Attempted schisms in the Baháʼí Faith

In the history of the Bahá'í Faith, as with most religions, there have been challenges to the new leadership at the death of the previous head of the religion. Sometimes the challenge involved another claimant to leadership, while other times opposition to the new leader or institution did not throw up an alternative claimant. Because the Bahá'í scriptures define a Covenant regarding succession which is intended to keep the Bahá'ís unified, challenges to legitimate succession are seen as very harmful. Unsuccessful claimants have been expelled as Covenant-breakers, though such claimants sometimes define the successful claimant in the same way, and the followers of each are required to shun the other, according to the Will and Testament of `Abdu'l-Bahá. Bahá'í divisions deals with the various succession challenges in the history of these religions, and the major arguments on each side. A separate entry discusses the Bahá'í/Bábí split.

`Abdu'l-Bahá and Mírzá Muhammad `Alí's Schism

Bahá'u'lláh remained in the Akka-Haifa area house arrest until his death in 1892. According to the terms of his will, his eldest son `Abdu'l-Bahá was named the centre of authority; Mírzá Muhammad `Alí, the eldest son from Bahá'u'lláh's second marriage was assigned an inferior position.

In the following text from the Will and Testament of Bahá'u'lláh, the Afnan is a reference to descendants of The Báb, and Aghsan are descendants of Bahá'u'lláh.

The Will of the divine Testator is this: It is incumbent upon the Aghsan, the Afnan and My Kindred to turn, one and all, their faces towards the Most Mighty Branch. Consider that which We have revealed in Our Most Holy Book: 'When the ocean of My presence hath ebbed and the Book of My Revelation is ended, turn your faces toward Him Whom God hath purposed, Who hath branched from this Ancient Root.' The object of this sacred verse is none other except the Most Mighty Branch [`Abdu'l-Bahá]. Thus have We graciously revealed unto you Our potent Will, and I am verily the Gracious, the All-Powerful. Verily God hath ordained the station of the Greater Branch [Muhammad Ali] to be beneath that of the Most Great Branch [`Abdu'l-Bahá]. He is in truth the Ordainer, the All-Wise. We have chosen 'the Greater' after 'the Most Great', as decreed by Him Who is the All-Knowing, the All-Informed.

(Tablets of Bahá'u'lláh, p. 221)

In fulfilment of his role as Centre of the Covenant, `Abdu'l-Bahá asserted absolute leadership. Soon Muhammad 'Ali complained that `Abdu'l-Bahá was not sharing authority and started working against his elder brother. Most members of the families of Bahá'u'lláh's second and third wives supported Muhammad `Alí but there were very few outside of Haifa who followed him. Muhammad 'Ali's supporters called themselves "Unitarian Bahá'ís" but no permanent schism was created. `Abdu'l-Bahá claimed that Muhammad 'Ali was plotting to have `Abdu'l-Bahá hanged for treason against the Ottoman authorities in 1918. According to Shoghi Effendi, `Abdu'l-Bahá was due to be hung on Mount Carmel near Haifa, but upon hearing of his death warrant, Lord Curzon pressured the British Cabinet to quickly capture the Haifa region from the Ottomans, and thereby rescued `Abdu'l-Bahá.

When `Abdu'l-Bahá died, his will went into great detail about how Muhammad-'Alí had been unfaithful to the Covenant, labelling him a Covenant-breaker, and appointing Shoghi Effendi as leader of the Faith instead, with the title of Guardian. Much of `Abdu'l-Bahá's argument centred around Muhammad `Alí's apparently jealous nature and inability to remain submissive to `Abdu'l-Bahá, the designated leader of the religion. Here he first used the term Covenant-breaker and excommunicated members of Bahá'u'lláh's second and third wives' families. Whole books within Bahá'í literature have been printed to refute the claims of Muhammad-'Alí. This represented what is often described as the most testing time for the Bahá'í Faith.

