14 January 1932
Shoghi Effendi was very glad to learn that you devoted a considerable amount of your time to the study of the teachings. It is absolutely essential for those who desire to spread the movement to be quite familiar with the writings of Bahá’u’lláh and the 19 Master. Without that knowledge we may be spreading our own views and wrongly attributing to them things that are the result of our imaginings.
Concerning cremation I have not seen anything in the writings. But as Bahá’u’lláh in the book of Aqdas directs the friends to bury their dead, he indirectly discourages cremation. Whether there is some basic reason for such a preference he does not say, but we may try and find it. much improve. With the appearance of every Revelation a new
‘Abdu’l-Bahá does often state that the medical science will insight is created in man and this in turn expresses itself in the growth of science. This has happened in past dispensations and we find its earliest fruits in our present day. What we see however is only the beginning. With the spiritual awakening of man this force will develop and marvelous results will become manifest. Among other phases of human learning the medical science will have a place. There is a Tablet of Medicine that Bahá’u’lláh has revealed and which is translated into English. That does not contain much of scientific informations but has some interesting advices for keeping healthy.
Shoghi Effendi was very glad to hear that you are planning to study Persian very seriously. Should you do it you will obtain ample reward for your labours, for you will then be able to go straight to the writings themselves.
(Shoghi Effendi, The Light of Divine Guidance v II, p. 18)
In the opening paragraph of the Will and Testament reference is made to ‘the onslaught of the company of Covenant-breakers’. We shall see in the following pages the accounts of some of their vicious attacks against the Cause of Bahá’u’lláh and the Centre of His Covenant. In the same passage, mention is made of the protection given to the Cause ‘through the aid of men whom the slander of the slanderer affect not, whom no earthly calling, glory and power can turn aside from the Covenant of God and His Testament, established 42 firmly by His clear and manifest words, writ and revealed by His All-Glorious Pen and recorded in the Preserved Tablet’.
To appreciate the role of the believers in protecting the Cause, as mentioned in the foregoing passage, we observe that in every age God bestows upon humanity the precious gift of divine Revelation through the advent of the Manifestation of God who formulates the laws and teachings of a religion. The part that man has to play is to propagate, promote and consolidate the religion. This is the function of the believers and not of the Manifestation of God. Bahá’u’lláh by Himself does not directly promote the interests of His Faith among people but He does assist all those who arise to serve His Cause. If the believer does not arise, Shoghi Effendi states, ‘The sustaining strength of Bahá’u’lláh Himself, the Founder of the Faith, will be withheld from every and each individual who fails in the long run to arise and play his part.’[54] In the Lawh-i-Tibb (Tablet of Medicine) and in other Tablets, Bahá’u’lláh states that if the friends had lived in accordance with His commandments, the majority of the peoples of the world would have embraced His Faith in His days.
[54 Shoghi Effendi, Citadel of Faith, p. 131.]
(Adib Taherzadeh, The Child of the Covenant, p. 42)
The belief that the power of Bahá’u’lláh can, by itself, accomplish the promotion and establishment of the Faith throughout the world without the believers fulfilling their obligations to teach and build up the institutions of the Cause, is unfounded and completely against the laws of the Covenant of God. Indeed, the hands of Bahá’u’lláh are tied if the individual does not arise to serve His Cause. In some ,of His writings going as far back as the days of ‘Akká, Bahá’u’lláh has stated[166] that if all the believers had fully carried out His teachings in their daily lives, the great majority of the peoples of the world would have recognized Him and embraced His Cause in His days.
[166 Bahá’u’lláh, Lawh-i-Tibb (Tablet of Medicine) in Majmu’iy-i-Alwah.]
(Adib Taherzadeh, The Child of the Covenant, p. 158)
Health and Medicine: Lawh-i-Tibb (Tablet of Medicine) In the Kitáb-i-Aqdas Bahá’u’lláh states that God has created the means for the achievement of everything in this life. He urges the people to use them. For instance, He directs His followers to consult a skilled physician when ill. In this example medicine is the means by which an ill person may recover from his illness. Similarly, there are means through which man may overcome his poverty, ignorance, or any other problem.
Of course, prayer plays an important part in the life of man, but prayer without action has little or no effect at all. The two must go hand-in-hand. By adhering to the means for achieving a goal, and by drawing on the power of God through prayer, one’s efforts will become crowned with success. The sick person should follow the advice of a skilled physician by taking the remedy, and at the same time praying for healing.
Bahá’u’lláh has clearly stated that through prayer the sick person may recover from his illness, and has revealed several healing prayers; but He has not made the spiritual approach to healing an alternative to a doctor’s prescription. In order to emphasize this point Bahá’u’lláh, in most cases, ordered His companions to seek the advice of a doctor when they were ill, rather than healing them through His divine powers. He also told them to pray for the sick person and when the members of His own family were taken ill, He asked for a doctor to come.
It must also be pointed out that while Bahá’u’lláh emphasizes the importance of prayers for the sick, He does not advocate any other method of spiritual healing such as those practised by faith healers or similar practitioners. In answer to a question by an individual, Shoghi Effendi writes through his secretary: 358
There is no such thing as Bahá’í healers or a Bahá’í type of
healing. In His Most Holy Book (the Aqdas) Bahá’u’lláh
says to consult the best physicians, in other words, doctors
who have studied a scientific system of medicine; he never
gave us to believe that He himself would heal us through
‘healers’, but rather through prayer and the assistance of
medicine and approved treatments.(15)
Bahá’u’lláh teaches that the science of medicine and the art of healing must be developed. ‘Abdu’l-Bahá has stated that the science of medicine will be so perfected in the future that most diseases will be treated with foods, herbs and natural remedies. Although it is not the main mission of Bahá’u’lláh to give guidance on matters dealing with food and health—a role which must be played by science in this age—He has nevertheless given some basic advice about diet and hygiene.
In the Tablet known as the Lawh-i-Tibb (Tablet of Medicine) revealed in honour of Aqa Mirza Muhammad-Riday-i-Tabib, a physician from Yazd, Bahá’u’lláh advocates medical treatment when it is necessary, recommends treating the patient first through diet and resorting to medicine if the former proves ineffective. In this Tablet He enumerates some of the basic prescriptions for good health and gives some dietary advice.[1] He also stresses the importance of contentment under all circumstances for good health, asserts that grief and sorrow will cause man the greatest misery and warns that jealousy will consume the body while anger will burn the liver.
[1 These counsels are not discussed here because they would open up some important medical subjects which are beyond the scope and purpose of this book.]
In this Tablet, Bahá’u’lláh exhorts the physician to heal the patient by first turning to God and seeking His assistance, and then prescribing the remedy. He affirms that a physician who has recognized Him and has become filled with His love will exert such an influence that his mere visit will restore health to the patient.
Indeed Aqa Mirza Muhammad-Rida, for whom this Tablet 359 was revealed, lived up to these high ideals. Of him, Haji Muhammad Tahir-i-Malmiri writes:
One of the early believers who embraced the Faith when
Siyyid Yahyay-i-Darabi, known as Vahid,[1] came to Yazd,
was Aqa Mirza Muhammad-Riday-i-Tabib. He was a
skilled and distinguished physician, and an embodiment of
grace and steadfastness. The Pen of the Most High revealed
the Lawh-i-Tibb in his honour. In that exalted Tablet,
Bahá’u’lláh states that the mere visit of a physician who has
drunk deep of the wine of His love will cure the patient.
