Euphemisms. "Teaching" is nice way of saying, proselytizing. "Teachers" are proselytizers. "Oneness of humanity" is when most, if not everyone, converts to the Baha'i Faith. "Service" or "service to humanity" is almost always some sort of religious work and most religious work is "teaching work". "Pioneers" are long-term missionaries. "Unity" has the same meaning as "oneness of humanity", which I briefly mentioned. "Oneness of religion" doesn't mean that all religions are one; it has the same meaning as in Islam, in that, most of the predominant religions were revealed from God, but are now outdated and distorted. When I left the Baha'i Faith, it took me a long time to rewire my brain as to the real meanings of these terms. It was frustrating.
By: Eric Stetson
Today is the first day of Ridvan, a major holiday season for adherents of the Baha’i Faith. As a former Baha’i who still agrees with many of the basic principles of that religion, I keep up with what’s going on in the Baha’i world. This year’s Ridvan message from the highest leaders of the Baha’i Faith confirms my view that Baha’i has become an inward-looking religion that refuses to engage the world at large except for the purpose of trying to convert people.
The Baha’i Faith as an organization does the complete opposite of what they teach ‘seekers’. They tell interested souls that it is a universal religion that accepts the validity of all religions, then goes around telling its own membership that the world is suffering because all of humanity hasn’t become Baha’is. It tells interested minds that the Baha’i Faith doesn’t demand or accept blind faith, unlike those ‘old religions’, but then tells skeptical believers that ‘there are some things you’re just going to have to accept, even if you can’t understand the wisdom of it at the moment’.
The main objective and ultimate goal of Baha'ism is to convert all people of the world into Baha'ism and rule them through a supreme Baha'i council where they will either observe utmost obedience or be shunned by breaking the Baha'i covenant.
The intelligent services of the countries have been sensitive with such movements and groups and hired various researchers to investigate and study them due to the destructive functions of the cults.
By: Dale Husband
I try not to be hypocritical, so just as I admonished my fellow Humanists not to be arrogant towards Theists, so likewise I must be accepting of those who consider themselves Baha’is, despite my personal rejection of the Baha’i Faith and my many damning writings against it. But my tolerance does have its limits. And here are the reasons why:
What follows is the account of an eminent Persian Bahá’í, Mírzá Áqá Khán Qá’im-Maqámí (the ancestor of Omid Ghaemmaghami)—the great-grandson of Mírzá Abuʼl-Qásim Qáʼim-Maqám Faráhání, the prime minister under Muhammad Shah and the man lauded by Bahá’u’lláh Himself as "the Prince of the City of Statesmanship and Literary Accomplishment" (Tablets of Bahá’u’lláh, p. 65)—who used his immense wealth to keep all the Bahá’ís of Persia well-fed as a devastating famine ravaged the country. The anecdote is derived from a larger biographical sketch of Mírzá Áqá Khán Qá’im-Maqámí by the late Hasan Noushabadi, who wrote up his remembrances and published them as an article entitled Rajul-i-Rashíd ("The Man of Courage") in the Persian-language Áhang-i-Badíʻ ("New Melody") magazine.
Mirza Abul Fadl was called by `Abdu'l-Bahá to the Holy Land in 1894. His spirit was galvanized. He was launched on the most productive and significant labors of his life. The twenty years that were left to him until his death in 1914 were filled with teaching, traveling and writing — always at the direction of his beloved Master. His first assignment was to proceed to Egypt.