Conscience, ‘Abdu’l-Bahá insists, is a realm no human power can rightfully enter; only the light of God commands there, and a government that tries to extinguish belief by force only fans the flame. A forced friendship is no friendship, and a forced faith is not faith. From that uncoerced centre the questions begin to multiply. How does a person think freely and still speak within the bounds of courtesy? How can frank, even critical, consultation strengthen a community rather than split it? What separates the understanding each reader arrives at for herself from the interpretation that carries authority, and why must the first never be suppressed? Freedom here is finally inward: release from fear, from inherited prejudice, from the self, with room to take initiative and to make mistakes. John Stuart Mill’s case against interfering with an adult for his own good offers a sharp comparison, with limits of its own [1]. The road continues through independent investigation of truth, through the meaning of true liberty, and into the living spirit behind the forms of administration.
Now this is beyond the power of man, that he should be able by interference or objection to change the heart and conscience, or meddle with the convictions of anyone. For in the realm of conscience naught but the ray of God's light can command, and on the throne of the heart none but the pervading power of the King of Kings should rule.
… [To insure] freedom of conscience and tranquility of heart and soul is one of the duties and functions of government, and is in all ages the cause of progress in development and ascendency over other lands.
(‘Abdu’l-Bahá, Maqaliy-i-Shakhs Sayyah (A Traveller's Narrative), 1886 ca. -- AB00003)
02
Moreover, the seventh question the merciful Lord has answered in His commandment, the Persian of which is this: It is not permitted to compel anyone in matters of religion. Truth hath been distinguished from error. Therefore, whosoever believeth in God, turning away from others, hath grasped the divine cord of guidance and been delivered from the depths of darkness. Never hath it been permissible to force people into God's religion.
Stay in the home if you like, or go if you are not happy here. We are glad to have you if you care to stay, but free your heart of all fear that we will try to make a Baha'i of you.
(‘Abdu’l-Bahá, Words to a Catholic woman spoken in Jan. 1908 -- ABU2518)
04
Consider - is a forced friendship acceptable to you? If you tell someone 'If you don't believe, I will kill you' and they believe, this is not faith.
(‘Abdu’l-Bahá, Words spoken ca. Jan. 1909 -- ABU1683)
05
Since all do not possess the same degree of spiritual understanding, certain statements will inevitably be made, and there shall arise, as a consequence, as many differing opinions as there are human minds, and as many divergent beliefs as there are created things. This is certain and settled, and can in no wise be averted. Now, it is clear that some are virtuous, others are sinful, and still others are rebellious. One must call the people to love and faithfulness, to zeal and contentment, that the sinful may be admonished and the ranks of the virtuous may swell.
Everyone is free in their thoughts and words. We have nothing to do with anyone's affairs.
(‘Abdu’l-Bahá, to Aqa Mirza Ali Muhammad (Egypt) -- AB02060)
07
The members thereof must take counsel together in such wise that no occasion for ill-feeling or discord may arise. This can be attained when every member expresseth with absolute freedom his own opinion and setteth forth his argument. Should anyone oppose, he must on no account feel hurt for not until matters are fully discussed can the right way be revealed. The shining spark of truth cometh forth only after the clash of differing opinions. If after discussion, a decision be carried unanimously well and good; but if, the Lord forbid, differences of opinion should arise, a majority of voices must prevail.
(‘Abdu’l-Bahá, 1897 ca., to Spiritual Assembly of Tihran -- AB01526)
08
One should not ignore the truth of any matter, rather should one give expression to that which is right and true.
The first candle is unity in the political realm, the early glimmerings of which can now be discerned. The second candle is unity of thought in world undertakings, the consummation of which will erelong be witnessed. The third candle is unity in freedom which will surely come to pass.
(‘Abdu’l-Bahá, Lawh-i-Haft Sham' (Seven Candles), 1903 ca., to Jane E Whyte -- AB00143)
10
Under an autocratic government the opinions of men are not free, and development is stifled, whereas in democracy, because thought and speech are not restricted, the greatest progress is witnessed. It is likewise true in the world of religion. When freedom of conscience, liberty of thought and right of speech prevail -- that is to say, when every man according to his own idealization may give expression to his beliefs -- development and growth are inevitable.