Shoghi Effendi as Guardian of the Faith

Appointment

At 24, Shoghi Effendi was particularly young when he assumed leadership of the religion in 1921. He had received a Western education at the American University of Beirut and later at Balliol College, Oxford. Aside from the opposition of Muhammad-'Alí's group, there were no challenges to his authority before 1932 when his great aunt, Bahiyyih Khanum died; she was greatly respected and had instructed all to follow Shoghi Effendi. Moreover, `Abdu'l-Bahá had written in his Will and Testament, "For he is, after 'Abdu'l-Bahá, the Guardian of the Cause of God, the Afnan, the Hands (pillars) of the Cause and the beloved of the Lord must obey him and turn unto him...."

Family Members Expelled

However, some family members disapproved of his marriage to a Westerner in 1937, Mary Maxwell, the daughter of one of the foremost disciples of `Abdu'l-Bahá. They claimed that Shoghi Effendi introduced innovations beyond the Iranian roots of the Faith. This gradually resulted in his siblings and cousins disobeying Shoghi Effendi's instructions and marrying into the families of Covenant-breakers. Many of whom were expelled as Covenant-breakers themselves. See Covenant-breaking in Shoghi Effendi's immediate family for more details. However, these disagreements within Shoghi's family resulted in no attempts to create a schism around an alternative leader.

American Disputes

Another division occurred primarily within the American Bahá'í community, which increasingly consisted of non-Persians with an interest in alternative spiritual pursuits. Many had been attracted by the spiritual teachings of the Bahá'í Faith or regarded it as an ecumenical society to which all persons of goodwill--regardless of religion--might join (and indeed were already secretly members). When Shoghi Effendi made clear his position that the Bahá'í Faith was an independent religion with its own distinct administration through local and national spiritual assemblies, some felt that he had overstepped the bounds of his authority. Most prominent among them was a New York Bahá'í group called the "New History Society," which heard lectures by such luminaries as Albert Einstein and Helen Keller. Shoghi Effendi expelled its leaders as Covenant-breakers. Although they argued that his act was meaningless because the Faith could not be institutionalized, Bahá'ís would argue that obedience to the head of the Faith is one of the requirements of the Covenant of Bahá'u'lláh.

The founding of Universal House of Justice and the Orthodox Bahá'í Faith

Passing of Shoghi Effendi

When Shoghi Effendi passed away in 1957, he left no will. The Will and Testament of `Abdu'l-Bahá had specified that the succeeding Guardian should be the eldest son of the Guardian, viz:

...Thus, should the first-born of the Guardian of the Cause of God not manifest in himself the truth of the words: -- "The child is the secret essence of its sire," that is, should he not inherit of the spiritual within him (the Guardian of the Cause of God) and his glorious lineage not be matched with a goodly character, then must he, (the Guardian of the Cause of God) choose another branch to succeed him.
The Hands of the Cause of God must elect from their own number nine persons that shall at all times be occupied in the important services in the work of the Guardian of the Cause of God....and these, whether unanimously or by a majority vote, must give their assent to the choice of the one whom the Guardian of the Cause of God hath chosen as his successor.

It was, of course, impossible for Shoghi Effendi to appoint any successor Guardian as he had no children, and all other living descendants of Baha'u'llah had been expelled as covenant-breakers.

Role of the Hands of the Cause

Concerning the Hands, 'Abdu'l-Bahá's Will and Testament specified that "The Hands of the Cause of God must be nominated and appointed by the Guardian of the Cause of God" and "My object is to show that the Hands of the Cause of God must be ever watchful and so soon as they find anyone beginning to oppose and protest against the Guardian of the Cause of God, cast him out from the congregation of the people of Baha and in no wise accept any excuse from him."

Shoghi Effendi was childless and no other eligible successor existed in the holy family since they had either died or Shoghi Effendi had expelled them from the Faith. The Hands of the Cause signed a unanimous statement that the Guardian had not appoined a successor. As they were not in a position to do so, they advised that the Universal House of Justice would consider the matter after it was established. One prominent Hand of the Cause, Charles Mason Remey, claimed to have had misgivings with the situation, but he signed regardless (in two similar statements).

