I sent you two emails yesterday. I'm not trying to say the baha'i faith is more appropriately on the political right either. Internally, there is this active discouragement of any vigorous discussion of some issues, like the suppression of the modest proposal essay. Externally, the baha'i faith has this decided reputation as allegiants to issues more on the liberal left, such as the obsession with Martin Luther King, Jr and the commemoration day. MLK was obviously a smart, disciplined man who skipped a full two years of his educational process. The hagiographic renderings of his life also sharply downplay his sexual promiscuity while married. I'm not pretending he needed to be perfect, but it is similar to the comment made about Mirza Yahya at the youth conference. There is an accepted measure of discourse and nothing more. I have no interest to turn every last normal conversation into a miniature version of the association for baha'i studies; as I have mentioned when I encountered this invisible intellectual perimeter a number of times I have been reprimanded.

Recently, I simply referred to the local baha'i fellowship as a 'congregation.' I like to add variety to my vocabulary and nothing more. The gentleman with whom I was speaking immediately took exception and because the word 'congregation' rhymes with 'denomination' it is suggestive of the Remeyite fellowships. As far as you know, has baha'i community life always had this eccentric aspect? I was not at all thinking of the Remeyite organizations. They are so few in number I wonder why they even come up.


Well, the PC approach can be irritating, but MLK was a great man, human and flawed, but still managed to live his life for great causes to help others and the Nation, indeed, the world.

Here's what Abdul-Baha teaches: "The shining spark of truth cometh forth only after the clash of differing opinions" and "The conscience of man is sacred and to be respected." The Haifans under the Imamate of Shoghi Effendi have allowed themselves to be seduced into a denomination that repudiates those words, all of which indicates how deep the malaise is for them.

All the fanaticism and social coercion arise with Shoghi Effendi's takeover of Abdul-Baha's loving and universal Bahai Movement in 1921. The "eccentric aspect" all stems and flows from the fraudulent will. The Reform Bahai Faith website has all the key documents involved, if interested.

Again, for the full scope of the problem, see

The Baha'i Faith & Religious Freedom of Conscience

"An Analysis of Abdul-Baha's 1912 Authentic Covenant" discusses Mr. Remey:

Thank you for your thoughtful questions. I'm sure they'll help other people, too, who are probably trying to figure out the same kind of things about the Wilmette and Haifan Baha'is.


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Frederick Glaysher


N.B. Please rely on my own books and publications as representative of my views. Since at least 1996, I have been a critic of the fanaticism of the Haifan Baha'i Faith, a Scientology-like criminal cult, based on Iranian Shiite millennialism and a fraudulent will and testament, which is attempting to create a global theocracy by deceiving and brainwashing its unsuspecting members into a false version of its history and then using them to carry out Baha'i jihads against dissenters and critics. I've been stalked, harassed, and misrepresented, on and offline, by fanatical Haifan Baha'is and Iranian Shiites and other Muslims for over a decade and a half, some of the latter frequently anti-semites, as well as possibly other religious fanatics, posting to the Internet false information and mashups intended to libel and discredit me. I no longer address questions directly related to the several other Baha'i denominations. I will not dignify antisemitism with a response.


I'm especially able to discuss the role of Iranian Shiite "takfir" in Baha'i circles, the identification and denunciation of "infidels" and "apostates," having witnessed its fanaticism against Haifan Baha'i victims on and offline, in the USA and elsewhere. I have been intimately involved in the issues of free speech and conscience within the Bahai Faith since 1996, if not longer. Most American Baha'is are naively uninformed about these issues, if not deceived and brainwashed into a cult-like and mindless acceptance of a distorted version of its history and teachings, into "taqlid," mindless obedience, as a result ultimately of the fraudulent will and testament of 1921. By attempting to destroy all other Baha'i denominations through various methods, since at least 1921, Haifan Baha'is think they can maintain their claim that they alone constitute the Baha'i Faith. As Professor Juan Cole writes in his book Modernity and the Millennium, Columbia University Press (1998), the Baha'i administration has increasingly come under the control of fundamentalists, "stressing scriptural literalism... theocracy, censorship, intellectual intolerance, and denying key democratic values" (196).

Reform Bahai Faith

I am also the editor or author of two books on the Bahai teachings. In Letters from the American Desert, Glaysher reflects on the cultural, political, and religious history of Western and non-Western civilizations, in a compelling struggle for spiritual knowledge and truth. Fully cognizant of the relativism and nihilism of modern life, Glaysher finds a deeper meaning and purpose in the universal Vision of Baha’u’llah, as expressed in the Reform Bahai Faith. Confronting the antinomies of the soul, grounded in the dialectic, Glaysher charts a path beyond the postmodern desert. Alluding extensively to Martin Luther and W. B. Yeats at All Souls Chapel, “metaphors for poetry,” from Yeats’s book A Vision, Glaysher invites Reform Bahais and others to consider the example of the global, universal, moderate form of the Bahai Teachings as interpreted by Abdul-Baha, Baha’u’llah’s son, who had spoken throughout the West in Europe, England, and the United States from 1911 to 1913. Abdul-Baha’s message of the oneness of God, all religions, and humankind holds out a new hope and peaceful Vision for a world in spiritual and global crisis. Far from a theocracy, the Reform Bahai Faith envisions a modest separation of church and state, as the will of God, in an unorganized religion, a universal synthesis of all spiritual and wisdom traditions, in harmony and balance with universal peace, in a global age of pluralism, where religious belief is a distinctive mark of the individual, not collective, communal identity.

Books and eBooks available

The Universal Principles of the Reform Bahai Faith. Baha'u'llah & Abdu'l-Baha. With a new Introduction and the original 1912 Foreword. Hardcover: ISBN: 9780967042138 148 pages. Reform Bahai Press, 2008.

MA, University of Michigan, English, 1981 BGS, University of Michigan, English, Biblical Studies, Islam, 1980 Illinois State University, All But Dissertation, English, Rhetoric. 1983- 1986. Ten years teaching, at the university and college level, English, Rhetoric, American literature, non-Western literature, World Religions, and other courses.

Awards and Honors
A Fulbright-Hays scholar to China in 1994, I studied at Beijing University, the Buddhist Mogao Caves on the old Silk Road, and elsewhere in China, including Hong Kong and the Academia Sinica in Taiwan. While a National Endowment for the Humanities scholar in 1995 on India, I further explored the conflicts between the traditional regional civilizations of Islamic and Hindu cultures and modernity. I have been an outspoken advocate of the United Nations, an accredited participant at the UN Millennium Forum (2000), and attended the UNA Members Day 2012 on the Millennium Development Goals, held in the General Assembly Hall. In November 1, 2013, I spoke at the Robert Hayden Centennial Conference and Poetry Tribute, The University of Michigan, Rackham Amphitheatre, delivering my address "Robert Hayden Under a High Window of Angell Hall," which includes discussion of Hayden's ambivalent feelings about the Haifan Baha'i Faith (text on my blog at or watch the entire recorded presentation on YouTube:

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