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| Joel J. Marangella... |
 Posted: Fri Oct 23, 2009 11:41 am |
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THE SATANIC COLLUSION TO TERMINATE THE INSTITUTION OF THE GUARDIANSHIP
BETWEEN
Ten Persian Hands of the Cause who, during the first conclave of 26 of the
27 Hands of the Cause held in Akká, 1 some two weeks following the passing
of Shoghi Effendi, ignominiously conspired, to put an end to the
Guardianship when, immediately following what they should have realized
would be a fruitless search for a will and testament in which Shoghi Effendi
had appoined his successor, they inexcusably ignored the unmistakable
provisions of the Will and Testament of Abdušl-Bahá that clearly preclude
the appointment of a successor by testamentary document as he is
specifically required to make this appointment "in his own life-time." For
their obviously nominated spokesman, Dr. Muhajir, took the floor at the very
outset of the opening period devoted to consultation and incredulously
proposed that, as Shoghi Effendi had left no will and testament appointing a
successor, the Guardianship be declared "Badah" for the remaining duration
of the Dispensation of Bahášušlláh (a term, when applied in this case, meant
that God had changed His mind about the continuance of the Guardianship). 2
AND
The widow of Shoghi Effendi, Rúhíyyih Khánum, a very charming, intelligent,
much loved and revered person who had served for many years as a highly
capable, devoted and faithful secretary to Shoghi Effendi in his
correspondence with the English speaking believers, (being of Canadian
birth) and who, now that he had gone, was, quite understandably, accorded a
marked deference and respect by both her fellow-Hands and all of the
believers, unlike that previously shown to Shoghi Effendi. As a result, when
she surprisingly and immediately endorsed this hasty and diabolical
proposal, to end the Guardianship, which had also been supported and
seconded by the other nine Persian Hands, her endorsement inevitably served
to strongly influence the remaining sixteen non-Persian Hands (one being
absent for health reasons) to fall into line and to enable this proposal to
be unanimously approved when put to a vote and constitute thereby, in their
minds, a final and irreversible decision (although this decision, not openly
opposed at the time by Mason Remey, in order to preserve unity, was never,
for a single moment, really accepted by him, for good reason, as he later
explained in his Dairy). However, the finality of this decision was not
revealed by the Hands to the believers throughout the world at the time who
were subsequently deceitfully led to believe that the question of succession
would be finally decided by the Universal House of Justice whose election
they planned for Ridván 1963, whereas the Hands certainly knew that such a
decision was clearly outside the province of that legislative body which
according to the terms of the Will and Testament of Abdušl-Bahá is solely
authorized to "enact laws" that "bear upon daily transactions . . .and
formeth no part of the Divine Explicit Text" Abdušl-Bahášs Will being a
part of that Text according to Shoghi Effendi. This endorsement by Rúhíyyih
Khánum was particularly incomprehensible as it constituted a complete
reversal of her strongly expressed views in the past about the irreplaceable
Institution of the Guardianship in the Baháší Administrative Order and a
clear contradiction to statements that she had made in her past writings in
which she had emphatically stressed the absolute essentiality and
indispensability of the Guardianship to the Faith.
IN THIS SATANIC AND REPREHENSIBLE COLLUSION THE FOLLOWING UNDENIABLE FACTS
WERE INCREDULOUSLY IGNORED:
That Shoghi Effendi would not have used a conventional testamentary document
to appoint his successor, nor will any future Guardian do so, as the Will
and Testament of Abdušl-Bahá makes it incumbent upon the Guardian to
appoint his successor "in his own life-time" and therefore they should have
realized that they had obviously overlooked some message or pronouncement
made by Shoghi Effendi during his ministry in which he would have faithfully
appointed his successor in complete conformance with the provisions of the
Will and Testament of Abdušl-Bahá.
That Shoghi Effendi had described the divine genesis of the Will and
Testament of Abdušl-Bahá in the following words: "The creative energies
released by the Law of Bahašušlláh, permeating and evolving within the mind
of Abdušl-Bahá, have, by their very impact and close interaction, given
birth to an Instrument which may be viewed as the Charter of the New World
Order which is at once the glory and promise of this most great Dispensation
.. . . Being the Child of the Covenantthe Heir of both the Originator and
the Interpreter of the Law of Godthe Will and Testament of Abdušl-Bahá can
no more be divorced from Him Who supplied the original and motivating
impulse than from the One Who ultimately conceived it"
That Shoghi Effendi had further emphasized that the Will and Testament of
Abdušl-Bahá, "together with the Kitab-i-Aqdas, constitutes the chief
depository wherein are enshrined those priceless elements of that Divine
Civilization, the establishment of which is the primary mission of the
Baháší Faith."
THE TRAGIC CONSEQUENCES OF THIS COLLUSION
They had, in effect, shamelessly declared null and void the major provisions
of a divinely-conceived, sacred and immutable Will and Testament of
Abdušl-Bahá, only thirty-six years after the inception of the
Administrative Order to which it had given birth, and a Document that, as
explained by Shoghi Effendi, had been actually co-authored by Bahášušlláh
and Abdušl-Bahá and therefore expressed "their Will." Moreover, Shoghi
Effendi further emphasized the immutability and immortality of this
divinely-conceived Document in stating that, the Kitáb-i-Aqdas and the Will
and Testament were "not only complementary," but " mutually confirm one
another" and are inseparable parts of one complete unit." As such, the Will
and Testament of Abdušl-Bahá was therefore undeniably nothing less that a
part of the explicit Holy Text, whose sacred and immutable provisions shall
endure unchanged for at least a full thousand years.
