1

BACKBITE, v.t. To speak of a man as you find him when he can't find you.

Amb ose Bie ce !uotes "Ame ican # ite , $ou na%ist and Edito , &'()*&+&(,Book- .evi%'s .iction Back Biting Basic questions What is it: How does it differ from gossip, criticism, warning etc Why is it wrong Why do we often so like or are so addicted to it What are its consequences for each of the concerned parties: the teller, the hearer, the subject How can we stop from doing it How to we discourage other from doing it Why is it a religious not just a psychological, social or moral- concern Backbiting or tale-bearing is to slander someone in their absence to bite them behind their back. Originally, backbiting referred to an unsporting attack from the rear in the blood sport of bearbaiting.[1] In Baha i, !hristian and Islamic doctrine, backbiting is considered a sin. "he Baha i leaders condemned it as the #orst of sins as it destroyed the life of the soul and pro$oked di$ine #rath.[%] "homas &'uinas classified it as a $enial sin, being commonly found in all mankind, but considered it to be the gra$est sin that one could commit against one s neighbour.[(] Islam considers it to be a ma)or sin and the *ur an compares it to the abhorrent act of eating the flesh of one s dead brother.[+] In Buddhism, backbiting goes against the ideal of right speech.[,] -atthe# 1%.(/ 012 3 1+ helpful $otes 4or by your #ords you #ill be )ustified, and by your #ords you #ill be condemned.5 "he 6rophet 7pbuh8 defined backbiting #hen he said. 9:o you kno# #hat is meant by backbiting;9 "hey said, 9&llah and <is -essenger kno# best.9 <e said, 9"o say something about your brother #hich he dislikes.9 One asked, 90$en if #hat I say is true about my brother;9 <e replied, 9If such defects you say are true about him, then you ha$e backbitten him, and if he doesn t ha$e #hat you say, then you ha$e committed slander against him.9 7=elated by -uslim, &bu :a#ood, and

2 "irmidhi8

>udaism considers gossip spoken #ithout a constructi$e purpose 7kno#n in <ebre# as lashon hara8 as a sin. 1peaking negati$ely about people, e$en if retailing true facts, counts as sinful, as it demeans the dignity of man ? both the speaker and the sub)ect of the gossip.

Backbiting, slander and d#elling on the faults of others ha$e been repeatedly condemned by Bah@AuAll@h. In the <idden Bords, <e clearly states. CO 1on of BeingD <o# couldst thou forget thine o#n faults and busy thyself #ith the faults of others; Bhoso doeth this is accursed of -e.5 &nd again. CO 1on of -anD Breathe not the sins of others so long as thou art thyself a sinner. 1houldst thou transgress this command, accursed #ouldst thou be, and to this I bear #itness.5 "his strong admonition is further reiterated in <is last #ork, Cthe Book of -y !o$enant5. C2erily I say, the tongue is for mentioning #hat is good, defile it not #ith unseemly talk. Eod hath forgi$en #hat is past. <encefor#ard e$eryone should utter that #hich is meet and seemly, and should refrain from slander, abuse and #hate$er causeth sadness in men.5 "he Fitab-i-&'das, 6ages 1G1-1G%

9"hat seeker should, also, regard backbiting as grie$ous error, and keep himself aloof from its dominion, inasmuch as backbiting 'uencheth the light of the heart, and eHtinguisheth the life of the soul. <e should be content #ith little, and be freed from all inordinate desire9 Eleanings 4rom the Britings of Baha u llah, 6ages %I+-%/J

9O belo$ed of the KordD If any soul speak ill of an absent one, the only result #ill clearly be this. he #ill dampen the Leal of the friends and tend to make them indifferent. 4or backbiting is di$isi$e, it is the leading cause among the friends of a disposition to #ithdra#. If any indi$idual should speak ill of one #ho is absent, it is incumbent on his hearers, in a spiritual and friendly manner, to stop him, and say in

3 effect. #ould this detraction ser$e any useful purpose; Bould it please the Blessed Beauty, contribute to the lasting honour of the friends, promote the holy 4aith, support the !o$enant, or be of any possible benefit to any soul; Mo, ne$erD On the contrary, it #ould make the dust to settle so thickly on the heart that the ears #ould hear no more, and the eyes #ould no longer behold the light of truth. 9 1elections 4rom the Britings of N&bdu l-Baha, 6ages %%G-%((. %(1 9Oe ha$e been forbidden to commit murder or adultery, or to engage in backbiting or calumnyP shun ye, then, #hat hath been prohibited in the holy Books and "ablets. 9 "he Fitab-i-&'das, 6ages 1Q-(+ Backbiting 'uencheth the light of the heart, and eHtinguisheth the life of the soul. Eleanings from the Britings of BahaAu llah "he #orst human 'uality and the most great sin is backbiting [Cdiscussing the faults of others in their absence5], more especially #hen it emanates from the tongues of the belie$ers of Eod. 7R&bduAlBaha, 'uoted in 1tar of Best, 2ol. I2. p. 1Q%P included in a letter #ritten on behalf of 1hoghi 0ffendi to the Mational 1piritual &ssembly of the British Isles, 4ebruary 11, 1Q%,P Kights of Euidance p. G/8 On no sub)ect are the Bah@ S teachings more emphatic than on the necessity to abstain from fault-finding and backbiting #hile being e$er eager to disco$er and root out our o#n faults and o$ercome our o#n failings. 74rom a letter #ritten on behalf of the Euardian to an indi$idual belie$er, -ay 1%, 1Q%,. Ki$ing the Kife, p.(P Kights of Euidance, p. GG8

by -argaret -oers Benig "o the rabbis, gossip is a serious crime. "o anthropologists, it plays a crucial role in negotiating the unfathomable #aters of human relationships. 4or the rest of us, it presents a dilemma. ho# do #e talk about people #ithout hurting them and the communities #e share;

4 In 1G/(, =abbi Israel -eir Fagan, a commentator on the 1hulchan &ruch and a teacher of musar 7ethics8, collected the la#s of lashon hara and rechilut into one $olume entitled 1efer !hofetL !hayim. 1o #idely studied is this #ork that its author became kno#n as the !hofetL !hayim, a reference to 6salm (+.1(-1+. 9Bho is the person #ho desires life 7chofetL chayim8....Euard your tongue from e$il and your lips from speaking deceit.9 9I $e heard first-, second-, and third-hand gossip circulating at my synagogue--mostly untrue or, at best, only partially true,9 says a past president of a =eform congregation. 9"he most damaging gossip #as about our rabbi. 6eople assumed the #orst about his conduct or moti$es, discredited him in #ays that ranged from petty to slanderous. &s a result, #e lost members, teachers, staff...and the gossip hurt important temple relationships, both #ith local >e#ish organiLations and the non->e#ish community.9 &nother past president concurs. 9Bhile sometimes congregants raised legitimate concerns #ith me in sensiti$e #ays, at other times people #ere cruel. "he net effect #as, the synagogue felt less like a sanctuary, less holy, than it might ha$e.9 In >udaism, damaging a person s reputation through gossip is akin to taking his life. "he "almud teaches. 9& person s tongue is more po#erful than his s#ord. & s#ord can only kill someone #ho is nearbyP a tongue can cause the death of someone #ho is far a#ay9 7Babylonian "almud 1habbat 1,b8. =abbinic la#s go$erning gossip, or lashon hara, are as eHtensi$e as they are strict. Be are forbidden to relate anything derogatory about others. 0$en if a negati$e statement is true, it is still considered lashon hara. If it is false, e$en partially so, the offense is the more se$ere motLi shem ra 7defamation of character8. &lso prohibited is rechilut 7talebearing, or reporting to someone #hat others ha$e said about him8. Kashon hara $iolates no fe#er than thirty-one biblical commandments, among them. 9do not utter 7or accept8 a false report9 70H. %(.18, 9do not go about as a talebearer among your people9 7Ke$. 1Q.1I8, and 9cursed be one #ho smites his neighbor secretly9 7:eut. %/.%+8.

&ccording to the !hofetL !hayim, #e are forbidden. to discuss a person s negati$e character traits or to mention his3her misdeeds, e$en to a person #ho #itnessed them to make derogatory remarks about someone, e$en #hen the

5 information is common kno#ledge, and e$en if it causes no harm to con$ey a negati$e response about a person through hints, hand motions, facial eHpressions, coughs, #inks, or tone of $oice to make any statement, e$en if not eHplicitly derogatory, #hich might cause financial loss, physical pain, mental anguish, or any damage to reputation to re$eal any personal or professional information about someone #hich he3she admitted to us, e$en if he3she did not re'uest confidentiality to speak ill of a talmid chacham 7scholar8 or to ridicule his teaching-a particularly egregious sin if he is the practicing rabbi of a community Be are e$en forbidden. to listen to or sit neHt to someone #ho speaks lashon hara to praise another person eHcessi$ely, for doing so might pro$oke a listener to disagree to make a seemingly neutral comment 7such as, 9<a$e you seen 1am lately;98, for it may prompt others to speak ill of him "he !hofetL !hayim adds that the greater the number of people #ho hear one s lashon hara, the greater the sin. One #ho gossips habitually commits sins greater than idolatry, adultery, and murder. :angers of Kashon <araIf some of the rabbinic in)unctions against lashon hara appear eHceptionally strict, consider #hat is at stake. Kashon hara can destroy a human being s li$elihood. "he 9blacklisting9 #hich #as characteristic of the -c!arthy era left many people )obless, and #orse. Kashon hara can inflict psychic pain and damage self-esteem. 94or all the misery that s crossed my path, no pain is more searingly etched in my memory than the relati$ely slight deprecations I $e endured or inflicted,9 #rites T&<! Board member and social acti$ist 0$ely Kaser 1hlensky. 9=elati$ely minor personal humiliations can elicit a po#erful enduring sense of degradation. I think of these intimate acts #hich crush the human soul as little murders. 9 Kashon hara can compromise truth. 1ince standards of proof are rarely in$oked in gossip, lashon hara $iolates the legal principle. innocent until pro$en guilty. Kashon hara can $iolate our pri$acy. 9Bhen other people inter$ene by telling someone information about us,9 =abbi -argaret <olub obser$es, 9they are $iolating our control of our personal information. "his can feel like theft or e$en rape.9

6 Kashon hara about an entire group of people can lead to racial3ethnic3religious hatred and $iolence. >e#s as a people ha$e often been $ictimiLed by slanders emanating from pulpits, the media, and no# the Internet. Kashon hara can undermine a sacred community. !ongregants may flee from or a$oid assuming leadership roles in synagogues in #hich backbiting is rampant, pri$acy is $iolated, and people are constantly being )udged. Bhat makes lashon hara e$en more insidious is the near impossibility of undoing its damage. "he !hofetL !hayim tells the story of a penitent #ho asks him for a #ay to repair the harm done by his gossip. "he !hofetL !hayim hands the man a feather pillo# and instructs him to take it outside, slit it open, and shake its contents into the #ind. Bhen the penitent returns #ith the empty pillo#, the !hofetL !hayim says, 9Mo#, go collect the feathers.9 Benefits of Kashon <araEossip can cause irreparable damage to a person s reputation and #ell-being, but it can also play a constructi$e social role. 9Eossip pro$ides an indi$idual #ith a map of his social en$ironment, including details #hich are inaccessible to him in his o#n e$eryday life,9 #rites anthropologist >ohn Beard <a$iland in Eossip, =eputation and Fno#ledge in Uincantan. *uoting 4. E. Bailey, he eHplains, 9&n e$ent or an action is public not only to those #ho see it, but also to those #ho hear about it...."he map #hich a man has of the community around him, of #hat is going on and of ho# he should respond to others, is a map created by the spoken #ord, by the information circulating around his community.9 In 1corpion "ongues. Eossip, !elebrity, and &merican 6olitics, columnist Eail !ollins says, 9By re$ealing beha$ior that s normally hidden, [gossip] helps people understand ho# things really #ork in the mysterious #orld behind closed doors.9 6hilosopher 1isela Bok adds. 9If #e kne# about people only #hat they #ished to re$eal, #e #ould be sub)ected to ceaseless manipulationP and #e #ould be depri$ed of the pleasure and suspense that comes from trying to understand them....In order to li$e in both the inner and the shared #orlds, the eHchange of $ie#s about each other--in spite of all the difficulties of perception and communication-gossip is indispensable.9 Eossip also helps to create and define the boundaries of a community of shared $alues. It may e$en be instrumental in forming #hat 4. E. Bailey calls 9a moral community9--that is, 9a group of people prepared to make moral )udgments about one another.9 In fact, the first definition of a gossip in the OHford 0nglish :ictionary is. 9One #ho has contracted spiritual affinity #ith another by acting as a sponsor at a baptism 7from god sib8.9 !onsider the positi$e $alue of former

