# Good Tree, The: Distinguishing the Baha'i Faith From Destructive Cults

*Exported from [Holy-Writings.com](https://www.holy-writings.com/) on 2026-06-21 — 1 clipping.*

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> ...every good tree bringeth forth good fruit; but a corrupt
> tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit,
> neither can a corrupt tree bring forth good fruit.
> 
> Matthew 7:17 -18
> 
> 
> 
> 
>           The
> disastrous outcome of the events surrounding Waco, Texas, and the Branch
> Davidians in 1993 was both shocking and terrifying to the American nation.
> For many, the horror of this terrible event -- and others like it -- has
> fostered skepticism and fear of any new or unfamiliar religious group.
> Moreover, this fear is clearly not unwarranted. For, in contrast to the
> vast majority of nations, the United States is a highly fertile breeding
> ground for destructive cults. This is the case for four main reasons. First,
> since the 1960s, many Americans have abandoned traditional forms of religion.
> Second, there is a legal separation of church and state, and great religious
> freedom and diversity in the population. Third, there are vast amounts
> of open space in the United States where people can live in relative isolation.
> And fourth, the established institutions of the United States -- schools,
> governments, and families -- are "hard put to provide the emotional
> security and intimate social support and love sought by many people in
> our complex society."[1]
> 
>            For
> these reasons, it is imperative that new religious groups be carefully
> examined to determine whether or not these organizations are cults. The
> Bahai Faith is one such religious organization which must be carefully
> investigated. This paper will explain the fundamental characteristics of
> a cult and then examine whether or not the Bahai Faith embodies these
> characteristics.
> 
> 
> 
> 
> The Fundamental Characteristics of a Cult
> 
>           The
> word "cult" has very different meanings in different contexts.
> Thus, before defining the basic characteristics of a cult, it is important
> to examine this word carefully. In a theological and historical context,
> the word "cult" concerns a style of worshipping and rituals,
> and has a positive connotation. In a sociological context, the word "cult"
> concerns a minority religious group that exists in conflict with the predominant
> religion of the culture, and has a neutral connotation. In a general religious
> context, the word "cult" concerns a small, new group -- often
> headed by a charismatic leader -- that is not a sect, or variant, of the
> established religion. In this context the word also has a neutral connotation.
> In an evangelical or fundamentalist context, the word "cult"
> concerns any religious group that does not accept the fundamentalist interpretation
> of essential Christian doctrine. By this definition, "mainline and
> liberal Christian denominations, and all of the other religions of the
> world ... 70% of humanity" would be classified as cult groups. In
> this context, the word has a clear negative connotation. Finally, in the
> context of popular media usage, the word "cult" concerns a new,
> destructive, and small religious group that practices "brain washing"
> techniques and harmful rituals. This usage is obviously very negative[2].
> For the purposes of this paper, the author will use the word "cult"
> or "destructive cult" with its popular media connotation -- as
> a psychologically and socially destructive religious group. 
> 
>           When
> one examines the characteristics of a destructive cult, one finds many
> non-defining characteristics cited in the literature. These non-defining
> characteristics are elements that both destructive cults and neutral --
> or even benign -- religious organizations often share in common. For example,
> the promotion of social change, the promise of increased spiritual development,
> the appeal to those who are searching for meaning in their lives, and the
> stress of love and acceptance of its members are all commonly cited characteristics
> which many destructive and non-destructive groups share. Thus, this paper
> will examine only a cults defining characteristics, or characteristics
> that destructive religious groups generally do embody and that non-destructive
> religious groups generally do not. From the literature, the author has
> identified five defining characteristics of destructive cults: 1.) a charismatic
> leader demanding total authority, 2.) the use of "controlling"
> techniques, 3.) social and physical isolation, 4.) extreme or fanatical
> behavior, and 5.) secrecy and deception. In this section of the paper,
> each of these characteristics will be fully explained. 
> 
> 1. The Leader
> 
>           Destructive
> religious groups almost invariably center around a living, self-appointed
> leader[3]. This leader is generally esteemed as Gods representative on
> Earth, as God Himself, or as one who has the sole right to interpret the
> scripture of an established religion. The cult doctrine is based on his
> revelations or ideology. Because of his position of divine enlightenment,
> the cult leader exercises tremendous, and often absolute, authority over
> his followers[4]. Individual cult members surrender their wills and their
> lives to the responsibility and authority of the leader[5]. Additionally,
> since no large organization can be run by one individual, the cult leader
> generally has a "revered inner circle," or a group of loyal helpers
> appointed by the leader, who, to a lesser degree, share the prestige and
> power of the cult leader[6]. Also, there are often serious ethical violations
> committed by the cult leader: the leader claims to be chaste and then impregnates
> a follower, the leader preaches against drugs or wealth yet buys expensive
> cars -- and often drugs -- with the cult members money[7]. It is important
> to note, however, that it is not the mere presence of a leader that differentiates
> destructive cults from non-destructive religious groups; rather, it is
> the fact that this leader is plagued by ethical questions and demands total
> authority over his followers. This authority is derived through practicing
> "brain washing" techniques, isolating the cult followers, demanding
> fanatical practices, and using deception. 