Mason Remey

In 1960, Mason Remey made a statement claiming that he was the Second Guardian, by virtue of having been appointed in 1951 by Shoghi Effendi to the post of president of the International Bahai Council which was described by Shoghi Effendi as the "embryonic Universal House of Justice". Mason Remey's reasoning was that since, according to Bahá'í scripture, a Guardian leads the Universal House of Justice, Shoghi Effendi was implying that Mason Remey would be the future Guardian. Mason Remey's followers asserted that the phrase "another branch" in 'Abdu'l-Bahá's Will and Testament mentioned above should not be limited to members of the Guardian's immediate family

From only a dozen or so followers in the 1950's, Orthodox Bahá'ís now report 72 localities as of 2005. See Orthodox Bahá'í Faith for more details.

The Hands of the Cause expelled Mason Remey and his small group of followers for Covenant-breaking. With the exception of this handful of dissidents, the worldwide Bahá'í community pledged their loyalty to the Hands, who dedicated the next few years to completing Shoghi Effendi's "Ten Year Crusade" expansion plan that ended in 1963. It was to culminate in the establishment of the Universal House of Justice as the supreme body of the Bahá'í community.

Decision of the Universal House of Justice

The Universal House of Justice has announced that it cannot legislate to make possible the appointment of a successor to Shoghi Effendi. The Bahá'í community led by the Universal House of Justice has, by some estimates, 7.4 million adherents [1] in 208 countries. The Bahá'í community itself claims a worldwide population of some six million people from more than 2,100 different tribal, racial, and ethnic groups living in 236 countries and dependent territories.[2]

Further development of Orthodox Bahá'ís

Among those who accepted Mason Remey's proclamation, several further divisions have occurred. Some of these are described below:

Orthodox Bahá'í Faith

The largest division of the Baha'is who accept Charles Mason Remey as Second Guardian is the Orthodox Baha'i Faith. Orthodox Baha'is accept Joel Bray Marangella as the Third Guardian; the successor of Charles Mason Remey. Joel B. Marangella had been President of the National Spiritual Assembly of France in 1961. The NSA of France was the only NSA to accept Remey as the Second Guardian. When the NSA of France accepted Remey as Second Guardian, the "Custodians" (a group of 9 Hands of the Cause living in Haifa at the Baha'i World Centre) declared the NSA of France to be "Covenant-Breakers", and sent a Hand of the Cause (a Baha'i apostle) to change the locks on the French National Baha'i Center doors, and to appoint a new NSA of France. The NSA of France declared both moves illegal; since only the Guardian could declare who was a Covenant-Breaker (and Mason Remey was the new Guardian), and that the NSA's could not be "appointed" by Hands, but had to be elected by the delegates of the National Baha'i Convention. The Custodians were able to gain control of the National Baha'i Center; including the funds and mailist lists, which meant that the great majority of French Baha'is sided with the Custodians because they had no further communications from the excommunicated French NSA. Donald Harvey and Jacques Soghomonian were amongst the members of the NSA of France.

After Charles Mason Remey made his "Proclamation" he appointed a second International Baha'i Council; with Joel Bray Marangella as President, and 8 vice presidents. Remey insisted that these members not meet in the same city, nor be on the same airplane, at the same time; for fear that if something happened the line of Guardians would cease. In 1962 Remey gave Marangella a sealed envelope, with instructions to open it when the time was right (not being any more specific). In 1965 Mason Remey called for the Council to become active, and Marangella openned the sealed letter, which was a hand-written note by Mason appointing Marangella as his successor. Marangella looks upon that time as the time of his official appointment. Remey then changed his mind and deactivated the International Baha'i Council. Remey's behavior became very disjointed after that time; with some Orthodox Baha'is (including Marangella) concluding that Remey had gone senile. In 1967 Remey appointed Donald Harvey as his successor; without excommunicating Marangella whom he had appointed his successor years earlier. Marangella proclaimed himself the Third Guardian in 1969; saying that Remey was no longer mentally able to fuction as Guardian. Remey did not relinquish his title as Guardian, but he did not "declare" Marangella a Covenant-Breaker either. This leaves a lot of unanswered questions. Why did Remey appoint Harvey to succeed him without dismissing Marangella? Did Remey want TWO lines of Guardians to continue? Did he forget he appointed Marangella? These questions may never be answered.

The Orthodox Baha'i Community continues today with about 1000 members worldwide; almost all in the U.S. and India.