Mirza Muhammad-Rida was truly the fulfilment of these
words of Bahá’u’lláh. He used to cure the patient by
administering very simple remedies. Truly, he possessed
wonderful qualities which made him a very special person in
the community of the Most Great Name. Owing to his
intense piety he became highly disturbed when Mirza
Yahya broke the Covenant. As a result he was bewildered
and stunned; he even became hesitant in the Cause for a
short time. Then it was as though Divine Providence sent
Mulla Zaynu’l-’Abidin, a native of Najafabad (he was
entitled by Bahá’u’lláh as Zaynu’l-Muqarribin[2] to Yazd in
order to calm his agitation and dispel his doubts. Zaynu’l-Muqarribin
at first stayed in the house of this servant in the
district of Malamir, but when he learned of the intense
anguish and distress that Mirza Muhammad-Rida was
subjected to, he changed his residence and stayed in his
home instead. Consequently, Mirza Muhammad-Rida
became fully aware of the circumstances of the Revelation
of Bahá’u’lláh.[3] He later received many Tablets from the
Pen of the Most High, and served the Faith of Bahá’u’lláh
with devotion and love till the end of his life. He was about
eighty years old when he passed away.(16)
[1 See vol. 1, Appendix III.]
[2 See vol. 1, pp. 25-6.]
[3 In the early days of the Faith, in the absence of proper communication the Bábís were easily misled by rumours and false propaganda. There was nothing more assuring than meeting those who were truly learned and had first-hand knowledge of the Revelation of Bahá’u’lláh.] 360
In the Lawh-i-Tibb Bahá’u’lláh praises the science of medicine as being the most meritorious of all sciences, and states that it is the means which God has created for the well-being of mankind. And it is at the end of this Tablet that He reveals one of His most celebrated healing prayers:
Thy Name is my healing, O my God, and remembrance of
Thee is my remedy. Nearness to Thee is my hope, and love
for Thee is my companion. Thy mercy to me is my healing
and my succour in both this world and the world to come.
Thou, verily, art the All-Bountiful, the All-Knowing, the
All-Wise.
Also in this Tablet Bahá’u’lláh states the importance of courage and steadfastness in His Cause as well as wisdom in teaching it. He categorically affirms that if the believers had faithfully carried out His commandments, the majority of the peoples of the world would have embraced His Faith in His days.
No reference to medicine and its role in healing would be complete without mentioning the power of the Holy Spirit which is exclusive to the Manifestations of God, a power that can heal without any physical means. This is the power that Christ possessed and that Bahá’u’lláh manifested fully in this day. There were many occasions when Bahá’u’lláh or ‘Abdu’l-Bahá, upon whom the same powers were conferred, brought miraculous healing to a person when doctors had failed.
Although Bahá’u’lláh has forbidden His followers to attribute miracles to Him, nevertheless there are many accounts left to posterity by His disciples,. describing the circumstances in which He either healed incurables or raised the dead. We have described one such case in the previous volume.[1] But none of these supernatural acts were considered by His followers to be a proof of the truth of His Cause, as otherwise this would amount to the degradation of His exalted station.
[1 See vol. 1, pp. 290-91.] 361
‘Abdu’l-Bahá also possessed this power. Dr Yunis Khan,[1] a distinguished and trusted secretary of ‘Abdu’l-Bahá and one of the Heralds of the Covenant of Bahá’u’lláh, writes an interesting account in his memoirs. The following is a summary of his reminiscences:
[1 For a brief account of his life and service to the Cause see The Bahá’í World, vol. XII, pp. 679-81. The title ‘Herald of the Covenant’ was sometimes given by ‘Abdu’l-Bahá and Shoghi Effendi to outstanding promoters of the Covenant.]
I heard ‘Abdu’l-Bahá many times speaking about the subject
of medicine: He used to say that Jinab-i-Kalim
(Bahá’u’lláh’s faithful brother) was very knowledgeable in
herbal medicine and used to practise it. In the early days
‘Abdu’l-Bahá also used to prescribe medicine to those who
came to him for healing. But later Bahá’u’lláh directed Him
not to prescribe for patients, so that the believers might turn
to the medical profession and not form the habit of seeking
medical advice from unqualified people. This advice was
given by Bahá’u’lláh so that His injunction in the Kitáb-i-Aqdas
to consult a skilled physician might be realized.
Although we all knew that because of this particular
commandment in the Kitáb-i-Aqdas, ‘Abdu’l-Bahá, the
healer of spiritual ills, would not consent to prescribe for a
physical sickness, yet whenever the doctor’s treatment
failed to cure, the patient used to turn to the Master and beg
for healing from the One who was the Healer of all ills. And
since the compassionate nature of ‘Abdu’l-Bahá was such
that He could not withhold help from an individual who
turned to Him, in such cases He would, as a matter of
principle, employ some means to cure the patient. This He
did by offering some remedy and thus conferring healing on
the individual. More surprising is the fact that whereas the
believers acted with some restraint, the non-Bahá’í public
who were not aware of the real situation used to come to
Him for healing more often, and none of them left feeling
disappointed.
One of the remedial means which was at ‘Abdu’l-Bahá’s
disposal and which He offered to many a sick person, was a 362
delicious sauce made from pomegranates. The fruit had
been grown in the Garden of Ridvan in ‘Akká. To whomsoever
‘Abdu’l-Bahá gave this sauce, whether a believer or a
non-Baha’,, He would say that the pomegranates had
grown on trees in the Garden of Ridvan, trees which had
been blessed by Bahá’u’lláh’s eyes. But what were the
circumstances which produced healing? Was it an inherent
nature of the patient to be cured, was the cure the result of
taking the sauce, or was it purely through the will of
‘Abdu’l-Bahá? I do not know the answer, but one thing I
know that it was proved time and time again that this
delicious fruit sauce was the remedy for many an illness!
This was one of the topics often discussed among the
believers in the Pilgrim House.
Another prescription which ‘Abdu’l-Bahá gave to some
was that of fasting or cutting down on certain foods. But
there was another method which ‘Abdu’l-Bahá, the healer
of man’s spiritual ills, would use. And that was healing
without any means... Once I was cured by Him without
any material means. This is the story:
During the time that Dr. Arastu Khan was in ‘Akká and
staying in the Pilgrim House, I became ill... Although this
illness lasted for a long time and the pain was intolerable, I
did not ask ‘Abdu’l-Bahá for a cure. Instead Dr. Arastu
Khan treated me and used all the tricks he knew. But I was
no better... One night I experienced an excruciating pain
which was beyond endurance. All the pilgrims who heard
my groaning became so weary that although it was two
hours after midnight, we all agreed to despatch Aqa
Muhammad-Hasan, the caretaker of the Pilgrim House, to
the house of the Master, and beg for healing. This was done.