> 
> 2. The Use of "Controlling" Techniques
> 
> 
>           
> A large part of what makes a cult "destructive" is its use of
> fear or guilt-based "mind control" techniques.[8] In order to
> indoctrinate and reinforce the follower, various forms of physical deprivation,
> social and physical isolation techniques, hell and salvation-based fear
> techniques[9] and, most commonly, guilt-based, ritualistic confession of
> sins is used. In the cult environment, this confession goes far beyond
> its normal religious function. A followers thoughts are no longer his
> or her own -- every past and previous thought and action now becomes the
> property of the group. The group and its leaders use this information --
> extracted in long confession sessions -- to manipulate and shame the individual.[10]
> Also, critical thinking and views that differ from those of the group are
> highly discouraged or actively suppressed and, as a general rule, the cult
> community does not permit questioning of any sort.[11] The net result of
> these controlling techniques is a shift in the followers' locus of control
> and responsibility.[12] Followers lose the ability to think and act independently,
> and develop a tremendous and harmful dependency upon the cult group and
> its leader.[13] 
> 
> 3. Social and Physical Isolation
> 
>           
> Cult members normally live in some form of isolation from the greater society.[14]
> Almost invariably, cult members experience some form of social isolation
> -- i.e. they have very little meaningful interaction with non-cult members.
> This occurs in large part because virtually all of their time, effort,
> and finances are devoted to the cult and its leader, leaving little time
> for family, old friends, and their jobs.[15] A sharp we/they distinction
> is drawn between members and those outside the cult, and a pervasive distrust
> for everyone except the "saved" cult members is fostered by the
> community.[16] Though not quite as common, destructive cults often require
> physical isolation as well. Cult members live in communes, and often cannot
> leave without permission.[17] This serves to further isolate the cult member
> from those who would support his or her original belief system.
> 
> 4. Extremist or Fanatical Behavior
> 
>           
> One of the true defining characteristics of a destructive cult is its pervasive
> fanaticism -- i.e. when a behavior or practice that is not necessarily
> harmful (such as confession) is taken to a tremendous and unhealthy extreme.[18]
> Members often neglect or abandon their families, jobs, schools, possessions,
> and lives to protect the cult leader and community.[19] One area where
> unhealthy excess is clear is in the dangerous or ascetic rituals of a destructive
> religious group. Excessive praying, chanting, fasting, and sleep deprivation
> can cause anxiety, exhaustion, illness, and eating disorders.[20] Other
> dangerous rituals such as snake handling can prove lethal. A second area
> where fanaticism appears is in the way believers "witness" their
> beliefs and attempt to convert new followers. The believers are, "compulsively
> and constantly witnessing beliefs to everyone, often in an extreme or confrontational
> way . . ."[21] This aggressive, high-pressure proselytizing can involve
> door-to-door recruiting, daily calls to potential converts, or threats
> of eternal damnation.[22] A final area where cults manifest an unhealthy
> excess is in the endorsement of various forms of violence[23] when used
> for or by the cult. This can translate into a stock-piling of arms in Waco
> Texas, or a "spare the rod, spoil the child" abusive mentality[24]
> in Jonestown. 
> 
> 5.) Secrecy and Deception
> 
>           
> Another part of what makes cults destructive forces in peoples lives is
> the fact that the followers are often unaware of certain cult activities,
> or are blatantly being deceived. Cult leaders often issue a "Sicilian
> Code of Silence"[25] about their unethical conduct. Also, there is
> often "secret doctrine" reserved only for cult members, and levels
> of "secret doctrine"[26] as one goes up the hierarchy of leaders
> within the cult structure. Destructive cults are often characterized by
> financial secrecy and deception[27] as well, including the selling of indulgences,
> unethical fund raising, and a refusal to produce financial records[28].
> Additionally, "miracles" are often staged at "revivals,"
> in the form of phony faith-healings.[29] Finally, cults such as the Boston
> Church operate using "front groups"[30] -- subsidiary groups
> which use a different name, but in reality are a part of the same destructive
> group. Cults often use this method to penetrate college campuses. 
> 
>           
> With these defining characteristics in mind -- 1.) a charismatic leader
> demanding total authority, 2.) the use of "controlling" techniques,
> 3.) social and physical isolation, 4.) extremist or fanatical behavior,
> and 5.) secrecy and deception -- this paper will now examine whether or
> not the Bahai Faith embodies any of these characteristics. 
> 
> 
> 
> 
> An Examination of Bahai Faith
> 
>           
> Not every cult embodies all five of the above mentioned characteristics.
> For the purposes of this investigation, if a religious organization embodies
> even one of these characteristics -- because they are defining qualities
> and, thus, not shared with non-destructive groups -- then it will be classified
> as a destructive cult. Therefore, if the Bahai Faith clearly embodies
> even one of these qualities, then it will be grouped as a cult. If, however,
> it clearly embodies none of these characteristics it will be classified
> as a non-destructive religious group. With this standard in mind, this
> paper will again turn to the five defining characteristics of a cult. 
> 
> 1. The Leader
> 
>           
> The Bahai Faith has no single living leader, nor does it have any formal
> clergy members.[31] Rather, the leadership of the Bahai Faith is executed
> through what Bahais term their "Administrative Order". To understand
> the nature of this "Order", it is important to first give a brief
> summary of the historical events that led up to it.
