bahaisorthodox.com/ppts.html  

Orthodox Baha'i Council of Bangalore

http://www.bahaisorthodox.com/bangalore/index.html  


Orthodox Baha'i Council of Chennai

http://www.bahaisorthodox.com/chennai/index.html  


The History of Development of Orthodox Bahá¹í Faith in India

http://www.bahaisorthodox.com/history.html  


The matter of the continuation of Guardianship in:

Hindi http://www.bahaisorthodox.com/hindi.html

Gujarati http://www.bahaisorthodox.com/gujarati.html

Marathi http://www.bahaisorthodox.com/marathi.html

Tamil http://www.bahaisorthodox.com/tamil.html

Telugu http://www.bahaisorthodox.com/telugu.html

Malayalam http://www.bahaisorthodox.com/malayalam.html

Kannada http://www.bahaisorthodox.com/kannada.html

Oriya http://www.bahaisorthodox.com/oriya.html

Bengali http://www.bahaisorthodox.com/bengali.html

Newspaper advertisements given by the Guardian:
http://bahai-guardian.com/news.india.html  


The Publications of the PNBC of India
http://www.bahaisorthodox.com/public.html

Galaxy of Orthodox Bahai's of India
http://www.bahaisorthodox.com/galaxy.html





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