I do not know whether His blessed Person was asleep or
awake at the time. The only thing I know is that when Aqa
Muhammad-Hasan had returned, I was in a deep sleep.
When I woke up in the afternoon, there was no pain, and in
the evening I felt able to walk. For about twenty-five days I
had been ill and the last few days confined to bed. During
this period I had been deprived of attaining the presence of
the Master. So I walked slowly towards His house. I met 363
Him on the road where I attained His presence. He asked
about my health and showered His bounties and grace upon
me. I felt it was an opportune moment to beg Him to grant
me complete recovery. This I did. He said, ‘Very well, but
you ought to have a blood-letting operation, either by using
a cupping-glass or by phlebotomy.’[1]
[1 The cupping-glass is an old method of blood-letting. A cut is made in some part of the body, usually in the back, then bleeding takes place by applying a glass vessel with open mouth to the skin and forming a partial vacuum which helps to suck the blood out. Phlebotomy is another old method of blood-letting by cutting the vein.]
The word cupping-glass frightened me, and like a spoiled
child, I pulled up my shoulders and screwed up my face,
meaning that I could not bear a knife or a cupping glass!
Seeing me in this mode, He said in an amused voice, ‘Good
gracious, man, I want to send you to face the swords of the
enemies and you are afraid of a cupping-glass!’
Being outspoken and known for my blabbing habits, I
ventured to say jokingly, ‘When that happens, God will
show his benevolence to me! But if I wanted to use the
cupping-glass as a means of recovery, why would I come to
your presence and beg for healing from you?’ He smiled...
and that was the final remedy for me. I was healed without
any material means.(17)
(Adib Taherzadeh, The Revelation of Baha'u'llah v 3, p. 357)
When Christ appeared with those marvelous breaths of the Holy Spirit, the children of Israel said, "We are quite independent of him; we can do without him and follow Moses; we have a book and in it are found the teachings of God; what need, therefore, have we of this man?" Christ said to them, "The book sufficeth you not." It is possible for a man to hold to a book of medicine and say, "I have no need of a doctor; I will act according to the book; in it every disease is named, all symptoms are explained, the diagnosis of each ailment is completely written out, and a prescription for each malady is furnished; therefore, why do I need a doctor?" This is sheer ignorance. A physician is needed to prescribe. Through his skill the principles of the book are correctly and effectively applied until the patient is restored to health. Christ was a heavenly Physician. He brought spiritual health and healing into the world. Baha'u'llah is, likewise, a divine Physician. He has revealed prescriptions for removing disease from the body politic and has remedied human conditions by spiritual power.
Therefore, mere knowledge is not sufficient for complete human attainment. The teachings of the Holy Books need a heavenly power and divine potency to carry them out. A house is not built by mere acquaintance with the plans. Money must be forthcoming; volition is necessary to construct it; a carpenter must be employed in its erection. It is not enough to say, "The plan and purpose of this house are very good; I will live in it." There are no walls of protection, there is no roof of shelter in this mere statement; the house must be actually built before we can live in it.
(`Abdu'l-Baha: Promulgation of Universal Peace*, Pages: 248-249)
The existence of the world may be compared to that of a man, and the Prophets and Messengers of God to skillful doctors. The human being cannot remain in one condition: different maladies occur which have each a special remedy. The skillful physician does not give the same medicine to cure each disease and each malady, but he changes remedies and medicines according to the different necessities of the diseases and constitutions. One person may have a severe illness caused by fever, and the skilled doctor will give him cooling remedies; and when at some other time the condition of this person has changed, and fever is replaced by chills, without doubt the skilled doctor will discard cooling medicine and permit the use of heating drugs. This change and alteration is required by the condition of the patient and is an evident proof of the skill of the physician.
Consider, could the Law of the Old Testament be enforced at this epoch and time? No, in the name of God! it would be impossible and impracticable; therefore, most certainly God abrogated the laws of the Old Testament at the time of Christ. Reflect, also, that baptism in the days of John the Baptist was used to awaken and admonish the people to repent from all sin, and to watch for the appearance of the Kingdom of Christ. But at present in Asia, the Catholics and the Orthodox Church plunge newly born children into water mixed with olive oil, and many of them become ill from the shock; at the time of baptism they struggle and become agitated. In other places, the clergy sprinkle the water of baptism on the forehead. But neither from the first form nor from the second do the children derive any spiritual benefit. Then what result is obtained from this form? Other peoples are amazed and wonder why the infant is plunged into the water, since this is neither the cause of the spiritual awakening of the child, nor of its faith or conversion, but it is only a custom which is followed. In the time of John the Baptist it was not so; no, at first John used to exhort the people, and to guide them to repentance from sin, and to fill them with the desire to await the manifestation of Christ. Whoever received the ablution of baptism, and repented of sins in absolute humility and meekness, would also purify and cleanse his body from outward impurities. With perfect yearning, night and day, he would constantly wait for the manifestation of Christ, and the entrance to the Kingdom of the Spirit of God.(1)
To recapitulate: our meaning is that the change and modification of conditions, and the altered requirements of different centuries and times, are the cause of the abrogation of laws. For a time comes when these laws are no longer suitably adapted to conditions. Consider how very different are the requirements of the first centuries, of the Middle Ages, and of modern times. Is it possible that the laws of the first centuries could be enforced at present? It is evident that it would be impossible and impracticable. In the same manner, after the lapse of a few centuries, the requirements of the present time will not be the same as those of the future, and certainly there will be change and alteration. In Europe the laws are unceasingly altered and modified; in bygone years, how many laws existed in the organizations and systems of Europe, which are now abrogated! These changes and alterations are due to the variation and mutation of thought, conditions and customs. If it were not so, the prosperity of the world of humanity would be wrecked.
For example, there is in the Pentateuch a law that if anyone break the Sabbath, he shall be put to death. Moreover, there are ten sentences of death in the Pentateuch. Would it be possible to keep these laws in our time? It is clear that it would be absolutely impossible. Consequently, there are changes and modifications in the laws, and these are a sufficient proof of the supreme wisdom of God.
This subject needs deep thought. Then the cause of these changes will be evident and apparent.
Blessed are those who reflect!
(`Abdu'l-Baha: Some Answered Questions, Pages: 94-96)
If some people do not understand the hidden secret of one of His commands and actions, they ought not to oppose it, for the supreme Manifestation does what He wishes. How often it has occurred, when an act has been performed by a wise, perfect, intelligent man, that others incapable of comprehending its wisdom have objected to it and been amazed that this wise man could say or do such a thing. This opposition comes from their ignorance, and the wisdom of the sage is pure and exempt from error. In the same way, the skilled doctor in treating the patient does what he wishes, and the patient has no right to object; whatever the doctor says and does is right; all ought to consider him the manifestation of these words, "He doeth whatsoever He willeth, and commandeth whatever He desireth." It is certain that the doctor will use some medicine contrary to the ideas of other people; now opposition is not permitted to those who have not the advantage of science and the medical art. No, in the name of God! on the contrary, all ought to be submissive and to perform whatever the skilled doctor says. Therefore, the skilled doctor does what he wishes, and the patients have no share in this right. The skill of the doctor must be first ascertained; but when the skill of the doctor is once established, he does what he wishes.