> 
>           
> The founder of the Bahai Faith, a Persian nobleman named Mirza Husayn-Ali,
> and surnamed Bahaullah (Arabic for Glory of God), first announced His
> claim to be a Messenger or "Manifestation" of God. From this
> time until His ascension in 1892 He wrote voluminously and these works
> today constitute the Bahai "sacred text". Before His death Bahaullah,
> appointed His eldest son Mirza Abbas, surnamed Abdul-Baha (literally
> the Servant of Glory), as the head of His religion and the sole interpreter
> of His writings.[32] Bahaullah promised that Abdul-Baha would have
> the guidance of the Holy Spirit, and that there would someday be a "House
> of Justice" to rule His Faith.[33]
> 
>           
> Abdul-Baha, whom virtually all of the Bahais followed, served as head
> of the Bahai religion and interpreter of the writings of His Father until
> his ascension in 1921. Before His death, He appointed his eldest grandson,
> Shoghi Effendi, as the head of the Faith and the sole interpreter of Bahaullahs
> writings.[34] He also elaborated the means for the election of the "House
> of Justice" spoken of by his Father, and gave this institution the
> right to enact, "all ordinances and regulations that are not to be
> found in the explicit Holy Text."[35] 
> 
>           
> Shoghi Effendi served as the head of the Bahai Faith and interpreted the
> writings of Bahaullah until his death in 1957. He did not name a successor
> -- possibly because he had no children -- however, in 1953 he did initiate
> a plan termed the "Ten Year Crusade". During this "crusade"
> the Bahai Faith experienced tremendous growth, and at its conclusion in
> 1963, the House of Justice -- a ruling body of nine members -- was elected.
> Shortly thereafter this institution announced, "(The House of Justice)
> cannot legislate to make possible the appointment of a successor to Shoghi
> Effendi . . ."[36] Thus, the Bahai Faith was left with no single
> leader, and still does not have one today. 
> 
>           
> The House of Justice now serves as the head of the international Bahai
> community, and legislates on issues not covered in the writings of Bahaullah
> or in the interpretations of Abdul-Baha and Shoghi Effendi. However,
> it does not further interpret these writings.[37] Thus, in
> contrast to most destructive cults, the Bahai Faith since 1957 has had
> no single leader, nor anyone to "authoritatively" interpret the
> writings of Bahaullah.
> 
>           
> Moreover, in contrast to the appointed "inner circle" of most
> cult leaders, the Bahais themselves elect the leaders of their "administrative
> order". The local Bahai community annually elects the members of
> its local administrative bodies, the Local Spiritual Assemblies. Delegates
> from these local communities, in turn, annually elect the members of the
> National Spiritual Assemblies. Likewise, the members of the National Spiritual
> Assemblies elect the members of the Universal House of Justice once every
> five years. Each administrative body has nine members and makes decisions
> using a process Bahais term "consultation". Consultation is
> a non-adversarial decision-making process where consensus on a decision
> is the goal, but -- if consensus cannot be reached -- a majority vote will
> suffice. The interesting feature of this system is that no individual member
> of these institutions has the authority to make any decisions -- it is
> only in group consultation "in the attitude and atmosphere of love"
> that these institutions have any decision making authority.[38] The decisions
> of a Local Assembly can be appealed first to the National Assembly and
> then to the House of Justice.[39] Moreover, every nineteen days the Bahai
> community also "consults" on community issues, and submits its
> recommendations to the Local Assembly. 
> 
>           
> The only appointed positions in the Bahai administrative order are: 1.)
> the Continental Counselors, who are appointed by the House of Justice and
> who serve as advisers to (but have no authority over) the National Assemblies,
> and 2.) the Auxiliary Board Members, who are appointed by the Counselors
> and who serve as advisers to (but also have no authority over) the Local
> Assemblies and communities.[40]
> 
>           Concerning
> the integrity of the leaders of the Bahai Faith, there are several methods
> by which a leader can be removed for various ethical violations. First,
> for flagrant ethical violations (such as sexual misconduct) administrative
> privileges can be taken away from any believer. When this occurs the Bahai
> can no longer vote, serve on assemblies, or give money to the Bahai religion.
> When the issue is one of character, assembly members can also be removed
> by a majority vote of the assembly. However, if the issue is one of administrative
> incompetence, the Bahai community can vote out the assembly member during
> the annual election.[41]
> 
>           
> Finally, the Bahai writings state that no one can claim for themselves
> the head position that Shoghi Effendi left unfilled.[42] The writings of
> Bahaullah also state that a new Manifestation of God will not come for
> at least a full 1,000 years.[43] Thus, if any Bahai claims either a.)
> to be able to authoritatively interpret the sacred writings, b.) to be
> the new head of the religion, or c.) to possess a new revelation from God,
> then the House of Justice will expel him or her as a "covenant breaker".
> A covenant breaker can, however, be re-admitted to the religion by the
> House of Justice if he or she sincerely retracts his or her claims.[44]
> Interestingly, all Bahais must shun this "covenant breaker"
> and have no contact with him or her. Viewed critically, this practice of
> "shunning" covenant breakers prevents and protects Bahais from
> entering into the presence of a "charismatic cult leader". It
> is also a mechanism that prevents charismatic leaders from gaining authority
> within the Bahai religion.
> 
>           In
> sum, the Bahai Faith does not have a living, self-appointed leader or
> leaders who demand absolute authority. On the contrary, in the Bahai religion
> authority is exercised only by elected councils, or "assemblies",
> using group "consultation". 
