I ask as a person whose best friend is thinking of becoming a Bahai.

The "About" page for this subreddit says, "This is the ORIGINAL subreddit made for exBaha'is to gather and share criticisms of their former religion."

Would I be correct in assuming there is some significance to the word "ORIGINAL" is in all caps? Is there or has there been another subreddit for exbahais? Just idle curiosity on my part, but I'm wondering what the back story is (if there is one).

This regards our ex-religious podcast (due January) with tips from "exxers" across religions/ conspiracy groups/ cults on how exxers can become agents of change in their new and past societies.

We’ve run into some kinks and would appreciate your input:

Do you prefer:

1. (a) YouTube or (b) podcast?
2. Receivign updates through: (a) An Agents4Change Substack newsletter with summary of exxer’s tip/ story. Plus notices such as competitions or  (b) simple email updates - just notices?
3. I’m looking for the most confidential, most secure and 1-step subscription tool to keep us all on one page. Is that (a) Mailchimp (b) Substack  © something else? (If so which)?
4. Date/ time for releasing program: (a) Tues. 5.30am (b) Wed, 5.30am or © Thurs. 5.30am (d) No difference?

Thank you.

If you’d like more details, to subscribe and/ or appear as guest speakers please DM me.

Back when I was associating with Bahais, there were (non-Ruhi) the most interesting part was the monthly reflection meetings, with pre-selected discussion topics like "Justice" or "Community."

I'm starting a non-denominational spiritual discussion group, if anyone knows the resource that the reflection meeting discussion topics was drawing from, that'd be good to have. Thanks in advance.

The history of the Baha’i Faith, which started with the noble vision of Baha’u’llah to unite humanity under a banner of love, unity, and spiritual enlightenment, took a dark turn with the rise of Shoghi Effendi. While Baha’u’llah’s teachings were centered on the betterment of humankind, Shoghi Effendi’s actions warped those teachings into a system of control, hierarchy, and political maneuvering that veered far from Baha’u’llah’s original intent.

Shoghi Effendi: A Manipulator, Not a Guardian

Shoghi Effendi, who named himself the "Guardian" of the Baha’i Faith, wielded his position not to protect or uphold the Faith, but to consolidate power around himself. While Baha’u’llah’s message was one of spiritual freedom, Shoghi Effendi created structures designed to silence dissent and centralize control, particularly through his iron-fisted approach to the Baha’i administrative order.

Under Shoghi's rule, a system of absolute obedience was developed, alienating many faithful who sought to follow Baha’u’llah’s original teachings of inclusiveness and spiritual autonomy. By dictating rigid adherence to institutional authority and expelling anyone who questioned him, Shoghi turned the Baha’i Faith from an open spiritual community into an authoritarian regime.

The Breakdown of Spirituality

Shoghi Effendi destroyed what should have been the natural growth of Baha’u’llah’s teachings by reducing the Faith to a mechanical institution. Instead of focusing on spreading the message of universal love and unity, Shoghi emphasized bureaucracy, cold administrative control, and strict interpretation of teachings, which stifled the vibrancy of Baha’u’llah’s vision. His leadership diminished the spirituality of the community, emphasizing ritualistic practices over genuine spiritual development.

Baha’u’llah spoke about the need for independent investigation of the truth, a principle that encourages free thought and personal growth. Under Shoghi, however, this idea was systematically suppressed. Shoghi Effendi demanded conformity and punished those who dared to think critically or engage with Baha’u’llah’s teachings in new ways.

The Creation of the Haifan Administrative Order

One of Shoghi Effendi's most damaging legacies is the creation of the Haifan Baha’i Administrative Order, which serves more as a political tool than a spiritual one. This administrative body, formed under Shoghi’s watchful eye, became the ruling entity over the Baha’i community. The Universal House of Justice (UHJ), which was institutionalized later, traces its oppressive tactics back to Shoghi’s manipulations.

The Baha’i Faith, which was once about spreading unity, had now become obsessed with consolidating power. This led to an inner circle of leadership that became inaccessible to the ordinary believer, creating a hierarchy that Baha’u’llah would have never approved of. The Free Baha’is have long criticized this evolution, as it betrays the very heart of Baha’u’llah's message. Shoghi Effendi laid the foundation for this exclusionary, elitist approach.

Shoghi’s Authoritarian Approach

Shoghi Effendi's reign was marked by authoritarianism. He used excommunication as a weapon to silence critics and expelled numerous individuals who refused to bow to his will. His harsh treatment of dissenters and his intolerance for different interpretations of Baha’u’llah's teachings fractured the Faith and drove away sincere followers. Instead of promoting unity, he fostered division, branding any independent thinker as a covenant-breaker.

Free Baha’is believe that this behavior runs directly counter to Baha’u’llah’s teachings, which emphasized kindness, love, and consultation. Baha’u’llah envisioned a faith where believers could freely express their views, but Shoghi twisted this into a faith where questioning was seen as a crime.