(‘Abdu’l-Bahá, Public address given at Central Congregational Church on 1912-Jun-16 -- ABU0027)
11
However, all those gifts of heart and soul and freedom of conscience were preliminaries for the manifestation and emergence of the greatest gifts in the Day of the appearance of the merciful Lord.
(‘Abdu’l-Bahá, 1919-Oct-24, to Nasrullah Rastigar Taliqani -- AB06130)
12
Let there be some consideration of European history - as long as there were such religious and sectarian attacks, nation and government declined day by day. When justice and equality were achieved, this progress was made.
Q: What is the greatest thing you have seen in America?
A: The greatest thing I have seen in America is freedom. Indeed, this nation is free and this government is just.
(‘Abdu’l-Bahá, Words to reporter from the San Francisco Examiner, spoken on 1912-Oct-03 -- ABU0141)
14
Praise be to God! The standard of liberty is held aloft in this land. You enjoy political liberty; you enjoy liberty of thought and speech, religious liberty, racial and personal liberty. Surely this is worthy of appreciation and thanksgiving.
(‘Abdu’l-Bahá, Public address given at Universalist Church on 1912-Nov-06 -- ABU0009)
15
I love this country with an exceeding love, for its inhabitants are a noble people and its government is fair and just. Its citizens are enjoying the greatest amount of political and civic freedom. In reality every soul is a real sovereign and delight in the fruit of his hard-won liberty. No one is harassed by secret fears, and expresses his thoughts freely and with no compunction. The sphere of the minds is made radiant with dazzling Ideals and the circle for the discussion of progressive and advanced problems of the age as wide as heaven.
(‘Abdu’l-Bahá, Words to Mrs Bryan, spoken at home of William Jennings Bryan on 1912-Sep-23 -- ABU0224)
16
The significance and usefulness of this unique place lie in the fact that they offer a free and unrestricted platform to the citizens of every nation and the adherents of every religion. Thus every subject is discussed with that full liberality of conscience which is alone enjoyed in the United States.
(‘Abdu’l-Bahá, Words spoken at House of Abbud in Akka, 1913-Dec-13 -- ABU0377)
17
Every man walking in the street is free as if he were in his own kingdom. There is a great spiritual light in London. The effort made for justice is real and in this country the law is the same for the poor as for the rich.
(‘Abdu’l-Bahá, Words spoken in Sep. 1911 in London -- ABU3420)
18
[Today, like other days, he gained admittance to the presence of 'Abduil-Baha and reported on the news of Iran, the Constitutional Revolt and the present government. 'Abduil-Baha remarked:] We desire neither absolute despotism, nor unbounded liberty. We are concerned with the spiritual teachings and matters pertaining to the world above. If in Iran they grant absolute liberty with no opposition against the Faith, it would not be of benefit to us.
(‘Abdu’l-Bahá, Words to the friends spoken in Dec. 1907 -- ABU1687)
19
There is a divine freedom, and this is peculiar unto the Essence of the Creator; for He is absolutely free.
… The second is the political freedom of Europeans, which leaves the individual free to do whatsoever he desires as long as his action does not harm his neighbour. This is natural freedom, and its greatest expression is seen in the animal world. Observe these birds and notice with what freedom they live. However much man may try, he can never be as free as an animal, because the existence of order acts as an impediment to freedom.
The third freedom is that which is born of obedience to the laws and ordinances of the Almighty. This is the freedom of the human world, where man severs his affections from all things.
(‘Abdu’l-Bahá, Words spoken on 1913-Apr-17 in Budapest -- ABU0914)
20
Similarly, with regard to the peoples who clamour for freedom: the moderate freedom which guarantees the welfare of the world of mankind and maintains and preserves the universal relationships, is found in its fullest power and extension in the teachings of Baha'u'llah.
(‘Abdu’l-Bahá, Lawh-i-Lahih (Tablet to the Hague), 1919-Dec-17, to Central Organization for a Durable Peace (the Hague) -- AB00016)
21
When one is released from the prison of self, that is indeed a release."
