Unrestrained as the Wind/Interpersonal relationships

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122 INTERPERSONAL RELATIONSHIPS

8 Interpersonal relationships

The relationship of children to parents

1. The fruits of the tree of existence are trustworthiness, loyalty, truthfulness and purity. After the recognition of the oneness of the Lord, exalted be He, the most important of all duties is to have due regard for the rights of one’s parents. This matter hath been mentioned in all the Books of God.

Baha'u'llah, in Family Life 2

2. Say, O My people! Show honor to your parents and pay homage to them. This will cause blessings to descend upon you from the clouds of the bounty of your Lord, the Exalted, the Great... .

Beware lest ye commit that which would sadden the hearts of your fathers and mothers. Follow ye the path of Truth which indeed is a straight path. Should anyone give you a choice between the opportunity to render a service to Me and a service to them, choose ye to serve them, and let such service be a path leading you to Me. This is My exhortation and command unto thee. Observe therefore that which thy Lord, the Mighty, the Gracious, hath prescribed unto thee.

Baha'u'llah, in Family Life 4-5

3. It is seemly that the servant should, after each prayer, supplicate God to bestow mercy and forgiveness upon his parents. Thereupon God's call will be raised: “Thousand �[Page 123]Relationship of children to parents 123

upon thousand of what thou hast asked for thy parents shall be thy recompense!” Blessed is he who remembereth his parents when communing with God. There is, verily, no God but Him, the Mighty, the Well-Beloved.

The Bab, Selections from the Writings of the Bab 94

4. If thou wouldst show kindness and consideration to thy parents so that they may feel generally pleased, this would also please Me, for parents must be highly respected and it is essential that they should feel contented, provided they deter thee not from gaining access to the Threshold of the Almighty, nor keep thee back from walking in the way of the Kingdom. Indeed it behooveth them to encourage and spur thee on in this direction. ‘Abdu'l-Baha, in Family Life 17

5. The son...must show forth the utmost obedience towards his father, and should conduct himself as a hum- ble and a lowly servant. Day and night he should seek diligently to ensure the comfort and welfare of his loving father and to secure his good-pleasure. He must forgo his own rest and enjoyment and constantly strive to bring gladness to the hearts of his father and mother, that thereby he may attain the good-pleasure of the Almighty and be graciously aided by the hosts of the unseen. ‘Abdu'l-Baha, in Family Life 20-21

6. Also a father and mother endure the greatest troubles and hardships for their children; and often when the children have reached the age of maturity, the parents pass on to the other world. Rarely does it happen that a father and mother in this world see the reward of the care and trouble they have undergone for their children. There- fore, children, in return for this care and trouble, must show forth charity and beneficence, and must implore pardon and forgiveness for their parents. So you ought, in return for the love and kindness shown you by your father, to give to the poor for his sake, with greatest submission �[Page 124]124 INTERPERSONAL RELATIONSHIPS

and humility implore pardon and remission of sins, and ask for the supreme mercy. ‘Abdu'l-Baha, Some Answered Questions 231—32

7. The Guardian, in his remarks... about parents and children, wives and husbands relations in America, meant that there is a tendency in that country for children to be too independent of the wishes of their parents and lacking in the respect due to them.

On behalf of Shoghi Effendi, letter dated 7/22/43 to individual believer, in Family Life 43-44

8. Although Baha'i services should be undertaken with a spirit of sacrifice, one cannot lose sight of the importance given in our Holy Writings to the responsibilities placed on parents in relationship to their children, as well as to the duties of children towards their parents.

The Universal House of Justice, letter dated 11/19/78 to individual believ- er, in Family Life 60

The bond of marriage The relationship between husband and wife

9. And when He desired to manifest grace and beneficence to men, and to set the world in order, He revealed obser- vances and created laws; among them He established the law of marriage, made it as a fortress for well-being and salvation, and enjoined it upon us in that which was sent down out of the heaven of sanctity in His Most Holy Book. He saith, great is His glory: “Marry, O people, that from you may appear he who will remember Me amongst My ser- vants; this is one of My commandments unto you; obey it as an assistance to yourselves. Baha'u'llah, in Baha'i Prayers 105

10. O peerless Lord! In Thine almighty wisdom Thou hast enjoined marriage upon the peoples, that the generations of men may succeed one another in this contingent world, �[Page 125]Relationship of husband and wife 125

and that ever, so long as the world shall last, they may busy

themselves at the Threshold of Thy oneness with servitude

and worship, with salutation, adoration and praise. ‘Abdu'l-Baha, in Baha'i Prayers 105—06

11. Marriage, among the mass of the people, is a physical bond, and this union can only be temporary, since it is foredoomed to a physical separation at the close.

Among the people of Baha, however, marriage must be a union of the body and of the spirit as well, for here both husband and wife are aglow with the same wine, both are enamored of the same matchless Face, both live and move through the same spirit, both are illumined by the same glory. This connection between them is a spiritual one, hence it is a bond that will abide forever. Likewise do they enjoy strong and lasting ties in the physical world as well, for if the marriage is based both on the spirit and the body, that union is a true one, hence it will endure. If, however, the bond is physical and nothing more, it is sure to be only temporary, and must inexorably end in separation.

When, therefore, the people of Baha undertake to marry, the union must be a true relationship, a spiritual coming together as well as a physical one, so that throughout every phase of life, and in all the worlds of God, their union will endure; for this real oneness is a gleaming out of the love of God.

In the same way, when any souls grow to be true believers, they will attain a spiritual relationship with one another, and show forth a tenderness which is not of this world. They will, all of them, become elated from a draught of divine love, and that union of theirs, that connection, will also abide forever. Souls, that is, who will consign their own selves to oblivion, strip from themselves the defects of humankind, and unchain themselves from human bondage, will beyond any doubt be illumined with the heavenly splen- dors of oneness, and will all attain unto real union in the world that dieth not.