The Faith Needs Revival

The Free Baha’is view Shoghi Effendi’s legacy as one of betrayal. Rather than safeguarding the Baha’i Faith, Shoghi distorted it for personal power and control, creating an institution obsessed with political dominance rather than spiritual development. By focusing on hierarchy, excommunication, and control, he led the Baha’i community far away from Baha’u’llah's original teachings. It’s time to return to Baha’u’llah’s true message—a message of love, unity, and spiritual freedom. Free Baha’is stand for this return, free from the oppressive structures and authoritarian legacy left by Shoghi Effendi. The Baha’i Faith, in its purest form, is one of joy and personal discovery, and it's our responsibility to ensure that vision lives on.

Reference : The Caravan Vol 8 , Edition 5

I've noticed official Baha'i sources seemingly start leaving out important details when describing or explaining the third wife. For example, they will mention birth dates of the first two wives, but not the third one: https://bahai-library.org/uhj_wives_bahaullah

After doing some digging, it might more apparent why - the third wife was 15 years old to his 45 years old when they married: https://bahaipedia.org/Gawhar_Kh%C3%A1num

Some sources like to push it back to marrying "in the early 70's" instead; maybe to make it more palpable? I don't know. Either way, they must be guaranteed to have been married before the Aqdas was revealed (1873) to stand up to scrutiny.

This type of document slippage behavior is bad news though - because it is the introduction to erasing history. If the third wife is barely documented and/or discussed and its history is 'iffy', surely there could be nothing after her.... right? Any introduction for something after would be lunacy.

Well, I started noticing mentioning's of a fourth wife in different documents, even in the footnotes from official Bahai pages, for example here at the bottom: https://bahai-library.com/provisionals/aqdas/aqdas147.notes.html

It has been stated by other authorities who were in a position to know the facts that Baha'u'llah also married a wife named Gohar in 1867, who bore him a daughter named Faruqiyya, and that in his old age he married Jamaliyya, the niece of his faithful follower, Khadim Allah.

Now, this fourth wife idea likely does have roots in anti Bahai propaganda and/or covenant breaker rhetoric - so it can possibly be dismissed quite easily by Bahai's in addition to the existence of not much 'official documentation'.

BUT(!), it is known that some covenant breakers who wrote about Baha'i history, and have been deemed liars, cheats, heathens by mainstream Bahai's - turned out to be factually correct decades later (i.e. the revealing of the censored portion of Bahaullah's will).

My question at the moment is, does there exist more concrete sources of information which can be considered factual with regards to a fourth wife? Or is it a nothingburger?

I am not Baháʼí but I have some curiosity About Baháʼu'lláh's title, is he claim just to be "Messenger" or sometimes he claims himself as God? Thanks

https://youtu.be/QK-d8CVr0yU

How many have read this fascinating article by former Baha’i Karen Bacquet? Spot on!

https://articles1.icsahome.com/articles/enemies-within-conflict-and-control-in-the-baha-i-community

Does anyone else have a parent or parents who escaped religous persectuion in Iran?

My dad escaped in the 80's and I'm ex-bahai and have been struggling with telling him that I'm not going to declare. Has anyone else been in this situation?

https://news.bahai.org/story/1760/

https://www.youtube.com/watch?v=dzUenzjjLXs

United States: New volume explores spiritual insights on America’s evolving story

November 10, 2024

WASHINGTON, DC — How can diverse communities move beyond fragmented narratives of the past to forge a shared vision of the future that honors truth while fostering unity?

This question lies at the heart of a recent collaboration between the Bahá’í Office of Public Affairs of the United States and the Aspen Institute’s Religion and Society Program. Growing out of shared efforts of the Office’s Narratives of America Project and the work of the Religion and Society Program, this partnership has culminated in a volume of essays that draws on insights from religion to explore America’s evolving story.

This initiative was born out of a profound need to counter the effects of racial and economic injustice that continue to shape the American experience. Selvi Adaikkalam Zabihi, a member of the Office of Public Affairs, said in conversation with the News Service, “Recognizing that unity is at the heart of these challenges, the project aims to explore how a shared narrative can help build a collective identity and vision for the future that honors the dignity and contributions of all communities.”

The volume, titled Religious Perspectives on the Narratives of America: The Search for Just, Honest, Inclusive and Forward-looking Tellings, brings together 11 essays authored by people from diverse religious and cultural backgrounds, including Sikh, Jewish, Christian, Muslim, and the Bahá’í Faith, as well as the traditions of Indigenous Americans, Asian Americans and Pacific Islanders.

The Bahá’í National Spiritual Assembly of the United States, in a message to the Bahá’ís of that country, emphasized the significance of the project, stating: “Narratives are important for both individual and shared understanding. They help us interpret the world and shape our sense of purpose and identity. Narratives can offer hope or preclude it, obscure the truth or help us search for it. It is clear that, as a nation, we need unifying, ennobling, and empowering narratives to help us move forward collectively.”