> 
> 2.) The Use of "Controlling" Techniques
> 
>           Concerning
> confession -- the controlling technique most often used in destructive
> cults -- the Bahai writings (those of Bahaullah, Abdul-Baha, Shoghi
> Effendi, and the House of Justice) expressly forbid the use of any type
> of confession: 
> 
> 
> Bahaullah prohibits confession to, and seeking absolution
> of one's sins from, a human being. Instead one should beg forgiveness from
> God. In the Tablet of Bisharat, He states that such confession before
> people results in one's humiliation and abasement, and He affirms that
> God wisheth not the humiliation of His servants. (Bahais) are forbidden
> to confess to any person, as do the Catholics to their priests, our sins
> and shortcomings, or to do so in public, as some religious sects do . .
> [45]
> 
> 
> Thus, the most common controlling technique used by cults
> -- public confession of sins -- is forbidden in the Bahai teachings. Moreover,
> there is no evidence to indicate that the Bahais do not obey this ordinance
> of their religion. 
> 
>           The
> Bahais also have a less "fire and brimstone" theology of heaven,
> hell, and salvation than do most cult communities. Bahais teach that there
> is a "future life" after this life, and that "heaven
> and hell are conditions within our own beings."[46] The Bahai
> writings state that heaven and hell are spiritual conditions rather than
> physical locations: heaven is nearness to God and that hell is isolation
> from God. For Bahais both of these "conditions" are attainable
> in this life and the next, and there is no exclusive salvation or eternal
> damnation for any group (even souls in hell, or remoteness from God, can
> eventually attain "heaven" or reunion with God -- both in this
> life and the "future life"). Also, Bahais believe that Satan
> is really an embodiment of the "lower nature" of man, rather
> than a personal being. Thus, the fear-based images of "eternal hell"
> so often used to manipulate cult members are also absent from the Bahai
> Faith.
> 
>           The
> Bahai writings, moreover, are not critical of reason or questioning. This
> religion teaches that the "primary duty" [47] of all humanity
> is the independent investigation of the truth. Abdul-Baha states: 
> 
> 
> Another new principle revealed by Bahaullah is the
> injunction to investigate truth - that is to say, no man should blindly
> follow his ancestors and forefathers. Nay, each must see with his own eyes,
> hear with his own ears and investigate the truth himself in order that
> he may follow the truth instead of blind acquiescence and imitation of
> ancestral beliefs.[48] 
> 
> 
> In Bahai theology, faith and reason go hand in hand:
> 
> 
> Consider what it is that singles man out from among
> created beings, and makes of him a creature apart. Is it not his reasoning
> power, his intelligence? Shall he not make use of these in his study of
> religion? I say unto you: weigh carefully in the balance of reason and
> science everything that is presented to you as religion. If it passes this
> test, then accept it, for it is truth! If, however, it does not so conform,
> then reject it, for it is ignorance!... If religion were contrary to logical
> reason then it would cease to be a religion and be merely a tradition.
> Religion and science are the two wings upon which man's intelligence can
> soar into the heights, with which the human soul can progress. It is not
> possible to fly with one wing alone![49] 
> 
> 
> Possibly because of a lack of clergy -- the Bahai teachings
> tell its followers that their first duty is to study their sacred writings:
> "To strive to obtain a more adequate understanding of the significance
> of Bahaullah's stupendous Revelation must ... remain the first obligation
> and the object of the constant endeavor of each one of its loyal adherents."[50]
> Moreover, in the Bahai religion there is no visible negative attitude
> towards questioning as is characteristic of most cults. The Bahai teachings
> state: "It is always through questioning and mature thought that
> we can arrive at the root of everything ... in the teachings of Bahaullah
> ..."[51] Interestingly, one of the Bahai months -- each of which
> is each named after a virtue such as light, wisdom, or love -- is named
> "questions". 
> 
>           
> Finally, while the locus of control of individual believers is difficult
> to assess, the author has found no evidence that individual Bahais have
> been robbed of the responsibility for their actions as members of destructive
> cults tend to be. On the contrary, probably because of the lack of clergy,
> the Bahai teachings repeatedly stress the responsibility of the individual
> believer: 
> 
> 
> Man is not intended to see through the eyes of another,
> hear through another's ears nor comprehend with another's brain. Each human
> creature has individual endowment, power and responsibility in the creative
> plan of God. Therefore, depend upon your own reason and judgment and adhere
> to the outcome of your own investigation...[52] 
> 
> 
>           Thus,
> unlike destructive cults, Bahai Faith does not uses controlling techniques,
> such as ritual confession or threats of damnation, nor does it condemns
> reason, forbid questioning, or foster an unhealthy dependency in its followers.
> 
> 3. Social and Physical Isolation
> 
>            As
> mentioned above, the Bahai teachings do not promote the notion of exclusive
> salvation as do most cults. Moreover, the Bahai religion, encourages,
> rather than discouraging interaction with those who are not Bahais. The
> Bahai writings state: "There can be no doubt that the progress
> of the Cause from this time onward will be characterized by an ever increasing
> relationship to the agencies, activities, institutions and leading individuals
> of the Non-Bahai World."[53] Bahais are not forbidden to date
> or marry non-Bahais[54] as is often the case with most cults, and Bahaullah
> stressed the "importance of fellowship with the followers of all
> religions."[55] Also, the Bahai religion upholds that Abraham,
> Moses, Christ, and Muhammed were all Manifestations of one God. The Bahais
> teach that each holy book is a chapter in the book of the "Cause of
> God" and that Bahaullahs revelation is the latest chapter in that
> book. Bahais, therefore, are urged not only to study their own sacred
> writings, but the Bible[56] and the Quran[57] as well. 
