# Health, Healing, and Nutrition

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> Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Bahá'u'lláh, Health, Healing, and Nutrition, bahai-library.com.
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> 
> Health, Healing, and Nutrition
> 
> Bahá'u'lláh
> 
> Abdu'l-Bahá
> 
> Shoghi Effendi
> 
> Universal House of Justice
> 
> published in
> 
> Compilation of Compilations
> 
> Volume 1,  pp. 459-488
> 
> 1991
> 
> I.
> 
> From the Writings of Bahá'u'lláh
> 
> Resort ye, in times of sickness, to competent physicians; We have not
> set aside the use of material means, rather have We confirmed it through
> this Pen, which God hath made to be the Dawning-place of His shining and
> glorious Cause.
> [note: A newer translation of this passage has been
> substituted for the translation originally included.]
> 
> (Bahá'u'lláh, The Kitáb-i-Aqdas, p.
> 60
> )
> 
> We have permitted you to read such sciences as are profitable unto you,
> not such as end in idle disputation; better is this for you, if ye be of
> them that comprehend.
> [note: A newer translation of this passage has
> been substituted for the translation originally included.]
> 
> (Bahá'u'lláh, The Kitáb-i-Aqdas, p.
> 48
> )
> 
> Whatever competent physicians or surgeons prescribe for a patient
> should be accepted and complied with, provided that they are adorned with
> the ornament of justice.  If they were to be endued with divine
> understanding, that would certainly be preferable and more desirable.
> 
> (Bahá'u'lláh, from a Tablet - translated from the Persian)
> 
> Well is it with the physician who cureth ailments in My
> hallowed and dearly-cherished Name.
> 
> (Bahá'u'lláh, from a Tablet - translated from the Arabic)
> 
> In all circumstances they should conduct themselves with
> moderation; if the meal be only one course this is more pleasing
> in the sight of God; however, according to their means, they
> should seek to have this single dish be of good quality.
> 
> (Bahá'u'lláh, "Kitáb-i-Badí'" - translated from the Persian)
> 
> Know thou that the soul of man is exalted above, and is
> independent of all infirmities of body or mind.  That a sick
> person showeth signs of weakness is due to the hindrances that
> interpose themselves between his soul and his body, for the soul
> itself remaineth unaffected by any bodily ailments.  Consider the
> light of the lamp.  Though an external object may interfere with
> its radiance, the light itself continueth to shine with
> undiminished power.  In like manner, every malady afflicting the
> body of man is an impediment that preventeth the soul from
> manifesting its inherent might and power.  When it leaveth the
> body, however, it will evince such ascendancy, and reveal such
> influence as no force on earth can equal.  Every pure, every
> refined and sanctified soul will be endowed with tremendous power,
> and shall rejoice with exceeding gladness.
> 
> ("Gleanings from the Writings of Bahá'u'lláh", rev. ed. (Wilmette:
> Bahá'í Publishing Trust, 1983), sec.
> 80
> , pp.
> 153
> -
> 54
> )
> 
> O Befriended Stranger!
> 
> The candle of thine heart is lighted by the hand of My power,
> quench it not with the contrary winds of self and passion.  The
> healer of all thine ills is remembrance of Me, forget it not.
> Make My love thy treasure and cherish it even as thy very sight
> and life.
> 
> ("The Hidden Words of Bahá'u'lláh", Persian no.
> 32
> , rev. ed.
> Wilmette: Bahá'í Publishing Trust, 1985), p.
> 43
> )
> 
> Do not neglect medical treatment when it is necessary, but
> leave it off when health has been restored....  Treat disease
> through diet, by preference, refraining from the use of drugs; and
> if you find what is required in a single herb, do not resort to a
> compounded medicament.  Abstain from drugs when the health is
> good, but administer them when necessary.
> 
> (Bahá'u'lláh, cited in J. E. Esslemont, "Bahá'u'lláh and the New
> Era", 5th rev. ed. (Wilmette: Bahá'í Publishing Trust, 1987), p.
> 
> 106
> )
> 
> Verily the most necessary thing is contentment under all
> circumstances; by this one is preserved from morbid conditions and
> from lassitude.  Yield not to grief and sorrow: they cause the
> greatest misery.  Jealousy consumeth the body and anger doth burn
> the liver: avoid these two as you would a lion.
> 
> (Bahá'u'lláh, cited in "Bahá'u'lláh and the New Era", p.
> 108
> )
> 
> II.
> 
> From the Writings and Utterances of `Abdu'l-Bahá
> 
> Thou shouldst endeavour to study the science of medicine.  It is 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 Abhá Kingdom, entreating divine confirmations.
> 
> ('Abdu'l-Bahá, from a Tablet - translated from the Persian)
> 
> Thou shouldst continue thy profession and at the same time try
> to serve the Kingdom of God.
> 
> ('Abdu'l-Bahá, from a Tablet - translated from the Persian)
> 
> 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.
> 
> ('Abdu'l-Bahá, from a Tablet - translated from the Persian)
> 
> 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.