‘Abdu 'l-Bahd, Selections from the Writings of ‘Abdu'l-Baha 117-18 �[Page 126]126 INTERPERSONAL RELATIONSHIPS

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

The Universal House of Justice, letter dated 2/6/73 to all National Spiritual

Assemblies, in Messages from The Universal House of Justice 110—11

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

On behalf of Shoghi Effendi, letter dated 5/3/36 to individual believer, qtd. by the Universal House of Justice in a letter dated 2/6/73 to all National Spiritual Assemblies, in Messages from The Universal House of Justice 109-10

14. A truly Baha'i home is a true fortress upon which the Cause can rely while planning its campaigns. If ... and... love each other and would like to marry, Shoghi Effendi does not wish them to think that by doing so they are depriving themselves of the privilege of service; in fact such a union will enhance their ability to serve. There is nothing more beautiful than to have young Baha’is marry and found truly Baha'i homes, the type Baha’u'llah wishes them to be. Please give them both the Guardian's loving greetings.

On behalf of Shoghi Effendi, letter dated 1 1/6/32 to individual believer, in Family Life 33

15. O ye two believers in God! The Lord, peerless is He, hath made woman and man to abide with each other in the closest companionship, and to be even as a single soul. They are two helpmates, two intimate friends, who should be concerned about the welfare of each other.

If they live thus, they will pass through this world with perfect contentment, bliss, and peace of heart, and become �[Page 127]Choosing a spouse 127

the object of divine grace and favor in the Kingdom of heaven. But if they do other than this, they will live out their lives in great bitterness, longing at every moment for death, and will be shamefaced in the heavenly realm.

Strive, then, to abide, heart and soul, with each other as two doves in the nest, for this is to be blessed in both worlds.

‘AAbdu'l-Baha, Selections from the Writings of ‘Abdu’l-Baha 122

Choosing a spouse

16. Baha’i marriage is the commitment of the two parties one to the other, and their mutual attachment of mind and heart. Each must, however, exercise the utmost care to become thoroughly acquainted with the character of the other, that the binding covenant between them may be a tie that will endure forever. Their purpose must be this: to become loving companions and comrades and at one with each other for time and eternity... .

The true marriage of Baha'is is this, that husband and wife should be united both physically and spiritually, that they may ever improve the spiritual life of each other, and may enjoy everlasting unity throughout all the worlds of God. This is Baha’i marriage.

‘Abdu 'l-Baha, Selections from the Writings of ‘Abdu'l-Baha 118

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

‘Abdu'l-Bahd, Selections from the Writings of ‘Abdu’'l-Baha 118

18. Baha'i law places the responsibility for ascertaining knowledge of the character of those entering into the mar- riage contract on the two parties involved, and on the parents, who must give consent to the marriage.

The obligation of the Spiritual Assembly is to ascertain that all requirements of civil and Baha’i law have been �[Page 128]128 INTERPERSONAL RELATIONSHIPS

complied with, and having done so, the Assembly may neither refuse to perform the marriage ceremony nor delay it. The Universal House of Justice, letter dated 3/30/67 to National Spiritual Assembly of the Baha'is of the United States, in Lights of Guidance 276

19. O ye two who have believed in Him!

Your letter was received and its contents were noted. I pray God that ye may at all times be in the utmost love and harmony, and be a cause for the spirituality of the human world. This union will unquestionably promote love and affection between the black and the white, and will affect and encourage others. These two races will unite and merge together, and there will appear and take root a new generation sound in health and beauteous in counte- nance.

‘Abdu'l-Bahd, newly translated tablet attached to letter dated 4/15/85 on behalf of the Universal House of Justice to Baha'i Publishing Trust of the United States

20. He realizes your desire to get married is quite a natural one, and he will pray that God will assist you to find a suitable companion with whom you can be truly happy and united in the service of the Faith. Baha’u'llah has urged marriage upon all people as the natural and rightful way of life. He has also, however, placed strong emphasis on its spiritual nature, which, while in no way precluding a normal physical life, is the most essential aspect of mar- riage. That two people should live their lives in love and harmony is of far greater importance than that they should be consumed with passion for each other. The one is a great rock of strength on which to lean in time of need; the othera purely temporary thing which may at any time die out.

On behalf of Shoghi Effendi, letter dated 1/20/43 to John Stearns, in Lights of Guidance 277

Engagement

21. The law of the Kitab-i-Aqdas that the lapse of time between engagement and marriage should not exceed �[Page 129]The law of consent 129

ninety-five days, as all Persian Baha’is should know, is binding on them wherever they reside, if both parties are Persian. This law is not applicable, however, if one of the parties is a western believer.

This law, as you know, has not yet been given to the Baha'is of the west.

The Universal House of Justice, letter dated 11/7/72 to National Spiritual Assembly of the Baha'is of Germany, in Lights of Guidance 277

22. The laws of the Kitab-i-Aqdas regarding the period of engagement have not been made applicable to believers in the West, and therefore there is no requirement that the parties to a marriage obtain consent of the parents before announcing their engagement. However, there is no objec- tion to informing the believers that it would be wise for them to do so in order to avoid later embarrassment if consents are withheld.

The Universal House of Justice, letter dated 1/17/71 to National Spiritual Assembly of the Bahd'ts of Australia, in Lights of Guidance 276

The law of consent

23. Baha’ullah has clearly stated the consent of all living parents is required for a Baha'i marriage. This applies whether the parents are Baha'is or non-Baha’ts, divorced for years, or not. This great law He has laid down to strengthen the social fabric, to knit closer the ties of the home, to placea certain gratitude and respect in the hearts of children for those who have given them life and sent their souls out on the eternal journey towards their Creator. We Baha’is must realize that in present-day society the exact opposite process is taking place: young people care less and less for their parents’ wishes, divorce is considered a natural right, and obtained on the flimsiest and most unwarrantable and shabby pretexts. People separated from each other, especial- ly if one of them has had full custody of the children, are only too willing to belittle the importance of the partner in marriage also responsible as a parent for bringing those children into this world. The Baha’is must, through rigid �[Page 130]130 INTERPERSONAL RELATIONSHIPS

adherence to the Baha'i laws and teachings, combat those corrosive forces which are so rapidly destroying home life and the beauty of family relationships, and tearing down the moral structure of society.