> 
>           The
> Bahai religion also promotes the notion that all people are of one human
> family, and that all races and ethnicities are one: 
> 
> 
> Bahaullah taught the Oneness of humanity; that is
> to say, all the children of men are under the mercy of the Great God. They
> are the sons of one God; they are trained by God. He has placed the crown
> of humanity on the head of every one of the servants of God. Therefore
> all nations and peoples must consider themselves brethren. They are all
> descendants from Adam. They are the branches, leaves, flowers and fruits
> of One Tree.[58] 
> 
> 
> Also, Bahais -- unlike the majority of cult members --
> are enjoined to serve their families, even before they serve their religion:
> 
> 
> Show honour to your parents and pay homage to them.
> . . Beware lest ye commit that which would sadden the hearts of your fathers
> and mothers. Follow ye the path of Truth which indeed is a straight path.
> Should anyone give you a choice between the opportunity to render a service
> to Me and a service to them, choose ye to serve them, and let such service
> be a path leading you to Me.[59] 
> 
> 
> This injunction applies whether or not the parents are
> Bahais. Thus, the Bahai religion clearly does not foster antipathy towards
> non-believers, nor is there any evidence to support the notion that Bahais
> live in social isolation.
> 
>           Moreover,
> the physical isolation and secluded living common to many destructive groups
> is forbidden in the Bahai Faith. The Bahai teachings stress the importance
> of working (even equating work performed in a spirit of service with worship
> to God) and balancing this work with service to their religion. Additionally,
> the Bahai teachings explicitly forbid monasticism and seclusion: 
> 
> 
> Living in seclusion or practicing asceticism is not
> acceptable in the presence of God, and (Bahaullah) calls upon those
> involved to observe that which will cause joy and radiance. He instructs
> those who have taken up their abodes in the caves of the mountains or
> who have repaired to graveyards at night to abandon these practices,
> and He enjoins them not to deprive themselves of the bounties of this
> world which have been created by God for humankind . . . While acknowledging
> the pious deeds of monks and priests, Bahaullah calls upon them to
> give up the life of seclusion and direct their steps towards the open
> world and busy themselves with that which will profit themselves and others.
> He also grants them leave to enter into wedlock that they may bring forth
> one who will make mention of God[60] 
> 
> 
>           The
> only thing which remotely resembles communal living are private Bahai
> boarding schools. However, these schools are virtually identical to those
> of other religions, and have many students who are not Bahais. Thus, it
> is clear that the Bahai religion fosters neither the social or physical
> isolation so characteristic of destructive religious groups.
> 
> 4.) Extreme or Fanatical Behavior
> 
>           The
> Bahai teachings stress the importance of moderation in all things. Bahaullah
> wrote: "In all matters moderation is desirable. If a thing is carried
> to excess, it will prove a source of evil." This is a theme repeated
> over and over in the Bahai teachings and manifested in Bahai practices. 
> 
>            In
> contrast to the excessive rituals of many cults, the rituals of the Bahai
> Faith are few in number and in keeping with the principle of moderation.
> Bahais must say one of three "obligatory prayers" daily. There
> is a short, a medium, and a long prayer, and the Bahai is free to choose
> between the three. Two of the prayers have ritual motions, while the short
> prayer (seven lines long) has no ritual motions. Shoghi Effendi states:
> 
> 
> Bahaullah has reduced all ritual and form to an absolute
> minimum in His Faith. The few forms that there are - like those associated
> with the two longer obligatory daily prayers - are only symbols of the
> inner attitude. There is a wisdom in them, and a great blessing, but we
> cannot force ourselves to understand or feel these things, that is why
> He gave us also the very short and simple prayer, for those who did not
> feel the desire to perform the acts associated with the other two.[62]
> 
> 
> 
> Interestingly, unlike the Muslim and traditional Christian
> religions, the Bahai teachings (except in the prayer said at Bahai funerals)
> forbid congregational obligatory prayer: 
> 
> The reason why privacy hath been enjoined in moments
> of devotion is this, that thou mayest give thy best attention to the remembrance
> of God, that they heart may at all times be animated with His Spirit, and
> not be shut out as by a veil from thy Best Beloved. Let not thy tongue
> pay lip service in praise of God while they heart be not attuned to the
> exalted summit of Glory and the Focal Point of communion[63]. 
> 
> Thus, the Bahai writings teach that ritual is to be avoided.[64]
> This view of rituals is in sharp contrast to the practices of most cults.
> 
>           Although
> there is a period of fasting from sun-rise to sun-set in the Bahai Faith
> for 19 days each year, the Bahai teachings forbid asceticism: 
> 
> 
> Living in seclusion or practicing asceticism is not
> acceptable in the presence of God. It behoveth them that are endued with
> insight and understanding to observe that which will cause joy and radiance.
> . . Deprive not yourselves of the bounties which have been created for
> your sake.[65] 
> 
> 
> The fasting that occurs in the Bahai religion is similar
> to the structured fasting of the Islamic faith (thought shorter in length)
> and very dissimilar to the unstructured and excessive fasting of destructive
> cults. Exemptions for fasting and obligatory prayer are made for those
> under 15 or over 70, those engaged in heavy physical labor, those who are
> ill, those who are traveling, menstruating women, pregnant women, and nursing
> mothers.[66] 
> 
>           The
> Bahai Faith also condemns the aggressive proselytizing which tends to
> characterize destructive religious groups. Bahaullah wrote: 
> 
> 
> Consort with all men, O people of Baha, in a spirit
> of friendliness and fellowship. If ye be aware of a certain truth, if ye
> possess a jewel, of which others are deprived, share it with them in a
> language of utmost kindliness and good-will. If it be accepted, if it fulfill
> its purpose, your object is attained. If any one should refuse it, leave
> him unto himself, and beseech God to guide him. Beware lest ye deal unkindly
> with him.[67] 
> 
> 
> This directive is repeated many times in the Bahai writings.