PJ Andrews, a member of the Bahá’í Office of Public Affairs, in a conversation with the News Service, observed that “when we engage with America’s story through the lens of spiritual teachings, we can move beyond simply documenting historical events to understanding their deeper significance in humanity’s journey toward unity.”

Through a series of gatherings convened by the Aspen Institute’s Religion and Society Program in collaboration with the Office of Public Affairs at Green Acre Bahá’í School and online spaces for dialogue, contributors to the volume engaged in deep conversations about how religious insights could illuminate pathways toward healing and transformation. These discussions created an environment where challenging topics could be explored with both candor and hope.

“Consultation was essential in creating a sense of community among the contributors,” Mr. Andrews noted. “In these spaces they could share their thinking and their writing with each other, thus creating a cohesive and enriching narrative that reflects the diversity and unity of America.”

Mr. Andrews further elaborated, “America is a country with many contested stories about how we got here and who we are. We are interested in articulating a shared identity that transcends secondary identities like race, gender, or national origin.

“When we think of narratives,” he continued, “there are three components we believe are essential: a conception of history, a sense of identity, and a vision of the future.”

Mr. Andrews explained these elements draw from the perspective offered by the Bahá’í Faith on spiritual and social transformation—that despite the upheavals and seemingly insurmountable struggles it is facing, humanity is moving through stages of collective development toward an age of maturity characterized by unity.

“This perspective allows us to engage with historical challenges while maintaining hope and purpose in working toward the realization of the oneness of humanity,” he said. “It helps us recognize that the current struggles we face as a nation are part of a larger process of spiritual and social maturation.”

Ms. Zabihi elaborated, explaining that the Bahá’í teachings highlight the idea of an ever-advancing civilization in which both forces of disintegration and constructive forces have been operating throughout history. “Understanding this dual process helps us recognize that while we face serious challenges, we can also identify and strengthen the constructive forces at work,” she said. “This perspective allows individuals to see their role in social transformation and contribute to building unity while acknowledging difficult truths about the past and present.”

At the launch event, Audrey Price, Deputy Director of the Religion and Society Program and co-editor of the volume with Ms. Zabihi, expressed her enthusiasm for the project:

“I am excited about the release of this collection of essays. The authors bring forth rich and diverse narratives that are often hidden and marginalized in America.”

Rev. Dr. Price added: “Through masterful and personal storytelling, we experience the beautiful, mosaic tapestry of the communities who define America. We hear voices that invite us to see, affirm, and cherish the human dignity of everyone.”

Mr. Andrews highlighted the significance of collaboration in shaping a just and inclusive narrative for the nation.

“One of the remarkable aspects of this project is its ongoing nature. At its core are essential questions about the narrative of America that we seek—a narrative that is just, honest, forward-looking, and helps us heal while moving forward together. No single person has all the answers, but the process of figuring this out is collaborative,” he remarked.

Ms. Zabihi emphasized the significance of the project at a time when profound questions about identity, belonging, and social cohesion are at the forefront of national consciousness. “This moment calls for expanding our conversations about America’s narratives,” she said. “The divisions we see today make it clear that new approaches to building understanding across differences are urgently needed.”

She added: “Religion can be a significant source of ideas and inspiration for this narrative work. We aim to learn how religious perspectives can enrich the broader conversation about social transformation without imposing beliefs on others or being constrained by secular dogmatism.

“Through this process,” she continued, “we are discovering how spiritual principles can help create spaces for meaningful dialogue that acknowledges historical truths while fostering hope and unity.”

Speaking about the broader aims of the Narratives of America Project, Mr. Andrews explained, “Rather than advocating for particular positions, the focus is on developing capacity for collective exploration of truth and building pathways to unity.”

He continued: “As communities across America grapple with questions of identity and belonging, the volume of essays demonstrates how engaging with diverse perspectives can help transform fragmented narratives into a shared vision for the future.

“Through creating spaces where truth and unity can coexist, where historical acknowledgment can foster healing rather than division, new possibilities emerge for moving forward together. The ongoing nature of this work suggests that the process of building such narratives is itself part of the journey toward social transformation.”

________________________

Blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah, blah......

Baha'ullah once declared:

https://www.bahai.org/library/authoritative-texts/bahaullah/tablets-bahaullah/5#115509510

The Great Being saith: The learned of the day must direct the people to acquire those branches of knowledge which are of use, that both the learned themselves and the generality of mankind may derive benefits therefrom. Such academic pursuits as begin and end in words alone have never been and will never be of any worth. The majority of Persia’s learned doctors devote all their lives to the study of a philosophy the ultimate yield of which is nothing but words.

It's been awhile since I posted here but I've talked before about writing a response to "Buddhism and the Baha'i Faith" by Moojen Momen. There's a lot wrong with the article (not the book-he has a short article and a book with the same name but I have not subjected myself to the book yet) and I wanted to speak on it. I wrote the response and wasn't happy with it so now I'm working on a similar project but which responds to more Baha'i articles about Buddhism than just Momen.