(`Abdu'l-Baha: Some Answered Questions, Pages: 173-174)
HEALING BY SPIRITUAL MEANS
Question. - Some people heal the sick by spiritual means - that is to say, without medicine. How is this?
Answer. - Know that there are four kinds of curing and healing without medicine. Two are due to material causes, and two to spiritual causes.
Of the two kinds of material healing, one is due to the fact that in man both health and sickness are contagious. The contagion of disease is violent and rapid, while that of health is extremely weak and slow. If two bodies are brought into contact with each other, it is certain that microbic particles will pass from one to the other. In the same way that disease is transferred from one body to another with rapid and strong contagion, it may be that the strong health of a healthy man will alleviate a very slight malady in a sick person. That is to say, the contagion of disease is violent and has a rapid effect, while that of health is very slow and has a small effect, and it is only in very slight diseases that it has even this small effect. The strong power of a healthy body can overcome a slight weakness of a sick body, and health results. This is one kind of healing.
The other kind of healing without medicine is through the magnetic force which acts from one body on another and becomes the cause of cure. This force also has only a slight effect. Sometimes one can benefit a sick person by placing one's hand upon his head or upon his heart. Why? Because of the effect of the magnetism, and of the mental impression made upon the sick person, which causes the disease to vanish. But this effect is also very slight and weak.
Of the two other kinds of healing which are spiritual - that is to say, where the means of cure is a spiritual power - one results from the entire concentration of the mind of a strong person upon a sick person, when the latter expects with all his concentrated faith that a cure will be effected from the spiritual power of the strong person, to such an extent that there will be a cordial connection between the strong person and the invalid. The strong person makes every effort to cure the sick patient, and the sick patient is then sure of receiving a cure. From the effect of these mental impressions an excitement of the nerves is produced, and this impression and this excitement of the nerves will become the cause of the recovery of the sick person. So when a sick person has a strong desire and intense hope for something and hears suddenly the tidings of its realization, a nervous excitement is produced which will make the malady entirely disappear. In the same way, if a cause of terror suddenly occurs, perhaps an excitement may be produced in the nerves of a strong person which will immediately cause a malady. The cause of the sickness will be no material thing, for that person has not eaten anything, and nothing harmful has touched him; the excitement of the nerves is then the only cause of the illness. In the same way the sudden realization of a chief desire will give such joy that the nerves will be excited by it, and this excitement may produce health.
To conclude, the complete and perfect connection between the spiritual doctor and the sick person - that is, a connection of such a kind that the spiritual doctor entirely concentrates himself, and all the attention of the sick person is given to the spiritual doctor from whom he expects to realize health - causes an excitement of the nerves, and health is produced. But all this has effect only to a certain extent, and that not always. For if someone is afflicted with a very violent disease, or is wounded, these means will not remove the disease nor close and heal the wound - that is to say, these means have no power in severe maladies, unless the constitution helps, because a strong constitution often overcomes disease. This is the third kind of healing.
But the fourth kind of healing is produced through the power of the Holy Spirit. This does not depend on contact, nor on sight, nor upon presence; it is not dependent upon any condition. Whether the disease be light or severe, whether there be a contact of bodies or not, whether a personal connection be established between the sick person and the healer or not, this healing takes place through the power of the Holy Spirit.
73
HEALING BY MATERIAL MEANS
Yesterday at table we spoke of curative treatment and spiritual healing, which consists in treating maladies through the spiritual powers.
Now let us speak of material healing. The science of medicine is still in a condition of infancy; it has not reached maturity. But when it has reached this point, cures will be performed by things which are not repulsive to the smell and taste of man - that is to say, by aliments, fruits and vegetables which are agreeable to the taste and have an agreeable smell. For the provoking cause of disease - that is to say, the cause of the entrance of disease into the human body - is either a physical one or is the effect of excitement of the nerves.
But the principal causes of disease are physical, for the human body is composed of numerous elements, but in the measure of an especial equilibrium. As long as this equilibrium is maintained, man is preserved from disease; but if this essential balance, which is the pivot of the constitution, is disturbed, the constitution is disordered, and disease will supervene.
For instance, there is a decrease in one of the constituent ingredients of the body of man, and in another there is an increase; so the proportion of the equilibrium is disturbed, and disease occurs. For example, one ingredient must be one thousand grams in weight, and another five grams, in order that the equilibrium be maintained. The part which is one thousand grams diminishes to seven hundred grams, and that which is five grams augments until the measure of the equilibrium is disturbed; then disease occurs. When by remedies and treatments the equilibrium is reestablished, the disease is banished. So if the sugar constituent increases, the health is impaired; and when the doctor forbids sweet and starchy foods, the sugar constituent diminishes, the equilibrium is reestablished, and the disease is driven off. Now the readjustment of these constituents of the human body is obtained by two means - either by medicines or by aliments; and when the constitution has recovered its equilibrium, disease is banished. All the elements that are combined in man exist also in vegetables; therefore, if one of the constituents which compose the body of man diminishes, and he partakes of foods in which there is much of that diminished constituent, then the equilibrium will be established, and a cure will be obtained. So long as the aim is the readjustment of the constituents of the body, it can be effected either by medicine or by food.
The majority of the diseases which overtake man also overtake the animal, but the animal is not cured by drugs. In the mountains, as in the wilderness, the animal's physician is the power of taste and smell. The sick animal smells the plants that grow in the wilderness; he eats those that are sweet and fragrant to his smell and taste, and is cured. The cause of his healing is this. When the sugar ingredient has become diminished in his constitution, he begins to long for sweet things; therefore, he eats an herb with a sweet taste, for nature urges and guides him; its smell and taste please him, and he eats it. The sugar ingredient in his nature will be increased, and health will be restored.
It is, therefore, evident that it is possible to cure by foods, aliments and fruits; but as today the science of medicine is imperfect, this fact is not yet fully grasped. When the science of medicine reaches perfection, treatment will be given by foods, aliments, fragrant fruits and vegetables, and by various waters, hot and cold in temperature.
This discourse is brief; but, if God wills, at another time, when the occasion is suitable, this question will be more fully explained.
(`Abdu'l-Baha: Some Answered Questions, Pages: 254-259)
O thou who art attracted to the fragrant breathings of God! I have read thy letter addressed to Mrs. Lua Getsinger. Thou hast indeed examined with great care the reasons for the incursion of disease into the human body. It is certainly the case that sins are a potent cause of physical ailments. If humankind were free from the defilements of sin and waywardness, and lived according to a natural, inborn equilibrium, without following wherever their passions led, it is undeniable that diseases would no longer take the ascendant, nor diversify with such intensity.
But man hath perversely continued to serve his lustful appetites, and he would not content himself with simple foods. Rather, he prepared for himself food that was compounded of many ingredients, of substances differing one from the other. With this, and with the perpetrating of vile and ignoble acts, his attention was engrossed, and he abandoned the temperance and moderation of a natural way of life. The result was the engendering of diseases both violent and diverse.