> 
> ('Abdu'l-Bahá, from a Tablet - translated from the Persian)
> 
> That the Most Great Name exerciseth influence over both
> physical and spiritual matters is sure and certain.
> 
> ('Abdu'l-Bahá, from a Tablet - translated from the Persian)
> 
> 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....
> 
> ('Abdu'l-Bahá, from a Tablet - translated from the Persian)
> 
> 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 Abhá 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.
> 
> ('Abdu'l-Bahá, from a Tablet - translated from the Arabic)
> 
> Regarding the eating of animal flesh and abstinence therefrom, know
> thou of a certainty that, in the beginning of creation, God determined the
> food of every living being, and to eat contrary to that determination is not
> approved.  For instance, beasts of prey, such as the wolf, lion and leopard,
> are endowed with ferocious, tearing instruments, such as hooked talons and
> claws.  From this it is evident that the food of such beasts is meat.  If
> they were to attempt to graze, their teeth would not cut the grass, neither
> could they chew the cud, for they do not have molars.  Likewise, God hath
> given to the four-footed grazing animals such teeth as reap the grass like a
> sickle, and from this we understand that the food of these species of animal
> is vegetable.  They cannot chase and hunt down other animals.  The falcon
> hath a hooked beak and sharp talons; the hooked beak preventeth him from
> grazing, therefore his food also is meat.
> 
> But now coming to man, we see he hath neither
> hooked teeth nor sharp nails or claws, nor teeth like iron sickles.  From
> this it becometh evident and manifest that the food of man is cereals and
> fruit.  Some of the teeth of man are like millstones to grind the grain, and
> some are sharp to cut the fruit.  Therefore he is not in need of meat, nor
> is he obliged to eat it.  Even without eating meat he would live with the
> utmost vigour and energy.  For example, the community of the Brahmins in
> India do not eat meat; notwithstanding this they are not inferior to other
> nations in strength, power, vigour, outward senses or intellectual virtues.
> Truly, the killing of animals and the eating of their meat is somewhat
> contrary to pity and compassion, and if one can content oneself with
> cereals, fruit, oil and nuts, such as pistachios, almonds and so on, it
> would undoubtedly be better and more pleasing.
> 
> ('Abdu'l-Bahá, from a Tablet - translated from the Persian)
> 
> Thou hast written regarding the four canine teeth in man, saying that
> these teeth, two in the upper jaw and two in the lower, are for the purpose
> of eating meat.  Know thou that these four teeth are not created for
> meat-eating, although one can eat meat with them.  All the teeth of man are
> made for eating fruit, cereals and vegetables.  These four teeth, however,
> are designed for breaking hard shells, such as those of almonds.  But eating
> meat is not forbidden or unlawful, nay, the point is this, that it is
> possible for man to live without eating meat and still be strong.  Meat is
> nourishing and containeth the elements of herbs, seeds and fruits; therefore
> sometimes it is essential for the sick and for the rehabilitation of health.
> There is no objection in the Law of God to the eating of meat if it is
> required.  So if thy constitution is rather weak and thou findest meat
> useful, thou mayest eat it.
> 
> ('Abdu'l-Bahá, from a Tablet - translated from the Persian)
> 
> Thy letter was received.  I hope that thou mayest be protected and
> assisted under the providence of the True One, be occupied always in
> mentioning the Lord and display effort to complete thy profession.  Thou
> must endeavour greatly so that thou mayest become unique in thy profession
> and famous in those parts, because attaining perfection in one's profession
> in this merciful period is considered to be worship of God.  And whilst thou
> art occupied with thy profession, thou canst remember the True One.
> 
> ("Selections from the Writings of 'Abdu'l-Bahá" [rev. ed.],
> (Haifa: Bahá'í World Centre, 1982), sec.
> 128
> , pp.
> 145
> -
> 46
> )
> 
> O ye, God's loved ones!  Experience hath shown how greatly the
> renouncing of smoking, of intoxicating drink, and of opium, conduceth to
> health and vigour, to the expansion and keenness of the mind and to bodily
> strength.  There is today a people* who strictly avoid tobacco, intoxicating
> liquor and opium.  This people is far and away superior to the others, for
> strength and physical courage, for health, beauty and comeliness.  A single
> one of their men can stand up to ten men of another tribe.  This hath proved
> true of the entire people: that is, member for member, each individual of
> this community is in every respect superior to the individuals of other
> communities. *
> [note: Possibly 'Abdu'l-Bahá was referring to
> the Sikhs; the description appears to apply to them.]
> 
> Make ye then a mighty effort, that the purity and
> sanctity which, above all else, are cherished by 'Abdu'l-Bahá, shall
> distinguish the people of Bahá; that in every kind of excellence the
> people of God shall surpass all other human beings; that both outwardly and
> inwardly they shall prove superior to the rest; that for purity, immaculacy,
> refinement, and the preservation of health, they shall be leaders in the
> vanguard of those who know.  And that by their freedom from enslavement,
> their knowledge, their self-control, they shall be first among the pure, the
> free and the wise.
> 
> ("Selections from the Writings of 'Abdu'l-Bahá", sec.
> 129
> , p.