While doing so I found an article written in the 70's that tries to reconcile Buddhism and the Faith. While reading this article I found a quote that I just can't help but share right now.

The writer talks about Eastern religions supposedly being from societies where religious freedom is possible, but Western religions supposedly come from societies in which it is advantageous to submit to a single authority. Then he says this:

Societies were relatively isolated from each other in the ancient world; hence some could allow themselves the luxury of having no external religious authority. Today our world is so tightly knit, however, that the smallest social shock reverberates throughout the globe. The need for unity is urgent, and unity of Faith is not possible without spiritual authority. The luxury of an autonomous conscience can no longer be afforded

I believe that the idea of unity amongst all people is a good idea, but not the way the Faith teaches it. Outwardly the Faith teaches unity in diversity, but there is no true diversity without diversity of thought. Calling "autonomous conscious" a luxury at all is crazy, but saying that it is a luxury that cannot be afforded is Orwellian. I was so shocked to read this that I had to make a post about it. What do you all think?

Hi,

I've been offered the chance to moderate a podcast program for "exxers" across religious groups/ movements/ cults/ conspiracy groups. 

Theme:

To help us become agents of change in our new and past societies through sharing our first-hand, practical information on, for example;

• how to influence friends/ families to accept our views
• handle rejection
• overcome religious trauma
• create change movements

 Topic information will be sourced from reliable and original places like neuroscience; bios of well-known & less-well known experts in these domains; subreddit discussions (e.g. r/ entrepreneur & -experts); and Alinsky's citizen handbook with rules on how to change the world.

I'm new to this, so I would love your feedback on how I can improve this plan.
Also, if you'd like to be part of this, either DM me and/ or join .

Thanks!

I asked chat what Shoghi Effendi’s last Will would have looked like if Ruhiyyih hadn’t hidden it. Response below. It’s okay. Post if you get better:

Last Will and Testament of Shoghi Effendi

In the Name of God, the Most Glorious

I, Shoghi Effendi Rabbani, Guardian of the Cause of God, being of sound mind and unwavering faith, do hereby declare this to be my last will and testament.

Gratitude and Praise

With a heart overflowing with gratitude, I offer praise to the Blessed Beauty, Bahá’u’lláh, and to His beloved Son, ‘Abdu’l-Bahá, for their infinite guidance and mercy. I am profoundly thankful for the steadfast devotion and sacrifices of the friends of God around the world, whose dedication has advanced the Cause to this day.

Continuation of the Cause

I earnestly exhort all believers to remain firm in the Covenant, to uphold the sacred teachings, and to strive tirelessly for the unity and betterment of humanity. Let love and fellowship bind your hearts, transcending all differences and fostering a spirit of oneness.

Succession of the Guardianship

Beloved friends, it is with a heavy heart that I must convey that circumstances have not permitted me to appoint a successor to the Guardianship. The conditions stipulated in the Will and Testament of ‘Abdu’l-Bahá for the appointment of a successor Guardian have not been fulfilled. In the absence of a direct male descendant and qualified Aghsán, I am unable to name a successor in accordance with the sacred provisions. I place my complete trust in the divine institutions ordained by Bahá’u’lláh to guide the Faith henceforth.

Establishment of the Universal House of Justice

I emphasize the paramount importance of establishing the Universal House of Justice, as outlined in the sacred texts. This supreme institution shall serve as the infallible guide for the Bahá’í community, ensuring the unity, integrity, and progress of the Faith. Let all believers support its formation and abide by its decisions with wholehearted devotion.

Administration and Institutions

I urge the National and Local Spiritual Assemblies to operate with utmost harmony, wisdom, and dedication. Let them be the channels through which the spirit of the Faith flows, nurturing unity and advancing the teachings of Bahá’u’lláh across the globe.

Personal Affairs

All my personal possessions, writings, and documents are to be entrusted to the Bahá’í archives. They should be preserved meticulously for the benefit of future generations and for the continued study and dissemination of the sacred teachings.

Final Exhortation

Dearly beloved friends, the world is in dire need of the healing message of Bahá’u’lláh. Arise with renewed vigor to spread His teachings, alleviate suffering, and establish the Kingdom of God on earth. Let your deeds shine as a testament to your faith, and may your unity serve as a beacon of hope and inspiration to all humanity.

I conclude with these words of Bahá’u’lláh:

“Be united in counsel, be one in thought. Let each morn be better than its eve and each morrow richer than its yesterday.”

Signed,

Shoghi Effendi Rabbani

In March 1917 British forces advancing slowly up through Mesopotamia took Baghdad. In the Atlantic arena, the ruthless submarine attacks of the Germans against neutral American ships and an attempt to incite Mexico to act against the United States, pushed President Wilson to declare war on Germany on 6 April 1917, but it would be many months before the United States, unprepared for war, could make up for the loss of Russia in the East. By early August Austro-German forces were on the frontiers of Russia itself. In April the British forces struggling to take Gaza were defeated. This reversal led to General Allenby being appointed to take Gaza and lead an offensive into Palestine. This offensive was delayed by the need to withdraw most of his troops to fight in France but reinforcements were dispatched to him from India and Mesopotamia.