On behalf of Shoghi Effendi, letter dated 10/25/47 to National Spiritual Assembly of the Bahd'ts of the United States and Canada, in Baha'i News, no. 202 (Dec. 1947) 2

24. It is perfectly true that Baha’u'llah’s statement that the consent of all living parents is required for marriage places a grave responsibility on each parent. When the parents are Baha'is they should, of course, act objectively in withholding or granting their approval. They cannot evade this responsi- bility by merely acquiescing in their child’s wish, nor should they be swayed by prejudice; but, whether they be Baha'is or non-Baha‘is, the parents’ decision is binding, whatever the reason that may have motivated it. Children must recognize and understand that this act of consenting is the duty of a parent. They must have respect in their hearts for those who have given them life, and whose good pleasure they must at all times strive to win.

The Universal House of Justice, letter dated 2/1/68 to National Spiritual Assembly of the Baha'is of the United States, in Lights of Guidance 278

25. Regarding the question whether it is necessary to obtain the consent of the parents of a non-Baha’j partici- pant in a marriage with a Baha'i; as Baha'u'llah has stated that the consent of the parents of both parties is required in order to promote unity and avoid friction, and as the Aqdas does not specify any exceptions to this rule, the Guardian feels that under all circumstances the consent of the parents of both parties is required... .

On behalf of Shoghi Effendi, letter dated 8/12/41 to National Spiritual Assembly of the Baha'is of the United States and Canada, in Lights of Guidance 279

26. All too often nowadays ...consent [of parents for Baha'i marriage] is withheld by non-Baha’i parents for reasons of bigotry and racial prejudice; yet we have seen again and again the profound effect on those very parents of �[Page 131]The ceremony 131

the firmness of the children in the Baha’i law, to the extent that not only is the consent ultimately given in many cases, but the character of the parents can be affected and their relationship with their child greatly strengthened.

The Universal House of Justice, letter dated 2/6/73 to all National Spiritual Assemblies, in Messages from The Universal House of Justice 106—07

27. I notice that I have neglected to answer your question concerning... consent to her daughter’s marriage: this must be given in order to be a Baha'i Marriage. Baha’u'llah requires this and makes no provision about a parent chang- ing his or her mind. So they are free to do so. Once the written consent is given and the marriage takes place, the parents have no right to interfere any more.

On behalf of Shoghi Effendi, letter dated 6/15/54 to National Spiritual Assembly of the Bahd'ts of Canada, in Messages to Canada 47

The ceremony

28. The pledge of marriage, the verse to be spoken individ- ually by the bride and the bridegroom in the presence of at least two witnesses acceptable to the Spiritual Assembly is, as stipulated in the Kitab-i-Aqdas (The Most Holy Book):

“We will all, verily, abide by the Will of God.” Baha'i Prayers 104

29. Baha'i marriage should at present not be pressed into any kind of a uniform mold. What is absolutely essential is what Baha'u'llah stipulated in the Aqdas: the friends can add to these selected writings if they please... .

Letter on behalf of Shoghi Effendi, in Principles of Baha'i Administration 14

30. If a Baha’i marries a non-Baha’i who wishes to have the religious ceremony of his own sect carried out, it must be quite clear that, first, the Baha'i partner is understood to be a Baha'i by religion, and not to accept the religion of the other party to the marriage through having his or her religious ceremony; and second, the ceremony must be of a �[Page 132]132 INTERPERSONAL RELATIONSHIPS

nature which does not commit the Baha'i to any declaration of faith in a religion other than his own.

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

On behalf of Shoghi Effendi, letter dated 6/20/54 to National Spiritual Assembly of the Baha'ts of the United States, in Lights of Guidance 279

Family relationships Having children

31. O ye my two beloved children! The news of your union, as soon as it reached me, imparted infinite joy and grati- tude. Praise be to God, those two faithful birds have sought shelter in one nest. I beseech God that He may enable them to raise an honored family, for the importance of marriage lieth in the bringing up of a richly blessed family, so that with entire gladness they may, even as candles, illuminate the world. For the enlightenment of the world dependeth upon the existence of man. If man did not exist in this world, it would have been like a tree without fruit. My hope is that you both may become even as one tree, and may, through the outpourings of the cloud of loving-kindness, acquire freshness and charm, and may blossom and yield fruit, so that your line may eternally endure. Upon ye be the Glory of the Most Glorious. ‘Abdu 'l-Baha, Selections from the Writings of ‘Abdu'l-Baha 120

32. Both Baha’u'llah and the Bab emphasize the need of children in marriage. The latter, for example, states that to beget children is the highest physical fruit of man’s exis- tence. But neither say whether the number of children should be limited or not. Or if it is to be limited what is the proper method to be used.

On behalf of Shoghi Effendi, letter dated 2/3/32 to Mabel Hyde Paine, in Lights of Guidance 260 �[Page 133]Having children 133

33. As to the problem of birth control, neither Baha’u'llah nor ‘Abdu'l-Baha have revealed anything direct or explicit regarding this question. But the Baha’i Teachings, when carefully studied imply that such current conceptions like birth control, if not necessarily wrong and immoral in principle, have nevertheless to be discarded as constituting a real danger to the very foundations of our social life. For Baha’ullah explicitly reveals in His Book of laws that the very purpose of marriage is the procreation of children who, when grown up, will be able to know God and to recognize and observe His Commandments and Laws as revealed through His Messengers. Marriage is thus, according to the Baha'i Teachings, primarily a social and moral act. It has a purpose which transcends the immediate personal needs and interests of the parties. Birth control, except in certain exceptional cases, is therefore not permissible.

On behalf of Shoghi Effendi, letter dated 10/14/35 to individual believer, in Lights of Guidance 261

34. As to the use of intrauterine devices, we understand _ that there is a difference of professional opinion as to how they work, i.e., whether they prevent conception or wheth- er they prevent the fertilized ovum from attaching to the wall of the uterus. However, the Guardian has stated that the individual life begins at conception. In using such devices, therefore, Baha'is will have to be guided by the best professional advice available and their own consciences. There is nothing in the Kitab-i-Aqdas, however, concerning the placing of foreign materials in the body for preventing birth.

On behalf of the Universal House of Justice, letter dated 12/31/73 to individual believer, in Lights of Guidance 264

35. We, as Baha'is, are not therefore in a position either to condemn the practice of birth control or to confirm it. Birth control, however, when exercised in order to delib- erately prevent the procreation of any children is against the Spirit of the Law of Baha’u'llah, which defines the primary purpose of marriage to be the rearing of children and their �[Page 134]134 INTERPERSONAL RELATIONSHIPS

spiritual training in the Cause. The Universal House of Justice will have to consider this issue and give its verdict upon. it.!