> 150
> )
> 
> O thou distinguished physician!  ... Praise be to God that
> thou hast two powers: one to undertake physical healing and the
> other spiritual healing.  Matters related to man's spirit have a
> great effect on his bodily condition.  For instance, thou shouldst
> impart gladness to thy patient, give him comfort and joy, and
> bring him to ecstasy and exultation.  How often hath it occurred
> that this hath caused early recovery.  Therefore, treat thou the
> sick with both powers.  Spiritual feelings have a surprising
> effect on healing nervous ailments.
> 
> ("Selections from the Writings of 'Abdu'l-Bahá", sec.
> 130
> , pp.
> 
> 150
> -
> 151
> )
> 
> Although ill health is one of the unavoidable conditions of man, truly
> it is hard to bear.  The bounty of good health is the greatest of all
> gifts.
> 
> ("Selections from the Writings of 'Abdu'l-Bahá", sec.
> 132
> , p.
> 151
> )
> 
> When giving medical treatment turn to the Blessed Beauty, then follow
> the dictates of thy heart.  Remedy the sick by means of heavenly joy and
> spiritual exultation, cure the sorely afflicted by imparting to them
> blissful glad tidings and heal the wounded through His resplendent
> bestowals.  When at the bedside of a patient, cheer and gladden his heart
> and enrapture his spirit through celestial power.  Indeed, such a heavenly
> breath quickeneth every mouldering bone and reviveth the spirit of every
> sick and ailing one.
> 
> ("Selections from the Writings of 'Abdu'l-Bahá" sec.
> 131
> , p.
> 151
> )
> 
> There are two ways of healing sickness, material means and spiritual
> means.  The first is by the treatment of physicians; the second consisteth
> in prayers offered by the spiritual ones to God and in turning to Him.  Both
> means should be used and practised.
> 
> Illnesses which occur by reason of physical causes
> should be treated by doctors with medical remedies; those which are due to
> spiritual causes disappear through spiritual means.  Thus an illness caused
> by affliction, fear, nervous impressions, will be healed more effectively by
> spiritual rather than by physical treatment.  Hence, both kinds of treatment
> should be followed; they are not contradictory.  Therefore thou shouldst
> also accept physical remedies inasmuch as these too have come from the mercy
> and favour of God, Who hath revealed and made manifest medical science so
> that His servants may profit from this kind of treatment also.  Thou
> shouldst give equal attention to spiritual treatments, for they produce
> marvellous effects.
> 
> Now, if thou wishest to know the true remedy which
> will heal man from all sickness and will give him the health of the divine
> kingdom, know that it is the precepts and teachings of God.  Focus thine
> attention upon them.
> 
> ("Selections from the Writings of 'Abdu'l-Bahá", sec
> 133
> , pp.
> 
> 151
> -
> 52
> )
> 
> 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 Báb hath said that the people of Bahá 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 benefitteth 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.
> 
> ("Selections from the Writings of 'Abdu'l-Bahá", sec.
> 134
> , pp.
> 
> 152
> -
> 156
> )
> 
> According to the explicit decree of Bahá'u'lláh 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.
> 
> ("Selections from the Writings of 'Abdu'l-Bahá", sec
> 135
> , p.
> 156
> )
> 
> 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.
> 
> ("Selections from the Writings of 'Abdu'l-Bahá", sec
> 136
> , p.
> 156
> )
> 
> O handmaid of God!  The prayers which were revealed to ask for healing
> apply both to physical and spiritual healing.  Recite them, then, to heal
> both the soul and the body.  If healing is right for the patient, it will
> certainly be granted; but for some ailing persons, healing would only be the
> cause of other ills, and therefore wisdom doth not permit an affirmative
> answer to the prayer.
> 
> O handmaid of God!  The power of the Holy Spirit
> healeth both physical and spiritual ailments.
> 
> ("Selections from the Writings of 'Abdu'l-Bahá", sec
> 139
> , pp.
> 
> 161
> -
> 162
> )
> 
> ...every branch of learning, conjoined with the love of God, is
> approved and worthy of praise; but bereft of His love, learning is barren
> — indeed, it bringeth on madness.  Every kind of knowledge, every
> science, is as a tree: if the fruit of it be the love of God, then is it a
> blessed tree, but if not, that tree is but dried-up wood, and shall only
> feed the fire.
> 
> O thou loyal servant of God and thou spiritual
> healer of man! Whensoever thou dost attend a patient, turn thy face toward
> the Lord of the heavenly Kingdom, ask the Holy Spirit to come to thine aid,
> then heal thou the sickness.
> 
> ("Selections from the Writings of 'Abdu'l-Bahá", sec
> 154
> , p.
> 181
> )
> 
> ...if a doctor consoles a sick man by saying, "Thank God you are
> better, and there is hope of your recovery," though these words are contrary
> to the truth, yet they may become the consolation of the patient and the
> turning point of the illness. This is not blameworthy.
> 
> ('Abdu'l-Bahá, "Some Answered Questions", 1st pocket-sized ed.
> Wilmette: Bahá'í Publishing Trust, 1984), pp.