They had inexcusably ignored or carelessly overlooked the fact that Shoghi
Effendi had proclaimed on 9 January 1951 the appointment of the embryonic
Universal House of Justice, with the provisional name of International
Baháší Council, and had identified this "Nascent Institution" in this
Proclamation as "this first embryonic International Institution and
significantly had appointed Mason Remey the President thereof as the
irremovable embryonic Head of this embryonic Institution which he had
carefully retained as an inactively functioning body during the remaining
years of his ministry, even appointing Rúhíyyih Khánum as his "chosen
liaison" thereto, so that only upon his passing it could then be activated
and become the instrumentality through which Mason Remey whose appointment
he had made, as required "in his own life-time" would then automatically
acceded to the Guardianship as his chosen successor, faithfully appointed in
accordance with the terms of the Will and Testament of Abdušl-Bahá which
stipulate that the Guardian of the Faith is the "sacred head" of this
Institution.
They overlooked the future pre-eminent role that Shoghi Effendi had
specifically projected for the International Baháší Council referred to by
him, in this instance, as "the Central Body"in which he had stated that
this body would be direcing the National Spiritual Assemblies of the world
in the prosecution of their respective assigned goals during the Ten Year
Global Crusade, scheduled to commence at Ridván 1953 (message of 23 November
1951)
They flagrantly usurped the rightful supreme role and functions of the
International Baháší Council, as outlined above, which this body should have
been permitted to automatically and rightfully assume upon the passing of
Shoghi Effendi and established in its place an illegitimate and superfluous
body comprised of nine Hands, completely outside the provisions of the Will
and Testament of Abdušl-Bahá, upon which they bestowed the concocted
appellation: "Custodians of the Baháší World Faith"
They then instructed all National Spiritual Assemblies in the world to
recognize this admittedly temporary body as "the supreme body in the Cause"
which would now assume "all such functions, rights and powers in succession
to the Guardian of the Baháší Faith" pending the planned election of an
equally illegitimate, sans-Guardian (hence headless) so-called Universal
House of Justice some six years later at Ridván 1963 and to whose equally
ill-gotten authority the functions, rights and powers, which, according to
the Will and Testament of Abdušl-Bahá, are solely exercised by the Guardian
of the Faith, would then be transferred.
As a tragic result of their decisions, plans and actions, the Hands of the
Cause, (one Hand excluded) incredulously supported by Rúhíyyih Khánum, had
now through the decisions and actions discussed above ignominiously,
blatantly and undeniably corrupted the divinely-conceived Baháší
Administrative Order as delineated by Abdušl-Bahá in His sacred and
immortal Will and Testament. For them the Guardian of the Faith"the Center
of the Cause"no longer existed and their own Institution of the Hands as
well would be no more (as they died out). The so-called Universal House,
whose election they projected to take place at Ridván 1963 would be a
deformed and headless body without the Guardian as its "sacred head,"
presiding over its deliberations and decisions as prescribed in the Will and
Testament of "Abdušl-Bahá.
THE ULTIMATE AND INEVITABLE OUTCOME
Future scholars of the Faith will not be influenced either by the fallen and
wayward Hands of the Cause or Ruhiyyih Khanum, as they will have become by
that time, if at all, only a distant memory. These scholars will study the
matchless writings of Shoghi Effendi in which he has so magnificently
explained the divine genesis of the Administrative Order and inevitably come
to recognize and truly appreciate the important significance and
implications to be found in the series of "historic" and "epoch-making"
messages that he had addressed to the Bahaší world in the closing years of
his thirty-six year ministry in which he had announced with such elation the
final fruit of his labors as he finally established the international
administrative institutions of the Faith in complete accordance with the
Mandate of Abdušl-Bahá, culminating, as he acclaimed, at "the World Center
of the Faith where, at long last the machinery of its highest institutions
has been erected and around whose most holy shrines the supreme organs of
its unfolding order are in their embryonic form unfolding." They will
certainly never embrace a man-made, deformed and pitiful replica that has
been substituted for the God-given and divinely-conceived Bahaši
Administrative Order delineated by Abdušl-Bahá.
In the future desolate, shattered and greatly changed world which will then
surround them these future scholars will find grateful solace in and be
enraptured by the supernal vision that they will inevitably gain as they
study Shoghi Effendišs matchless writings that will assure them of the
ultimate establishment of Bahášušlláhšs Most Great Order, an undefiled Order
that is divinely-conceived, ordained and founded on Godšs immutable Purpose
for mankind in this day. Assuredly they will then hearken with gladsome
hearts to the enthralling and celestial strains that "then and only then"
will be so beautifully warbled, by the "Nightingale of Paradise" firmly
perched upon the glorious Tree of the Covenant.
Joel Bray Marangella
Guardian of the Baháší Faith
October, 2005
A conclave of the Hands of the Cause is not called for in the Will and
Testament of Abdušl-Bahá to determine the identity of the Guardianšs
appointed successor as he is required to make known this appointment "in his
own life-time" and not by testamentary document. The fact that these Hands
had so gathered should have alerted them to the inescapable fact that Shoghi
Effendi, ever faithful to Abdušl-Bahá, would unquestionably have made this
appointment during his ministry in some way that they had obviously not
perceived at the time and which they should now endeavor to discover.
Information about the proceedings and decisions made at this secret conclave
are available in the Dairy of Mason Remey, titled: "Daily Observations." |
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