7 classmates or camp buddies sharing information about members of their Vroup. #ho is ill, #ho is getting di$orced, #hose child is ha$ing trouble, #ho is changing careers, #ho could use a friendly call. In other #ords, there is an appropriate connection bet#een the intimacy of family or the closest of friends and the intimate information they share #ith one another. In the realm of politics, lashon hara may be necessary in order to eHercise our responsible roles as citiLens in a democratic society. "o $ote, to speak out for )ustice, to respond intelligently to the dilemmas of our era, #e need access to information about the actions of our public officials, good and bad. 9!onsider the implications of :aniel 0llsberg s leaking the 6entagon 6apers to "he Me# Oork "imes,9 #rites =abbi -argaret <olub. 9One could make the case that gossip ended the 2ietnam Bar.9 4or the oppressed, lashon hara may ser$e as a means of resistance. 94or much of human history,9 Eail !ollins #rites, 9[gossip] #as one of the fe# #eapons a$ailable to the po#erless. ser$ants #ho spread stories about their masters, peasants #ho irre$erently speculated about the most pri$ate aspects of life in the manor....9 "oday, if an employee suspects she has been discriminated against, speaking lashon hara may lead to confirmation of her belief and may become the first step in mobiliLing resources, her o#n and others , to fight the discrimination. Kashon hara can lead to self-understanding and connection #ith those closest to us. 4or eHample, discussing #ith a spouse, partner, or trusted friend a negati$e encounter #ith one s boss, though considered lashon hara, may help our lo$ed one better understand #hy #e are angry, uncommunicati$e, or depressed. Tnburdening in this #ay may also result in our gaining a more balanced perspecti$e on our situation and brainstorming strategies for resol$ing the conflict. Kashon hara also plays a role in fostering creati$ity and selfeHpression. In commenting on society and the human condition, literature and the performing arts often describe people #ith satire, irony, and humor. 9If #e are honest,9 adds =abbi -argaret <olub, 9there is probably some percentage of that a#ful gossip #e all do #hich is )ust fun. It really doesn t fan the flames of our negati$ity. It doesn t keep us from more serious and intimate con$ersation. It doesn t harm the person at #hose eHpense #e laugh. I think #e each need a little free Lone--a fe# minutes a #eek, a single trusted companion, something like that--to keep oursel$es from being insufferably self-conscious or, #orse, sanctimonious. "he $ery same

8 energy #hich allo#s us to laugh and mock also keeps us curious and ali$e.9 In >e#ish la#, lashon hara is permitted #hen it is the only means a$ailable to alert someone of possible danger, and it is re'uired #hen the intent is to #arn others not to follo# in the footsteps of one #ho has transgressed mitL$ot. 4or eHample, lashon hara may be necessary if in pri$ate premarital counseling a rabbi learns that the groom-to-be has engaged in unsafe seH and refuses to be tested for <I2. In this case, telling the bride-to-be that her fiance s beha$ior and attitude might pose some risk to her and to their future is a mitL$ah. In business dealings as #ell, under certain limited circumstances, the rabbis permitted the eHchange of negati$e assessments of a person s character and beha$ior. Bhen asked for an employee reference, =abbi Uelig 6liskin eHplains that you are 9obliged to gi$e a truthful ans#er, e$en if [your] reply...contain[s] derogatory facts...in order to pre$ent an un'ualified person from being mistakenly hired.9 In such cases, a person is permitted to listen to lashon hara for cautionary purposes, but the listener is forbidden to take any negati$e information as the absolute truth. & consumer is also 9permitted to speak of the poor 'uality of a [$endor s] merchandise in order to pre$ent [a potential customer] from being cheated.9 &nd 9it is permitted to speak lashon hara if you belie$e your #ords #ill help an in)ured person recei$e compensation.9 4inding the =ight Balance<o#, then, do #e determine #hen engaging in lashon hara is destructi$e and #hen it is desirable; "he first step is to become more a#are of the ramifications of our o#n speech. "ry these guidelines for a #eek. "ake note of e$erything you say about another person or about a group of people. =efrain from repeating anything you do not kno# firsthand to be true. 0ach time you are tempted to speak about another person, ask yourself. 9Is there a better #ay to accomplish my goal [e.g. to become closer to the listener, to help a friend, to correct a problem];9 6re$entati$e 1trategiesBe can learn to a$oid committing lashon hara in the first place by implementing 9pre$entati$e9 strategies, such as gi$ing another the benefit of the doubt, rebuking #ith compassion, and nurturing appreciation for the good in others.

9 Ei$e others the benefit of the doubt. Bhen #e #itness infuriating beha$ior, instead of automatically ascribing to the offender the #orst of moti$es and then sharing our )udgment #ith others, #e might instead assume the best of intentions--or that the offender #as simply misguided. 9&s #e )u]ge others fa$orably, so #ill Eod )udge us fa$orably9 7"he Babylonian "almud, 1habbat 1%/b8. =ebuking #isely. If a situation arises #hich cannot be simply 9eHplained a#ay,9 our tradition en)oins us to rebuke the presumed offender directly and pri$ately 7publicly embarrassing someone is prohibited8. Ke$iticus 1Q states. 9Oou shall surely rebuke your neighbor Dhocheyach tochiach et amitecha8, but incur no guilt [because of him].9 Motably, this mitL$ahCappears immediately after the prohibition, 9:o not go about as a talebearer9 and immediately before, 9Oou shall not take $engeance or bear a grudge against your kinsfolk. Ko$e your neighbor as yourself. I am the 0ternal Eod.9 &lthough #e may hesitate to offer rebuke 7tochecha8 for fear of 9hurting another human being, ruining a relationship, engaging in an unhealthy po#er struggle, or opening up our o#n sense of $ulnerability and insecurity,9 says =abbi -atthe# Ee#irtL of =odeph 1holom !ongregation in Me# Oork !ity, 9#e are ne$ertheless commanded to rebuke.9 "o minimiLe the risk of causing hurt feelings, =abbi Ee#irtL offers these guidelines from >e#ish tradition. Be a#are of your moti$es before proceeding. :o not rebuke someone out of anger or )ealousy arising out of your o#n sense of failure. -aimonides ad$ises us to 9speak to the offender gently and tenderly, so that he can hear the criti'ue9 7-ishneh "orah <ilchot :eot I./8. Murturing &ppreciation. Bhile rebuke, or direct criticism, can be a mitL$ah, #e must be mindful not to nurture negati$ity in human relations. &s =abbi Ee#irtL says, 9Ket us not allo# our responsibility to offer tochecha to pre$ent us from also seeing the good in each other. Be all need to be appreciated. Be all need to be lo$ed. Be all #ant to li$e #ith each other in peace....[But] lo$e unaccompanied by criticism is not o$e....6eace unaccompanied by reproof is not peace9 7Eenesis =abbah ,+.(8. 1acred 1peech, 1acred !ommunities>ust as lashon hara can diminish the sanctity of synagogue life, rebuke can enhance it. 0$en in a sacred community, a community in #hich each person is regarded and treated as a creature of Eod, members still err. 1acred communities cannot gro# stronger by ignoring the genSine #eaknesses or faults of their members, leaders, or collecti$e culture. & truly sacred community ackno#ledges that people transgress and that tochecha 7rebuke8,

10 teshu$ahW7repentance8, reconciliation, and forgi$eness are, in most situations, not only possible but ad$isable. &s Uelig 6liskin #rites in Euard Oour "ongue. & 6ractical Euide to the Ka#s of Koshon <ora Based on !hofetL !haim. 9If a person diligently applies himself to studying the la#s of lashon hora, Eod #ill remo$e his yetLer hora 7his urge8 for forbidden speech. But if an entire group #ill resol$e together to guard their speech, the merit is [much] greater.9 1hould the =eform -o$ement establish standards of acceptable and undesirable lashon hara; >ust as libel la#s $ary from state to state and ha$e changed o$er time, guidelines for lashon hara should be de$eloped at the local le$el to address each community s uni'ue circumstance. !ongregations notorious for stoking the destructi$e fire of lashon hara may ha$e to emphasiLe prohibitions and sanctionsP on the other hand, congregations in #hich all negati$e comments are suppressed may need to concentrate on opening channels for permissible lashon hara. 0$ery synagogue can benefit from implementing steps to address the underlying causes of lashon hara. !ongregants #hose insightful 'uestions or concerns are ignored may gossip out of frustration. "hose #ho persist in raising thorny 'uestions may be pegged as 9chronic complainers9 and dismissed. Others #ho may ha$e legitimate complaints may simply lea$e the congregation #ithout a sound. 9& leader #ho is uncomfortable #ith dissension, #ho is unable to encourage others to eHpress their differences, [and] #ho negati$ely )udges those #ho do surface disagreements is going to cause e$en more organiLational difficulty,9 says 1tephen B. Keas, director of consulting for the &lban Institute, in Keadership X !onflict. "he key to stemming the tide of lashon hara is to open a$enues for direct criticism and honest feedback--practices #hich re'uire good leadership. Bhen I arri$ed at Beth &m, "he 6eople s "emple in Me# Oork !ity in 1QG+, a bitter conflict bet#een t#o #arring factions had not yet been resol$ed. "hough the focus of that conflict #as no longer an issue, the #ar continued. "o 9create an atmosphere #here gossip #ould not breed--in other #ords, to drain the s#amp9--the temple president, >udah =osenfeld, mandated a monthly 9Kiaison !ommittee9 meeting, #ith representation from both sides as #ell as those #ith their ears closest to the grape$ine and those in positions of po#er. 0$ery month, committee members brought complaints from the congregation to my attention. One Kiaison !ommittee member #ho had opposed my hiring carried a little notebook and, after each ser$ice, solicited criticism from those he kne# might be dissatisfiedP at each Kiaison !ommittee

11 meeting he dre# the notebook from his pocket and #ent do#n that month s list. 4or the first fe# years, the constant criticism #as painful for me to hear. But I preferred kno#ing the substance of congregants complaints to the anHiety of not kno#ing #hat people #ere saying about me behind my back. In time, #hen it became clear that the criticism #ould not scare me a#ay, the Kiaison !ommittee meetings became the place #here the synagogue leaders 7#ho e$entually came to see themsel$es not as ad$ersaries but as allies8 helped me figure out ho# to respond to the criticism and ho# to a$oid pro$oking it in the first place. "he committee also allo#ed me to air my o#n concerns and enlist help in addressing them. =osenfeld s strategy had succeeded. "he creation of an appropriate a$enue to discuss issues curtailed gossip #hich arose from congregants legitimate concerns and grie$ances. Bhile the !hofetL !hayim prohibits 9disgracing, belittling, or ridicule9 of a rabbi as lashon hara, legitimate disagreement #ith a rabbi s teaching is permitted. &nd so, at Beth &m, follo#ing a tradition established decades earlier by =abbi Israel =aphael -argolies, L l, after each 1habbat e$ening ser$ice, the congregation satdo#n for cake and coffee and an hour-long discussion of that night s sermon. I #as granted absolute freedom of the pulpitP the congregation #as granted e'ual freedom to disagree. I ne$er #orried that congregants might #hisper about my sermons behind my backP they shared their reactions to my face--blunt, trenchant, no holds barred. On occasions #hen there #as no sit-do#n discussion, congregants #ho ob)ected to a sermon #ould tell me so on the recei$ing line, in a letter, or by phone. In recent years, on-line discussion of my <igh <oliday sermons sometimes lasted months and in$ol$ed an e$er-#idening group of congregants. &s a result of the ob)ections $oiced directly to me, $aluable dialogue replaced lashon hara, turning the temple into a community energiLed by the eHchange of $ie#points. 0Hcommunicating 9!lergy Fillers91ometimes, e$en in congregations #ith open channels of communication, a fe# members #ill intentionally introduce dissension by spreading nasty rumors. In 6astoral 1tress. 1ources of "ension, =esources for "ransformation, &nthony E. 6appas of the &lban Institute refers to such members as 9clergy killers9--people 9#ith po#er needs and other pathologies9...#ho find congregations--composed mostly of 9#arm, lo$ing, and tolerant9 people--9a $iable en$ironment to act out their internal illness. Ideally, the congregation #ill react in responsible #ays to transform or at least

12 contain the harmful beha$ior....9 If all other strategies ha$e failed, 6appas ad$ises that 9key congregational leaders [educate themsel$es] about the reasons and procedures for censure, remo$al, and3or eHcommunication of members.9 >e#ish la# considers lashon hara against rabbis and other >e#ish communal leaders a particularly egregious offense. If #e #itness a communal leader s transgression, #e are instructed to assume that our eyes decei$ed us, or that the beha$ior #as in error, or an aberration. &nd if #e tell someone else #hat #e sa#, our punishment is the more se$ere because #e committed lashon hara against a sage. In Eossip. "he 6o#er of the Bord, =abbi 1tephen -. Bylen of "emple Beth "ik$ah in Bayne, Me# >ersey re)ects the !hafetL !hayim s hierarchy gi$ing sages the greatest benefit of the doubt. =abbi Bylen s #isdom has been borne out by re$elations of seHual abuse of congregants and children by clergy #ho had been gi$en the benefit of the doubt by their superiors. Bith the eHception of complaints from 9clergy killers,9 grie$ances about synagogue leaders merit serious attention. In most cases, it is preferable that a synagogue president not censor a member s lashon hara by saying, 9Kashon hara is a sinP I cannot listen to you,9 or cut off the ob)ection midstream by refuting its contents. In many complaints there lies $aluable information about the sub)ect of the lashon hara, its speaker, and3or the circumstances #hich ga$e rise to its utterance. =abbi Bylen ad$ises. 90$en a tongue-lashing from a spiteful person may contain some surprising insight into our character that #e can use to our o#n ad$antage if #e #ill only listen... =ebuke a #ise man and he #ill lo$e you 76ro$erbs Q.G8.9 &s synagogue leaders #ill ine$itably recei$e direct or indirect criticism, they are #ell ad$ised to ask themsel$es. 9Bhat support do I need to listen to lashon hara 7or rebuke8 #ithout feeling so $ulnerable that I am compelled to respond defensi$ely;9 <o# #ell a Yeader meets this challenge #ill affect the synagogue s #ell-being. 9"he 'uality of interpersonal transactions bet#een members of a congregation,9 #rites =abbi Ka#rence Fushner, 9is the single most important factor in determining its health. :o they bear #itness to the piety the congregation claims to perpetuate; Bhere the human relationships are self-righteous, deceitful, and toHic, congregational life is #retched. Bhere they are tolerant, honest, and nurturing, congregational life can be a transforming )oy.9 In -endocino, !alifornia, =abbi -argaret <olub and members of her community ha$e been discussing passages from the !hofetL !hayim

13 and eHperimenting #ith standards of 9right speech.9 9-ore than once of late, I $e heard someone stop a sentence and say, OopsD I shouldn t say this, 9 =abbi <olub #rites. 9"he $ery process of being a#are of ho# #e speak about others and ho# #e hear others #ill itself guide us in the direction #e #ant to go. "his process...is eHactly the opposite of the kind of froLen silence that I fear #hen speech is thoughtlessly curtailed. I ha$e e$ery confidence that #e #ill find our ans#ers as #e keep talking.9 &s #e keep talking, may #e remember the #isdom of 6ro$erbs 1G.%1. 9:eath and life are in the po#er of the tongue.9 =abbi -argaret -oers Benig, <T!->I= class of 1QG+, is rabbi emerita of Beth &m, "he 6eople s "emple in Me# Oork !ity and instructor in Kiturgy and <omiletics at <T!->I=.