(‘Abdu’l-Bahá, Words to newspaper reporters, spoken on board the SS Cedric, 1912-Apr-11 -- ABU0516)
22
True freedom pertains to the heart, not to the body, and true wisdom belongs to the spirit, not to mere political laws and regulations.
He delivered us from every heavy load and relieved us from every grievous burden. He enjoined upon us only laws, ordinances, and teachings that bestow life to the soul and cause it to draw nigh unto the Best-Beloved.
(‘Abdu’l-Bahá, 1911-Apr ca., to Baha'is of Khuy et al -- AB01083)
24
As to what you asked about Our making you free in your turning to God, such that whenever you wish you could turn to the holy court - know that in this request you have made yourself a partner with your Lord, for He is the Free, and He has not taken, nor will He ever take, any partner unto Himself. He permits you in this as He wills, by His command.
(Bahá’u’lláh, 1290 [1873] or earlier, to Aqa Ali -- BH03468)
25
You had written that you are free from Christian dogmas - this news brought me joy, for what could be better than spiritual freedom?
(‘Abdu’l-Bahá, 1911-Dec-20, to Edgar Swan Weers -- AB08783)
26
Some people acclaim Christ as God; others regard Him as the Word of God; still others, as the Messenger of God. These differences have led to contention and strife.
… But Baha'u'llah has shut the door to such differences. By His appointing the Expounder of the Holy Word, by setting up the Institution of the House of Justice, which is the legislative body elected by the people, and by enjoining non-interference in matters of belief and conscience, Baha'u'llah has barred the way that would lead to disruption in the Faith.
(‘Abdu’l-Bahá, Words spoken on 1912-Oct-09 in Palo Alto -- ABU2563)
27
Should they marry, divorce, leave their homes, move to other places, etc., -- all these matters pertaining to their material affairs -- Abdul Baha says:
"They must do as they wish; they must solve their own problems; they are grown-ups. We do not like to tell people what they should do in these matters. My work is universal; my time and thoughts are for the whole world on the most important problems relating to affairs that concern the spiritual welfare of nations and individuals.
The available source contains an omission or incomplete wording; sentence boundaries need review.
28
I want everyone left free to act as he wills. If anyone wishes to put money into other things, let him do so. Do not interfere with him in any way.
(‘Abdu’l-Bahá, Words to Percy Woodcock in Ramleh, ca. Mar. 1911 -- ABU3252)
29
Regarding what you wrote about traveling to Persia - you came of your own accord and now too you are free to choose. In any case there is no harm in these matters; there is freedom. However, it does not appear that Persia would be better than here. You will go and you will see.
Further quotations · supplied wording and references
30
...the Baha'i Faith upholds the freedom of conscience which permits a person to follow his chosen religion: no one may be compelled to become a Baha'i, or to remain a Baha'i if he conscientiously wishes to leave the Faith. As to the thoughts of the Baha'is themselves -- that is those who have chosen to follow the religion of Baha'u'llah -- the institutions do not busy themselves with what individual believers think unless those thoughts become expressed in actions which are inimical to the basic principles and vital interests of the Faith.
(8 Feb. 1998 on behalf of the Universal House of Justice, in the Compilation on Scholarship)
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31
...conscience is never to be coerced, whether by other individuals or institutions. Conscience, however, is not an unchangeable absolute. … Conscience, therefore, can serve either as a bulwark of an upright character or can represent an accumulation of prejudices learned from one's forebears or absorbed from a limited social code. A Baha'i recognizes that one aspect of his spiritual and intellectual growth is to foster the development of his conscience in the light of divine Revelation -- a Revelation which, in addition to providing a wealth of spiritual and ethical principles, exhorts man "to free himself from idle fancy and imitation, discern with the eye of oneness His glorious handiwork, and look into all things with a searching eye".
(8 Feb. 1998 on behalf of the Universal House of Justice)
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32
Let us also remember that at the very root of the Cause lies the principle of the undoubted right of the individual to self-expression, his freedom to declare his conscience and set forth his views. … Let us also bear in mind that the keynote of the Cause of God is not dictatorial authority but humble fellowship, not arbitrary power, but the spirit of frank and loving consultation. Nothing short of the spirit of a true Baha'i can hope to reconcile the principles of mercy and justice, of freedom and submission, of the sanctity of the right of the individual and of self-surrender, of vigilance, discretion and prudence on the one hand, and fellowship, candour, and courage on the other.