On behalf of Shoghi Effendi, letter dated 2/4/37 to individual believer, qtd.

in enclosure to letter dated 7/31/70 from the Universal House of Justice to individual believer, in Lights of Guidance 262

36. It is clear that to have a surgical operation merely to avoid unwanted children is not acceptable. However, as in the case of abortion, circumstances might exist in which such an operation would be justified. Individual believers called upon to make such a decision must be guided by the Baha’i principles involved, the best professional advice avail- able to them and their own consciences. In arriving at a decision the parties must also take into consideration the availability, reliability and reversibility of all contraceptive methods.

On behalf of the Universal House of Justice, letter dated 10/25/71 to individual believer, in Lights of Guidance 264

37. Abortion and surgical operations for the purpose of preventing the birth of unwanted children are forbidden in the Cause unless there are circumstances which justify such actions on medical grounds, in which case the deci- sion at present, is left to the consciences of those con- cerned who must carefully weigh the medical advice in the light of the general guidance given in the Teachings. Beyond this nothing has been found in the Writings concerning specific methods or procedures to be used in family planning. It should be pointed out, however, that the Teachings state that the soul appears at conception, and that therefore it would be improper to use such a method, the effect of which would be to produce an abor- tion after conception has taken place.

On behalf of the Universal House of Justice, letter dated 5/23/75 to individual believer, in Lights of Guidance 264

1. The Universal House of Justice feels that the time has not yet arrived for legislation on this matter, and that these instructions provide sufficient guidance for the friends for the time being. �[Page 135]Husband, wife, and children 135

38. Basically the deliberate taking of human life is forbid- den in the Cause, but the Sacred Text envisages certain possible exceptions to this rule and allows for the Univer- sal House of Justice to legislate upon them. One such possible exception is the matter of abortion. It is clear that it is absolutely forbidden for a woman to have an abortion merely because she wants to have one, but there may be circumstances in which an abortion might be justified. However, at the present time we do not wish to legislate on whether or in what circumstances abortion may be permit- ted, and therefore the whole matter is left to the conscien- ces of those concerned who must carefully weigh the medical advice on the case in the light of the general guidance given in the Teachings.

The Universal House of Justice, letter dated 2/5/75 to National Spiritual Assembly of the Baha'is of the United States, in Lights of Guidance 255

39. We have not discovered any specific reference in the texts to the problem of population explosion in its relation to birth control. This question, of course, is a matter which is currently a subject of concern and speculation by many. A study of our teachings, however, indicates that in the future there will no doubt be a general improvement of standards of life and of health, but there will also be the full exploitation of unused and as yet unsuspected re- sources of the planet along with the control and tapping of its sources of raw material, with a great increase in pro- ductivity.

The Universal House of Justice, letter dated 7/31/70 to individual believer,

in Lights of Guidance 261

Relationships among husband, wife, and children

40. According to the teachings of Bahda’u'llah the family, being a human unit, must be educated according to the rules of sanctity. All the virtues must be taught the family. The integrity of the family bond must be constantly consid- ered, and the rights of the individual members must not be �[Page 136]136 INTERPERSONAL RELATIONSHIPS

transgressed. The rights of the son, the father, the mother —none of them must be transgressed, none of them must be arbitrary. Just as the son has certain obligations to his father, the father, likewise, has certain obligations to his son. The mother, the sister and other members of the household have their certain prerogatives. All these rights and prerogatives must be conserved, yet the unity of the family must be sustained. The injury of one shall be consid- ered the injury of all; the comfort of each, the comfort of all; the honor of one, the honor of all. ‘Abdu 'l-Bahd, The Promulgation of Universal Peace 168

41. A family ...is a very special kind of “community.” The Research Department has not come across any state- ments which specifically name the father as responsible for the “security, progress and unity of the family”. . . but it can be inferred from a number of the responsibilities placed upon him, that the father can be regarded as the “head” of the family. The members of a family all have duties and responsibilities towards one another and to the family as a whole, and these duties and responsibilities vary from member to member because of their natural relationships. The parents have the inescapable duty to educate their children—but not vice versa; the children have the duty to obey their parents—the parents do not obey the children; the mother—not the father—bears the children, nurses them in babyhood, and is thus their first educator, hence daughters have a prior right to education over sons and, as the Guardian’s secretary has written on his behalf, “The task of bringing up a Baha’i child, as emphasized time and again in Baha'i Writings, is the chief responsibility of the mother, whose unique privilege is indeed to create in her home such conditions as would be most conducive to both his material and spiritual welfare and advancement. The training which the child first receives through his mother constitutes the strongest foundation for his future development.” A corollary of this responsibility of the mother is her right to be supported by her husband—a husband has no explicit right to be supported by his wife. �[Page 137]Husband, wife, and children 137

This principle of the husband's responsibility to provide for and protect the family can be seen applied also in the law of intestacy which provides that the family’s dwelling place passes, on the father’s death, not to his widow, but to his eldest son; the son at the same time has the responsibility to care for his mother.

It is in this context of mutual and complementary duties and responsibilities that one should read the Tablet in which ‘Abdu'l-Baha gives the following exhortation:

O Handmaids of the Self-Sustaining Lord! Exert your efforts so that you may attain the honor and privilege ordained for women. Undoubtedly the greatest glory of women is servitude at His threshold and submissiveness at His door; it is the possession of a vigilant heart, and praise of the incomparable God; it is heartfelt love towards other handmaids and spotless chastity; it is obedience to and consideration for their husbands and the education and care of their children; and it is tranquillity, and dignity, perseverance in the remembrance of the Lord, and the utmost enkindlement and attraction.

The Universal House of Justice, letter dated 12/28/80 to National Spiritual Assembly of the Bahd'ts of New Zealand, in Family Life 62—63

42. The education and training of children is among the most meritorious acts of humankind and draweth down the grace and favor of the All-Merciful, for education is the indispensable foundation of all human excellence and alloweth man to work his way to the heights of abiding glory. If a child be trained from his infancy, he will, through the loving care of the Holy Gardener, drink in the crystal waters of the spirit and of knowledge, like a young tree amid the rilling brooks. And certainly he will gather to himself the bright rays of the Sun of Truth, and through its light and heat will grow ever fresh and fair in the garden of life... .