By September of 1917 General Allenby was ready to attack. Using the tactics of surprise and speed, he began to roll back the Turkish forces. Jamal Pasha was still in control of the northern pans of Palestine but Allenby pushed swiftly north. By 14 November the Turkish forces were driven apart and the port of Jaffa was taken. Allenby then wheeled his forces to the right for an advance inland towards Jerusalem and on 9 December took control of the Holy City. His advance further north was delayed while the necessary military preparations were made.

The ceaseless efforts of the Covenant-breakers to use the crisis of the war for their own ends continued unabated. So venomous were the reports they now fed to Jamal Pasha that the Turkish commander began threatening to crucify ‘Abdu’l-Baha and all His family on the slopes of Mount Carmel.

Major Tudor-Pole, the British believer whom 'Abdu'l-Baha had visited in Bristol during His Western journey, took part in the attack on Jerusalem but after it, in his own words:

... being temporarily incapacitated for active service, was transferred to Intelligence, first at Cairo and later at Ludd, Jaffa and Jerusalem ...

Meanwhile, the news reaching me concerning 'Abdu'l-Baha's imminent danger became more and more- alarming. I tried to arouse interest in the matter among those who were responsible for Intelligence Service activities ...

At this time chance brought me into touch with an officer whose social and political connexions in London were strong. Through his courtesy and interest I was enabled to get an urgent message through to the British Foreign Office.

At the same time. Major Tudor-Pole contacted Lady Blomfield in London. As she recounts:

In the spring of 1918, I was much startled and deeply disturbed by a telephone message: "Abdu’l-Baha in serious danger. Take immediate action.’ It came from an authoritative source. There was not a moment to be lost ...

I went at once to Lord Lamington. His sympathetic regard for ‘Abdu'l-Baha, his understanding of the ramifications and 'red tape’ necessary for ‘immediate action' were of priceless value ...

That very evening a cable was sent to General Allenby with these instructions, ‘Extend every protection and consideration to ’Abdu'l-Baha, His family and His friends, when the British march on Haifa.

Major Tudor-Pole continues:

This despatch passed through my hands in Cairo en route for Army Headquarters at Ludd ... and Intelligence was requested to make urgent enquiry. In due course this demand for information reached the Headquarters of Intelligence at the Savoy Hotel, Cairo, and ultimately (when enquiries elsewhere had proved fruitless) was passed to me for action. As a result, General Allenby was provided with lull particulars in regard to ‘Abdu'l-Baha ... and the history of the Movement of which He was the Master.

Allenby at once issued orders to the General Commanding Officer in command of the Haifa operations to the effect that immediately the town was entered, a British guard was to be posted at once around 'Abdu'l-Baha’s house, and a further guard was to be placed at the disposal of His family and followers. Means were found for making it known within the enemy lines that stern retribution would follow any attempt to cause death or injury to the great Persian Master or to any of His household ...

(Servant of the Glory - The Life of 'Abdu'l-Baha by Mary Perkins)

In recent times, the ongoing tragedies unfolding in Gaza and Lebanon have brought great suffering and sorrow to the global community. People of conscience around the world, regardless of religious affiliation, have raised their voices in opposition to the violence and the devastating impact on civilian lives. From the Free Baha'i perspective, we deeply feel the importance of upholding our shared humanity and expressing a firm, compassionate stance against oppression, violence, and injustice.

Yet, amidst these turbulent times, the silence of the official Baha'i institutions on the civilian suffering in Gaza and Lebanon has been unsettling. This silence contrasts with the teachings of Baha'u'llah, which emphasize universal love, compassion, and an unyielding dedication to justice. The absence of public statements from Baha'i institutions—along with a perceived focus on proselytization over active efforts to foster peace—raises questions about the alignment of the administrative Baha'i approach with the ethical foundation of the faith.

The recent statement from the Universal House of Justice (UHJ) underscores this concern. Rather than offering clear expressions of empathy or calls for immediate peace, the UHJ’s message appears focused on expanding Baha'i membership as the eventual solution to global conflict. While their vision of a future "Great Peace" may have noble intentions, we believe it is not an adequate response to the immediate crises affecting human lives today. Such a passive stance can easily be interpreted as indifference or even complicity in the face of suffering, further isolating the Baha'i community from the broader humanitarian response required at this time.

From our perspective within the Free Baha'i movement, we feel it is critical to affirm that Baha'u'llah’s message was never intended to be exclusionary or indifferent to the suffering of others. His teachings encourage active, compassionate engagement in the world to promote peace and alleviate suffering. This is why we, as Free Baha'is, choose to stand in solidarity with all those suffering in Gaza and Lebanon and join those who advocate for immediate humanitarian efforts and meaningful dialogues to resolve the conflicts peacefully.