BA.063
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33
Freedom of thought, freedom of expression, freedom of action are among the freedoms which have received the ardent attention of social thinkers across the centuries. The resulting outflow of such profound thought has exerted a tremendous liberating influence in the shaping of modern society. … A true reading of the teachings of Baha'u'llah leaves no doubt as to the high importance of these freedoms to constructive social processes.
M86-01 60.12 (29 Dec. 1988 from the Universal House of Justice)
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34
The models [of freedom] of the old world order blur vision of that which must be perceived; for these models were, in many instances, conceived in rebellion and retain the characteristics of the revolutions peculiar to an adolescent, albeit necessary, period in the evolution of human society. The very philosophies which have provided the intellectual content of such revolutions -- Hobbes, Locke, Jefferson, Mill, come readily to mind -- were inspired by protest against the oppressive conditions which revolutions were intended to remedy.
(29 Dec. 1988 from the Universal House of Justice)
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35
For Baha'u'llah has extended the scope and deepened the meaning of self-expression. In His elevation of art and of work performed in the service of humanity to acts of worship can be discerned enormous prospects for a new birth of expression in the civilization anticipated by His World Order. The significance of this principle, now so greatly amplified by the Lord of the Age, cannot be doubted; but it is in its ramifications in speech that keen understanding is urgently needed. From a Baha'i point of view, the exercise of freedom of speech must necessarily be disciplined by a profound appreciation of both the positive and negative dimensions of freedom, on the one hand, and of speech, on the other.
M86-01 60.24 (29 Dec. 1988 from the Universal House of Justice)
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36
But before the majority of the Assembly comes to a decision, it is not only the right but the sacred obligation of every member to express freely and openly his views, without being afraid of displeasing or alienating any of his fellow-members. … The Assembly members must have the courage of their conviction, but must also express whole-hearted and unqualified obedience to the well-considering judgement and directions of the majority of their fellow-members.
LG#583 (28 Oct. 1935 on behalf of Shoghi Effendi)
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37
...you had asked whether the believers have the right to openly express their criticism of any Assembly action or policy: it is not only the right, but the vital responsibility of every loyal and intelligent member of the Community to offer fully and frankly, but with due respect and consideration to the authority of the Assembly, any suggestion, recommendation or criticism he conscientiously feels he should in order to improve and remedy certain existing conditions or trends in his local Community, and it is the duty of the Assembly also to give careful consideration to any such views submitted to them by any one of the believers.... But again it should be stressed that all criticisms and discussions of a negative character which may result in undermining the authority of the Assembly as a body should be strictly avoided.
(13 Dec. 1939 on behalf of Shoghi Effendi, in "Issues Concerning Community Functioning")
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38
As regards the statement of our own views and explanations of the teachings: Shoghi Effendi believes that we should not restrict the liberty of the individual to express his own views so long as he makes it clear that these views are his own. … This does not, however, mean that the absolute authority does not remain in the revealed Words. … To discard the authority of the revealed Words is heretic and to suppress completely individual interpretation of those Words is also bad. We should try to strike a happy medium between these two extremes.
PBA.024ff (18 June 1932 to Dr. E. C. Getsinger, in "Baha'i News", Nov. 1932, no. 68, p. 3)
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39
I feel that regarding such interpretations (of verses from the Scriptures) no one has the right to impose his view or opinion and require his listeners to believe in his particular interpretation of the sacred and prophetic writings. I have no objection to your interpretations and inferences so long as they are represented as your own personal observations and reflections. It would be unnecessary and confusing to state authoritatively and officially a dogmatic Baha'i interpretation to be universally accepted and taught by believers. Such matters I feel should be left to the personal judgement and insight of individual teachers....