> 215
> -
> 16
> )
> 
> If the health and well-being of the body be expended in the path of the
> Kingdom, this is very acceptable and praiseworthy; and if it be expended to
> the benefit of the human world in general — even though it be to their
> material benefit — and be a means of doing good, that is also
> acceptable.  But if the health and welfare of man be spent in sensual
> desires, in a life on the animal plane, and in devilish pursuits — then
> disease were better than such health; nay, death itself were preferable to
> such a life.  If thou art desirous of health, wish thou health for serving
> the Kingdom.  I hope that thou mayest attain perfect insight, inflexible
> resolution, complete health, and spiritual and physical strength in order
> that thou mayest drink from the fountain of eternal life and be assisted by
> the spirit of divine confirmation.
> 
> ('Abdu'l-Bahá, cited in "Bahá'u'lláh and the New Era", pp.
> 114
> -
> 15
> )
> 
> I ever pray on her behalf and beg from God His divine remedy and
> healing.  As in this Dispensation consultation with expert doctors is highly
> advisable and acting in accordance with their prescriptions obligatory, it
> is well for her to undergo an operation if deemed necessary by such
> doctors.
> 
> ('Abdu'l-Bahá, cited in "Star of the West", vol.  12, no. 7 July
> 1921), p. 134)
> 
> Therefore, it is evident that this spirit is different from the body,
> and that the bird is different from the cage, and that the power and
> penetration of the spirit is stronger without the intermediary of the body.
> Now, if the instrument is abandoned, the possessor of the instrument
> continues to act.  For example, if the pen is abandoned or broken, the
> writer remains living and present; if a house is ruined, the owner is alive
> and existing. This is one of the logical evidences for the immortality of
> the soul.
> 
> There is another: this body becomes weak or heavy
> or sick, or it finds health; it becomes tired or rested; sometimes the hand
> or leg is amputated, or its physical power is crippled; it becomes blind or
> deaf or dumb; its limbs may become paralyzed; briefly, the body may have all
> the imperfections.  Nevertheless, the spirit in its original state, in its
> own spiritual perception, will be eternal and perpetual; it neither finds
> any imperfection, nor will it become crippled.  But when the body is wholly
> subjected to disease and misfortune, it is deprived of the bounty of the
> spirit, like a mirror which, when it becomes broken or dirty or dusty,
> cannot reflect the rays of the sun nor any longer show its bounties.
> 
> We have already explained that the spirit of man is
> not in the body because it is freed and sanctified from entrance and exit,
> which are bodily conditions.  The connection of the spirit with the body is
> like that of the sun with the mirror.  Briefly, the human spirit is in one
> condition.  It neither becomes ill from the diseases of the body nor cured
> by its health; it does not become sick, nor weak, nor miserable, nor poor,
> nor light, nor small — that is to say, it will not be injured because
> of the infirmities of the body, and no effect will be visible even if the
> body becomes weak, or if the hands and feet and tongue be cut off, or if it
> loses the power of hearing or sight.  Therefore, it is evident and certain
> that the spirit is different from the body, and that its duration is
> independent of that of the body; on the contrary, the spirit with the utmost
> greatness rules in the world of the body; and its power and influence, like
> the bounty of the sun in the mirror, are apparent and visible.  But when the
> mirror becomes dusty or breaks, it will cease to reflect the rays of the
> sun.
> 
> ('Abdu'l-Bahá, "Some Answered Questions", pp.
> 228
> -
> 29
> )
> 
> 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.
> 
> ('Abdu'l-Bahá, "Some Answered Questions", pp.
> 254
> -
> 256
> )
> 
> 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-Bahá, "Some Answered Questions", pp.
> 257
> -
> 59
> )
> 
> We should all visit the sick.  When they are in sorrow and
> suffering, it is a real help and benefit to have a friend come.
> Happiness is a great healer to those who are ill.  In the East it
> is the custom to call upon the patient often and meet him
> individually.  The people in the East show the utmost kindness and
> compassion to the sick and suffering.  This has greater effect
> than the remedy itself.  You must always have this thought of love
> and affection when you visit the ailing and afflicted.
> 
> ("The Promulgation of Universal Peace: Talks Delivered by
> 'Abdu'l-Bahá during His Visit to the United States and Canada in
> 1912" 2nd. ed. (Wilmette: Bahá'í Publishing Trust, 1982), p.
> 204
> )
> 
> 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.  Aviseu 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.
> 
> ("Paris Talks: Addresses given by 'Abdu'l-Bahá in Paris in
> 1911-1912", 11th ed. (London: Bahá'í Publishing Trust, 1979), p.
> 
> 19
> )
> 
> When an illness is slight a small remedy will suffice to heal it, but
> when the slight illness becomes a terrible disease, then a very strong
> remedy must be used by the Divine Healer....
> 
> ("Paris Talks: Addresses given by 'Abdu'l-Bahá in Paris in
> 1911-1912" p.
> 27
> )
> 
> This is worship: to serve mankind and to minister to the needs
> of the people.  Service is prayer.  A physician ministering to the
> sick, gently, tenderly, free from prejudice and believing in the
> solidarity of the human race, he is giving praise.