To counteract the perception of silence or indifference, we propose that Baha'i communities should consider actively engaging with other humanitarian and interfaith organizations that promote peace, justice, and empathy. Building bridges with organizations from diverse backgrounds, including Muslim, Christian, Jewish, and secular NGOs, can foster mutual respect and understanding. Furthermore, it is essential for Baha'i leaders to clearly denounce violence, actively support humanitarian relief, and communicate compassionately with affected communities.

Addressing the impact of the Baha'i administration’s silence is not only a matter of restoring the faith's image but also of adhering to the true spirit of Baha'u'llah's teachings. We call on all religious leaders, including Baha'i institutions, to join in a unified message of peace and justice that transcends differences, focusing on our shared values as human beings.

In closing, the Free Baha'i community urges all people of faith to reflect deeply on how they can contribute meaningfully to a world where peace and justice prevail. Silence, in the face of human suffering, risks enabling oppression and injustice. Let us reaffirm our commitment to Baha'u'llah’s vision of universal peace by taking active steps to promote healing and reconciliation today.

Only through genuine compassion, tangible action, and unwavering support for justice can we hope to build a future that truly reflects the principles of the Baha'i faith and offers hope to the suffering communities in Gaza, Lebanon, and beyond.

Reference: Singapore Baha'i 

I saw a gif of the blessed blasphemy on this sub and want to see it again. But I am very high and can’t find it. Can someone please post the link?

After years of exploration, I stumbled upon the Bahá’í Faith, intrigued by its vision of unity, peace, and its emphasis on the oneness of all religions. 

The Bahá’í Faith’s focus on social justice, gender equality, and the elimination of prejudice seemed to resonate with my own values. For the first time in my life, I thought I had found a belief system that truly fit my understanding of the world. I embraced Bahá’í teachings wholeheartedly, feeling a sense of belonging and community they had not felt before… 

However, over time, cracks began to show. What initially seemed like an inclusive, progressive, and spiritually enriching community started to feel increasingly rigid, exclusive, and hypocritical.

One of the first things that started to disturb me was the authoritarian structure within the Bahá’í community. The central governing body, the Universal House of Justice (UHJ), had immense power, and the Bahá’í administrative order was highly centralized. While the Faith preaches unity and the elimination of any form of hierarchical division, the reality within the Bahá’í community felt very different. The UHJ’s decisions were final, and any form of dissent or questioning of its rulings was severely discouraged. This was particularly evident in how the community dealt with internal criticisms or the handling of issues that were sensitive to personal autonomy or the exercise of free will.

Over time, I began to feel as though the Bahá’í community had a tendency to become insular, almost cult-like, in its unwavering loyalty to the leadership. Those who expressed doubts or frustrations were often ostracized or pushed to the margins, branded as "disaffected" or "non-believers." The very openness and inclusivity that had initially drawn me in seemed to dissolve, replaced by an atmosphere of conformity and fear of speaking out.

The deeper I delved into the history and structure of the Bahá’í Faith, the more I uncovered practices that contradicted its founding principles. For instance, the Bahá’í Faith speaks of the equality of men and women, but certain internal practices seemed to undermine this principle. Women were not allowed to serve on the Universal House of Justice, which felt like a glaring contradiction to the otherwise progressive stance on gender equality. Furthermore, there were reports from former Bahá’ís that described the community’s leadership as manipulative and coercive, using social pressure to maintain loyalty to the Faith and its leadership.

Moreover, I began to feel uncomfortable with how the Faith’s leadership handled the transition of power after the death of Shoghi Effendi (the Guardian of the Bahá’í Faith). The lack of a clear and legitimate process for the election of a new Guardian, combined with the centralization of power in the hands of the Universal House of Justice, raised serious concerns about the Faith’s long-term sustainability and the legitimacy of its claims. In my mind, the absence of a clear succession plan and the perceived inconsistencies in how the teachings were applied left the Faith looking increasingly like a man-made institution rather than a divinely guided one.

Personal experiences within the Bahá’í community further exacerbated these feelings. I had encountered individuals who were more concerned with maintaining appearances and following the letter of the law than with living out the deeper ethical teachings of the Faith. Instead of the profound sense of unity they had anticipated, they found cliques, gossip, and a social hierarchy based on adherence to the leadership rather than on shared spiritual values.

After years of dedication, their disillusionment culminated in a profound crisis of faith. I came to the painful conclusion that the Bahá’í Faith—despite its lofty ideals—was, in many ways, just another religion with its own human failings, power dynamics, and institutional corruption. The deeper I looked, the more they saw that the religion was entangled in contradictions between its teachings and the realities of its community life.

I now viewed the Bahá’í Faith as just another structure that had, over time, become institutionalized and distorted, losing sight of its original, progressive ideals. What had started as a search for spiritual truth had ended with the recognition that no institution, however noble in its origins, could escape the forces of corruption, hierarchy, and human imperfection. I began to feel that the Bahá’í Faith had become, in my view, illegitimate in its claim to be the final and most perfect revelation for humanity.