UD.423 (6 Apr. 1928 from Shoghi Effendi)
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40
The interpretations of 'Abdu'l-Baha and the Guardian are divinely-guided statements of what the Word of God means and as such these interpretations are binding on the friends. However, the existence of authoritative interpretations in no way precludes the individual from engaging in his own study of the teachings and thereby arriving at his own interpretation or understanding. Indeed, Baha'u'llah invites the believers to "immerse" themselves in the "ocean" of His "words", that they "may unravel its secrets, and discover all the pearls of wisdom that lie hid in its depths.
(9 Mar. 1987 on behalf of the Universal House of Justice)
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41
A clear distinction is made in our Faith between authoritative interpretation and the interpretation or understanding that each individual arrives at for himself from his study of its teachings. While the former is confined to the Guardian, the latter, according to the guidance given to us by the Guardian himself, should by no means be suppressed. In fact such individual interpretation is considered the fruit of man's rational power and conducive to a better understanding of the teachings, provided that no disputes or arguments arise among the friends and the individual himself understands and makes it clear that his views are merely his own....
LG#1052, COC#764 (27 May 1966 from the Universal House of Justice)
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42
There is also an important distinction made in the Faith between authoritative interpretation, as described above, and the interpretation which every believer is fully entitled to voice. Believers are free, indeed are encouraged, to study the Writings for themselves and to express their understanding of them. Such personal interpretations can be most illuminating, but all Baha'is, including the one expressing the view, however learned he may be, should realize that it is only a personal view and can never be upheld as a standard for others to accept, nor should disputes ever be permitted to arise over differences in such opinions.
M63-86 308.16 (3 Jan. 1982 on behalf of the Universal House of Justice)
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43
Individual interpretations based on a person's understanding of the Teachings constitute the fruit of man's rational power and may well contribute to a greater comprehension of the Faith. Such views, nevertheless, lack authority. In presenting their personal ideas, individuals are cautioned not to discard the authority of the revealed words, not to deny or contend with the authoritative interpretation, and not to engage in controversy; rather they should offer their thoughts as a contribution to knowledge, making it clear that their views are merely their own.
(Note#130 to the Kitab-i-Aqas)
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44
While there is often room for a range of personal interpretation on such matters, and a degree of ambiguity will invariably exist in some cases, usually a common understanding is formed, which will change over time should additional evidence come to light. Differences of personal opinion about the meaning of the Text should not be allowed to create discord or wrangling among the friends.
(12 Jan. 2006 on behalf of the Universal House of Justice)
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45
Every Baha'i is at liberty, nay is urged, to freely express his opinion and his understanding of the Teachings, but all this is in a totally different category from that of a Baha'i who opposes the clear Teachings of Baha'u'llah or who asserts his own opinion as an authoritative and correct interpretation of the teachings, and attacks or opposes the very Institutions which Baha'u'llah has created to protect His Covenant.
(23 March 1975 from the Universal House of Justice)
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46
Independent investigation of truth recognizes that no human being can have a full and correct understanding of the revelation of God; it places upon each individual the duty to strive for an ever greater understanding of the Teachings of Baha'u'llah, to apply them to the whole of his life; it is the mainspring of mature consultation, by which all the affairs of the community are conducted; it leads men to discover the secrets of the universe and promote the sciences. As you point out, this will produce great diversity of views on a wide variety of subjects, and this is excellent. What it cannot and must not do is to produce "sects" in relation to the Teachings of the Faith; the Covenant provides the centre of guidance which is to prevent such a degeneration.
(20 October 1977 on behalf of the Universal House of Justice)
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47
He does not ask us to follow Him blindly; as He says in one of His Tablets, God has endowed man with a mind to operate as a torchlight and guide him to the truth. Read His words, consider His Teachings and measure their value in the light of contemporary problems and the truth will surely be revealed to you.
LG#1563 (26 Feb. 1933 on behalf of Shoghi Effendi)
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48
The House of Justice advises you not to attempt to define too narrowly the form that Baha'i scholarship should take, or the approach that scholars should adopt. Rather should you strive to develop within your Association respect for a wide range of approaches and endeavors.
(19 October 1993 on behalf of the Universal House of Justice to an Asssociation for Baha'i Studies)
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49
...Baha'i communities will need to develop greater tolerance toward ideas that may not coincide with their current understanding, and remain open to new insights.