> In another place Shoghi Effendi writes, "(Bahais) must be careful
> not to teach in a fanatical way."[68] He also cautioned Bahais
> against going door to door, stating it was "undignified and might
> create a bad impression of the Faith."[69] 
> 
>           Finally,
> concerning the use of force commonly abused by destructive cults, the Bahai
> Faith teaches its followers to abstain from violence. Bahais, while not
> conscientious objectors, are advised to serve in non-combatant military
> positions if drafted, and are forbidden to kill[71] unless their own life
> is directly threatened. Holy Wars are also forbidden in the Bahai teachings,
> and only under extreme circumstances are Bahais allowed to own or carry
> weapons.[72] Moreover, Bahais are forbidden to act violently toward children:
> 
> 
> 
> Whensoever a mother seeth that her child hath done
> well, let her praise and applaud him and cheer his heart; and if the slightest
> undesirable trait should manifest itself, let her counsel the child and
> punish him, and use means based on reason, even a slight verbal chastisement
> should this be necessary. It is not, however, permissible to strike a child,
> or vilify him, for the child's character will be totally perverted if he
> be subjected to blows or verbal abuse.[73] 
> 
> 
>           In
> sum, the Bahai religion clearly does not embody the excessive rituals,
> ascetic practices, fanatical "witnessing", or violent behavior
> common to most cults. 
> 
> 5.) Secrecy and Deception
> 
>           This
> paper has already discussed in detail the means for the removal of unethical
> leaders from their positions, as opposed to the "code of silence"
> common for the unethical behavior of a cult leader. Concerning the "secret
> doctrine" which is revealed only to the seasoned members of destructive
> cults, one cannot be certain that there are no "secret" teachings
> which exist only at the summit of Bahai administration -- for if they
> exist they are secret. However, there is no evidence to support this notion,
> while there is much evidence to the contrary. All of the Bahai writings
> (including the writings of Bahaullah himself) were either written by
> the author Himself or transcribed by a secretary, and then signed by the
> author to authenticate the work. These original writings are stored at
> the Bahai World Center in Haifa, Israel, and many are on display for the
> public to see. Most of these Bahai writings are available in print on
> the internet, where they can be downloaded by anyone free of charge.[74]
> Also, the House of Justice, within hours of completion of a new message,
> sends its message (both conventionally and electronically) to virtually
> every local Bahai community in the world. The Bahai writings, moreover,
> stress the vital importance of communication between the House of Justice
> and the individual believer.[75] 
> 
>           Concerning
> the financial management of the Bahai community, again the authors search
> for any unethical dealings has proved fruitless. While the treasurer gives
> a monthly report of the financial status of the local community and the
> National and International funds are published in The American Bahai
> (a free monthly newspaper received by all American Bahais), no Bahais
> are allowed to directly solicit money from individual believers. Contributions
> are entirely confidential; only the assembly knows who gave what amount
> to the Bahai funds, and they are not allowed to disclose this information
> to anyone. Shoghi Effendi wrote that giving to the Bahai funds:
> 
> 
> ... is an entirely personal matter, and each believer
> must act according to his own judgment and the needs of the Faith. In times
> of crisis, whether in the affairs of the Cause or in one's own family,
> people naturally behave differently from under normal circumstances. But
> decisions in these matters must rest with each individual Bahai[76].
> 
> 
> 
> Additionally, a yearly audit of each local assembly is
> submitted to the national assembly to ensure proper and ethical bookkeeping.[77]
> A final interesting element of the Bahai finances is that only Bahais
> can give to the Bahai funds.[78] Bahais consider it an honor as well
> as a duty to give to their religion.
> 
> Concerning staged miracles -- a common form of deception
> within destructive cults -- the Bahai teachings strongly counsel followers
> not to use stories of miracles to teach their religion. The Bahai teachings
> state: "We do not need to mention miracles . . . for such miracles
> and statements may be denied and refused by those who hear them."[79]
> Abdul-Baha wrote:
> 
> 
> I do not wish to mention the miracles of Bahaullah,
> for it may perhaps be said that these are traditions, liable both to truth
> and to error . . . Though if I wish to mention the supernatural acts of
> Bahaullah, they are numerous; they are acknowledged in the Orient, and
> even by some non-Bahais. But these narratives are not decisive proofs
> and evidences to all; the hearer might perhaps say that this account may
> not be in accordance with what occurred, for it is known that other sects
> recount miracles performed by their founders ... Therefore, miracles are
> not a proof. For if they are proofs for those who are present, they fail
> as proofs to those who are absent.[80] 
> 
> 
> Thus, the use of miracles in teaching the Bahai Faith
> is condemned, and there is no evidence to show that Bahais do not follow
> this aspect of their teachings.
> 
>           Finally,
> concerning the "front groups" often used by destructive cults,
> there are no sects or denominations of the Bahai Faith. The Bahai Faith
> is a unified global religion, with over 5,000,000 followers world wide.