<o# to &$oid Kistening to Kashon <araIf someone begins speaking lashon hara #hich you do not #ish to hear. !hange the sub)ect 0ncourage the speaker to address his concerns directly to the person about #hom he is speaking, and offer to help him do so Balk a#ay 7if in a group8 If you ha$e no choice but to listen to the lashon hara, do not belie$e it, act on it, or repeat it &toning for <urtful 1peechIn Eossip. "he 6o#er of the Bord, =abbi 1te$en -. Bylen outlines steps of teshu$ah for someone #ho has committed an act of lashon hara. 9Eo to those you gossiped to and retract #hat you said....[and ask for forgi$eness.] If you succeed in taking back your improper statements before they are repeated, you need not confess the #rong to the person about #hom you gossiped. 9By the time you regret your action, the gossip may ha$e spread beyond hope of reco$ery. If that is the case, confess to the person you #ronged and ask for forgi$eness. Oou do not ha$e to specify eHactly #hat you said, since this may be too embarrassing and may increase the hard feelings bet#een you. It is sufficient to admit spreading gossip and re'uest forgi$eness. Offer your complete cooperation in undoing any damage you may ha$e done.9 "o confess sins of lashon hara in prayer, #e may fashion our o#n #ords or be guided by our machLor, Eates of =epentance 7!!&=

14 6ress8. 94or the sin #e ha$e committed against Oou #ith our #ords. "he sin #e ha$e committed against Oou by speaking slander. "he sin #e ha$e committed against Oou by hurting others in any #ay9 7pp. %/1-%8. 9By my #ords and deeds I ha$e caused harm....I ha$e, in many #ays, hurt my sisters and brothersP I ha$e betrayed their trust...damaged their self respect. 1ometimes, indeed, I ha$e done harm from #hat seemed at the time good moti$es. 1ometimes my supposed lo$e for others #as in reality only a desire to dominate them. &nd sometimes #hat I took to be righteous indignation #as only uncontrolled anger or unforgi$ing $indicti$eness9 7p. (%I8. 94or passing )udgment #ithout kno#ledge of the facts....4or decei$ing oursel$es and others #ith half-truths....4or using the sins of others to eHcuse our o#n...4or condemning in our children and in our parents the faults #e tolerate in oursel$es9 7p. (%G8. 4or 9the sin #e ha$e committed against Oou by malicious gossip... by hating #ithout cause...by our arrogance...9 7p. ((18. 94or all these sins, O Eod of mercy, forgi$e me, pardon me, grant me atonement.9 =efining Ttterance 71-,8 Bhy Eod has gi$en us the gift of speech. 18 9O 0migrantsD "he tongue I ha$e designed for the mention of -e, defile it not #ith detraction. If the fire of self o$ercome you, remember your o#n faults and not the faults of -y creatures, inasmuch as e$ery one of you kno#eth his o#n self better than he kno#eth others.9 7Baha u llah, 6ersian <idden Bords, Mo. II8 %8 92erily I say, the tongue is for mentioning #hat is good, defile it not #ith unseemly talk. Eod hath forgi$en #hat is past. <encefor#ard e$eryone should utter that #hich is meet and seemly, and should refrain from slander, abuse and #hate$er causeth sadness in men. Kofty is the station of manD9 7Baha u llah, "ablets of Baha u llah, pp. %1Q-%%J8

15 (8 9Elorified art "hou, J Kord my EodD -y tongue, both the tongue of my body and the tongue of my heart, my limbs and members, e$ery pulsating $ein #ithin me, e$ery hair of my head, all proclaim that "hou art Eod, and that there is none other Eod beside "hee.9 7Baha u llah, 6rayers and -editations, p. 11%8 +8 9I beg "hee to forgi$e me, J my Kord, for e$ery mention but the mention of "hee, and for e$ery praise but the praise of thee...9 7"he Bab, Baha i 6rayers, Bilmette, %JJ%, p. GJ8

,8 "oday it beho$eth one and all to forgo the mention of all else, and to disregard all things. Ket their speaking, let their inner state be summed up thus. 9Feep all my #ords of prayer and praise confined to one refrainP make all my life but ser$itude to "hee.9 "hat is, let them concentrate all their thoughts, all their #ords, on teaching the !ause of Eod and spreading the 4aith of Eod, and inspiring all to characteriLe themsel$es #ith the characteristics of EodP on lo$ing mankindP on being pure and holy in all things, and spotless in their public and pri$ate lifeP on being upright and detached, and fer$ent, and afire. &ll is to be dispraised, eHcept <is praise. "oday, to this melody of the !ompany on high, the #orld #ill leap and dance. 9Elory be to my Kord, the &ll-EloriousD9 But kno# ye this. sa$e for this song of Eod, no song #ill stir the #orld, and sa$e for this nightingale-cry of truth from the Earden of Eod, no melody #ill lure a#ay the heart. 9Bhence cometh this 1inger Bho speaketh the Belo$ed s name;9 7&bdu l-Baha, 1elections from the Britings of &bdu l-Baha, p. Q(8 <o# #e should regard backbiting, slander, calumny, and gossip. I 8 9"hat seeker should regard backbiting as grie$ous error and keep

16 himself aloof from its dominion, inasmuch as backbiting 'uencheth the light of the heart, and eHtinguisheth the life of the soul.9 7Baha u llah, Fitab-i-I'an, p. 1Q(8 /8 9Oe ha$e been forbidden to commit murder or adultery, or to engage in backbiting or calumnyP shun ye, then, #hat hath been prohibited in the holy Books and "ablets.9 7BahaAu llah, Fitab-i-&'das, p. %I8 G8 9Breathe not the sins of others so long as thou art thyself a sinner. 1houldst thou transgress this command, accursed #ouldst thou be, and to this I bear #itness.9 7BahaAuAllah, &rabic <idden Bords, Mo. %/8 Q8 9O 6eople of BahaD Oe are the da#ning-places of the lo$e of Eod and the daysprings of <is lo$ing-kindness. :efile not your tongues #ith the cursing and re$iling of any soul, and guard your eyes against that #hich is not seemly. 1et forth that #hich ye possess. If it be fa$ourably recei$ed, your end is attainedP if not, to protest is $ain. Kea$e that soul to himself and turn unto the Kord, the 6rotector, the 1elf-1ubsisting.9 7Baha u llah, "ablets of Baha u llah, pp. %/ X 1%Q8 1J8 96urge your hearts from lo$e of the #orld, and your tongues from calumny, and your limbs from #hatsoe$er may #ithhold you from dra#ing nigh unto Eod, the -ighty, the &ll-6raised. 1ay. By the #orld is meant that #hich turneth you aside from <im Bho is the :a#ning6lace of =e$elation, and inclineth you unto that #hich is unprofitable unto you. 2erily, the thing that deterreth you, in this day, from Eod is #orldliness in its essence.9

17

7Baha u llah, 0pistle to the 1on of the Bolf, p. ,+8 11 8 9&ccording to the direct and sacred command of Eod #e are forbidden to utter slander, are commanded to sho# forth peace and amity, are eHhorted to rectitude of conduct, straightfor#ardness, and harmony #ith all the kindreds and peoples of the #orld.9 7&bdu l-Baha, Bill and "estament of &bdu l-Baha, p. G8 1%8 9... "hou hast #ritten regarding thy aims. <o# blessed are these aims, especially the pre$ention of backbitingD I hope that you may become confirmed therein, because the #orst human 'uality and the most great sin is backbiting more especially #hen it emanates from the tongues of the belie$ers of Eod. If some means #ere de$ised so that the doors of backbiting could be shut eternally and each one of the belie$ers of Eod unsealed his tongue in the praise of the other, then the teachings of <is <oliness Baha o llah #ould be spread, the hearts illuminated, the spirits glorified and the human #orld #ould attain to e$erlasting felicity. I hope that the belie$ers of Eod #ill shun completely backbiting, each one praising the other cordially and belie$e that backbiting is the cause of :i$ine #rath, to such an eHtent that if a person backbites to the eHtent of one #ord, he may become dishonored among all the people, because the most hateful characteristic of man is fault-finding. One must eHpose the praise#orthy 'ualities of the souls and not their e$il attributes. "he friends must o$erlook their shortcomings and faults and speak only of their $irtues and not their defects. "his is the attribute of the children of the Fingdom. "his is the conduct and manner of the real Baha is. I hope that all the belie$ers #ill attain to this lofty station.9 7&bduAl-Baha, 91tar of the Best,9 2ol. I2, Mo. 11, 1Q%8

18

1(8 9Baste not your precious time in fault-finding and backbiting. 6olish the surface of the mirrors of your hearts from the dross of human frailties. If you li$e according to the standard of other communities, then #hat difference does there eHist bet#een you and them;9 7&bduAl-Baha, 91tar of the Best,9 2ol. 2, Mo. 1, ,8 1+8 9=emember abo$e all the teaching of Baha u llah concerning gossip and unseemly talk about others. 1tories repeated about others are seldom good. & silent tongue is safest. 0$en good may be harmful if spoken at the #rong time or to the #rong person.9 7&ttributed to &bduAl-Baha, &bdu l-Baha in Kondon, p. 1%,8 1,8 9&s regards backbiting, i.e. discussing the faults of others in their absence, the teachings are $ery emphatic... "he condemnation of backbiting could hardly be couched in stronger language... it is ob$iously one of the foremost obligations for Baha is to set their faces against this practice.9 74rom a letter #ritten on behalf of 1hoghi 0ffendi to the Mational 1piritual&ssembly of the British Isles, 4ebruary 11, 1Q%,8 1I8 Oou are 'uite correct in your understanding of the importance of a$oiding backbitingP such conduct strikes at the $ery unity of the Baha i community. In a letter #ritten to an indi$idual belie$er on behalf of the Euardian it is stated. CIf #e are better, if #e sho# lo$e, patience, and understanding of the #eakness of others, if #e seek to ne$er criticiLe but rather encourage, others #ill do like#ise, and #e can really help the !ause through our eHample and spiritual strength.5

19 74rom a letter #ritten on behalf of the Tni$ersal <ouse of >ustice, &ugust 1(, 1QGJ8 Bhat if the things being said about others are trueis it still backbiting; 1/8 90$en if #hat is said against another person be true, the mentioning of his faults to others still comes under the category of backbiting, and is forbidden.9 74rom a letter #ritten on behalf of 1hoghi 0ffendi to the Mational 1piritual &ssembly of the British Isles, 4ebruary 11, 1Q%,8 1G8 9Oou ask in your letter for guidance on the implications of the prohibition on backbiting and more specifically #hether, in moments of anger or depression, the belie$er is permitted to turn to his friends to unburden his soul and discuss his problem in human relations. Mormally, it is possible to describe the situation surrounding a problem and seek help and ad$ice in resol$ing it, #ithout necessarily mentioning names. "he indi$idual belie$er should seek to do this, #hether he is consulting a friend, Baha i or non-Baha i, or #hether the friend is consulting him. &bdu l-Baha does not permit ad$erse criticism of indi$iduals by name in discussion among the friends, e$en if the one criticiLing belie$es that he is doing so to protect the interests of the !ause.9 74rom a letter #ritten on behalf of the Tni$ersal <ouse of >ustice to an indi$idual belie$er, 1eptember %(, 1Q/,8 [1ee also Z(Q.] Bhat the Baha i Britings and authoritati$e teHts say about fault-finding and negati$e criticism of others. 1Q8 9<o# couldst thou forget thine o#n faults and busy thyself #ith the