(18 Apr. 1989 on behalf of the Universal House of Justice)
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50
Question: There is a tendency with the friends to curtail free thought. Any subject not touched upon or developed by the Guardian is thought of quite often as non-essential or even contrary to the teachings. Should not free thinking be encouraged? Answer: Yes. Free and original thinking should be encouraged.
(Pilgrim notes of Emeric Sala, Dec. 1937)
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51
The human tendency in past Dispensations has been to want every question answered and to arrive at a binding decision affecting every small detail of belief or practice. The tendency in the Baha'i Dispensation, from the time of Baha'u'llah Himself, has been to clarify the governing principles, to make binding pronouncements on details which are considered essential, but to leave a wide area to the conscience of the individual. The same tendency appears also in administrative matters.
M63-86 308.17 (3 Jan. 1982 on behalf of the Universal House of Justice)
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52
A wide latitude for action must be allowed them, which means that a large margin for mistakes must also be allowed. Your National Assembly and the Local Assemblies must not react automatically to every mistake, but distinguish between those that are self-correcting with the passage of time and do no particular harm to the community and those which require Assembly intervention.
M86-01 183.46 (19 May 1994 from the Universal House of Justice)
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53
A new burst of energy would accrue to the operation of the Three Year Plan if the friends, both individually and collectively, could feel a greater sense of freedom to engage in a wide range of activities originating with themselves. Even if you are doing nothing deliberately to discourage such freedom, their accumulated impression of institutional disapproval, however derived, and their fear of criticism are, to a considerable extent, inhibiting their exercise of initiative.
M86-01 183.47 (19 May 1994 from the Universal House of Justice)
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54
Baha'i institutions are bound by the teachings of the Faith to uphold freedom of expression and to safeguard the personal rights and initiative of the individual.
(2 Jan. 1991 on behalf of the Universal House of Justice, in "Revelation and Social Reality", p. 56)
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55
We should avoid confusion on one hand and maintain efficiency on the other, and lay no unnecessary restrictions that would fetter individual initiative and enterprise. Compilation of Compilations #1257
(4 January 1929 by Shoghi Effendi)
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56
...These national and local bodies have been created as instruments to further the spread of the life-giving Message to the world of humanity and we must see that the purpose for which they have been created is achieved and not engage all our precious time in trying to produce a beautiful organization and perfecting it and neglecting its great mission. No individual must be thwarted in his joyous and spontaneous service to the Cause by a cumbersome organization. We must be absolutely happy in our work for God and never deprived of our individuality. Any other method of service causes paralysis.
(19 Mar. 1925 on behalf of Shoghi Effendi)
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57
He hopes that, during this coming year, you and 'Ali Nakhjavani will devote yourselves as much as you can to consolidating the new Assemblies, and assisting the new believers to gradually understand better the Administration, and its application in Baha'i Community life. Tact, love and patience will no doubt be needed, and one cannot expect these new believers to do everything in the same way that old and tried Communities do. Indeed, individuality of expression, within the framework of the Administrative Order, is preferable to too great a uniformity.
(27 Apr. 1953 on behalf of Shoghi Effendi)
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58
The first quality for leadership both among individuals and Assemblies is the capacity to use the energy and competence that exists in the rank and file of its followers. Otherwise the more competent members of the groups will go at a tangent and try to find elsewhere a field of work and where they could use their energy.
LG#118 (30 Aug. 1930 on behalf of Shoghi Effendi)
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59
The best Assembly is the one that capitalizes the talents of all the members of the group and keeps them busy in some form of active participation in serving the Cause and spreading the Message.
LG#131 (Aug. 1932 on behalf of Shoghi Effendi)
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60
In a sense this means that the community must become more adept at accommodating a wide range of actions without losing concentration on the primary objectives of teaching, namely, expansion and consolidation. A unity in diversity of actions is called for, a condition in which different individuals will concentrate on different activities, appreciating the salutary effect of the aggregate on the growth and development of the Faith, because each person cannot do everything and all persons cannot do the same thing.