> The Bahai religion has established a "significant following"
> in over 205 countries and independent territories and is second only to
> Christianity in its geographic diversity.[81] Moreover, all Bahai communities
> and administrative bodies are identified as Bahai (for example the Local
> Spiritual Assembly of the Bahais of Nashville, the Nashville Bahai Center,
> the National Spiritual Assembly of the Bahais of Canada, the Vanderbilt
> Bahai Student Association, etc.). Thus, it is fair to conclude that the
> Bahai Faith does not embody the qualities of secrecy and deception that
> are definitive of most destructive cults.
> 
> 
> 
> 
> A Final Note on Cults
> 
>           Generally,
> a cult develops around a charismatic leader and reaches its height during
> that leaders life time. After his death, unless another charismatic leader
> arises, the cult disappears. While this pattern is not exclusive to destructive
> religious groups, virtually no cults survive without an authoritarian leader.
> Thus, it is interesting to note that when Bahaullah ascended in 1892
> there were approximately 50,000 Bahais; when Abdul-Baha ascended in
> 1921 there were approximately 100,000 Bahais; and, when Shoghi Effendi
> passed away in 1957 there were less than 400,000 Bahais in the world.
> Since 1957 -- with no living leader -- the Bahai religion has increased
> thirteen-fold to well over 5,000,000 Bahais world-wide.[82] 
> 
> 
> 
> 
> Conclusion
> 
>           This
> paper identified five defining characteristics of a destructive cult: 1.)
> a leader demanding total authority, 2.) the use of "controlling"
> techniques, 3.) social and physical isolation, 4.) extreme or fanatical
> behavior, and 5.) secrecy and deception. A critical examination of the
> Bahai Faith showed that it did not embody any of these characteristics.
> The Bahai Faith also did not exhibit the same growth pattern as that of
> destructive cults -- i.e. while cults almost invariably reached their height
> during the cult leaders life time and sharply declined or disappeared
> after his death, the Bahai Faith experienced tremendous growth in the
> absence of any single leader. Therefore, the Bahai Faith should be classified
> not as a destructive cult but rather as a non-destructive religious organization.
> 
> 
> 
> Notes
> [1] The Cult Experience (London: Greenwood Press,
> 1982), p. 22. 
> 
> [2] OCRT Home Page
> 
> 
> [3] Refocus Home Page.
> The Cult Experience, p. 4. 
> 
> [4] The Cult Experience, pp. 4-5. 
> 
> [5] OCRT Home Page 
> 
> [6] M. Scott Peck, Further Along the Road Less Traveled
> (New York: Simon & Shuster, 1993), p. 212. 
> 
> [7]Steven Hassans Home Page< http://virtumall.com/mindcontrol/main.html>
> 
> 
> [8] Refocus Home Page. Steven Hassans Home Page. 
> 
> [9] Isolation and salvation are discussed in point three
> -- "Social and Physical Isolation"; deprivation is discussed
> in point four --"Extremist or Fanatical Behavior". [10] The Cult
> Experience, pp. 50-51 
> 
> [11] The Cult Experience, p. 4. Steven Hassans
> Home Page. 
> 
> [12] OCRT Home Page 
> 
> [13] Further Along the Road Less Traveled, p. 213.
> 
> 
> [14] The Cult Experience, p. 4. 
> 
> [15] The Cult Experience, pp. 4, 6. 
> 
> [16] The Cult Experience, p. 44. OCRT Home Page.
> 
> 
> [17] The Cult Experience, p. 4. 
> 
> [18] The Cult Experience, pp. 19-20. 
> 
> [19] The Cult Experience, p. 74. 
> 
> [20] Steven Hassans Home Page. 
> 
> [21] OCRT Home Page 
> 
> [22] The Cult Experience, p. 51. 
> 
> [23] OCRT Home Page. 
> 
> [24] Stephen Hassans Home Page. 
> 
> [25] Steven Hassans Home Page. 
> 
> [26] Stephen Hassans Home Page. 
> 
> [27] Further Along the Road Less Traveled, p. 213.
> 
> 
> [28] Stephen Hassans Home Page. 
> 
> [29] The Cult Experience, pp. 50-51. 
> 
> [30] OCRT Home Page. 
> 
> [31] Shoghi Effendi, The World Order of Bahaullah:
> Selected Letters (Wilmette: Bahai Publishing Trust, 1982), pp. 153-154.
> 
> 
> [32] Bahaullah, Tablets of Bahaullah (Wilmette:
> Bahai Publishing Trust, 1988), pp. 219-223. 
> 
> [33] Bahaullah, The Kitab-i-Aqdas (Wilmette:
> Bahai Publishing Trust, 1993), p. 37. 
> 
> [34] Abdul-Baha, Will and Testament of Abdul-Baha
> (Wilmette: Bahai Publishing Trust, 1991), p. 11. 
> 
> [35] Will and Testament, pp. 14-15. 
> 
> [36] A letter of the Universal House of Justice to an
> individual believer, May 27, 1966, cited in Helen Hornsby, Lights of
> Guidance: A Bahai Reference File, Third revised edition (New Delhi,
> Bahai Publishing Trust, 1994), p. 320. 
> 
> [37] Will and Testament, p. 11-15. A letter to
> of the Universal House of Justice to an individual believer, May 27, 1966,
> cited in Lights of Guidance, pp. 317-318. [38] Abdul-Baha, Promulgation
> of Universal Peace (Wilmette: Bahai Publishing Trust, 1982), pp. 72-73.