20 faults of others; Bhoso doeth this is accursed of -e.9 7BahaAuAllah, &rabic <idden Bords, Mo. %I8 %J8 9If ye become a#are of a sin committed by another, conceal it, that Eod may conceal your o#n sin. <e, $erily, is the !oncealer, the Kord of grace abounding.9 7Baha u llah, 0pistle to the 1on of the Bolf, p. ,,8 %18 9O 0ssence of :esireD &t many a da#n ha$e I turned from the realms of the 6laceless unto thine abode, and found thee on the bed of ease busied #ith others than -yself. "hereupon, e$en as the flash of the spirit, I returned to the realms of celestial glory and breathed it not in -y retreats abo$e unto the hosts of holiness.9 7Baha u llah, 6ersian <idden Bords, Mo. %G8 %%8 9O !ompanion of -y "hroneD <ear no e$il, and see no e$il, abase not thyself, neither sigh and #eep. 1peak no e$il, that thou mayest not hear it spoken unto thee, and magnify not the faults of others that thine o#n faults may not appear greatP and #ish not the abasement of anyone, that thine o#n abasement be not eHposed. Ki$e then the days of thy life, that are less than a fleeting moment, #ith thy mind stainless, thy heart unsullied, thy thoughts pure, and thy nature sanctified, so that, free and content, thou mayest put a#ay this mortal frame, and repair unto the mystic paradise and abide in the eternal kingdom for e$ermore.9 7Baha u llah, 6ersian <idden Bords, Mo. ++8 %(8 9Be#are lest ye harm any soul, or make any heart to sorro#P lest

21 ye #ound any man #ith your #ords, be he kno#n to you or a stranger, be he friend or foe. 6ray ye for allP ask ye that all be blessed, all be forgi$en. Be#are, be#are, lest any of you seek $engeance, e$en against one #ho is thirsting for your blood. Be#are, be#are lest ye offend the feelings of another, e$en though he be an e$il-doer, and he #ish you ill. Kook ye not upon the creatures, turn ye to their !reator.9 7&bdu l-Baha, 1elections from the Britings of &bdu l-Baha, p. /(8 +8 One must see in e$ery human being only that #hich is #orthy of praise. Bhen this is done, one can be a friend to the #hole human race. If, ho#e$er, #e look at people from the standpoint of their faults, then being a friend to them is a formidable task. It happened one day in the time of !hristmay the life of the #orld be a sacrifice unto <imthat <e passed by the dead body of a dog, a carcass reeking, hideous, the limbs rotting a#ay. One of those present said. 9<o# foul its stenchD9 &nd another said. 9<o# sickeningD <o# loathsomeD9 "o be brief, each one of them had something to add to the list. But then !hrist <imself spoke, and <e told them. 9Kook at that dog s teethD <o# gleaming #hiteD9 "he -essiah s sin-co$ering gaLe did not for a moment d#ell upon the repulsi$eness of that carrion. "he one element of that dead dog s carcass #hich #as not abomination #as the teeth. and >esus looked upon their brightness. "hus is it incumbent upon us, #hen #e direct our gaLe to#ard other people, to see #here they eHcel, not #here they fail.

22 7&bduAl-Baha, 1elections from the Britings of &bdu l-Baha, p. 1IQ8

%,8 90$en though #e find a defecti$e branch or leaf upon this tree of humanity or an imperfect blossom, it, ne$ertheless, belongs to this tree and not to another. "herefore, it is our duty to protect and culti$ate this tree until it reached perfection. If #e eHamine its fruit and find it imperfect, #e must stri$e to make it perfect. "here are souls in the human #orld #ho are ignorantP #e must make them kno#ing. 1ome gro#ing upon the tree are #eak and ailingP #e must assist them to#ard health and reco$ery. If they are as infants in de$elopment, #e must minister to them until they attain maturity. Be should ne$er detest and shun them as ob)ectionable and un#orthy. Be must treat them #ith honor, respect and kindnessP for Eod has created them... In brief, all humanity must be looked upon #ith lo$e, kindness and respectP for #hat #e behold in them are none other than the signs and traces of Eod <imself. &ll are e$idences of Eod...9 7&bduAl-Baha, 6romulgation of Tni$ersal 6eace, pp. %(J-%(18 %I8 92icious criticism is indeed a calamity. But its root is lack of faith in the system of Baha u llah, i.e., the &dministrati$e Orderand lack of obedience to <imfor <e has forbidden itD If the Baha is #ould follo# the Baha i la#s in $oting, in electing, in ser$ing and in abiding by &ssembly decisions, all this #aste of strength through criticiLing others could be di$erted into cooperation and achie$ing the 6lan...9 74rom a letter #ritten in behalf of 1hoghi 0ffendi to an indi$idual belie$er, :ecember 1G, 1Q+Q8 Bhat are the results of backbiting; %/8 9O belo$ed of the KordD If any soul speak ill of an absent one, the

23 only result #ill clearly be this. he #ill dampen the Leal of the friends and tend to make them indifferent. 4or backbiting is di$isi$e, it is the leading cause among the friends of a disposition to #ithdra#.9 7&bdu l-Baha, 1elections from the Britings of &bdu l-Baha, pp. %(J%(18

%G8 9...Bhen a difficulty is brought out into the daylight and freely discussed by a duly authoriLed and responsible group of people #ho are sincerely desirous of finding the best solution and are free from pre)udice or personal moti$e, then there is a good chance of o$ercoming it, but discussions of the faults of others, behind their backs by unauthoriLed people #ho ha$e no authority to take action in the matter, is surely one of the most fertile causesprobably "<0 most fertile causeof disunity, and the importance of putting an end to this practice should be impressed on all Baha is.9 74rom a letter #ritten on behalf of 1hoghi 0ffendi to the Mational 1piritual &ssembly of the British Isles, follo#ed by an eHtract from the Euardian s postscript, 4ebruary 11, 1Q%,8 %Q8 9If Baha i indi$iduals deliberately ignore the principles embedded in the Order #hich Baha uAllah <imself has established to remedy di$isi$eness in the human family, the !ause for #hich so much has been sacrificed #ill surely be set back in its mission to rescue #orld society from complete disintegration.9 7"he Tni$ersal <ouse of >ustice, Indi$idual =ights and 4reedoms in the Borld Order of Baha u llah, p. 1I8 [1ee also Z(+, Z(,, and Z,+.]

24 <o# can #e learn not to concern oursel$es #ith the faults of others; (J8 If #e BahaAis cannot attain to cordial unity among oursel$es, then #e fail to realiLe the main purpose for #hich the Bab, BahaAuAllah, and the Belo$ed -aster li$ed and suffered. In order to achie$e this cordial unity one of the first essentials insisted on by Baha u llah and &bdu l-Baha is that #e resist the natural tendency to let our attention d#ell on the faults and failings of others rather than on our o#n. 0ach of us is responsible for one life and that is our o#n. 0ach of us is immeasurably far from being Cperfect as our hea$enly father is perfect9 and the task of perfecting our o#n life and character is one that re'uires all our attention, our #ill-po#er and energy. If #e allo# our attention to be taken up in efforts to keep others right and remedy their faults, #e are #asting precious time. Be are like ploughmen each of #hom has his team to manage and his plough to direct, and in order to keep his furro# straight he must keep his eye on his goal and concentrate on his o#n task. If he looks to this side and that to see ho# "om and <arry are getting on and to criticiLe their ploughing, then his o#n furro# #ill assuredly become crooked. On no sub)ect are the BahaAi teachings more emphatic than on the necessity to abstain from faultfinding and backbiting #hile being e$er eager to disco$er and root out our o#n faults and o$ercome our o#n failings. 74rom a letter dated 1% -ay 1Q%, #ritten on behalf of 1hoghi 0ffendi to an indi$idual belie$er8

25 (18 9BahaAuAllah also recogniLes that human beings are fallible. <e kno#s that, in our #eakness, #e shall repeatedly stumble #hen #e try to #alk in the path <e has pointed out to us. 9If all human beings became perfect the moment they accepted the call of BahaAuAllah this #orld #ould be another #orld. It is in the light of our frailty that &bduAl-Baha appealed to the friends e$ery#here to lo$e each other and stressed the emphatic teaching of Baha u llah that each of us should concentrate upon impro$ing his or her o#n life and ignore the faults of others. <o# many times the -aster stressed the need for unity, for #ithout it <is 4ather s !ause could not go for#ard.9 7Ketter #ritten on behalf of the Tni$ersal <ouse of >ustice, dated >uly %+, 1Q/(, to an indi$idual belie$er8 (%8 &s to backbiting, the <ouse of >ustice points out that learning not to concern oneself #ith the faults of others seems to be one of the most difficult lessons for people to master, and that failing in this is a fertile cause of disputes among BahaAis as it is among men and #omen in general. In 1tar of the Best , 2olume G, Mo. 1J, on page 1(G, there is a record of a reply gi$en by &bdu l-Baha in a pri$ate inter$ie# in 6aris in 1Q1(. <e #as asked 9<o# shall I o$ercome seeing the faults of othersrecogniLing the #rong in others;9, and <e replied. 9I #ill tell you. Bhene$er you recogniLe the fault of another, think of yourselfD Bhat are my imperfections;and try to remo$e them. :o this #hene$er you are tried through the #ords or deeds of others. "hus you #ill gro#, become more perfect. Oou #ill o$ercome self, you #ill not e$en ha$e time to think of the faults of others...9 74rom a letter #ritten on behalf of the Tni$ersal <ouse of >ustice, &ugust 1(, 1QGJ8 ((8 Oou also ask #hat one should do to Chandle depression and anger

26 #ith someone9 one feels C$ery positi$ely about.9 "he Tni$ersal <ouse of >ustice suggests that you call to mind the admonitions found in our Britings on the need to o$erlook the shortcomings of others, to forgi$e and conceal their misdeeds, not to eHpose their bad 'ualities, but to search for and affirm their praise#orthy ones, and endea$our to be al#ays forbearing, patient, and merciful. 74rom a letter #ritten on behalf of the Tni$ersal <ouse of >ustice to an indi$idual belie$er, 1eptember %(, 1Q/,8 =efining Ttterance 7(+-(/8 Bhat course of action should #e take if someone #ants us to listen to backbiting; (+8 9If any indi$idual should speak ill of one #ho is absent, it is incumbent on his hearers, in a spiritual and friendly manner, to stop him, and say in effect. #ould this detraction ser$e any useful purpose; Bould it please the Blessed Beauty, contribute to the lasting honor of the friends, promote the holy 4aith, support the !o$enant, or be of any possible benefit to any soul; Mo ne$erD On the contrary, it #ould make the dust to settle so thickly an the heart that the ears #ould hear no more, and the eyes #ould no longer behold the light of truth. 9If, ho#e$er, a person setteth about speaking #ell of another, opening his lips to praise another, he #ill touch an ans#ering chord in his hearers and they #ill be stirred up by the breathings of Eod. "heir hearts and souls #ill re)oice to kno# that, Eod be thanked, here is a soul in the 4aith #ho is the focus of human perfections, a $ery embodiment of the bounties of the Kord, one #hose tongue is elo'uent, and #hose face shineth, in #hate$er gathering he may be, one #ho hath $ictory upon his bro#, and #ho is being sustained by the s#eet sa$ours of Eod.

27

9Mo# #hich is the better #ay; I s#ear this by the beauty of the Kord. #hensoe$er I hear good of the friends, my heart filleth up #ith )oyP but #hensoe$er I find e$en a hint that they are on bad terms one #ith another, I am o$er#helmed by grief. 1uch is the condition of &bdu lBaha. "hen )udge from this #here your duty lieth.9 7&bduAl-Baha, 1elections from the Britings of &bdu l-Baha, p. %(18 (,8 If some people come to thee alone complaining against each other, don t listen to them, don t let them breathe the faults of others in thy presence. "ell them. CI ha$e not come here to engage my time #ith these things. I am not a )udge. I ha$e come to summon the people to the Fingdom of &bha, to call you to unity and accord, to raise the dead, make mindful those #ho are una#are, a#aken those #ho are asleep, breathe ne# life into the mouldering bones and sound the trumpet of resurrectionD 4riendsD It is high time for you to thro# a#ay these tales, these barren stories. Eod is not pleased #ith them, humanity is not pleased #ith them, Oour time is too costly to be eHpended on these trifling e$ents. Oou are made in the image and likeness of Eod. Oour birthright is more $aluable than all the treasures of the empires. &rise #ith heart and soul and let not these golden days slip by #ithout resultsD "his day is the day of the splendors of the 1un of =ealityD "his day is the day of the Kord of the FingdomD "his day is the day of the fulfillment of glorious promisesD "his day is the day of )oy and fragranceD9 6etty bickerings and )ealousies make one lose all the traces of spirituality, eHcommunicate a person from the di$ine company of the #orthy ones, submerge one in the sea of phantasms, suffer one to become cold and pessimistic and thro# him headlong into the depths of despair and helplessnessD Oou must not listen to anyone speaking

28 about anotherP because no sooner do you listen to one than you must listen to someone else, and thus the circle #ill be enlarged endlessly. "herefore, say to them. 9O friendsD Ket us come together, forget all our self-thoughts and be in one accord, and cry at the top of our $oices, Oa-Baha-0l-&bhaD 9 7&bduAl-Baha, 91tar of the Best,9 2ol. 2, Mo. 1, p. I8