Ridvan.1990
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61
The maintenance of a climate of love and unity depends largely upon the feeling among the individuals composing the community that the Assembly is a part of themselves, that their cooperative interactions with that divinely ordained body allow them a fair latitude for initiative and that the quality of their relationships with both the institution and their fellow believers encourages a spirit of enterprise invigorated by an awareness of the revolutionizing purpose of Baha'u'llah's Revelation, by a consciousness of the high privilege of their being associated with efforts to realize that purpose, and by a consequent, ever-present sense of joy.
M86-01 183.35 (19 May 1994 from the Universal House of Justice)
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62
They should endeavor by personal contact and written appeals, to imbue the body of the faithful with a deep sense of personal responsibility, and urge every believer, whether high or low, poor or wealthy, to conceive, formulate and execute such measures and projects as would redound, in the eyes of their representatives, to the power and the fair name of this sacred Cause.
BA.127 (20 Feb. 1927)
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63
Shoghi Effendi underscored the absolute necessity of individual initiative and action. He explained that without the support of the individual, "at once wholehearted, continuous and generous," every measure and plan of his National Spiritual Assembly is "foredoomed to failure," the purpose of the Master's Divine Plan is "impeded"; furthermore, the sustaining strength of Baha'u'llah Himself "will be withheld from every and each individual who fails in the long run to arise and play his part." Hence, at the very crux of any progress to be made is the individual believer, who possesses the power of execution which only he can release through his own initiative and sustained action.
Ridvan.1996
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64
The power of action in the believers is unlocked at the level of individual initiative and surges at the level of collective volition. … To realize its highest purpose, this power needs to express itself through orderly avenues of activity. Even though individuals may strive to be guided in their actions by their personal understanding of the Divine Texts, and much can be accomplished thereby, such actions, untempered by the overall direction provided by authorized institutions, are incapable of attaining the thrust necessary for the unencumbered advancement of civilization. Individual initiative is a pre-eminent aspect of this power; it is therefore a major responsibility of the institutions to safeguard and stimulate it....
M86-01 183.36 (19 May 1994 from the Universal House of Justice)
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65
For absolute freedom, even in the economic sphere, leads to confusion and corruption, and acts not only to the detriment of the state, or the collectivity, but inevitably results in the end jeopardizing the very interests of the individual himself... The Cause can and indeed will in the future maintain the right balance between the two tendencies of individualism and collectivism, not only in the field of economics, but in all other social domains.
(25 August 1939 on behalf of Shoghi Effendi)
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66
We should, indeed, learn to curb our individualism when we are confronted with problems and issues affecting the general welfare of the Cause. For Baha'i community life implies a consciousness of group solidarity strong enough to enable every individual believer to give up what is essentially personal for the sake of the common weal.
(31 May 1934 on behalf of Shoghi Effendi)
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67
The Assembly has the responsibility to guide, direct and decide on community affairs and the right to be obeyed and supported by members of the community. The individual has the responsibility to establish and maintain the Assembly through election, the offering of advice, moral support and material assistance; and he has the right to be heard by it, to receive its guidance and assistance, and to appeal from any Assembly decision which he conscientiously feels is unjust or detrimental to the interests of the community.
M86-01 60.18 (29 Dec. 1988 from the Universal House of Justice)
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68
The Local Assemblies should inspire confidence in the individual believers, and these in their turn should express their readiness to fully abide by the decisions and directions of the Local Assembly. The two must learn to co-operate, and to realize that only through such a co-operation can the institutions of the Cause effectively and permanently function. While obedience to the Local Assembly should be unqualified and whole-hearted, yet that body should enforce its decisions in such a way as to avoid giving the impression that it is animated by dictatorial motives. The spirit of the Cause is one of mutual co-operation, and not that of a dictatorship.
LG#273 (28 Oct. 1935 on behalf of Shoghi Effendi, in "Issues Concerning Community Functioning")
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69
The individual's relation to society is explained by Shoghi Effendi in the statement that, "The Baha'i conception of social life is essentially based on the principle of the subordination of the individual will to that of society. It neither suppresses the individual nor does it exalt him to the point of making him an anti-social creature, a menace to society. As in everything, it follows the golden mean."