For the animal, as to its body, is made up of the same constituent elements as man. Since, however, the animal contenteth itself with simple foods and striveth not to indulge its importunate urges to any great degree, and committeth no sins, its ailments relative to man's are few. We see clearly, therefore, how powerful are sin and contumacy as pathogenic factors. And once engendered these diseases become compounded, multiply, and are transmitted to others. Such are the spiritual, inner causes of sickness.
The outer, physical causal factor in disease, however, is a disturbance in the balance, the proportionate equilibrium of all those elements of which the human body is composed. To illustrate: the body of man is a compound of many constituent substances, each component being present in a prescribed amount, contributing to the essential equilibrium of the whole. So long as these constituents remain in their due proportion, according to the natural balance of the whole - that is, no component suffereth a change in its natural proportionate degree and balance, no component being either augmented or decreased - there will be no physical cause for the incursion of disease.
For example, the starch component must be present to a given amount, and the sugar to a given amount. So long as each remaineth in its natural proportion to the whole, there will be no cause for the onset of disease. When, however, these constituents vary as to their natural and due amounts - that is, when they are augmented or diminished - it is certain that this will provide for the inroads of disease.
This question requireth the most careful investigation. The Bab hath said that the people of Baha must develop the science of medicine to such a high degree that they will heal illnesses by means of foods. The basic reason for this is that if, in some component substance of the human body, an imbalance should occur, altering its correct, relative proportion to the whole, this fact will inevitably result in the onset of disease. If, for example, the starch component should be unduly augmented, or the sugar component decreased, an illness will take control. It is the function of a skilled physician to determine which constituent of his patient's body hath suffered diminution, which hath been augmented. Once he hath discovered this, he must prescribe a food containing the diminished element in considerable amounts, to re-establish the body's essential equilibrium. The patient, once his constitution is again in balance, will be rid of his disease.
The proof of this is that while other animals have never studied medical science, nor carried on researches into diseases or medicines, treatments or cures - even so, when one of them falleth a prey to sickness, nature leadeth it, in fields or desert places, to the very plant which, once eaten, will rid the animal of its disease. The explanation is that if, as an example, the sugar component in the animal's body hath decreased, according to a natural law the animal hankereth after a herb that is rich in sugar. Then, by a natural urge, which is the appetite, among a thousand different varieties of plants across the field, the animal will discover and consume that herb which containeth a sugar component in large amounts. Thus the essential balance of the substances composing its body is re-established, and the animal is rid of its disease.
This question requireth the most careful investigation. When highly-skilled physicians shall fully examine this matter, thoroughly and perseveringly, it will be clearly seen that the incursion of disease is due to a disturbance in the relative amounts of the body's component substances, and that treatment consisteth in adjusting these relative amounts, and that this can be apprehended and made possible by means of foods.
It is certain that in this wonderful new age the development of medical science will lead to the doctors' healing their patients with foods. For the sense of sight, the sense of hearing, of taste, of smell, of touch - all these are discriminative faculties, their purpose being to separate the beneficial from whatever causeth harm. Now, is it possible that man's sense of smell, the sense that differentiates odours, should find some odour repugnant, and that odour be beneficial to the human body? Absurd! Impossible! In the same way, could the human body, through the faculty of sight - the differentiator among things visible - benefit from gazing upon a revolting mass of excrement? Never! Again, if the sense of taste, likewise a faculty that selecteth and rejecteth, be offended by something, that thing is certainly not beneficial; and if, at the outset, it may yield some advantage, in the long run its harmfulness will be established.
And likewise, when the constitution is in a state of equilibrium, there is no doubt that whatever is relished will be beneficial to health. Observe how an animal will graze in a field where there are a hundred thousand kinds of herbs and grasses, and how, with its sense of smell, it snuffeth up the odours of the plants, and tasteth them with its sense of taste; then it consumeth whatever herb is pleasurable to these senses, and benefiteth therefrom. Were it not for this power of selectivity, the animals would all be dead in a single day; for there are a great many poisonous plants, and animals know nothing of the pharmacopoeia. And yet, observe what a reliable set of scales they have, by means of which to differentiate the good from the injurious. Whatever constituent of their body hath decreased, they can rehabilitate by seeking out and consuming some plant that hath an abundant store of that diminished element; and thus the equilibrium of their bodily components is re-established, and they are rid of their disease.
At whatever time highly-skilled physicians shall have developed the healing of illnesses by means of foods, and shall make provision for simple foods, and shall prohibit humankind from living as slaves to their lustful appetites, it is certain that the incidence of chronic and diversified illnesses will abate, and the general health of all mankind will be much improved. This is destined to come about. In the same way, in the character, the conduct and the manners of men, universal modifications will be made.
135. According to the explicit decree of Baha'u'llah one must not turn aside from the advice of a competent doctor. It is imperative to consult one even if the patient himself be a well-known and eminent physician. In short, the point is that you should maintain your health by consulting a highly-skilled physician.
136. It is incumbent upon everyone to seek medical treatment and to follow the doctor's instructions, for this is in compliance with the divine ordinance, but, in reality, He Who giveth healing is God.
(`Abdu'l-Baha: Selections ... `Abdu'l-Baha, Pages: 152-156)
Honorable Dr. ....
According to what is heard you have received the permission of medication and the certificate of graduation (diploma) from the College of Medicine. Now experience is necessary in order to attain skill and proficiency. The greatest of all these is the confirmation and the strength of His Majesty, the One (God), through the favor of the Blessed Perfection. I am hopeful that will also be thine.
For the physician the first qualifications are: Good intentions, trustworthiness, tenderness, sympathy for the sick, truthfulness, integrity, and the fear of the Lord.
With life and heart strive thou to be both a spiritual and physical physician. Thus mayest thou be Ameen and Fareed (Trustworthy and Unique).
Thy honorable father night and day prays, hopes and supplicates that thy life, like his, may be entirely devoted to the service of the Threshold of God, that thou remain the servant of the Holy Cause.
(`Abdu'l-Baha: Tablets of Abdu'l-Baha Vol 2*, Pages: 419-420)
SELECTIONS FROM BAHA'I WRITINGS ON SOME
ASPECTS OF HEALTH, HEALING, NUTRITION AND
RELATED MATTERS
1021. Thou shouldst endeavour to study the science of medicine. It is extremely useful and serveth as the greatest instrument for the dissemination of the Cause. It is absolutely imperative that thou acquire this bounty. Strive day and night that thou mayest become highly qualified in this science. And when thou wishest to dispense treatment set thy heart toward the Abha Kingdom, entreating divine confirmations.
(From a Tablet - translated from the Persian)
1022. Thou shouldst continue thy profession and at the same time try to serve the Kingdom of God.
(From a Tablet - translated from the Persian)
1023. Thou hast written about thy poor sight. According to the explicit divine text the sick must refer to the doctor. This decree is decisive and everyone is bound to observe it. While thou art there thou shouldst consult the most skilled and the most famed eye specialist.
(From a Tablet - translated from the Persian)
1024. One must obey the command of God and submit to medical opinion. Thou hast undertaken this journey to comply with His command and not for the sake of healing, since healing is in the hand of God, not in the hand of doctors.