(I8 9It is ob$ious that if #e listen to those #ho complain to us about the faults of others #e are guilty of complicity in their backbiting. Be should therefore, as tactfully as possible, but yet firmly, do our utmost to pre$ent others from making accusations or complaints against others in our presence.9 74rom a letter #ritten on behalf of 1hoghi 0ffendi to the Mational 1piritual &ssembly of the British Isles, 4ebruary 11, 1Q%,8

(/8 9"he friends should understand that they should not only cease backbiting and gossiping, but should cease listening to others #ho fall into this sin. Ignoring gossip and slander is a positi$e, constructi$e and healing action helpful to the community, the gossiper and to the persons slandered.9 7Ketter from the Tni$ersal <ouse of >ustice, dated 1eptember %1, 1QI,, to a Mational 1piritual &ssembly8 Bhat should be done if someone persists in attempting to make others listen to backbiting or engages in other flagrant conduct in)urious to tie community; Is reporting it to the institutions of the 4aith backbiting; (G8 9Bhile it can be a se$ere test to a Baha i to see fello# belie$ers

29 $iolating Baha i la#s or engaging in conduct inimical to the #elfare and best interests of the 4aith, there is no fiHed rule that a belie$er must follo# #hen such conduct comes to his notice. & great deal depends upon the seriousness of the offense and upon the relationship #hich eHists bet#een him and the offender. 9If the misconduct is blatant and flagrant or threatens the interests of the 4aith the belie$er to #hose attention it comes should immediately report it to the Kocal 1piritual &ssembly. Once it is in the hands of the &ssembly the belie$er s obligation is discharged and he should do no more than pray for the offender and continue to sho# him friendship and encouragement - unless, of course, the 1piritual &ssembly asks him to take specific action. 91ometimes, ho#e$er, the matter does not seem gra$e enough to #arrant reporting to the 1piritual &ssembly, in #hich case it may be best to ignore it altogether. "here are also other things that can be done by the Baha i to #hose notice such things come. 4or eHample, he could foster friendly relations #ith the indi$idual concerned, tactfully dra#ing him into Baha i acti$ities in the hope that, as his kno#ledge of the teachings and a#areness of the 4aith deepens, he #ill spontaneously impro$e his patterns of conduct. Or perhaps the relationship is such that he can tactfully dra# the offender s attention to the teachings on the sub)ect - but here he must be $ery careful not to gi$e the impression of prying into a fello#-belie$er s pri$ate affairs or of telling him #hat he must do, #hich #ould not only be #rong in itself but might #ell produce the re$erse of the desired reaction. 9If a belie$er faced #ith kno#ledge of another Baha i s conduct is unsure #hat course to take, he can, of course, al#ays consult his Kocal 1piritual &ssembly for ad$ice. If, for some reason, he is reluctant at that stage to inform his 1piritual &ssembly, he can consult an &uHiliary

30 Board member or assistant. 9Bhate$er steps are taken, it is $ital that the belie$ers refrain from gossip and backbiting, for this can only harm the 4aith, causing perhaps more damage than #ould ha$e been caused by the original offense.9 7Ketter #ritten on behalf of the Tni$ersal <ouse of >ustice, dated 4ebruary %J, 1Q//, to an indi$idual belie$er8

(Q8 9If the situation is of such gra$ity as to endanger the interests of the 4aith, the complaint, as your Mational 1piritual &ssembly has indicated, should be submitted to the Kocal 1piritual &ssembly, or as you state to a representati$e of the institution of the !ounsellors, for consideration and action. In such cases, of course, the name of the person or persons in$ol$ed #ill ha$e to be mentioned.9 74rom a letter #ritten on behalf of the Tni$ersal <ouse of >ustice to an indi$idual belie$er, 1eptember %(, 1Q/,8

+J8 9[it should be realiLed that there is a distinction dra#n in the 4aith bet#een the attitudes #hich should characteriLe indi$iduals in their relationship to other people, namely, lo$ing forgi$eness, forbearance, and concern #ith one s o#n sins, and not the sins of others, and those attitudes #hich should be sho#n by the 1piritual &ssemblies, #hose duty is to administer the la# of Eod #ith )ustice.9 7Ketter from the Tni$ersal <ouse of >ustice, dated 4ebruary I, 1Q/(, -essages from the Tni$ersal <ouse of >ustice, 1QIG-1Q/(, p. 11J8

31

Bhat should be our response as an indi$idual if #e are the target of slander; +18 9Ket us take for our eHample the great and sacred "ree of the eHalted Babmay my life be offered up for <im. Kike <im let us bare our breasts to the shaft of agony, like <im make our hearts to be targets for the spears decreed by Eod. Ket us, like candles, burn a#ayP as moths let us scorch our #ingsP as the field larks, $ent our plainti$e criesP as the nightingales, burst forth in lamentations. 90$en as the clouds let us shed do#n our tears, and as the lightning flashes let us laugh at our coursings through east and #est. By day, by night, let us think but of spreading the s#eet sa$ours of Eod. Ket us not keep on fore$er #ith our analyLing and interpreting and circulating of compleH dubieties. Ket us put aside all thoughts of selfP let us close our eyes to all on earth, let us neither make kno#n our sufferings nor complain of our #rongs. =ather let us become obli$ious of our o#n sel$es, and drinking do#n the #ine of hea$enly grace, let us cry out our )oy, and lose oursel$es in the beauty of the &ll-Elorious.9 7&bduAl-Baha, 1elections from the Britings of &bdu l-Baha, p. %(I8 +%8 91hould any come to blo#s #ith you, seek to be friends #ith himP should any stab you to the heart, be ye a healing sal$e unto his soresP should any taunt and mock at you, meet him #ith lo$e. 1hould any heap his blame upon you, praise ye himP should he offer you a deadly poison, gi$e him the choicest honey in eHchangeP and should he threaten your life, grant him a remedy that #ill heal him e$ermore. 1hould he be pain itself, be ye his medicineP should he thorns, be ye his roses and s#eet herbs. 6erchance such #ays and #ords from you #ill make this darksome #orld turn bright at last , #ill make this dusty

32 earth turn hea$enly, this de$ilish prison place become a royal palace of the Kord - so that #ar and strife #ill pass and be no more, and lo$e and trust #ill pitch their tents on the summits of the #orld.9 7&bdu l-Baha, 1elections from the Britings of &bdu l-Baha, p. (+8 +(8 9In your lo$e for Eod and your attachment to &bdu l-Baha, accept ye e$ery tribulation, e$ery sorro#. 0ndure the aggressor s taunts, put up #ith the enemy s reproaches. 4ollo# in the footsteps of &bdu lBaha...9 7&bdu l-Baha, 1elections from the Britings of &bdu l-Baha, pp. %+,%+I8

++8 9Be must ne$er d#ell too much on the attitudes and feelings of our fello#-belie$ers to#ards us. Bhat is most important is to foster lo$e and harmony and ignore any rebuffs #e may recei$eP in this #ay the #eaknesses of human nature and the peculiarity or attitude of any particular person is not magnified, but pales into insignificance in comparison #ith our )oint ser$ice to the 4aith #e all lo$e.9 74rom a letter #ritten on behalf of 1hoghi 0ffendi to an indi$idual belie$er, 1eptember 1Q, 1Q+G8 *uarreling, harsh criticism, and hurt feelings #ithin a Baha i community ha$e serious implications. +,8 9Mothing #hate$er can, in this :ay, inflict a greater harm upon this !ause than dissension and strife, contention, estrangement and apathy, among the lo$ed ones of Eod. 4lee them, through the po#er of Eod and <is so$ereign aid, and stri$e ye to knit together the hearts of men, in <is Mame, the Tnifer, the &ll-Fno#ing, the &ll-Bise.9

33

7Baha u llah, Eleanings from the Britings of Baha u llah, p. Q8 +I8 9!onflict and contention are categorically forbidden in <is Book. "his is a decree of Eod in this -ost Ereat =e$elation. It is di$inely preser$ed from annulment and is in$ested by <im #ith the splendour of <is !onfirmation. 2erily <e is the &ll-Fno#ing, the &ll-Bise.9 7Baha u llah, "ablets of Baha u llah, p. %%18 +/8 9Be ha$e forbidden you dissension and conflict in -y Books, and -y 1criptures, and -y 1crolls, and -y "ablets and ha$e #ished thereby naught else sa$e your eHaltation and ad$ancement. Tnto this testify the hea$ens and the stars thereof, and the sun and the radiance thereof, and the trees and the lea$es thereof, and the seas and the #a$es thereof, and the earth and the treasures thereof.9 7Baha u llah, 0pistle to the 1on of the Bolf, p. 1(,8 +G8 9Be not the cause of grief, much less of discord and strife.9 7Baha u llah, "ablets of Baha u llah, p. %/8 +Q8 91trife and conflict befit the beasts of the #ild.9 7Baha u llah, "ablets of Baha u llah, p. G,8 ,J8 9Be#are lest ye so# tares of dissension among men or plant thorns of doubt in pure and radiant hearts. O ye belo$ed of the KordD !ommit not that #hich defileth the limpid stream of lo$e or destroyeth the s#eet fragrance of friendship. By the righteousness of the KordD Oe #ere created to sho# lo$e one to another and not per$ersity and rancour.9 7Baha u llah, Eleanings from the Britings of Baha u llah, p. %QI8

34

,18 9Be#are lest ye prefer yoursel$es abo$e your neighbours.9 Baha u llah, Eleanings from the Britings of Baha u llah, p. (1,8 ,%8 9O ye belo$ed of the KordD In this sacred :ispensation, conflict and contention are in no #ise permitted. 0$ery aggressor depri$es himself of Eod s grace.9 7&bduAl-Baha, Bill and "estament of &bdu l-Baha, p. /(8 ,(8 9&gain ha$e the prideful de$ised all manner of plots and schemes to completely disable the !ause of Eod and to erase the name of &bdu l-Baha from the Book of Kife. 9&nd no#, added to all these tribulations, these miseries, these enemy attacks, there hath arisen a dust cloud of ill #ill amongst the belie$ers themsel$es. "his in spite of the fact that the !ause of the &ncient Beauty is the $ery essence of lo$e, the $ery channel of oneness, eHisting only that all may become the #a$es of one sea, and bright stars of the same endless sky, and pearls #ithin the shell of singleness, and gleaming )e#els 'uarried from the mines of unityP that they may become ser$ants one to another, adore one another, bless one another, praise one anotherP that each one may loose his tongue and eHtol the rest #ithout eHception, each one $oice his gratitude to all the restP that all should lift up their eyes to the horiLon of glory, and remember that they are linked to the <oly "hresholdP that they should see nothing but good in one another, hear nothing but praise of one another, and speak no #ord of one another sa$e only to praise. 9"here are indeed certain ones #ho tread this #ay of righteousness, and Eod be thanked, these are strengthened and supported by hea$enly po#er in e$ery land. But others ha$e not arisen as they

35 ought to this gloried and eHalted station, and this doth lay upon the heart of &bdu l-Baha a hea$y burden of grief, of inconcei$able grief. 4or no tempest more perilous than this could e$er assail the !ause of Eod, nor could anything else so diminish the influence of <is Bord.9 7&bdu l-Baha, 1elections from the Briting of &bdu l-Baha, pp. %%Q-%(J8

,+8 9"he Kord of all mankind hath fashioned this human realm to be a Earden of 0den, an earthly paradise. If, as it must, it findeth the #ay to harmony and peace, to lo$e and mutual trust, it #ill become a true abode of bliss, a place of manifold blessings and unending delights. "herein shall the rays of the 1un of "ruth shine forth on e$ery hand. 9=emember ho# &dam and the others once d#elt together in 0den. Mo sooner, ho#e$er, did a 'uarrel break out bet#een &dam and 1atan than they #ere, one and all, banished from the Earden, and this #as meant as a #arning to the human race, a means of telling humankind that dissensione$en #ith the :e$ilis the #ay to bitter loss. "his is #hy, in our illumined age, Eod teacheth that conflicts and disputes are not allo#able, not e$en #ith 1atan himself.9 7&bduAl-Baha, 1elections from the Briting of &bdu l-Baha, p. %/,8 ,,8 9O ye friends of EodD Be#areD Be#are of differencesD By differences the "emple of Eod is raLed to its $ery foundation, and by the blo#ing of the #inds of disagreement the Blessed "ree is pre$ented from producing any fruit. By the intense cold of the di$ersity of opinions the rose-garden of unity is #ithered, and the fire of the lo$e of Eod is eHtinguished.9 7&bduAl-Baha, "ablets of &bdul-Baha &bbas, 2ol. %, p. +(18