M86-01 60.49-50 (29 Dec. 1988 from the Universal House of Justice)
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70
In keeping with such a vision, institutions, appreciating the need for coordinated action channelled toward fruitful ends, aim not to control but to nurture and guide the individual, who, in turn, willingly receives guidance, not in blind obedience, but with faith founded on conscious knowledge. The community, meanwhile, takes on the challenge of sustaining an environment where the powers of individuals, who wish to exercise self-expression responsibly in accordance with the common weal and the plans of institutions, multiply in unified action.
(2 March 1913 from the Universal House of Justice to the Baha'is of Iran)
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71
The appearance of a united, firmly based and self-sustaining community must be a major goal of a Spiritual Assembly. Composed of a membership reflecting a diversity of personalities, talents, abilities and interests, such a community requires a level of internal interaction between the Assembly and the body of the believers based on a commonly recognized commitment to service, and in which a sense of partnership based on appreciation of each other's distinctive sphere of action is fully recognized and unfailingly upheld, and no semblance of a dichotomy between the two appears.
M86-01 183.34 (19 May 1994 from the Universal House of Justice)
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72
The successful exercise of authority in the Baha'i community implies the recognition of separate but mutually reinforcing rights and responsibilities between the institutions and the friends in general, a recognition that in turn welcomes the need for cooperation between these two interactive forces of society. As was stated in advice given by Shoghi Effendi: "The individuals and assemblies must learn to cooperate, and to cooperate intelligently, if they desire to adequately discharge their duties and obligations towards the Faith. And no such cooperation is possible without mutual confidence and trust."...
M86-01 183.38 (19 May 1994 on behalf of the Universal House of Justice)
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73
In the human body, every cell, every organ, every nerve has its part to play. When all do so the body is healthy, vigorous, radiant, ready for every call made upon it. No cell, however humble, lives apart from the body, whether in serving it or receiving from it.
M63-86 19.4 (Sep. 1964 from the Universal House of Justice)
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74
One of the main reasons why the Faith does not advance more rapidly is because the friends have not learned to live with, and work within the framework of the Administrative Order. Either they crystallize it into too set a form, or they rebel against what they feel to be a System, and do not give it sufficient support.
LDG1.275 (30 May 1952 on behalf of Shoghi Effendi)
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75
But the only way, or perhaps I should say the first and best way, to remedy such situations, is to oneself do what is right. One soul can be the cause of the spiritual illumination of a continent.
(30 Sep. 1949 on behalf of Shoghi Effendi, in "Issues Concerning Community Functioning")
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76
The Guardian is, doubtless, well aware of the existing imperfections in the administrative machinery of the Cause, but these, he strongly feels, should be attributed not to the administrative system itself, but to the administrators of the Faith, who by reason of their human limitations and imperfections can never hope to entirely fulfil those ideal conditions set forth in the Teachings. Many of the existing defects in the present-day activities of the believers, however, will as the Community develops and gains in experience be gradually removed, and healthier and more progressive conditions prevail.
COC#1468 (14 May 1939 on behalf of Shoghi Effendi)
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77
It does not ignore, nor does it attempt to suppress, the diversity of ethnical origins, of climate, of history, of language and tradition, of thought and habit, that differentiate the peoples and nations of the world. It calls for a wider loyalty, for a larger aspiration than any that has animated the human race. It insists upon the subordination of national impulses and interests to the imperative claims of a unified world. It repudiates excessive centralization on one hand, and disclaims all attempts at uniformity on the other. Its watchword is unity in diversity such as 'Abdu'l-Baha Himself has explained...
WOB.041-042
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78
It is good for the Baha'is to learn that being a Baha'i is essentially an inner thing, or way of life, and not dependent on fixed patterns. Important as our organized institutions are, they are not the Faith itself. The strength of the Cause grows no matter how much disrupted its activities may temporarily be. This we see over and over again, in lands where the Faith has been temporarily banned; at times when the believers are persecuted and even killed; where they are serving all along or scattered and isolated...
LG#0267 (11 Nov. 1951 on behalf of Shoghi Effendi)
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