If, in this momentous task, a mighty effort be exerted, the world of humanity will shine out with other adornings, and shed the fairest light. Then will this darksome place grow luminous, and this abode of earth turn into Heaven. �[Page 138]138 INTERPERSONAL RELATIONSHIPS

The very demons will change to angels then, and wolves to

shepherds of the flock, and the wild-dog pack to gazelles

that pasture on the plains of oneness, and ravening beasts

to peaceful herds; and birds of prey, with talons sharp as

knives, to songsters warbling their sweet native notes. ‘Abdu'l-Baha, in Baha'i Education 30

43. While the children are yet in their infancy feed them from the breast of heavenly grace, foster them in the cradle of all excellence, rear them in the embrace of bounty. Give them the advantage of every useful kind of knowledge. Let them share in every new and rare and wondrous craft and art. Bring them up to work and strive, and accustom them to hardship. Teach them to dedicate their lives to matters of great import, and inspire them to undertake studies that will benefit mankind. ‘Abdu'l-Baha, Selections from the Writings of ‘Abdu'l-Baha 129

44. These are all relationships within the family, but there is a much wider sphere of relationships between men and women than in the home, and this too we should consider in the context of Baha'i society, not in that of past or present social norms. For example, although the mother is the first educator of the child, and the most important formative influence in his development, the father also has the respon- sibility of educating his children, and this responsibility is so weighty that Baha'u'llah has stated that a father who fails to exercise it forfeits his rights of fatherhood. Similarly, although the primary responsibility for supporting the fami- ly financially is placed upon the husband, this does not by any means imply that the place of women is confined to the home. On the contrary, ‘Abdu'l-Baha has stated:

In this Revelation of Baha’ullah, the women go neck and neck with the men. In no movement will they be left behind. Their rights with men are equal in degree. They will enter all the administrative branches of politics. They will attain in all such a degree as will be considered the very highest station of the world of humanity and will take part in all affairs. (Paris Talks, p. 182) �[Page 139]Fostering harmony inthe family 139

and again:

So it will come to pass that when women participate fully and equally in the affairs of the world, enter confidently and capably the great arena of laws and politics, war will cease; ... (The Promulgation of Universal Peace, Vol. II, p. 369 [1982 ed., p. 135])

In the Tablet of the World, Baha'u'llah Himself has envis- aged that women as well as men would be breadwinners in stating:

Everyone, whether man or woman, should hand over to a trusted person a portion of what he or she earneth through trade, agriculture or other occupation, for the training and education of children, to be spent for this purpose with the knowledge of the Trustees of the House of Justice. (Tablets of Bahd’u'llah, p. 90)

Avery important element in the attainment of such equali- ty is Baha’u'llah’s provision that boys and girls must follow essentially the same curriculum in schools.

The Universal House of Justice, letter dated 12/28/80 to National Spiritual Assembly of the Baha'is of New Zealand, in Family Life 65-66

Fostering harmony in the family

45. Treat all thy friends and relatives, even strangers, with a spirit of utmost love and kindliness. ‘Abdu'l-Bahd, in Family Life 18

46. When you love a member of your family or a compatriot,

let it be with a ray of the Infinite Love! Let it be in God, and

for God! Wherever you find the attributes of God love that

person, whether he be of your family or of another. Abdu'l-Baha, in Paris Talks 38

47. If love and agreement are manifest in a single family, that family will advance, become illumined and spiritual; but if enmity and hatred exist within it, destruction and dispersion are inevitable.

‘Abdu'l-Bahd, The Promulgation of Universal Peace 144—45 �[Page 140]140 INTERPERSONAL RELATIONSHIPS

48. Note ye how easily, where unity existeth in a given family, the affairs of that family are conducted; what progress the members of that family make, how they prosper in the world. Their concerns are in order, they enjoy comfort and tranquillity, they are secure, their posi- tion is assured, they come to be envied by all. Such a family but addeth to its stature and its lasting honor, as day succeedeth day. ‘Abdu'l-Bahd, Selections from the Writings of ‘Abdu'l-Baha 279

49. It is one of the essential teachings of the Faith that unity should be maintained in the home. Of course this does not mean that any member of the family has a right to influence the faith of any other member; and if this is realized by all the members, then it seems certain that unity would be feasible.

On behalf of Shoghi Effendi, letter dated 7/6/52 to individual believer, in Family Life 49

50. It made him very happy to know of the recent confirma- tion of your... friend, and of her earnest desire to serve and promote the Faith. He will certainly pray on her behalf that she may, notwithstanding the opposition of her par- ents and relatives, increasingly gain in knowledge and in understanding of the Teachings, and become animated with such a zeal as to arise, and bring into the Cause a large number of her former coreligionists.

Under no circumstances, however, should she allow her parents to become completely alienated from her, but it is her bounden duty to strive, through patient, continued and loving effort, to win their sympathy for the Faith, and even perhaps, to bring about their confirmation... .

On behalf of Shoghi Effendi, letter dated 7/6/38 to individual believer, in Family Life 36

51. She should certainly not grieve if she finds that her family are not receptive to the teachings—for not every soul is spiritually enlightened. Indeed, many members of the families of the Prophets themselves have remained �[Page 141]Using consultation to foster harmony 141

unconverted even in face of the example and persuasion of the Manifestation of God; therefore, the friends should not be distressed by such things but rather leave the future of those they love in the hand of God, and by their services and devotion to the Faith, win the right to plead for their ultimate spiritual re-birth.

On behalf of Shoghi Effendi, letter dated 3/9/42 to individual believer, in Family Life 41

52. Deep as are family ties, we must always remember that the spiritual ties are far deeper; they are everlasting and survive death, whereas physical ties, unless supported by spiritual bonds, are confined to this life. You should do all in your power, through prayer and example, to open the eyes of your family to the Baha'i Faith, but do not grieve too much over their actions.

On behalf of Shoghi Effendi, letter to Roan Orloff (received 7/31/42), in Baha'i News, no. 161 (Mar. 1943) 2

Using consultation to foster harmony

53. The Great Being saith: The heaven of divine wisdom is illumined with the two luminaries of consultation and compassion. Take ye counsel together in all matters, inas- much as consultation is the lamp of guidance which leadeth the way, and is the bestower of understanding.