36 ,I8 90ndea$or ye as much as possible that differences may not arise in the affairsP let not e$ery insignificant matter become the cause of disagreement. If such conditions eHist the end #ill be complete dispersion.9 7&bdu l-Baha, Baha i Borld 4aith, p. +1/8 <o# should problems of harsh #ords and disunity be dealt #ith if they occur in a Baha i community; ,/8 9If any differences arise amongst you, behold -e standing before your face, and o$erlook the faults of one another for -y name s sake and as a token of your lo$e for -y manifest and resplendent !ause. Be lo$e to see you at all times consorting in amity and concord #ithin the paradise of -y good-pleasure, and to inhale from your acts the fragrance of friendliness and unity, of lo$ing-kindness and fello#ship.9 7Baha u llah, Eleanings from the Britings of Baha u llah, p. (/,8 ,G8 9O BrethrenD Be forbearing one #ith another...9 7Baha u llah, 6ersian <idden Bords, Mo. +G8 ,Q8 9In brief, J ye belie$ers of EodD "he teHt of the :i$ine Book is this. If t#o souls 'uarrel and contend about a 'uestion of the :i$ine 'uestions, differing and disputing, both are #rong. "he #isdom of this incontro$ertible la# of Eod is this. "hat bet#een t#o souls from amongst the belie$ers of Eod, no contention and dispute may ariseP that they may speak #ith each other #ith infinite amity and lo$e. 1hould there appear the least trace of contro$ersy, they must remain silent, and both parties must continue their discussions no longer, but ask the reality of the 'uestion from the Interpreter. "his is the irrefutable commandD97&bduAl-Baha, "ablets of the :i$ine 6lan, pp. %1%%8

37

IJ8 9"he belie$ers and maid-ser$ants of the -erciful must all consider ho# to produce harmony, so that the unity of the human #orld may be realiLed, not that e$ery #holly unimportant sub)ect become conduci$e to differences of opinion. 9It is my hope that the friends and the maid-ser$ants of &merica become united on all sub)ects and not disagree at all. If they agree upon a sub)ect, e$en though it be #rong, it is better than to disagree and be in the right, for this difference #ill produce the demolition of the di$ine foundation. "hough one of the parties may be in the right and they disagree that #ill be the cause of a thousand #rongs, but if they agree and both parties are in the #rong, as it is in unity the truth #ill be re$ealed and the #rong made right.9 7&bdu l-Baha, Baha i Borld 4aith, p. +1/8 I18 9It beho$eth all the belo$ed of Eod to become as one, to gather together under the protection of a single flag, to stand for a uniform body of opinion, to follo# one and the same path#ay, to hold fast to a single resol$e. Ket them forget their di$ergent theories and put aside their conflicting $ie#s since, Eod be praised, our purpose is one, our goal is one. Be are the ser$ants of one "hreshold, #e all dra# our nourishment from the same one 1ource, #e all are gathered in the shade of the same high "abernacle, #e all are sheltered under the one celestial "ree.9 7&bduAl-Baha, 1elections from the Britings &bdu l-Baha, p. %(J8

I%8 9Bhen criticism and harsh #ords arise #ithin a Baha i community, there is no remedy eHcept to put the past behind one, and persuade all concerned to turn o$er a ne# leaf, and for the sake of Eod and <is 4aith refrain from mentioning the sub)ects #hich ha$e led to

38 misunderstanding and inharmony. "he more the friends argue back and forth and maintain, each side, that their point of $ie# is the right one, the #orse the #hole situation becomes. 9Bhen #e see the condition the #orld is in today, #e must surely forget these utterly insignificant internal disturbances, and rush, unitedly, to the rescue of humanity. Oou should urge your fello#BahaAis to take this point of $ie#, and support you in a strong effort to suppress e$ery critical thought and e$ery harsh #ord, in order to let the spirit of Baha u llah flo# into the entire community, and unite it in <is lo$e and in <is ser$ice.9 74rom a letter #ritten on behalf of 1hoghi 0ffendi to an indi$idual belie$er, 4ebruary 1I, 1Q,18 I(8 <o#e$er, he feels $ery strongly that if... is in the state your letter #ould seem to indicate it is certainly conducting its affairs in the #rong #ay. "his does not mean the &ssembly, it means e$eryone. 4or #here is Baha i lo$e; Bhere is putting unity and harmony first; Bhere is the #illingness to sacrifice one s personal feelings and opinions to achie$e lo$e and harmony; Bhat makes the Baha is think that #hen they sacrifice the spiritual la#s the administrati$e la#s are going to #ork; <e urges you to eHert your utmost to get the... Baha is to put aside such obnoHious terms as Cradical,5 Cconser$ati$e,5 Cprogressi$e,5 Cenemies of the !ause,5 Cs'uelching the teachings,5 etc.. If they paused for one moment to think for #hat purpose the Bab and the -artyrs ga$e their li$es, and BahaAu llah and the -aster accepted so much suffering, they #ould ne$er let such definitions and accusations cross their lips #hen speaking of each other. &s long as the friends 'uarrel amongst themsel$es their efforts #ill not be blessed for they are disobeying Eod. 74rom a letter dated %+ 4ebruary 1Q,J #ritten on behalf of 1hoghi

39 0ffendi to an indi$idual belie$er8 I+8 91ince you ha$e turned to him for guidance, he #ill $ery frankly gi$e you his opinion.9<e feels that the present inharmony pre$ailing amongst you... is $ery detrimental to the ad$ancement of the !ause, and can only lead to disruption and the chilling of the interest of ne# belie$ers. Oou... should forget about your personal grie$ances, and unite for the protection of the 4aith #hich he #ell kno#s you are all loyally de$oted to and ready to sacrifice for. 96erhaps the greatest test BahaAis are e$er sub)ected to is from each otherP but for the sake of the -aster they should be e$er ready to o$erlook each otherAs mistakes, apologiLe for harsh #ords they ha$e uttered, forgi$e and forget. <e strongly recommends to you this course of action. 9&lso he feels that you and[ should not remain a#ay from the meetings and 4easts in[, and you should sho# them a strong eHample of BahaAi discipline and the unity #hich can and must pre$ail amongst the !ommunity of the -ost Ereat Mame.9 74rom a letter dated 1G :ecember 1Q+, #ritten on behalf of 1hoghi 0ffendi to an indi$idual belie$er8 I,8 9Bhat the belie$ers need is not only, as you state, to really study the teachings, but also to ha$e more peace-makers circulating among them. Tnfortunately, not only a$erage people, but a$erage BahaAis, are $ery immatureP gossip, trouble-making, criticism, seem easier than the putting into practice of lo$e, constructi$e #ords and cooperation. It is one of the functions of the older and more mature BahaAis, to help the #eaker ones to iron out their difficulties and learn to function and li$e like true belie$ersD9 74rom a letter #ritten on behalf of 1hoghi 0ffendi to an indi$idual

40 belie$er, >anuary 11, 1Q,J8 II8 9"he greatest need it seems e$ery#here inside the !ause is to impress upon the friends the need for lo$e among them. "here is a tendency to miH up the functions of the &dministration and try to apply it in indi$idual relationships, #hich is aborti$e, because the &ssembly is a nascent <ouse of >ustice and is supposed to administer, according to the "eachings, the affairs of the !ommunity. But indi$iduals to#ards each other are go$erned by lo$e, unity, forgi$eness and a sin-co$ering eye. Once the friends grasp this they #ill get along much better, but they keep playing 1piritual &ssembly to each other and eHpect the &ssembly to beha$e like an indi$idual.9 74rom a letter #ritten on behalf of the Euardian to an indi$idual belie$er, October ,, 1Q,J8 <o# are the friends to eHpress themsel$es in relating to the institutions of the 4aith; I/8 9"he friends must be patient #ith each other and must realiLe that the !ause is still in its infancy and its institutions are not yet functioning perfectly. "he greater the patience, the lo$ing understanding and the forbearance the belie$ers sho# to#ards each other and their shortcomings, the greater #ill be the progress of the #hole Baha i community at large.9 74rom a letter dated %/ 4ebruary 1Q+( #ritten on behalf of 1hoghi 0ffendi to an indi$idual belie$er8 IG8 9Be must realiLe our imperfection and not permit oursel$es to get too upset o$er the unfortunate things #hich occur, sometimes in !on$entions, sometimes in &ssemblies or on !ommittees, etc. 1uch things are essentially superficial and in time #ill be outgro#n.9 74rom a letter dated 1/ -arch 1Q+( #ritten on behalf of 1hoghi 0ffendi to an indi$idual belie$er8

41

IQ8 9Bhat the -aster desired to protect the friends against #as continual bickering and opinionatedness. & belie$er can ask the &ssembly #hy they made a certain decision and politely re'uest them to reconsider. But then he must lea$e it at that, and not go on disrupting local affairs through insisting on his o#n $ie#s. "his applies to an &ssembly member as #ell. Be all ha$e a right to our opinions, #e are bound to think differentlyP but a Baha i must accept the ma)ority decision of his &ssembly, realiLing that acceptance and harmonye$en if a mistake has been madeare the really important things, and #hen #e ser$e the !ause properly, in the Baha i #ay, Eod #ill right any #rongs done in the end.9 74rom a letter dated 1Q October 1Q+/ #ritten on behalf of 1hoghi 0ffendi to an indi$idual belie$er8 /J8 9"hey 7the belie$ers8 seemmany of themto be prone to continually challenging and criticiLing the decisions of their assemblies. If the Baha is undermine the $ery leaders #hich are, ho#e$er immaturely, seeking to coordinate Baha i acti$ities and administer Baha i affairs, if they continually criticiLe their acts and challenge or belittle their decisions, they not only pre$ent any real rapid progress in the 4aith s de$elopment from taking place, but they repel outsiders #ho 'uite rightly may ask ho# #e e$er eHpect to unite the #hole #orld #hen #e are so disunited among oursel$esD "here is only one remedy for this. to study the administration, to obey the assemblies, and each belie$er seek to perfect his o#n character as a Baha i. Be can ne$er eHert the influence o$er others #hich #e can eHert o$er oursel$es. ..."hey ha$e to learn to obey, e$en #hen the assembly may be #rong, for the sake of unity. "hey ha$e to sacrifice their personalities, to a

42 certain eHtent, in order that the !ommunity life may gro# and de$elop as a #hole.9 74rom a letter dated %I October 1Q+( #ritten on behalf of 1hoghi 0ffendi to an indi$idual belie$er8 /18 91peech is a po#erful phenomenon. Its freedom is both to be eHtolled and feared. It calls for an acute eHercise of )udgment, since both the limitation of speech and the eHcess of it can lead to dire conse'uences. "hus there eHist in the system of Baha u llah checks and balances necessary to the beneficial uses of this freedom in the on#ard de$elopment of society. & careful eHamination of the principles of Bah@ S consultation and the formal and informal arrangements for employing them offer ne# insights into the dynamics of freedom of eHpression.9 7"he Tni$ersal <ouse of >ustice, Indi$idual =ights and 4reedoms in the Borld Order of Baha u llah, p. 1(8 /%8 ...<o# can there be the candor called for in consultation if there is no critical thought; <o# is the indi$idual to eHercise his responsibilities to the !ause, if he is not allo#ed the freedom to eHpress his $ie#s; <as 1hoghi 0ffendi not stated that Cat the $ery root of the !ause ties the principle of the undoubted right of the indi$idual to self-eHpression, his freedom to declare his conscience and set forth his $ie#s5 ; "he &dministrati$e Order pro$ides channels for eHpression of criticism, ackno#ledging, as a matter of principle, that Cit is not only the right, but the $ital responsibility of e$ery loyal and intelligent member of the community to offer fully and frankly, but #ith due respect to the authority of the &ssembly, any suggestion, recommendation or criticism he conscientiously feels he should in order to impro$e and remedy certain eHisting conditions or trends in his local community.5 !orrespondingly, the &ssembly has the duty Cto

43 gi$e careful consideration to any such $ie#s submitted to them.5 &part from the direct access #hich one has to an &ssembly, local or national, or to a !ounselor or &uHiliary Board member, there are specific occasions for the airing of one s $ie#s in the community. "he most fre'uent of these occasions for any Baha i is the Mineteen :ay 4east #hich, Cbesides its social and spiritual aspects, fulfills $arious administrati$e needs and re'uirements of the community, chief among them being the need for open and constructi$e criticism and deliberation regarding the local Baha i community.5 &t the same time, 1hoghi 0ffendi s ad$ice, as con$eyed by his secretary, goes on to stress the point that Call criticisms of a negati$e character #hich may result in undermining the authority of the &ssembly as a body should be strictly a$oided. 4or other#ise the order of the !ause itself #ill be endangered, and confusion and discord #ill reign in the community.5 !learly, then, there is more to be considered than the critic s right to self-eHpressionP the unifying spirit of the !ause of Eod must also be preser$ed, the authority of its la#s and ordinances safeguarded, authority being an indispensable aspect of freedom. -oti$e, manner, mode, become rele$antP but there is also the matter of lo$e. lo$e for one s fello#s, lo$e for one s community, lo$e for one s institutions. "he responsibility resting on the indi$idual to conduct himself in such a #ay as to ensure the stability of society takes on elemental importance in this conteHt. 4or $ital as it is to the progress of society, criticism is a t#o-edged s#ord. it is all too often the harbinger of conflict and contention. "he balanced processes of the &dministrati$e Order are meant to pre$ent this essential acti$ity from degenerating to any form of dissent that breeds opposition and its dreadful schismatic conse'uences. <o# incalculable ha$e been the negati$e results of illdirected criticism.