(From a Tablet - translated from the Persian)
1025. That the Most Great Name exerciseth influence over both physical and spiritual matters is sure and certain.
(From a Tablet - translated from the Persian)
1026. The child must, from the day of his birth, be provided with whatever is conducive to his health; and know ye this: so far as possible, the mother's milk is best for, more agreeable and better suited to the child, unless she should fall ill or her milk should run entirely dry....
(From a Tablet - translated from the Persian) 1027. When thou wishest to treat nervous pains turn thy whole being to the realm on high with thine heart detached from aught else besides Him and thy soul enraptured by the love of God. Then seek confirmation of the Holy Spirit from the Abha Kingdom, while touching the affected part with utmost love, tenderness and attraction to God. When all these things are combined, be assured that healing will take place.
(From a Tablet - translated from the Arabic)
(`Abdu'l-Baha: Health and Healing, Pages: 459-462)
O kind Lord! O Comforter of anguished hearts!
Send down Thy mercy upon us, and Thy grace, bestow upon us patience, give us the strength to endure. With Thy generous hand, lay Thou a balm upon our sores, grant us a medicine for this never-healing woe. Console Thou Thy loved ones, comfort Thy friends and handmaids, heal Thou our wounded breasts, and with Thy bounty's remedy, restore our festering hearts.
With the gentle breeze of Thy compassion, make fresh and green again these boughs, withered by autumn blasts; restore Thou to flourishing life these flowers, shrivelled by the blight of bereavement.
With tidings of the Abha Paradise, wed Thou our souls to joy, and rejoice Thou our spirits with heartening voices from the dwellers in the realm of glory.
Thou art the Bounteous, Thou art the Clement; Thou art the Bestower, the Loving.
(Shoghi Effendi: Bahiyyih Khanum, Page: 150)
HEALING
"The Guardian knows nothing about your kind of healing... But he can lay down for your guidance certain broad principles: There is no such thing as Baha'i healers or a Baha'i type of healing. In His Most Holy Book (the Aqdas) Baha'u'llah says to consult the best physicians, in other words, doctors who have studied a scientific system of medicine; He never gave us to believe, He Himself would heal us through `Healers' but rather through prayer and the assistance of medicine and approved treatments. Now, as long as your healing is in no opposition to these principles, as long as you do not try and take the place of a regular doctor in trying to heal others, but only give them your kind of help through constructive suggestion - or whatever it may be - and do not associate this help with being a channel of the direct grace of Baha'u'llah, the Guardian sees no harm in your continuing your assistance to others. But you must conscientiously decide whether, in view of the above, you are really justified in continuing. He will pray for your guidance and happiness."
(Shoghi Effendi: Directives of the Guardian, Page: 36)
165 PSYCHIATRY
"There is nothing in our teachings about Freud and his method. Psychiatry treatment in general is no doubt an important contribution to medicine, but we must believe it is still a growing rather than a perfected science. As Baha'u'llah has urged us to avail ourselves of the help of good physicians Baha'is are certainly not only free to turn to psychiatry for assistance but should, when available, do so. This does not mean psychiatrists are always wise or always right; it means we are free to avail ourselves of the best medicine has to offer us."
(Shoghi Effendi: Directives of the Guardian, Page: 62)
166 PSYCHIC PHENOMENA
"With reference to psychic phenomena referred to in your letter; these, in most cases, are an indication of a deep psychological disturbance. The friends should avoid as much as possible giving undue consideration to such matters."
(Shoghi Effendi: Directives of the Guardian, Page: 62)
These investigations you have so painstakingly pursued in the field of medical science, and on a subject which is still puzzling the minds of all the leading scientists in the world, cannot but be of a captivating interest and of a great value to all medical research workers.
It is significant that you as a believer should have undertaken a work of this nature, as we all know that the powers released by the Manifestation of Baha'u'llah in this day are destined in the course of time to reveal themselves through the instrumentality of His followers, and in every conceivable field of human endeavour.
That you should increasingly prove, through your continued researches in the domain of medicine, to be one of those instruments is the fervent hope of our beloved Guardian....
(Shoghi Effendi: Health, Healing, ..., Page: 479)
The Tablet to a Physician was addressed to a man who was a student of the old type of healing prevalent in the East and familiar with the terminology used in those days, and He addresses him in terms used by the medical men of those days. These terms are quite different from those used by modern medicine, and one would have to have a deep knowledge of this former school of medicine to understand the questions Baha'u'llah was elucidating.
The Guardian never goes into technical matters, as this is not his work. Baha'u'llah has recommended that people seek the help and advice of experts and doctors; He does not say which school they should belong to.
Likewise there is nothing in the teachings about whether people should eat their food cooked or raw; exercise or not exercise; resort to specific therapies or not; nor is it forbidden to eat meat.
Baha'u'llah says teaching is the greatest of all services, but He does not mean one should give up medicine to teach.
(Shoghi Effendi: Health, Healing, ...., Page: 481)
There is nothing in the teachings about Socialized Medicine. All these details are for the House of Justice to decide.
(18 February 1951)
(Shoghi Effendi: Health, Healing, ...., Page: 484)
Healing of Illness - There is No Such Thing as "Baha'i Healers"
"The Guardian knows nothing about your kind of healing, nor would he care to go into the question in detail, as he has no time for such matters. But he can lay down for your guidance certain broad principles: there is no such thing as Baha'i healers or a Baha'i type of healing. In His Most Holy Book (the Aqdas) Baha'u'llah says to consult the best physicians, in other words, doctors who have studied a scientific system of medicine: He never gave us to believe He Himself would heal us through `healers', but rather through prayer and the assistance of medicine and approved treatments.
"Now, as long as your healing is in no opposition to these principles, as long as you do not try and take the place of a regular doctor in trying to heal others, but only give them your kind of help through constructive suggestion - or whatever it may be - and do not associate this help with being a channel of the direct grace of Baha'u'llah, the Guardian sees no harm in your continuing your assistance to others. But you must conscientiously decide whether in view of the above you are really justified in continuing. He will pray for your guidance and happiness...."
(From a letter written on behalf of the Guardian to an individual
believer, June 6, 1948: Ibid., p. 8)
(Multiple Authors: Lights of Guidance, Page: 278)
The Science of Medicine is Extremely Useful
"Thou shouldst endeavour to study the science of medicine. It is extremely useful and serveth as the greatest instrument for the dissemination of the Cause. It is absolutely imperative that thou acquire this bounty. Strive day and night that thou mayest become highly qualified in this science. And when thou wishest to dispense treatment, set thy heart toward the Abha Kingdom, entreating divine confirmations."
(From a Tablet of Abdu'l-Baha to an individual believer: Ibid.)
(Multiple Authors: Lights of Guidance, Page: 286)
God Alone Has the Power to Give True Healing - Many Men Have Died of
the Very Disease of Their Specialty
"All true healing comes from God! There are two causes for sickness, one is material, the other spiritual. If the sickness is of the body, a material remedy is needed, if of the soul, a spiritual remedy.
"If the heavenly benediction be upon us while we are being healed then only can we be made whole, for medicine is but the outward and visible means through which we obtain the heavenly healing. Unless the spirit be healed, the cure of the body is worth nothing. All is in the hands of God, and without Him there can be no health in us!