> 
> ("Paris Talks: Addresses given by 'Abdu'l-Bahá in Paris in
> 1911-1912", p.
> 177
> )
> 
> The healing that is by the power of the Holy Spirit needs no
> special concentration or contact.  It is through the wish or
> desire and the prayer of the holy person.  The one who is sick may
> be in the East and the healer in the West, and they may not have
> been acquainted with each other, but as soon as that holy person
> turns his heart to God and begins to pray, the sick one is healed.
> This is a gift belonging to the Holy Manifestations and those who
> are in the highest station.
> 
> ('Abdu'l-Bahá, cited in "Bahá'u'lláh and the New Era" p.
> 109
> )
> 
> "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-Bahá, cited in Julia M. Grundy.  "Ten Days in the Light
> of 'Akka", rev. ed. (Wilmette: Bahá'í Publishing Trust, 1979), pp.
> 8-9)
> 
> III.
> 
> From letters written on behalf of Shoghi Effendi
> 
> In regard to the question as to whether people ought to kill animals
> for food or not, there is no explicit statement in the Bahá'í
> Sacred Scriptures (as far as I know) in favour or against it.  It is
> certain, however, that if man can live on a purely vegetarian diet and thus
> avoid killing animals, it would be much preferable.  This is, however, a
> very controversial question and the Bahá'ís are free to
> express their views on it.
> 
> (In a letter written on behalf of Shoghi Effendi, 9 July 1931 to
> an individual believer)
> 
> 'Abdu'l-Bahá 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.
> 
> (In a letter written on behalf of Shoghi Effendi, 14 January 1932
> to two believers)
> 
> Bahá'u'lláh tells us that in case of disease we should
> pray but at the same time refer to competent physicians, and abide by their
> considered decision.  Shoghi Effendi wishes you therefore to find whether
> your son has really become ill, and if he is, then follow the directions of
> the doctor.  Being versed in the medical sciences they can treat better than
> even a loving mother can.  You can render your assistance by praying for him
> and at the same time helping the physicians to treat him.
> 
> (In a letter written on behalf of Shoghi Effendi, 9 April 1933 to
> an individual believer)
> 
> In the "Book of Aqdas" Bahá'u'lláh urges us that when we
> obtain any physical ailment we should refer to the doctor and abide by his
> decision.  Physical and spiritual forces have both to be used to secure the
> speedy recovery of the patients; no partial treatment is sufficient....
> 
> (In a letter written on behalf of Shoghi Effendi, 1 June 1933 to
> an individual believer)
> 
> Healing through purely spiritual forces is undoubtedly as
> inadequate as that which materialist physicians and thinkers
> vainly seek to obtain by resorting entirely to mechanical devices
> and methods.  The best result can be obtained by combining the two
> processes: spiritual and physical.
> 
> (In a letter written on behalf of Shoghi Effendi, 12 March 1934 to
> an individual believer)
> 
> With regard to your question concerning spiritual healing:
> Such a healing constitutes, indeed, one of the most effective
> methods of relieving a person from either his mental or physical
> pains and sufferings.  'Abdu'l-Bahá has in His "Paris Talks"
> emphasized its importance by stating that it should be used as an
> essential means for effecting a complete physical cure.  Spiritual
> healing, however, is not and cannot be a substitute for material
> healing, but it is a most valuable adjunct to it.  Both are,
> indeed, essential and complementary.
> 
> (In a letter written on behalf of Shoghi Effendi, 16 February 1935
> to an individual believer)
> 
> With reference to your question concerning spiritual healing: Its
> importance, as you surely know, has been greatly emphasized by
> 'Abdu'l-Bahá, Who considered it, indeed, as an essential part of
> physical processes of healing.  Physical healing cannot be complete and
> lasting unless it is reinforced by spiritual healing. And this last one can
> be best obtained through obedience to the laws and commandments of God as
> revealed to us through His Manifestations.  Individual believers, however,
> can also help by imparting healing to others.  But the success of their
> efforts depends entirely on their strict adherence to the Teachings, and
> also on the manner in which they impart them to others.  According to
> Bahá'u'lláh man cannot obtain full guidance directly from God.
> He must rather seek it through His Prophets.  Provided this principle is
> clearly understood and explained, the Guardian sees no harm that the friends
> should try to effect spiritual healing in others.  Any such cure effected,
> however, should be done in the name of Bahá'u'lláh and in
> accordance with His teachings.  For God, and God alone, is the Supreme and
> Almighty Physician, and all else are but instruments in His hands.
> 
> (In a letter written on behalf of Shoghi Effendi, 23 May 1935 to
> an individual believer)
> 
> As to your question concerning the meaning of physical suffering and
> its relation to mental and spiritual healing: Physical pain is a necessary
> accompaniment of all human existence, and as such is unavoidable.  As long
> as there will be life on earth, there will be also suffering, in various
> forms and degrees. But suffering, although an inescapable reality, can
> nevertheless be utilized as a means for the attainment of happiness.  This
> is the interpretation given to it by all the Prophets and saints, who, in
> the midst of severe tests and trials, felt happy and joyous and experienced
> what is best and holiest in life. Suffering is both a reminder and a guide.