44 7"he Tni$ersal <ouse of >ustice, Indi$idual =ights and 4reedoms in the Borld Order of Baha u llah, pp. 1+-1,8 /(8 -ay not the eHistence of the !o$enant be in$oked again and again, so that such repetition may preser$e the needed perspecti$e; 4or, in this age, the !ause of BahaAuAllah has been protected against the baneful effects of the misuse of criticismP this has been done by the institution of the !o$enant and by the pro$ision of a uni$ersal system #hich incorporates #ithin itself the mechanisms for dra#ing out the constructi$e ideas of indi$iduals and using them for the benefit of the entire system. &dmonishing the people to uphold the unifying purpose of the !ause, BahaAuAllah, in the Book of <is !o$enant, addresses these poignant #ords to them. CKet not the means of order be made the cause of confusion and the instrument of union an occasion for discord.9 7"he Tni$ersal <ouse of >ustice, Indi$idual =ights and 4reedoms in the Borld Order of Baha u llah, p. 1I8 /+8 9In terms of the !o$enant, dissidence is a moral and intellectual contradiction of the main ob)ecti$e animating the Baha i community, namely, the establishment of the unity of humankind.9 7"he Tni$ersal <ouse of >ustice, Indi$idual =ights and 4reedoms in the Borld Order of Baha u llah, p. 1I8

/,8 9Ket us all remember that the struggle of the infant 4aith of Eod to thri$e is beset #ith the turmoil of the present age. Kike a tender shoot )ust barely discernable abo$e ground, it must be nurtured to strength and maturity and buttressed as necessary against the blight of strong #inds and deadly entanglements #ith #eeds and thistles. If #e to #ho #hose care this plant has been entrusted are insensiti$e to its

45 tenderness, the great tree #hich is its certain potential #ill be hindered in its gro#th to#ards the spreading of its sheltering branches o$er all humankind. 4rom this perspecti$e #e must all consider the latent danger to the !ause of ill-ad$ised actions and eHaggerated eHpectationsP and particularly must #e all be concerned about the effects of #ords, especially those put in print.9 7"he Tni$ersal <ouse of >ustice, Indi$idual =ights and 4reedoms in the Borld Order of Baha u llah, pp. 1Q-%J8

=efining Ttterance 7/I-/Q8

<o# are the &ssemblies to eHpress themsel$es in relating to the friends; /I8 9"hey must endea$or to promote amity and concord amongst the friends, efface e$ery lingering trace of distrust, coolness and estrangement from e$ery heart, and secure in its stead an acti$e and #hole-hearted cooperation for the ser$ice of the !ause.9 71hoghi 0ffendi, Baha i &dministration, p. %J8

//8 9Ket us also bear in mind that the keynote to the !ause of Eod is not dictatorial authority, but humble fello#ship, not arbitrary po#er, but the spirit of frank and lo$ing consultation. Mothing short of the spirit of a true Baha i can hope to reconcile the principles of mercy and )ustice, of freedom and submission, of the sanctity of the right of the indi$idual and of self-surrender, of $igilance, discretion and prudence on the one hand and fello#ship, candor and courage on the other. "he

46 duties of those #hom the friends ha$e freely and conscientiously elected as their representati$es are no less $ital and binding than the obligations of those #ho ha$e chosen them. "heir function is not to dictate, but to consult, and consult not only among themsel$es, but as much as possible #ith the friends #hom they represent.9 71hoghi 0ffendi, Baha i &dministration, pp. I(-I+8

/G8 In your openness and candor you #ill, no doubt, a$oid ineptitudes that pass as norms in the freedom of speech practiced in your nation. In a society #here 9telling it like it is9 employs a style of eHpression #hich robs language of its decorum, and in a time #hen stridency is commonly presumed to be a 'uality of leadership, candor is crass, and authority speaks in a loud and $ulgar $oice. 6eople are fre'uently obliged to recei$e direction from their leaders in such disrespectful modesP this is a reason for resentment and suspicion to#ard those in authority. By contrast, Baha i institutions ha$e the task of accustoming the friends to recogniLing the eHpression of authority in language at a moderate pitch. 7"he Tni$ersal <ouse of >ustice, -ay 1Q, 1QQ+ Ketter to the Mational 1piritual &ssembly of the Baha is of the Tnited 1tates8

/Q8 9Oour Mational &ssembly and the local &ssemblies must not react automatically to e$ery mistake, but distinguish bet#een those that are self-correcting #ith the passage of time and do no particular harm to the community and those #hich re'uire &ssembly inter$ention. =elated to this is the tendency of the friends to criticiLe each other at the slightest pro$ocation #hereas the "eachings call upon them to encourage each other. 1uch tendencies are of course moti$ated by a

47 deep lo$e for the 4aith, a desire to see it free of any fla#. But human beings are not perfect. "he local &ssemblies and the friends must be helped through your eHample and through lo$ing counsel to refrain from such a pattern of criticism, #hich stunts the gro#th and de$elopment of the community. Oou should also be fearful of laying do#n too many rules and regulations. "he !ause is not so fragile that a degree of mistakes cannot be tolerated.9 7"he Tni$ersal <ouse of >ustice, -ay 1Q, 1QQ+ Ketter to the Mational 1piritual &ssembly of the Baha is of the Tnited 1tates8 <o# can an indi$idual go about refining the po#er of speech; GJ8 9...#hen a true seeker determineth to take the step of search in the path leading to the kno#ledge of the &ncient of :ays, he must, before all else, cleanse and purify his heart... <e must ne$er seek to eHalt himself abo$e any one, must #ash a#ay from the tablet of his heart e$ery trace of pride and $ainglory, must cling unto patience and resignation, obser$e silence, and refrain from idle talk. 4or the tongue is a smoldering fire, and eHcess of speech a deadly poison. -aterial fire consumeth the body, #hereas the fire of the tongue de$oureth both heart and soul. "he force of the former lasteth but for a time, #hilst the effects of the latter endureth a century. "hat seeker should also regard backbiting as grie$ous error, and keep aloof from its dominion, inasmuch as backbiting 'uencheth the light of the heart and eHtinguisheth the life of the soul.9 7BahaAuAllah, Fitab-i-I'an, pp. 1Q%-1Q(8

G18 9&scribe not to any soul that #hich thou #ouldst not ha$e ascribed to thee, and say not that #hich thou doest not. "his is my command

48 unto thee, do thou obser$e it.9 7BahaAuAllah, &rabic <idden Bords, Mo. %Q8

G%8 9Be fair in thy )udgment and guarded in thy speech.9 7BahaAuAllah, Eleanings from the Britings of Baha u llah, p. %G,8

G(8 9...consume e$ery #ay#ard thought #ith the flame of <is lo$ing mention...9 7BahaAuAllah, Fitab-i-I'an, p. 1Q+8

G+8 9Bring thyself to account each day ere thou art summoned to a reckoningP for death, unheralded, shall come upon thee and thou shalt be called to gi$e account for thy deeds.9 7BahaAuAllah, &rabic <idden Bords, Mo. (/8

G,8 9"he fruits of the human tree are eH'uisite, highly desired and dearly cherished. &mong them are upright character, $irtuous deeds, and a goodly utterance.9 7BahaAuAllah, "ablets of Baha u llah, p. %,/8

GI8 9& kindly tongue is the lodestone of the hearts of men. It is the bread of the spirit, it clotheth the #ords #ith meaning, it is the

49 fountain of the light of #isdom and understanding.9 7BahaAuAllah, Eleanings from the Britings of Baha u llah, p. %IQ8

G/8 9Beautify your tongues, J people, #ith truthfulness and adorn your souls #ith the ornament of honesty. Be#are, J people, that ye deal not treacherously #ith any one.9 7BahaAuAllah, Eleanings from the Britings of Baha u llah, p. %Q/8

GG8 9:ispute not #ith any one concerning the things of this #orld and its affairs, for Eod hath abandoned them to such as ha$e set their affection upon them. Out of the #hole #orld <e hath chosen for <imself the hearts of menhearts #hich the hosts of re$elation and of utterance can subdue.9 7BahaAuAllah, Eleanings from the Britings of Baha u llah, p. %/Q8

GQ8 9O people of BahaD 1ubdue the citadels of men s hearts #ith the s#ords of #isdom and of utterance. "hey that dispute, as prompted by their desires, are indeed #rapped in a palpable $eil. 1ay. "he s#ord of #isdom is hotter than summer heat, and sharper than blades of steel, if ye do but understand.9 7BahaAuAllah, 0pistle to the 1on of the Bolf, p. ,,8

QJ8 91ay. 1o# not, J people, the seeds of dissension amongst men, and contend not #ith your neighbor. Be patient under all conditions,

50 and place your #hole trust and confidence in Eod. &id ye your Kord #ith the s#ord of #isdom and of utterance.9 7BahaAuAllah, Eleanings from the Britings of Baha u llah, p. %QI8

Q18 9...It #as through the grace of Eod and #ith the aid of seemly #ords and praise#orthy deeds that the unsheathed s#ords of the Babi community #ere returned to their scabbards. Indeed through the po#er of good #ords, the righteous ha$e al#ays succeeded in #inning command o$er the meads of the hearts of men. 1ay, J ye lo$ed onesD :o not forsake prudence. Incline your hearts to the counsels gi$en by the -ost 0Halted 6en and be#are lest your hands and tongues cause harm unto anyone among mankind.9 7BahaAuAllah, "ablets of Baha u llah, p. G,8

Q%8 9Mo man of #isdom can demonstrate his kno#ledge sa$e by means of #ords. "his sho#eth the significance of the Bord as is affirmed in all the 1criptures, #hether of former times or more recently. 4or it is through its potency and animating spirit that the people of the #orld ha$e attained so eminent a position. -oreo$er #ords and utterances should be both impressi$e and penetrating. <o#e$er, no #ord #ill be infused #ith these t#o 'ualities unless it be uttered #holly for the sake of Eod and #ith due regard unto the eHigencies of the occasion and the people. 9"he Ereat Being saith. <uman utterance is an essence #hich aspireth to eHert its influence and needeth moderation. &s to its influence, this is conditional upon refinement #hich in turn is dependent upon hearts #hich are detached and pure. &s to its moderation, this hath to be

51 combined #ith tact and #isdom as prescribed in the <oly 1criptures and "ablets. 90$ery #ord is endo#ed #ith a spirit, therefore the speaker or eHpounder should carefully deli$er his #ords at the appropriate time and place, for the impression #hich e$ery each #ord maketh is clearly e$ident and perceptible. "he Ereat Being saith. One #ord may be likened unto fire, another unto light, and the influence #hich both eHert is manifest in the #orld. "herefore an enlightened man of #isdom should primarily speak #ith #ords as mild as milk, that the children of men may be nurtured and edified thereby and may attain the ultimate goal of human eHistence #hich is the station of true understanding and nobility. &nd like#ise he saith. One #ord is like unto springtime causing the tender saplings of the rose-garden of kno#ledge to become $erdant and flourishing, #hile another #ord is e$en as a deadly poison. It beho$eth a prudent man of #isdom to speak #ith the utmost leniency and forbearance so that the s#eetness of his #ords may induce e$eryone to attain that #hich befitteth man s station.9 7BahaAuAllah, "ablets of Baha u llah, pp. 1/%-1/(8

Q(8 9=est assured that the breathings of the <oly 1pirit #ill loosen thy tongue. 1peak, thereforeP speak out #ith great courage at e$ery meeting. Bhen thou art about to begin thine address, turn first to Bah@ u ll@h, and ask for the confirmations of the <oly 1pirit, then open thy lips and say #hate$er is suggested to thy heartP this, ho#e$er, #ith the utmost courage, dignity and con$iction. It is my hope that from day to day your gatherings #ill gro# and flourish, and that those #ho are seeking after truth #ill hearken therein to reasoned arguments and conclusi$e proofs. I am #ith you heart and soul at

52 e$ery meetingP be sure of this.9 7&bdu l-Baha, 1elections from the Britings of &bdu l-Baha, pp. %IQ%/J8

Q+8 9"he indi$idual must be educated to such a high degree that he #ould rather ha$e his throat cut than tell a lie, and #ould think it easier to be slashed #ith a s#ord or pierced #ith a spear than to utter calumny or be carried a#ay by #rath.9 7&bduAl-Baha, 1elections from the Britings of &bdu l-Baha, p. 1(I8

Q,8 9Bhen a speaker s bro# shineth #ith the radiance of the lo$e of Eod, at the time of his eHposition of a sub)ect, and he is eHhilarated #ith the #ine of true understanding, he becometh the center of a potent force #hich like unto a magnet #ill attract the hearts. "his is #hy the eHpounder must be in the utmost enkindlement.9 7&bdu l-Baha, "he Indi$idual and "eaching - =aising the :i$ine !all, p. 118

QI8 In accordance #ith the di$ine teachings in this glorious :ispensation #e should not belittle anyone and call him ignorant, saying. 9Oou kno# not but I kno#.9 =ather, #e should look upon others #ith respect, and #hen attempting to eHplain and demonstrate, #e should speak as if #e are in$estigating the truth, saying. 9<ere these things are before us. Ket us in$estigate to determine #here and in #hat form the truth can be found.9

53 "he teacher should not consider himself as learned and others ignorant. 1uch a thought breeds pride, and pride is unconduci$e to influence. "he teacher should not see in himself any superiorityP he should speak #ith the utmost kindliness, lo#liness and humility, for such speech eHerts influence and educates the souls. 7&bduAl-Baha, "he Indi$idual and "eaching - =aising the :i$ine !all, p. 118