"There have been many men who have died at last of the very disease of which they have made a special study. Aristotle, for instance, who made a special study of the digestion, died of a gastronomic malady. Avicenna was a specialist of the heart, but he died of heart disease. God is the great compassionate Physician who alone has the power to give true healing."
(Abdu'l-Baha: Paris Talks, 1972 ed., p. 19)
(Multiple Authors: Lights of Guidance, Page: 287)
Powers Released by Baha'u'llah Destined to Reveal Themselves Through
Instrumentality of His Followers
"These investigations you have so painstakingly pursued in the field of medical science, and on a subject which is still puzzling the minds of all the leading scientists in the world, cannot but be of a captivating interest and of a great value to all medical research workers.
"It is significant that you as a believer should have undertaken a work of this nature, as we all know that the powers released by the Manifestation of Baha'u'llah in this day are destined, in the course of time, to reveal themselves through the instrumentality of His followers, and in every conceivable field of human endeavour.
"That you should increasingly prove, through your confirmed researches in the domain of medicine, to be one of those instruments, is the fervent hope of our beloved Guardian."
(From a letter written on behalf of Shoghi Effendi to an individual
believer, November 29, 1938)
(Multiple Authors: Lights of Guidance, Page: 288)
Doctors Should Not Work on 9 Holy Days
"He thinks it is better for Baha'i doctors not to work on our 9 Holy Days - but, of course, that does not mean they should not attend to very sick people and emergencies on these days."
(From a letter written on behalf of the Guardian to the National
Spiritual Assembly of India, August 2, 1946: Dawn of a New Day, p.
116)
(Multiple Authors: Lights of Guidance, Page: 288)
Corrupt Practices
"The Guardian feels that your attitude towards the corrupt practice of accepting commissions from fellow physicians and pharmacists is most admirable. The more upright and noble the Baha'is are in their conduct, the more they will impress the public with the spiritual vitality of the Faith they believe in."
(From a letter written on behalf of the Guardian to an individual
believer, October 20, 1953: Living the Life, p. 18)
D. Illnesses and Medical Practices
972. Medical Science Will Greatly Improve with the Spiritual Awakening of Man
"Abdu'l-Baha does often state that the medical science will much improve. With the appearance of every Revelation a new insight is created in man and this in turn expresses itself in the growth of science. This has happened in past dispensations and we find its earliest fruits in our present day. What we see however is only the beginning. With the spiritual awakening of man this force will develop and marvelous results will become manifest."
(From a letter written on behalf of Shoghi Effendi to an individual
believer, January 14, 1932: Selections from Baha'i Writings on Some
Aspects of Health, Healing, Nutrition and Related Matters, April
1984, p. 10)
(Multiple Authors: Lights of Guidance, Pages: 288-289)
Reference to Certain Aspects of Medical Profession Not Found in Sacred
Writings
"We were impressed by the spirit of your letter of 15 Sultan seeking guidance concerning certain aspects of the medical profession. Your desire to avoid doing anything in your study of medicine which would be contrary to the Baha'i Teachings is most commendable.
"As you have keenly observed, the Universal House of Justice may consider it untimely to make definitive rulings on certain matters to which no direct reference can be found in the Sacred Text. Among these are euthanasia and certain aspects of birth control and abortion, and until such time as rulings are made, these matters are left to the consciences of those concerned who must weigh the medical advice on the case in the light of general guidance given in the Teachings. Your National Spiritual Assembly has specific references regarding birth control and abortion which might be useful to you."
(From a letter of the Universal House of Justice to an individual
believer, March 18, 1975)
(Multiple Authors: Lights of Guidance, Pages: 290-291)
Heart/Kidney Transplant
"We have your letter of September 13, 1968, making inquiry about instructions which may apply to organ transplants such as the heart or kidney.
"On 18 September, 1968, we wrote to the National Spiritual Assembly of Argentina as follows:
`We have not come across anything specific in the writings on
transplants of hearts and other organs or regarding the time of death, and
the Universal House of Justice does not wish to make any statements on
these points at this time.'"
(From a letter of the Universal House of Justice to the National
Spiritual Assembly of the United States, September 23, 1968)
984. Organ Donor for Parts of the Body Including the Eyes
"In reply to your letter of October 1st inquiring about organ transplants and Baha'is acting as donors for parts of the body, we refer you first of all to our letter of March 3rd 1967 in which we quoted to you a passage from one of the beloved Guardian's letters on this subject.
"We are also able to give you the following from a letter of the beloved Guardian by his secretary: `There is nothing in the teachings which would forbid a Baha'i to bequeath his eyes to another person or for a hospital; on the contrary it seems a noble thing to do.' This passage is from a letter dated September 6th 1946.
"The House of Justice does not wish at the present time to go beyond the elucidation contained in the above statements."
(From a letter of the Universal House of Justice to the National
Spiritual Assembly of the British Isles, October 16, 1969)
985. Euthanasia (Mercy Killing)
"As to the questions relating to euthanasia ... the House of Justice has asked us to share with you these two statements...
`As to the Baha'i viewpoint on the removal or withholding of life
support in medical cases where intervention prolongs life in disabling
illnesses, nothing has been found in the Sacred Text specifically on this
matter. In such cases decisions must be left to those responsible,
including the patient.'
(From a letter dated 31st May 1979 written on behalf of the Universal
House of Justice to an individual believer)
`We have received your letter of March 18, 1974 in which you ask for
the Baha'i viewpoint on euthanasia and on the removal of life support in
medical cases where physiological interventions prolong life in disabling
illnesses. In general our teachings indicate that God, the Giver of life,
can alone dispose of it as He deems best, and we have found nothing in the
Sacred Text on these
matters specifically but in a letter to an individual written on behalf
of the beloved Guardian by his secretary regarding mercy killings, or
legalized euthanasia, it is stated:
"...this is also a matter which the Universal House of Justice
will have to legislate."
`Until such time as the Universal House of Justice considers
legislation on euthanasia, decisions in the matters to which you refer
must be left to the consciences of those responsible.'"
(From a letter dated 17 May 1974 from the Universal House of Justice to
the National Spiritual Assembly of Alaska)
(From a letter written on behalf of the Universal House of Justice to
the compiler, October 27, 1981)
986. When Dissecting Human Body, It Must Be Treated with Respect
"To your fourth question, a Baha'i, when dissecting a human body for the purposes of medical study, should keep in mind that since the body was once the temple of the spirit it must be treated with respect even though there is no further connection between the two."
(From a letter of the Universal House of Justice to an individual
believer, March 18, 1975)
987. Life Support
"With reference to your letter of 1 July 1985, we are asked to say that, in general, our Teachings indicate that God, the Giver of life, can alone dispose of it as He deems best. The Universal House of Justice has found nothing in the Sacred Text about the matter of withholding or removing life support in disabling or terminal illnesses where intervention prolongs life. Therefore, until such time as the House of Justice considers legislation on these matters, it is left to the conscience of the individual concerned whether or not to subscribe to a `living will'."