> It stimulates us to better adapt ourselves to our environmental conditions,
> and thus leads the way to self-improvement.  In every suffering one can find
> a meaning and a wisdom.  But it is not always easy to find the secret of
> that wisdom.  It is sometimes only when all our suffering has passed that we
> become aware of its usefulness.  What man considers to be evil turns often
> to be a cause of infinite blessings.  And this is due to his desire to know
> more than he can.  God's wisdom is, indeed, inscrutable to us all, and it is
> no use pushing too far trying to discover that which shall always remain a
> mystery to our mind.
> 
> (In a letter written on behalf of Shoghi Effendi, 29 May 1935 to
> an individual believer)
> 
> Regarding your questions concerning the condition of the soul during
> illness: The passages in the "Gleanings" make it quite clear that physical
> ailments, no matter how severe, cannot bring any change in the inherent
> condition of the soul.  As Bahá'u'lláh says: "The spirit is
> permanent and steadfast in its station".* The veil or hindrance that
> interposes between soul and body during physical disease is sickness itself.
> Sickness reveals a lack of balance in the human organism, an absence of
> equilibrium in the forces essential for the normal functioning of the human
> body. *
> [note: The words quoted here are from a translation appearing
> in
> Bahá'í Scriptures
> p.
> 228
> .  The passage as translated
> by Shoghi Effendi appears in
> Gleanings
> , section
> LXXX
> , as follows:
> "...the soul itself remaineth unaffected by any bodily ailments."]
> 
> (In a letter written on behalf of Shoghi Effendi, 8 March 1936 to
> an individual believer)
> 
> As to your question regarding the possibility of an artificial
> production of life by means of an incubator: this is essentially a matter
> that concerns science, and as such should be investigated and studied by
> scientists.
> 
> (In a letter written on behalf of Shoghi Effendi, 31 December
> 1937to an individual believer)
> 
> As to the possibility of conception without the presence of a male
> sperm in the future: this is a question which lies entirely within the
> province of science, and which future scientists will have to investigate.
> 
> (In a letter written on behalf of Shoghi Effendi, 27 February 1938
> to an individual believer)
> 
> The Teachings bear no reference to the question of
> telepathy. It is a matter that concerns psychology.
> 
> (In a letter written on behalf of Shoghi Effendi, 28 February 1938
> to an individual believer)
> 
> The eating of pork is not forbidden in the Bahá'í
> Teachings.
> 
> (In a letter written on behalf of Shoghi Effendi, 27 March 1938 to
> an individual believer)
> 
> 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 Bahá'u'lláh 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....
> 
> (In a letter written on behalf of Shoghi Effendi, 29 November 1938
> to an individual believer)
> 
> Such hindrances, no matter how severe and insuperable they may
> at first seem, can and should be effectively overcome through the
> combined and sustained power of prayer and of determined and
> continued effort....
> 
> (In a letter written on behalf of Shoghi Effendi, 6 February 1939
> to an individual believer)
> 
> The Bahá'í Teachings do not only encourage marital life,
> considering it the natural and normal way of existence for every sane,
> healthy and socially-conscious and responsible person, but raise marriage to
> the status of a divine institution, its chief and sacred purpose being the
> perpetuation of the human race — which is the very flower of the entire
> creation — and its elevation to the true station destined for it by
> God.
> 
> That there should be, however, certain individuals
> who by reason of some serious deficiency, physical or mental, would be
> incapacitated to contract marriage and enjoy the blessings of an enduring
> and successful marital life is only too evident, but these constitute only a
> very small section of humanity, and are therefore merely an exception, and
> their condition cannot possibly invalidate what an all-wise and loving
> Providence has decreed to be the normal way to a fruitful and constructive
> social existence.
> 
> The exact conditions and circumstances under which
> such incapacitated individuals should be advised or even prevented perhaps
> from entering into any sort of marital existence have not been specified in
> the Bahá'í Writings, but will have to be defined later on by
> the Universal House of Justice.  In the mean time, those believers who
> consider themselves as falling into the above category would do well, before
> taking any final decision themselves, to consult medical experts, who are
> both conscientious and competent, and to abide by their recommendation.
> 
> (In a letter written on behalf of Shoghi Effendi, 15 April 1939 to
> an individual believer)
> 
> Also with regard to the practice of circumcision; the Teachings bear no
> reference to this matter, and it is therefore not enjoined upon the
> believers.
> 
> (In a letter written on behalf of Shoghi Effendi, 14 December 1940
> to the National Spiritual Assembly of India and Burma)
> 
> Regarding your question about vaccination: these are technical matters
> which have not been specifically mentioned in the teachings, and
> consequently the Guardian cannot make any statement about them.  No doubt
> medical science will progress tremendously as time goes by, and the
> treatment of disease become more perfect.
> 
> (In a letter written on behalf of Shoghi Effendi, 22 January 1944
> to an individual believer)
> 
> As to your question about healing: although there is no objection to
> your helping others to regain their health, he does not feel you should
> associate the name Bahá'í with your work, as it gives a wrong
> impression; we have no "Bahá'í healers" as Christian Science
> and various other sects have.  You are a Bahá'í and a healer,
> and that is quite different.