Baha'u'llah, in Consultation 3

54. Man must consult on all matters, whether major or minor, so that he may become cognizant of what is good. Consultation giveth him insight into things and enableth him to delve into questions which are unknown. The light of truth shineth from the faces of those who engage in consultation. Such consultation causeth the living waters to flow in the meadows of man’s reality, the rays of ancient glory to shine upon him, and the tree of his being to be adorned with wondrous fruit. The members who are con- sulting, however, should behave in the utmost love, har- mony and sincerity towards each other. The principle of �[Page 142]142 INTERPERSONAL RELATIONSHIPS

consultation is one of the most fundamental elements of the divine edifice. Even in their ordinary affairs the indi- vidual members of society should consult.

‘Abdu'l-Baha, in Consultation 8

55. Settle all things, both great and small, by consultation. Without prior consultation, take no important step in your own personal affairs. Concern yourselves with one anoth- er. Help along one another’s projects and plans. Grieve over one another. Let none in the whole country go in need. Befriend one another until ye become as a single body, one andall.... Abdu'l-Baha, in Consultation 9

56. A Baha'i who has a problem may wish to make his own decision upon it after prayer and after weighing all the aspects of it in his own mind; he may prefer to seek the counsel of individual friends or of professional counselors such as his doctor or lawyer so that he can consider such advice when making his decision; or in a case where several people are involved, such as a family situation, he may want to gather together those who are affected so that they may arrive at a collective decision.

The Universal House of Justice, letter dated 3/19/73 to National Spiritual Assembly of the Baha'is of Canada, in Family Life 59

57. Baha’ullah came to bring unity to the world, and a fundamental unity is that of the family. Therefore, one must believe that the Faith is intended to strengthen the family, not weaken it, and one of the keys to the strengthening of unity is loving consultation. The atmosphere within a Baha’ family as within the community as a whole should express “the keynote of the Cause of God” which, the beloved Guardi- an has stated, “is not dictatorial authority but humble fellowship, not arbitrary power, but the spirit of frank and loving consultation.”

The Universal House of Justice, letter dated 12/28/80 to National Spiritual Assembly of the Baha'is of New Zealand, in Family Life 61—62 �[Page 143]Chastity and sex 143

Chastity and sex A chaste and holy life

58. O friends! Be not careless of the virtues with which ye have been endowed, neither be neglectful of your high destiny. Suffer not your labors to be wasted through the vain imaginations which certain hearts have devised. Ye are the stars of the heaven of understanding, the breeze that stirreth at the break of day, the soft-flowing waters upon which must depend the very life of all men, the letters inscribed upon His sacred scroll. Baha'u'llah, Gleanings from the Writings of Baha’u'llah 196

59. And if he met the fairest and most comely of women, he would not feel his heart seduced by the least shadow of desire for her beauty. Such an one, indeed, is the creation of spotless chastity. Thus instructeth you the Pen of the Ancient of Days, as bidden by your Lord, the Almighty, the All-Bountiful.

Baha'u'llah, Gleanings from the Writings of Baha'u'llah 118

60. ...a chaste and holy life, with its implications of modesty, purity, temperance, decency, and _ clean- mindedness, involves no less than the exercise of modera- tion in all that pertains to dress, language, amusements, and all artistic and literary avocations. It demands daily vigilance in the control of one’s carnal desires and corrupt inclinations. It calls for the abandonment of a frivolous conduct, with its excessive attachment to trivial and often misdirected pleasures. It requires total abstinence from all alcoholic drinks, from opium, and from similar habit- forming drugs. It condemns the prostitution of art and of literature, the practices of nudism and of companionate marriage, infidelity in marital relationships, and all man- ner of promiscuity, of easy familiarity, and of sexual vices. It can tolerate no compromise with the theories, the stan- dards, the habits, and the excesses of a decadent age. Nay rather it seeks to demonstrate, through the dynamic force of its example, the pernicious character of such theories, �[Page 144]144 INTERPERSONAL RELATIONSHIPS

the falsity of such standards, the hollowness of such claims, the perversity of such habits, and the sacrilegious character of such excesses.

Shoghi Effendi, The Advent of Divine Justice 30

61. It must be remembered, however, that the mainte- nance of such a high standard of moral conduct is not to be associated or confused with any form of asceticism, or of excessive and bigoted puritanism. The standard inculcat- ed by Baha'u'llah, seeks, under no circumstances, to deny anyone the legitimate right and privilege to derive the fullest advantage and benefit from the manifold joys, beauties, and pleasures with which the world has been so plentifully enriched by an All-Loving Creator. Shoghi Effendi, The Advent of Divine Justice 33

62. Briefly stated the Baha'i conception of sex is based on the belief that chastity should be strictly practiced by both sexes, not only because it is in itself highly commendable ethically, but also due to its being the only way to a happy and successful marital life. Sex relationships of any form, outside marriage, are not permissible therefore, and whoso violates this rule will not only be responsible to God, but will incur the necessary punishment from society.

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

On behalf of Shoghi Effendi, letter dated 9/5/38 to individual believer, qtd. in letter from the Universal House of Justice to individual believer, in “Obeying the Law of God in Our Own Lives” 2

63. Ye are forbidden adultery, homosexuality and unfaith- fulness. Refrain therefrom, O concourse of those who have �[Page 145]Chastity and sex 145

set their faces towards Him. By the righteousness of God! Ye have been created to purge the world from the defile- ment of evil passions. This is what the Lord of all mankind enjoineth upon you, could ye but perceive it. He who relateth himself unto the All-Merciful and committeth satanic deeds, verily he is not of Me. Unto this beareth witness every atom, pebble, tree and fruit, and beyond them this eloquent, truthful and trustworthy Tongue.

Baha'u'llah, qtd. in letter dated 12/9/71 from the Universal House of Justice to National Spiritual Assembly of the Bahd'ts of the United States, in “Extracts Jrom the Baha'i Writings on Homosexuality" 1

64. The question you raise as to the place in one’s life that a deep bond of love with someone we meet other than our husband or wife can have is easily defined in view of the teachings. Chastity implies both before and after marriage an unsullied, chaste sex life. Before marriage absolutely chaste, after marriage absolutely faithful to one’s chosen companion. Faithful in all sexual acts, faithful in word and in deed.