> 
> 
> [39] From a letter written on behalf of Shoghi Effendi
> to an individual believer, October 2, 1935, cited in Lights of Guidance,
> p. 62-63. 
> 
> [40] See Lights of Guidance, p. 325-339. 
> 
> [41] From a letter written on behalf of Shoghi Effendi
> to the National Spiritual Assembly of the British Isles, November 22, 1940,
> cited in Lights of Guidance, p. 32. 
> 
> [42] Will and Testament, p. 12. 
> 
> [43] Kitab-i-Aqdas, p. 32. 
> 
> [44] From a letter of the Universal House of Justice to
> the Bahais of the World, June 8, 1973, cited in Lights of Guidance,
> p. 189. 
> 
> [45] Kitab-i-Aqdas, p. 193-194. 
> 
> [46] Shoghi Effendi, High Endeavors, pp. 49-50.
> 
> 
> [47] Shoghi Effendi, The Promised Day is Come,
> p. 6. 
> 
> [48] Abdul-Baha, Promulgation of Universal Peace(Wilmette:
> Bahai Publishing Trust, 1982), p. 454. 
> 
> [49] Abdul-Baha., Paris Talks (London: The Cromwell
> Press, 1955), p. 143-144. 
> 
> [50] World Order of Bahaullah, p. 100. 
> 
> [51] Shoghi Effendi, Light of Divine Guidance Vol.
> II, p. 9. 
> 
> [52] Abdul-Baha, The Promulgation of Universal Peace,
> p. 293 
> 
> [53] From the Message of the Universal House of Justice
> to the Bahais of the World, Ridvan 1984, cited in Lights of Guidance,
> p. 570. 
> 
> [54] Kitab-i-Aqdas, p. 148. 
> 
> [55] Kitab-i-Aqdas, p. 240. 
> 
> [56] See Promulgation of Universal Peace, p. 42.
> 
> 
> [57] See a letter written on behalf of Shoghi Effendi
> to an individual believer, August 22, 1939, cited in Lights of Guidance,
> pp. 497-498. 
> 
> [58] Abdul-Baha, Abdul-Baha in London, p. 28.
> 
> 
> [59] Bahaullah, Family Life, p. 386-387. 
> 
> [60] Kitab-i-Aqdas, p. 196. 
> 
> [61] Tablets of Bahaullah, p. 69. 
> 
> [62] Shoghi Effendi, Prayer, Meditation, p. 243.
> 
> 
> [63] The Bab, Selections from the Writings of the Bab,
> pp. 93-94, cited in Lights of Guidance, p. 456. 
> 
> [64] See Paris Talks, pp. 120-121. 
> 
> [65] Tablets of Bahaullah, p. 71. 
> 
> [66] Kitab-i-Aqdas, p. 147. 
> 
> [67] Bahaullah, Gleanings from the Writings of Bahaullah(Wilmette:
> Bahai Publishing Trust, 1976), p. 289. 
> 
> [68] Shoghi Effendi, Guidelines for Teaching, p.
> 323. 
> 
> [69] Guidelines for Teaching, pp. 323-324. 
> 
> [70] From a letter written on behalf of Shoghi Effendi
> to an individual believer, July 15, 1952, cited in Lights of Guidance,
> p. 407. 
> 
> [71] Bahaullah, Epistle to the Son of the Wolf
> (Wilmette: Bahai Publishing Trust, 1988), p. 25. 
> 
> [72] Kitab-i-Aqdas, p. 240-241. 
> 
> [73] Abdul-Baha, Selections from the Writings of
> Abdul-Baha (Haifa: Bahai World Center, 1978), p. 125. 
> 
> [74] These files can be downloaded via the internet at
> world-wide web addresses ftp://ftp.bwc.org/bahai or ftp://oneworld.wa.com/bahai/bwc
> . 
> 
> [75] A letter from the Universal House of Justice to National
> Spiritual Assemblies in Latin America, Africa and the South Pacific, August
> 28, 1965, cited in Lights of Guidance, p. 39. 
> 
> [76] Shoghi Effendi, Unfolding Destiny, pp. 447-448.
> 
> 
> [77] See a letter written on behalf of the Universal House
> of Justice to a National Spiritual Assembly, July 13, 1981, cited in Lights
> of Guidance, p258. 
> 
> [78] See a letter from the Universal House of Justice
> to the Bahais of the World, Naw-Ruz, 1974, cited in Lights of Guidance,
> pp. 251-252. 
> 
> [79] Promulgation of Universal Peace, p. 364. 
> 
> [80] Abdul-Baha, Some Answered Questions (Wilmette:
> Bahai Publishing Trust, 1981), pp. 37, 101. 
> 
> [81] The Encyclopedia Britannica Book of the Year,
> 1992, cited in The Bahais (Oakam: Bahai Publishing Trust of the
> United Kingdom, 1992), p. 5-6. 
> 
> [82] The Bahais, p. 49-57. 
> 
> 
> 
> 
> This essay was written under the supervision of Dr. Peter
> Haas at Vanderbilt University during the Spring of 1996. I am very grateful
> to Firouzeh Nour, Gary Matthews, Taraz Samandari, Robert Stockman, and
> Mildred Clancey for their valuable input and encouragement.
>
> — *Good Tree, The: Distinguishing the Baha'i Faith From Destructive Cults (Used by permission of the curator)*