> 
> (In a letter written on behalf of Shoghi Effendi, 13 December 1945
> to an individual believer)
> 
> 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
> Bahá'u'lláh was elucidating.
> 
> The Guardian never goes into technical matters, as this
> is not his work.  Bahá'u'lláh 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.
> 
> Bahá'u'lláh says teaching is the greatest
> of all services, but He does not mean one should give up medicine to teach.
> 
> (In a letter written on behalf of Shoghi Effendi, 18 December 1945
> to an individual believer)
> 
> The greatest form of healing which the Bahá'ís can
> practice is to heal the spiritually sick souls of men by giving this
> greatest of all Messages to them.  We can also try to help them, both
> physically and spiritually, through prayer.
> 
> (In a letter written on behalf of Shoghi Effendi, 25 March 1946 to
> an individual believer)
> 
> There is nothing in the teachings which would forbid a
> Bahá'í to bequeath his eyes to another person or for a
> Hospital; on the contrary it seems a noble thing to do.
> 
> (In a letter written on behalf of Shoghi Effendi, 6 September 1946
> to an individual believer)
> 
> He feels you should certainly think of your future and earning your
> living, and if chiropractic is the work you wish to go in for, you should
> continue your education; when you are finished it would be highly
> meritorious to enter the pioneer field, as for many years to come
> Bahá'í teachers will be needed in distant lands.
> 
> (In a letter written on behalf of Shoghi Effendi, 31 March 1947 to
> an individual believer)
> 
> ...you should not neglect your health, but consider it the means which
> enables you to serve.  It — the body — is like a horse which carries the
> personality and spirit, and as such should be well cared for so it can do
> its work!  You should certainly safeguard your nerves, and force yourself to
> take time, and not only for prayer and meditation, but for real rest and
> relaxation....
> 
> (In a letter written on behalf of Shoghi Effendi, 23 November 1947
> to an individual believer)
> 
> Very little is as yet known about the mind and its workings. But one
> thing is certain: Bahá'ís can and do receive a very remarkable
> help and protection in this world, one which often surprises their doctors
> very much!
> 
> (In a letter written on behalf of Shoghi Effendi, 9 April 1948 to
> an individual believer)
> 
> 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 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 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
> Bahá'u'lláh, 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.
> 
> (In a letter written on behalf of Shoghi Effendi, 8 June 1948 to
> an individual believer)
> 
> He does not feel that you should try to do anything special about the
> capacity you feel to help people when they are ill. This does not mean you
> should not use it, when the occasion arises, such as it did recently.  But
> he means you should not become a "healer" such as the Christian Scientists
> have, and we Bahá'ís do not have.
> 
> (In a letter written on behalf of Shoghi Effendi, 25 December 1949
> to an individual believer)
> 
> We have no reason to believe that the healing of the Holy Spirit cannot
> be attracted by ordinary human beings.  But this is rare, a mystery, and a
> gift of God.
> 
> (In a letter written on behalf of Shoghi Effendi, 26 March 1950 to
> an individual believer)
> 
> There is nothing in our teachings about Freud and his method.
> Psychiatric 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 Bahá'u'lláh has urged us to avail ourselves of
> the help of good physicians Bahá'ís are certainly not only
> free to turn to psychiatry for assistance but should, when advisable, 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.
> 
> (In a letter written on behalf of Shoghi Effendi, 15 June 1950 to
> the National Spiritual Assembly of the British Isles)
> 
> ...as we are a religion and not qualified to pass on scientific matters
> we cannot sponsor different treatments.  We are certainly free to pass on
> what we have found beneficial to others.
> 
> (In a letter written on behalf of Shoghi Effendi, 30 September
> 1950 to an individual believer)
> 
> The Guardian sees no reason why you should not continue to help sick
> people.  As he wrote some of the believers regarding this matter previously,
> as long as you do not say you are healing them as a Bahá'í, or
> because you are a Bahá'í (because we have no "healers" in the
> Cause as such) there can be certainly no objection to your doing it.  On the
> contrary, to be able to help another soul who is in suffering is a great
> bounty from God.
> 
> (In a letter written on behalf of Shoghi Effendi, 5 October 1950
> to an individual believer)
> 
> There is nothing in the Teachings about chiropractic as a method of
> healing.  People are free to turn to it if they please and find help through
> it.
> 
> (In a letter written on behalf of Shoghi Effendi, 10 February 1951
> to an individual believer)
> 
> Regarding your question: there are very few people who can get along
> without eight hours sleep. If you are not one of those, you should protect
> your health by sleeping enough.  The Guardian himself finds that it impairs
> his working capacity if he does not try and get a minimum of seven or eight
> hours.
> 
> (In a letter written on behalf of Shoghi Effendi, 15 September
> 1951 to two believers)
> 
> There is nothing in the teachings about Socialized Medicine. All these
> details are for the House of Justice to decide.