On behalf of Shoghi Effendi, letter dated 9/28/41 to individual believer, qtd. in letter from the Universal House of Justice to individual believer, in “Obeying the Law of God in Our Own Lives” 2

65. What Baha'u'llah means by chastity certainly does not include the kissing that goes on in modern society. It is detrimental to the morals of young people, and often leads them to go too far, or arouses appetites which they cannot perhaps at the time satisfy legitimately through marriage, and the suppression of which is a strain on them.

The Baha'i standard is very high, more particularly when compared with the thoroughly rotten morals of the present world. But this standard of ours will produce health- ier, happier, nobler people, and induce stabler marriages.

Shoghi Effendi, letter dated 10/19/47 to John Bernard Cornel, in Bahai News, no. 202 (Dec. 1947) 3

66. In the teachings there is nothing against dancing, but the friends should remember that the standard of Baha’- ullah is modesty and chastity. The atmosphere of modern �[Page 146]146 INTERPERSONAL RELATIONSHIPS

dance halls, where so much smoking and drinking and promiscuity goes on, is very bad, but decent dances are not harmful in themselves. There is certainly no harm in classi- cal dancing or learning dancing in school. There is also no harm in taking part in dramas. Likewise in cinema acting. The harmful thing, nowadays, is not the art itself but the unfortunate corruption which often surrounds these arts. As Baha'is we need avoid none of the arts, but acts and the atmosphere that sometimes go with these professions we should avoid.

On behalf of Shoghi Effendi, letter to National Spiritual Assembly of the Bahd’'ts of India, in Dawn of a New Day 153

67. In considering the effect of obedience to the laws on individual lives, one must remember that the purpose of this life is to prepare the soul for the next. Here one must learn to control and direct one’s animal impulses, not to be a slave to them. Life in this world is a succession of tests and achievements, of falling short and of making new spiritual advances. Sometimes the course may seem very hard, but one can witness again and again, that the soul who steadfastly obeys the law of Baha’u'llah, however hard it may seem, grows spiritually, while the one who compro- mises, the law for the sake of his own apparent happiness is seen to have been following a chimera: he does not attain the happiness he sought, he retards his spiritual advance and often brings new problems upon himself.

The Universal House of Justice, letter dated 2/6/73 to all National Spiritual Assemblies, in The Generation of the Half-Light 34

68. The Guardian has urged over and over again, the paramount necessity for Baha'i youth to exemplify the Teachings, most particularly the moral aspects of them. If they are not distinguished for their high conduct they cannot expect other young people to take the Cause very seriously.

He heartily agrees with you that unless we practice the teachings we cannot possibly expect the Faith to grow, because the fundamental purpose of all religions—including �[Page 147]Chastity and sex 147

our own—is to bring man nearer to God, and to change his character, which is of the utmost importance. Too much emphasis is often laid on the social and economic aspects of the Teachings; but the moral aspect cannot be over- emphasized.

On behalf of Shoghi Effendi, letter dated 9/6/46 to individual believer, in Baha'i Youth 8

69. He feels that the youth, in particular, must constantly and determinedly strive to exemplify a Baha'i life. In the world around us we see moral decay, promiscuity, indecen- cy, vulgarity, bad manners—the Baha'i young people must be the opposite of these things, and, by their chastity, their uprightness, their decency, their consideration and good manners, attract others, old and young, to the Faith. The world is tired of words; it wants example, and it is up to the Baha'i youth to furnish it.

On behalf of Shoghi Effendi, letter dated 9/19/46 to the Bahd’t youth attending Green Acre Baha't Summer School, U.S.A., in Baha'i Youth 7-8

70. ... the young Baha'is in every city should make a point of keeping in touch with local youth activities and clubs, and endeavoring to make their views known to as many young people in as many ways as possible. Above all they should set a high example to them; chastity, politeness, friendliness, hospitality, joyous optimism about the ultimate future hap- piness and well being of mankind, should distinguish them and win over to them the love and admiration of their fellow youth. The thing which is most conspicuously lacking in modern life is a high standard of conduct and good charac- ter; the young Baha’is must demonstrate both, if they hope to seriously win over to the Faith members of their own generation, so sorely disillusioned and so contaminated by the laxity war gives rise to.

On behalf of Shoghi Effendi, letter dated 10/20/45 to National Youth Committee, in Baha'i Youth 7

71. We have considered your several letters and have noted your questions, and your view that many Baha'i youth in �[Page 148]148 INTERPERSONAL RELATIONSHIPS

America are confused, and are pleading for guidance in simple clear language on how to meet daily situations, particularly those involving sex.

It is neither possible nor desirable for The Universal House of Justice to set forth a set of rules covering every situation. Rather it is the task of the individual believer to determine, according to his own prayerful understanding of the Writings, precisely what his course of conduct should be in relation to situations which he encounters in his daily life. If he is to fulfill his true mission in life as a follower of the Blessed Perfection, he will pattern his life according to the Teachings. The believer cannot attain this objective merely by living according to a set of rigid regulations. When his life is oriented towards service to Baha’u'llah, and when every conscious act is performed within this frame of reference, he will not fail to achieve the true purpose of his life.

The Universal House of Justice, letter dated 10/17/68 to individual believ- er, qtd. in “Bahd't Teachings on Chastity and Sex” 3

Masturbation

72. We have found in the Holy Writings no explicit referen- ces to masturbation, but there are a number of principles and teachings which can guide a Baha'i to the correct attitude towards it. In a letter to an individual believer, written by the Guardian’s secretary on his behalf, it is pointed out that

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

In response to another letter enquiring if there were any legitimate way in which a person could express the sex �[Page 149]Masturbation 149

instinct if, for some reason, he were unable to marry or if outer circumstances such as economic factors were to cause him to delay marriage, the Guardian’s secretary wrote on his behalf:

Concerning your question whether there are any legitimate forms of expression of the sex instinct outside of marriage: according to the Baha'i Teachings no sexual act can be considered lawful unless performed between lawfully married persons. Outside of marital life there can be no lawful or healthy use of the sex impulse. The Baha'i youth should, on the one hand, be taught the lesson of self-control which, when exercised, undoubtedly has a salutary effect on the develop- ment of character and of personality in general, and on the other should be advised, nay even encouraged, to contract marriage while still young and in full possession of their physical vigor. Economic factors, no doubt, are often a seri- ous hindrance to early marriage but in most cases are only an excuse, and as such should not be over stressed.