(From a letter written on behalf of the Universal House of Justice to
a Local Spiritual Assembly, July 23, 1985)
(Multiple Authors: Lights of Guidance, Pages: 291-292)
The Bab Has Said that Baha'is Must Develop Medical Science So
that Illness May Be Healed by Foods
"...The Bab hath said that the people of Baha must develop the science of medicine to such a high degree that they will heal illnesses by means of foods. The basic reason for this is that if, in some component substance of the human body, an imbalance should occur, altering its correct, relative proportion to the whole, this fact will inevitably result in the onset of disease. If, for example, the starch component should be unduly augmented, or the sugar component decreased, an illness will take control. It is the function of a skilled physician to determine which constituent of his patient's body hath suffered diminution, which hath been augmented. Once he hath discovered this, he must prescribe a food containing the diminished element in considerable amounts, to re-establish the body's essential equilibrium. The patient, once his constitution is again in balance, will be rid of his disease.
"At whatever time highly-skilled physicians shall have developed the healing of illnesses by means of foods, and shall make provision for simple foods, and shall prohibit humankind from living as slaves to their lustful appetites, it is certain that the incidence of chronic and diversified illnesses will abate, and the general health of all mankind will be much improved. This is destined to come about. In the same way, in the character, the conduct and the manners of men, universal modifications will be made."
(Abdu'l-Baha: Selections from the Writings of Abdu'l-Baha, pp.
152-155)
1009. Medical Science is Only in Its Infancy
"`What will be the food of the future?' `Fruit and grains. The time will come when meat will no longer be eaten. Medical science is only in its infancy, yet it has shown that our natural diet is that which grows out of the ground. The people will gradually develop up to the condition of this natural food.'"
(Abdu'l-Baha: Ten Days in the Light of Akka, 1979 ed., pp. 8-9)
(Multiple Authors: Lights of Guidance, Pages: 296-297)
Many Ailments that Affect Man Also Afflict Animals - Animals Heal
Themselves with Food and Aliments
"The majority of the diseases which overtake man also overtake the animal, but the animal is not cured by drugs. In the mountains, as in the wilderness, the animal's physician is the power of taste and smell. The sick animal smells the plants that grow in the wilderness; he eats those that are sweet and fragrant to his smell and taste, and is cured. The cause of his healing is this. When the sugar ingredient has become diminished in his constitution, he begins to long for sweet things; therefore, he eats an herb with a sweet taste, for nature urges and guides him; its smell and taste please him, and he eats it. The sugar ingredient in his nature will be increased, and health will be restored.
"It is, therefore, evident that it is possible to cure by foods, aliments and fruits; but as today the science of medicine is imperfect, this fact is not yet fully grasped. When the science of medicine reaches perfection, treatment will be given by foods, aliments, fragrant fruits and vegetables, and by various waters, hot and cold in temperature."
(Abdu'l-Baha: Some Answered Questions, 1982 ed., pp. 257-259,
Ibid.)
(Multiple Authors: Lights of Guidance, Page: 297)
No Specific School of Nutrition or Medicine Has Been Associated with the
Baha'i Teachings
"No specific school of nutrition or medicine has been associated with the Baha'i teachings. What we have are certain guidelines, indications and principles which will be carefully studied by experts and will, in the years ahead, undoubtedly prove to be invaluable sources of guidance and inspiration in the development of these medical sciences. Moreover, in this connection the Guardian's secretary has stated on his behalf that `It is premature to try and elaborate on the few general references to health and medicine made in our Holy Scriptures.' The believers must guard against seizing upon any particular text which may appeal to them and which they may only partially or even incorrectly understand....
"In the Kitab-i-Aqdas Baha'u'llah has stated: `Whenever ye fall ill, refer to competent physicians. Verily, We have not abolished recourse to material means, rather have We affirmed it through this Pen which God hath made the Dawning Place of His luminous and resplendent Cause.' The secretaries of the Guardian have conveyed his guidance on this point in many letters to individual believers in passages such as these: `...refer to competent physicians, and abide by their considered decisions'; `...invariably consult and follow the treatment of competent and conscientious physicians...' and `...consult the best physicians ... doctors who have studied a scientific system of medicine.' Thus the obligation to consult physicians and to distinguish between doctors who are well trained in medical sciences and those who are not is clear, but the Faith should not be associated with any particular school of medical theory or practice. It is left to each believer to decide for himself which doctors he should consult, bearing in mind the principles enunciated above.
"In matters of diet, as in medicine, the Universal House of Justice feels that the believers should be aware that a huge body of scientific knowledge has been accumulated as a guide to our habits and practices. Here too, as in all other things, the believers should be conscious of the two principles of moderation and courtesy in the way they express their opinions and in deciding whether they should refuse food offered to them or request special foods.
"There are, of course, instances where a believer would be fully justified in abstaining from or eating only certain foods for some medical reason, but this is a different matter and would be understood by any reasonable person."
(From a letter written on behalf of the Universal House of Justice to
an individual believer, January 24, 1977)
1016. We Have Guidelines, Indications and Principles which Experts Will
Carefully Study in the Future
"In matters of diet, as in medicine, the Universal House of Justice feels that the believers should be aware that a huge body of scientific knowledge has been accumulated as a guide to our habits and practices. But it must be clearly understood that no specific school of nutrition or medicine has been associated with the Baha'i teachings. What we have are certain guidelines, indications and principles which will be carefully studied by experts and will, in the years ahead, undoubtedly prove to be invaluable sources of guidance and inspiration in the development of these medical sciences. Moreover, in this connection the Guardian's secretary has stated on his behalf that `It is premature to try and elaborate on the few general references to health and medicine made in our Holy Scriptures.' The believers must guard against seizing upon any particular text which may appeal to them and which they may only partially or even incorrectly understand."
(From a letter written on behalf of the Universal House of Justice to
an individual believer, July 11, 1978)
1017. Believers Should Seek Help and Advice of Experts - The Teachings Say
Nothing About Eating Meat or Fish
"In matters of health, particularly regarding diet and nutrition, the House of Justice advises the friends to seek the help and advice of experts and doctors. This is what Baha'u'llah has recommended and He does not indicate which school of thought or practice they should belong to. However, as you particularly ask about references in the Old Testament as they relate to meat and fish, the House of Justice has asked us to quote for you the following excerpt taken from a letter written on behalf of the beloved Guardian by his secretary to an individual believer:
`...there is nothing in the teachings about whether people should
eat their food cooked or raw; exercise or not exercise; resort to specific
therapies or not; nor is it forbidden to eat meat.'"
(From a letter written on behalf of the Universal House of Justice to
an individual believer, June 19, 1977)
(Multiple Authors: Lights of Guidance, Pages: 298-299)
A friend wrote:
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> "...Say! By adhering to that which we have set forth the humours of the body will not depart from their equilibrium nor will their set measure be upset by various conditions, for the primary substance would remain in its pristine purity, no change would occur in the normal proportions of one-sixth, and one-sixth of one-sixth, and the twin active agents (qualities, properties) and the twin passive agents would remain intact. In God must our trust be. There is no God but Him, the Healer, the Knower, the Helper..." Tablet of Medicine
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