This realization was painful and filled me with a sense of loss. I had believed in the Bahá’í Faith and its teachings, but now I could no longer ignore the discrepancies between the teachings and the lived reality of the community.

Do Baha’is want Trump to win the election? Afterall, they believe women are not fit to govern. Their future world governing body bans women so they’d be pretty hypocritical to advocate for a female President. Also, the Faith’s stance is ultra homophobic so that ties in with MAGA right wing rhetoric.

In 1948 a fierce political upheaval erupted in the Holy Land. The State of Israel was founded, bringing an end to the British Mandate. War broke out between Arabs and Jews and a great many Arabs fled the country. During this period Shoghi Effendi remained in Haifa and, in the face of great dangers and severe difficulties, carried on his work as usual, including the building of the superstructure of the Shrine of the Bab. But the rest of the family, who were Covenant-breakers, allied themselves with the Arab community and fled the land. Among them were the family of Mirza Jalal Shahid, which included Ruha Khanum, the daughter of 'Abdu'l-Bahá; Tuba Khanum, another daughter of 'Abdu'l-Bahá, and her son Ruhi, his wife Zahra and his brother; three cousins of Dr Farid; and Nayyir Afnan, his wife Ruhangiz (sister of Shoghi Effendi) and their children. Others who fled to Lebanon were Badi'u'llah (next in command to the Arch-breaker of the Covenant) and his relatives, together with those Bahá'ís who were disloyal to Shoghi Effendi. As time went on these people, who were already cut off from the Holy Family by virtue of their association with the enemies of the Faith, integrated themselves into Islamic society.

(Adib Taherzadeh, The Child of the Covenant)

I'm joining a social group of Unitarian bahai. I saw that they have also a farsi page on Instagram. Are they also persecuted in Iran? Or are they deal with better because they don't follow UHJ?

If Baha’is had a most hated rival, someone that really gets under their skin, who would it be?

Baha'u'llah promised to unite the world for 100,000 years but couldn't unite his own family. His feud with his half-brother even spilled over into murder, prolonging their imprisonment and exile. Feuds in his 'holy family' persisted for multiple generations. How can Baha'is turn to such dysfunctional people for guidance in building a united world?

I know it’s been a few days since you’ve posted u/Akronitai, but after realizing you were talking about this post entitled “ ‘Abdu’l-Bahá asked Temple Emmanu-El (in typical passive aggressive Baha’i fashion, and with no regard for centuries of antisemitic persecution from Christians) “Why do you not say that Christ was the Word of God?“ I’ve been writing and rewriting this response. It was originally supposed to be a comment but got way too long, so pack for a journey 😅.

I’ve mentioned this before- in an admittedly jumbled yet entertaining form due to the chaos of the video game I was streaming my thoughts in, lol, but I investigated the Baha’i Faith when I was in college in 2010 as I was disillusioned by Catholic homophobia, sex scandals and plot holes in the Bible I found when I was eight, and it seemed like it was super progressive. After all, racial and gender equality were radical for the time period, as was acceptance of science and so-called “independent investigation of truth.” I was a bit vulnerable at that point too because I had just yelled at God in a parking lot while having mononucleosis, terrible sleep and diet and passive suicidal ideation over failing three of my classes, and was pretty sure I was about to be an atheist. Reading A Thief in the Night (even though I had thought it was a secular examination of the 1844 phenomenon) from a cute girl who took me to a friend’s house was the last chance I gave religion because this seemed promising. I did often enough that I thought “Friend of the Faith” was a point of pride, and I waited for a whole year after we started dating and two years after we met to kiss this girl out of respect.

I had fun at devotionals, ate delicious food at Naw-Ruz parties, and thrilled when a Blue Angel flew low over Green Acre, delighting Baha’i children. I also stand by my statement in the video that I never was alarmed by anyone’s personal conduct towards me. The small, mostly Persian community of all of 300 people accepted me, even after I ultimately did not convert to the Faith and became a secular humanist. Looking back, I never built a real, durable friendship with anyone either- even closer friends of my girlfriend who I saw along with their children- because the air always felt a little…dry.

However even now, 14 years later, it’s impossible to describe what exactly felt wrong moment-to-moment as I tend to remember feelings better than exact moments due to autism, and also don’t want to stoop to ad hominems even against abusers, just a straight presentation of facts that exposed said abusers. I’ve often compared it to the unease I felt watching Stepford Wives or reading Brave New World and the totalitarianism inherent in utopian visions such as the Baha’i World Commonwealth that makes me reject their existence in writing even at great personal cost was like a heavy, stifling blanket preventing me from getting to know anything about that person other than a neutral mask, a presentation, a show. There are specific times that stand out though.