In another letter on the Guardian’s behalf, also to an individual believer, the secretary writes:

Amongst the many other evils afflicting society in this spiritual low water mark in history, is the question of immorality, and overemphasis of sex....

This indicates how the whole matter of sex and the problems related to it have assumed far too great an importance in the thinking of present-day society.

Masturbation is clearly not a proper use of the sex instinct, as this is understood in the Faith. Moreover it involves, as you have pointed out, mental fantasies, while Baha’ullah, in the Kitab-i-Aqdas, has exhorted us not to indulge our passions and in one of His well-known Tablets ‘Abdu-Baha encourages us to keep our “secret thoughts pure.” Of course many wayward thoughts come involuntarily to the mind and these are merely a result of weakness and are not blameworthy unless they become fixed or even worse, are expressed in improper acts. In “The Advent of Divine Justice,” when describing the moral standards that Baha'is �[Page 150]150 INTERPERSONAL RELATIONSHIPS

must uphold both individually and in their community life, the Guardian wrote:

Such a chaste and holy life, with its implications of modes- ty, purity, temperance, decency, and clean-mindedness, involves no less than the exercise of moderation in all that pertains to dress, language, amusements, and all artistic and literary avocations. It demands daily vigilance in the control of one’s carnal desires and corrupt inclinations.

Your problem, therefore, is one against which you should continue to struggle, with determination and with the aid of prayer. You should remember, however, that it is only one of the many temptations and faults that a human being must strive to overcome during his lifetime, and you should not increase the difficulty you have by over- emphasizing its importance. We suggest you try to see it within the whole spectrum of the qualities that a Baha’ must develop in his character. Be vigilant against tempta- tion, but do not allow it to claim too great a share of your attention. You should concentrate, rather, on the virtues that you should develop, the services you should strive to render, and, above all, on God and His attributes, and devote your energies to living a full Baha’ life in all its many aspects.

The Universal House of Justice, letter to individual believer, copy of which was sent to Helen Hornby with letter dated 3/8/81, in Lights of Guidance 268—70

Homosexuality

73. Amongst the many other evils afflicting society in this spiritual low water mark in history, is the question of immorality, and over-emphasis of sex. Homosexuality, according to the Writings of Baha’ulllah, is spiritually condemned. This does not mean that people so afflicted must not be helped and advised and sympathized with. It does mean that we do not believe that it is a permissible way of life; which, alas, is all too often the accepted attitude nowadays.

We must struggle against the evils in society by spiritual �[Page 151]Homosexuality 151

means, and medical and social ones as well. We must be tolerant and uncompromising, understanding but immova- ble in our point of view.

The thing people need to meet this type of trouble, as well as every other type, is greater spiritual understanding and stability; and of course we Baha'is believe that ultimately this can only be given to mankind through the Teachings of the Manifestation of God for this Day.

On behalf of Shoghi Effendi, letter dated 5/21/54 to individual believer, in National Baha'i Review (Mar. 1968) 2

74. No matter how devoted and fine the love may be between people of the same sex, to let it find expression in sexual acts is wrong. Immorality of every sort is really forbidden by Baha’ullah, and homosexual relationships he looks upon as such, besides being against nature.

To be afflicted in this way is a great burden upon a conscientious soul.

But through the advice and help of doctors, through a strong and determined effort, and through prayer, a soul can overcome this handicap.

God judges each soul on its own merits. The Guardian cannot tell you what the attitude of God would be towards a person who lives a good life in most ways, but not in this way. All he can tell you is that it is forbidden by Baha’u'llah, and that one so afflicted should struggle and struggle again to overcome it. We must be hopeful of God’s mercy but not impose upon it.

On behalf of Shoghi Effendi, letter dated 3/26/50 to individual believer, in National Baha'i Review (Mar. 1968) 2

75. A number of sexual problems, such as homosexuality and transsexuality can well have medical aspects, and in such cases recourse should certainly be had to the best medical assistance. But it is clear from the teaching of Baha’ullah that homosexuality is not a condition to which a person should be reconciled, but is a distortion of his or her nature which should be controlled and overcome. This may require a hard struggle, but so also can be the struggle of a �[Page 152]152 INTERPERSONAL RELATIONSHIPS

heterosexual person to control his or her desires. The exer- cise of self-control in this, as in so very many other aspects of life, has a beneficial effect on the progress of the soul.

The Universal House of Justice, letter dated 2/6/73 to all National Spiritual Assemblies, in Messages from The Universal House of Justice 110-11

76. Regarding the question you asked him about one of the believers who seems to be flagrantly homosexual, —although to a certain extent we must be forbearing in the matter of people’s moral conduct because of the terrible deterioration in society in general, this does not mean that we can put up indefinitely with conduct which is disgrac- ing the Cause. This person should have it brought to his attention that such acts are condemned by Baha’u'llah, and that he must mend his ways, which is corruptive for him and bad for the Cause. If after a period of probation you do not see an improvement, he should have his voting rights taken away.

On behalf of Shoghi Effendi, letter dated 6/20/53 to National Spiritual Assembly of the Baha'ts of Canada, in National Baha'i Review (Mar. 1968) 2

77. As the friends can clearly note, Baha’u'llah denounces the person who engages in homosexual or other immoral relations with the censure: “Verily, he is not of Me’—a form of condemnation He applies to users of opium. In these days when in the United States an inherently deficient moral code tolerates and promotes indulgence in one’s passions and all manner of sexual vices, the Baha’is should refuse to be influenced by the perversity of their society and its corrup- tion, and through determination, prayer and daily vigilance, as well as active and wholehearted participation in Baha'i service, and when necessary, with the assistance of compe- tent and expert advice, release themselves from the bondage of their carnal desires and take refuge under the shadow of God's loving care and mercy.

The Universal House of Justice, letter dated 9/9/71 to National Spiritual Assembly of the Bahd'ts of the United States, in “Extracts from the Baha't Writings on Homosexuality” 4