Q/8 94ollo# thou the #ay of thy Kord, and say not that #hich the ears cannot bear to hear, for such speech is like luscious food gi$en to small children. <o#e$er palatable, rare and rich the food may be, it cannot be assimilated by the digesti$e organs of a suckling child. "herefore unto e$ery one #ho hath a right, let his settled measure be gi$en.9 7&bdu l-Baha, "he Indi$idual and "eaching - =aising the :i$ine !all, p. 1(8

QG8 9:o not argue #ith anyone, and be #ary of disputation. 1peak out the truth. If your hearer accepteth, the aim is achie$ed. If he is obdurate, you should lea$e him to himself, and place your trust in Eod. 1uch is the 'uality of those #ho are firm in the !o$enant.9 7&bdu l-Baha, "he Indi$idual and "eaching - =aising the :i$ine !all, p. 1(8

QQ8 9Be should stri$e in all our utterances to combine the discretion and noble reticence of the #ise #ith the frankness and passionate

54 loyalty of the ardent ad$ocate of an inspiring 4aith. Bhile refusing to utter the #ord that #ould needlessly alienate or estrange any indi$idual, go$ernment or people, #e should fearlessly and unhesitatingly uphold and assert in their entirety such truths the kno#ledge of #hich #e belie$e is $ital and urgently needed for the good and betterment of mankind.9 71hoghi 0ffendi, Baha i &dministration, p. 1J%8

1JJ8 9!ontent, $olume, style, tact, #isdom, timeliness are among the critical factors in determining the effects of speech for good or e$il. !onse'uently, the friends need e$er to be conscious of the significance of this acti$ity #hich so distinguishes human beings from other forms of life, and they must eHercise it )udiciously. "heir efforts at such discipline #ill gi$e birth to an eti'uette of eHpression #orthy of the approaching maturity of the human race.9 7"he Tni$ersal <ouse of >ustice, Indi$idual =ights and 4reedoms in the Borld Order of Baha u llah, pp. 1I-1/8

=efining Ttterance 71J1-1J,8

Bhat about the $alue of silence; 1J18 9"he essence of true safety is to obser$e silence, to look at the end of things and to renounce the #orld.9

55 7BahaAuAllah, "ablets of Baha u llah, p. 1,I8 [1ee Z1J for BahaAuAllahAs definition of Cthe #orld.5]

1J%8 <o# great the multitude of truths #hich the garment of #ords can ne$er containD <o# $ast the number of such $erities as no eHpression can ade'uately describe, #hose significance can ne$er be unfolded, and to #hich not e$en the remotest allusions can be madeD <o# manifold are the truths #hich must remain unuttered until the appointed time is comeD 0$en as it hath been said. 9Mot e$erything that a man kno#eth can lie disclosed, nor can e$erything that he can disclose be regarded as timely, nor can e$ery timely utterance be considered as suited to the capacity of those #ho hear it.9 7BahaAuAllah, Eleanings from the Britings of Baha u llah, p. 1/I8

1J(8 9"he #ise are they that speak not unless they obtain a hearing...9 7BahaAuAllah, 6ersian <idden Bords, Mo. (I8

1J+8 9"he tongue faileth in describing these three 2alleys, and speech falleth short.\ "he pen steppeth not into this region, the ink lea$eth only a blot. In these planes, the nightingale of the heart hath other songs and secrets, #hich make the heart to stir and the soul to clamor, but this mystery of inner meaning may be #hispered only from heart to heart, confided only from breast to breast.9 7BahaAuAllah, "he 1e$en 2alleys and the 4our 2alleys, p. (J8

56 \[9"hese three 2alleys9 appear to be the 2alley of !ontentment, the 2alley of Bonderment, and the 2alley of "rue 6o$erty and &bsolute Mothingness.]

1J,8 9BahaAuAllah says there is a sign 7from Eod8 in e$ery phenomenon. the sign of the intellect is contemplation and the sign of contemplation is silence, because it is impossible for a man to do t#o things at one timehe cannot both speak and meditate.9 7&bduAl-Baha, 6aris "alks, p. 1/+8 "he Baha i #ritings eHplain #hat our speech should be like in relation to our actions. 1JI8 9"he essence of faith is fe#ness of #ords and abundance of deedsP he #hose #ords eHceed his deeds, kno# $erily his death is better than his life.9 7BahaAuAllah, "ablets of Baha u llah, p. 1,I8

1J/8 91ay. Be#are, J people of Baha, lest ye #alk in the #ays of them #hose #ords differ from their deeds. 1tri$e that you may be enabled to manifest to the peoples of the earth the signs of Eod, and to mirror forth <is commandments. Ket your acts be a guide unto all mankind, for the professions of most men, be they high or lo#, differ from their conduct. it is through your deeds that ye can distinguish yoursel$es from others.9 7BahaAuAllah, Eleanings from the Britings of Baha u llah, p. (J,8

57 1JG8 9Euidance hath e$er been gi$en by #ords, and no# it is gi$en by deeds. 0$ery one must sho# forth deeds that are pure and holy, for #ords are the property of all alike, #hereas such deeds as these belong only to Our lo$ed ones. 1tri$e then #ith heart and soul to distinguish yoursel$es by your deeds.9 7BahaAuAllah, 6ersian <idden Bords, Mo. /I8

1JQ8 92erily I say unto thee. Of all men the most negligent is he that disputeth idly and seeketh to ad$ance himself o$er his brother. 1ay, J BrethrenD Ket deeds, not #ords, be your adorning.9 7BahaAuAllah, 6ersian <idden Bords, Mo. ,8

11J8 9"ake heed that your #ords be purged from idle fancies and #orldly desires and your deeds be cleansed from craftiness and suspicion.9 7BahaAuAllah, "ablets of Baha u llah, p. 1(G8

1118 9:o not be content #ith sho#ing friendship in #ords alone, let your heart burn #ith lo$ing kindness for all #ho may cross your path... Bhat profit is there in agreeing that uni$ersal friendship is good, and talking of the solidarity of the human race as a grand ideal; Tnless these thoughts are translated into the #orld of action, they are useless. 9"he #rong in the #orld continues to eHist )ust because people talk only of their ideals, and do not stri$e to put them into practice. If

58 actions took the place of #ords, the #orld s misery #ould $ery soon be changed into comfort. 9& man #ho does great good, and talks not of it, is on the #ay to perfection. 9"he man #ho has accomplished a small good and magnifies it in his speech is #orth $ery little. 9If I lo$e you, I need not continually speak of my lo$eyou #ill kno# #ithout any #ords. On the other hand if I lo$e you not, that also #ill you kno#and you #ould not belie$e me, #ere I to tell you in a thousand #ords, that I lo$ed you. 96eople make much profession of goodness, multiplying fine #ords because they #ish to be thought greater and better than their fello#s, seeking fame in the eyes of the #orld. "hose #ho do most good use fe#est #ords concerning their actions. 9"he children of Eod do the #orks #ithout boasting...9 7&bduAl-Baha, 6aris "alks, pp. /I-//8

11%8 9&ll o$er the #orld one hears beautiful sayings eHtolled and noble precepts admired. &ll men say they lo$e #hat is good, and hate e$erything that is e$ilD 1incerity is to be admired, #hilst lying is despicable. 4aith is a $irtue, and treachery is a disgrace to humanity. It is a blessed thing to gladden the hearts of men, and #rong to be a cause of pain. "o be kind and merciful is right, #hile to hate is sinful. >ustice is a noble 'uality and in)ustice an ini'uity. "hat it is one s duty to be pitiful and harm no one, and to a$oid )ealousy and malice at all

59 costs. Bisdom is the glory of man, not ignoranceP light, not darknessD It is a good thing to turn one s face to#ard Eod, and foolishness to ignore <im. "hat it is our duty to guide man up#ard, and not to mislead him and be the cause of his do#nfall. "here are many more eHamples like unto these. 9But all these sayings are but #ords and #e see $ery fe# of them carried into the #orld of action. On the contrary, #e percei$e that men are carried a#ay by passion and selfishness, each man thinking only of #hat #ill benefit himself e$en if it means the ruin of his brother. "hey are all anHious to make their fortune and care little or nothing for the #elfare of others. "hey are concerned about their o#n peace and comfort, #hile the condition of their fello#s troubles them not at all. 9Tnhappily this is the road most men tread. 9But BahaAis must not be thusP they must rise abo$e this condition. &ctions must be more to them than #ords. By their actions they must be merciful and not merely by their #ords. "hey must on all occasions confirm by their actions #hat they proclaim in #ords. "heir deeds must pro$e their fidelity, and their actions must sho# forth :i$ine Kight. 9Ket your actions cry aloud to the #orld that you are indeed BahaAis, for it is actions that speak to the #orld and are the cause of the progress of humanity. 9If #e are true BahaAis speech is not needed. Our actions #ill help on the #orld, #ill spread ci$iliLation, #ill help the progress of science, and cause the arts to de$elop. Bithout action nothing in the material can be accomplished, neither can #ords unaided ad$ance a man in the spiritual Fingdom. It is not through lip-ser$ice only that the elect of Eod ha$e attained to holiness, but by patient li$es of acti$e ser$ice

60 they ha$e brought light into the #orld. 9"herefore stri$e that your actions day by day may be beautiful prayers. "urn to#ards Eod, and seek al#ays to do that #hich is right and noble. 0nrich the poor, raise the fallen, comfort the sorro#ful, bring healing to the sick, reassure the fearful, rescue the oppressed, bring hope to the hopeless, shelter the destituteD 9"his is the #ork of a true Baha i, and this is #hat is eHpected of him. If #e stri$e to do all this, then are #e true BahaAis, but if #e neglect it, #e are not follo#ers of the Kight, and #e ha$e no right to the name. 9Eod, #ho sees all hearts, kno#s ho# far our li$es are the fulfillment of our #ords.9 7&bduAl-Baha, 6aris "alks, pp. /Q-G/8

11(8 9-ost important of all is that lo$e and unity should pre$ail in the Baha i !ommunity, as this is #hat people are most longing for in the present dark state of the #orld. Bords #ithout the li$ing eHample #ill ne$er be sufficient to breathe hope into the hearts of a disillusioned and often cynical generation.9 74rom a letter dated %J October 1Q+, #ritten on behalf of 1hoghi 0ffendi to an indi$idual belie$er8

11+8 9If #e profess loyalty to BahaAuAllah, to our Belo$ed -aster and to our dear Euardian, then #e must sho# our lo$e by obedience to these eHplicit teachings. :eeds not #ords are #hat they demand, and no amount of fer$our in the use of eHpressions of loyalty and adulation

61 #ill compensate for failure to li$e in the spirit of the teachings.9 74rom a letter #ritten on behalf of the Euardian to an indi$idual belie$er, -ay 1%, 1Q%,8 % :ecember 1Q1% "alk at <ome of -r. and -rs. 0d#ard B. Finney /GJ Best 0nd &$enue, Me# Oork Motes by 0dna Finney 9"hese are the days of my fare#ell to you, for I am sailing on the fifth of the month. Bhere$er I #ent in this country, I returned al#ays to Me# Oork !ity. "his is my fourth or fifth $isit here, and no# I am going a#ay to the Orient. It #ill be difficult for me to $isit this country again eHcept it be the #ill of Eod. I must, therefore, gi$e you my instructions and eHhortations today, and these are none other than the teachings of BahaAuAllah. 9Oou must manifest complete lo$e and affection to#ard all mankind. :o not eHalt yoursel$es abo$e others, but consider all as your e'uals, recogniLing them as the ser$ants of one Eod. Fno# that Eod is compassionate to#ard allP therefore, lo$e all from the depths of your hearts, prefer all religionists before yoursel$es, be filled #ith lo$e for e$ery race, and be kind to#ard the people of all nationalities. Me$er speak disparagingly of others, but praise #ithout distinction. 6ollute not your tongues by speaking e$il of another. =ecogniLe your enemies as friends, and consider those #ho #ish you e$il as the #ishers of good. Oou must not see e$il as e$il and then compromise #ith your opinion, for to treat in a smooth, kindly #ay one #hom you consider e$il or an enemy is hypocrisy, and this is not #orthy or allo#able. Oou must consider your enemies as your friends, look upon your e$il#ishers as your #ell-#ishers and treat them accordingly. &ct in such a #ay that your heart may be free from hatred. Ket not your heart be

62 offended #ith anyone. If some one commits an error and #rong to#ard you, you must instantly forgi$e him. :o not complain of others. =efrain from reprimanding them, and if you #ish to gi$e admonition or ad$ice, let it be offered in such a #ay that it #ill not burden the bearer. "urn all your thoughts to#ard bringing )oy to hearts. Be#areD Be#areD lest ye offend any heart. &ssist the #orld of humanity as much as possible. Be the source of consolation to e$ery sad one, assist e$ery #eak one, be helpful to e$ery indigent one, care for e$ery sick one, be the cause of glorification to e$ery lo#ly one, and shelter those #ho are o$ershado#ed by fear. 9In brief, let each one of you be as a lamp shining forth #ith the light of the $irtues of the #orld of humanity. Be trust#orthy, sincere, affectionate and replete #ith chastity. Be illumined, be spiritual, be di$ine, be glorious, be 'uickened of Eod, be a Baha i.9 7&bduAl-Baha, 6romulgation of Tni$ersal 6eace, pp. +,%-+,(8

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