Like “accidentally” assuming that my girlfriend and I were brother and sister and then nodding to my clarification to the contrary with fake looking smiles, as if rehearsed. Like dismissing the violence in the Bible as if they’d already figured out this centuries-long objection and it was so easy a caveman could do it. Like the Ruhi books having a creepy sterility (the closest thing I can compare it to is those annoying Jehovah’s Witnesses pamphlets showing way too happy people- similarly to this Baha’i one about marriage). That made me sure that if I had kids (which I was very unsure of at the time), I wanted to audit these things and pull them out if it got weird. Like an argument with a Baha’i who reported back on a leadership conference about homosexuality which made me wonder what planet he was on. Like the scolding phone call my girlfriend caught in 2015 from a friend of hers who admonished her about living together.

Like, as I would later read and you saw in that post, the son of their founding figure telling Jews “Whaddaya got to lose by converting?” 🤷🏻‍♂️ Reading that felt a little “I’m 14 and This is Deep,” like other Baha’i “predictions” that were of course vague and generalized, along with the flippant dismissal of politics and a condescending look at homosexuality (when fighting for my LGBTQ friends’ right to marry was my cause celebre and I was literally going to Washington DC to get involved in politics 😂) that caused me to finally reject it. Though I did gain a lot, I think, by learning about the history of the Baha’i Faith and therefore world history from a new angle, and some of the texts sounded really nice (I particularly liked the Tablet to America) there’s just a sense of smug self-assured superiority under the surface, like the zinc revealed after scratching the thin copper coating on a penny, that is hard to shake.

I didn’t really know what Baha’i-influenced passive-aggression was like, however, until I got married. Rather like the horror stories I’ve heard from people on the inside. I’ll first quote selectively from my final text messages:

To my ex-wife: Hey, so this is the last text I’ll ever send you. I thought I could try to be friends with you and get past the years of verbal abuse you laid against me, the evasions of any responsibility for anything that happened, your dividing me against my family (though they aren’t perfect either), your bare minimum support of my gender identity, and your emotional affairs with other women…

For context she had lost her job four times, barely passed the graduate school she took on while my stable job was keeping us afloat, condescended to me about the atomic bomb (that’s a whole OTHER story), needled me if I was too critical of a TV show she liked, repeatedly got frustrated with me if I couldn’t answer her questions in under a few minutes, “teased” me (her term for a particular kind of mean joke she got from her dad, a snobbish movie critic who had nothing nice to say about my writing because OF COURSE), literally said at her bridal shower that she was selfish and cunning, treated my coming out nonbinary like she was the one affected when I really needed her help, and had meltdowns until she got the cat I got as a therapy cat who she let lick her nipple which is animal abuse. Oh and she lied to me about her doubts about the wedding because her parents had a deposit so our entire foundation was built on quicksand. After I gave up on trying to fight for us after ELEVEN YEARS together, five of them married, I stayed legally married to her for another year and a half while she admitted she fucked at least one other woman, so she could have health insurance.

Baha’is blather on and on about the “fortress of marriage,” and that’s what she did- fired on anyone outside and kept me in. Meanwhile, I tried to care for our marriage like a living thing, and I had to be the one to put it down because she was just coasting off my belief in marriage, but it was mortally wounded by her insecurities and inability to handle conflict appropriately, either by getting angry or by shrinking away. From these characteristics one may correctly diagnose the problem with a Baha’i upbringing, but a complex web of factors like neurodivergence, lack of parental restraint and phone addiction (though who among us 😅) also played a role.

To her mom: Now that I’ve blocked your treacherous daughter once and for all, it’s your turn. Thank you not at all for deciding on how to cash checks without consulting me and pressuring me into signing a vow that I didn’t believe in for a cult that will amount to nothing. Goodbye forever!

Since I was nervous about getting a joint checking account (though we practically did as I handled the online payment of bills and assorted account management, did our taxes, etc.) she decided that checks written to Me+Ex should go only to Ex and I’d only get checks designated as for Me. It wasn’t embezzling though because my ex turned around and used that money to pay off my student loans and some credit card debt (then of course lorded it and her moving to Maryland over me like she was somehow better with money when she ended receiving thousands during her graduate school era that she blew on trips during the pandemic. She got annoyed at me about money constantly so we just stopped mentioning it and did whatever.)

I also hated that I was manipulated by my mother-in-law’s anxiety over my ex getting her voting rights taken away if we went through with a nonsensical compromise vow called “Verily we will all abide by the will of love.” (It’s also likely, since my then fiancée was inactive that they could’ve retaliated against her as an LSA member in her state.) I should’ve walked away right then and there and dared her to make a case out of it, but after the wedding I was taken out back and my integrity was Old Yeller’d by signing the official vow. I’ve written about an actually aggressive reaction to this before.

So after that essay LMAO 🤣, I think I’ve realized the final analogy that actually sums up my thoughts perfectly- 1984 and doublethink.

Theocracy is Democracy. Freedom is Slavery. Sexuality is Chastity. And on and on, as while it may vary on an individual level, the duplicity inherent in the Baha’i Faith infects everyone who touches it and continues to remain under the watchful eye 👁️ of the UHJ.