> 
> (In a letter written on behalf of Shoghi Effendi, 18 February 1951
> to an individual believer)
> 
> Every day medical science is progressing, and it is quite possible that
> some new form of treatment or some new doctor may be able to get you on your
> feet.  He will certainly pray that this may be so.
> 
> (In a letter written on behalf of Shoghi Effendi, 24 February 1952
> to an individual believer)
> 
> So you see he cannot possibly pronounce on the merits of Dianetics.
> The believers are free to investigate new things, and use them if they prove
> of real value and no harm.
> 
> (In a letter written on behalf of Shoghi Effendi, 30 August 1952
> to an individual believer)
> 
> He was sorry to hear you have been ill, and urges you to cooperate
> fully with your doctors in order to regain your health as soon as possible
> and be free to serve the Cause.
> 
> (In a letter written on behalf of Shoghi Effendi, 19 July 1953 to
> an individual believer)
> 
> The beloved Guardian says that the question of circumcision has nothing
> to do with the Bahá'í Teachings; and the believers are free to
> do as they please in the matter.
> 
> (In a letter written on behalf of Shoghi Effendi, 27 March 1954 to
> an individual believer)
> 
> He is pleased to see that you are feeling better, and will certainly
> pray for your full recovery.  Before having any serious operation, you
> should consult more than one qualified physician.
> 
> (In a letter written on behalf of Shoghi Effendi, 8 April 1954 to
> an individual believer)
> 
> Regarding various matters raised in your letters: There is nothing in
> the Teachings to prevent a Bahá'í from willing his body for
> medical research after death.  However, it should be made clear that the
> remains must be buried eventually and not cremated, as this is according to
> Bahá'í law.
> 
> (In a letter written on behalf of Shoghi Effendi, 26 June 1956 to
> the National Spiritual Assembly of Canada)
> 
> There is nothing in the Teachings against leaving our bodies to medical
> science.  The only thing we should stipulate is that we do not wish to be
> cremated, as it is against our Bahá'í Laws.
> 
> As many people make arrangements to leave their bodies
> to medical science for investigation, he suggests that you inquire, either
> through some lawyer friend or through some hospital, how you could do this,
> and then make the necessary provision in your will, stipulating that you
> wish your body be of service to mankind in death, and that, being a
> Bahá'í, you request that your remains not be cremated and not
> be taken more than an hour's journey from the place you die.
> 
> The spirit has no more connection with the body after it
> departs, but, as the body was once the temple of the spirit, we
> Bahá'ís are taught that it must be treated with respect.
> 
> (In a letter written on behalf of Shoghi Effendi, 22 March 1957 to
> an individual believer)
> 
> IV.
> 
> From letters written on behalf of The Universal House of Justice
> 
> One of the friends of Persia wrote to Shoghi Effendi and asked this
> question: "Is it true that 'Abdu'l-Bahá has said that biochemical
> homeopathy, which is a form of food medicine, is in conformity with the
> Bahá'í medical concept?" The beloved Guardian's reply to this
> question in a letter dated 25th November, 1944 was as follows: "This
> statement is true, and the truth thereof will be revealed in the future."
> (The question and answer are translated from the Persian.)
> 
> The Universal House of Justice has also asked us to
> inform you that it does not wish the above statement to be circulated in
> isolation from the many and varied other texts in the Writings on medicine.
> However, you may share it with any of your friends who are interested.
> 
> (12 November 1975, written by the Universal House of Justice to an
> individual believer)
> 
> No specific school of nutrition or medicine has been associated with
> the Bahá'í 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
> 
> Kitáb-i-Aqdas
> 
> Bahá'u'lláh 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.
> 
> (24 January 1977, written by the Universal House of Justice to an
> individual believer)
> 
> 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 Bahá'u'lláh 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."
> 
> (19 June 1977, written by the Universal House of Justice to an
> individual believer)
> 
> The Universal House of Justice has received your letter of 19th January
> 1978 enquiring the Bahá'í point of view on the vivisection of
> animals.  The beloved Guardian was asked a similar question to which his
> secretary replied on his behalf, on 29 November 1955: "As there is no
> definite and conclusive statement on Vivisection in the Bahá'í
> Teachings, this is a matter which the International House of Justice will
> have to pass upon in the future."
> 
> The House of Justice does not wish to legislate upon
> this matter at the present time.  It is left to the consciences of the
> individual friends, who should make their decisions in light of the
> teachings concerning animals and their treatment.
> 
> In this connection the House of Justice instructs us to
> say that in a Tablet in which He stresses the need for kindness to animals,
> 'Abdu'l-Bahá states that it would be permissible to perform an
> operation on a living animal for the purposes of research even if the animal
> were killed thereby, but that the animal must be well anaesthetized and that
> the utmost care must be exercised that it does not suffer.
> 
> (9 March 1978, written by the Universal House of Justice to the
> National Spiritual Assembly of Italy)
> 
> 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 Bahá'í 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 in correctly understand.
> 
> (11 July 1978, written by the Universal House of Justice to an
> individual believer)
> 
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> — *Health, Healing, and Nutrition (Used by permission of the curator)*