Bahá'ís Under the Provisions of the Covenant

The Bahá'ís Under the Provisions of the Covenant (BUPC) operated under the guidance of Dr. Leland Jensen, a naturopath, chiropractor, Knight of Bahá'u'lláh, and later a Montana state prisoner. Dr. Jensen's beliefs were linked to certain prophecies of natural disasters, prophecies hidden in the Great Pyramid of Giza, and the Lineage of King David through Baha'u'llah, things which were never important to the mainstream Bahá'ís. Dr. Jensen made the claim that he was the "Establisher" of the Bahá'í Faith, a title that he initiated, and described himself as higher than a Guardian, but lower than a prophet. The realization as Establisher came while he served a sentence in Montana state prison on conviction of a "Lewd and Lacivious Act Towards a Minor".

Dr. Jensen made several apocryphal prophecies during his tenure. This in an account of one:

"...on a brisk April 29 morning in 1980, Dr. Leland Jensen, a chiropractor and leader of a small religious sect called the Baha'i Under the Provisions of the Covenant, led his devoted followers into fallout shelters in Missoula, Montana, to await the end of the world. Within the first hour, Jensen believed, a full third of the Earth's population would be annihilated in a nuclear holocaust of fire and fallout. Over the course of the next twenty years most of the remaining population would be ravaged by conquest, war, famine, and pestilence."

(Michael Shermer, How We Believe: The Search for God in an Age of Science, page 192)

The BUPC is also notorious for numerous press releases and public warnings based on insights into existing Scripture that New York City would be destroyed by an atomic blast, or of impending wars.

The BUPC was shaken in the early 1990s over allegations that Dr. Jensen had affairs with numerous female members of the BUPC. Many members left the organization. Dr. Jensen had also tried to get Pepe Remey (the adopted son of Charles Mason Remey) to proclaim himself (Pepe) the second Guardian and to proclaim Jensen as the "Establisher" of the Bahá'í Faith. Dr. Jensen and Pepe exchanged many heated letters; with Jensen claiming Pepe was derilict of duty, and Pepe claiming Dr. Jensen was an megalomaniac. Pepe Remey wrote in one letter to Dr. Jensen, "I've told confused individuals to turn to Donald Harvey" as Charles Mason Remey's true successor and the Third Guardian.

After the death of Dr. Jensen in 1996 the leadership of the BUPC passed to the Second International Baha'i Council which he established. Neal Chase, who now claims to be the Fourth Guardian, is it's President. Chase claims that Pepe Remey openly denied being the Third Guardian, but in private letters to Chase and others admitted that he was, and that Chase was adopted by Pepe; making Chase the Fourth Guardian. Chase points to letters from Pepe Remey to him calling him "my son" as evidence that Pepe adopted him in the same manner that Abul'Baha adopted Mason Remey. Pepe Remey died before Neal Chase made his claims.

The BUPC with Chase as the fourth Guardian still maintain that Dr. Leland Jensen was the "Establisher" of the Faith. The BUPC denies that neither Donald Harvey nor Joel Marangella could be Mason Remey's successors based on the fact that neither of these other two appointed individuals were adopted by Mason Remey into the Aghsan lineage.

BUPC members are mostly in Montana, Alaska, and Colorado. Membership statistics are unknown and unpublished. Estimations are from 30 to 1000.

The Man

The House of Mankind and the Universal Palace of Order followed Jamshid Ma'ani and John Carré, but appear now to be defunct. In the early 1970s a Persian man named Jamshid Ma'ani claimed he was "The Man"; or a new Manifestation of God. He gained a few dozen Iranian Baha'i followers. John Carré heard of Jamshid, and wrote a book about him; trying to get other Baha'is to accept him as a new Manifestation. Carré even invited "The Man" to live in his home in California, but soon concluded, after living with "The Man" for four months, that "The Man" was not at all godly or spiritual and certainly not a Manifestation of God. "The Man" went back to Iran, and Carré ended all association with him. Carré then continued as an "independent Baha'i" and eventually wrote a book that proclaimed a new Baha'i Prophet (minor prophet but not a Manifestation) would arise in the year 2001. A Baha'i from North Carolina named Eric Stetsen wrote an online book in the same style of Baha'u'llah; proclaiming (in 2001) that he was that "Prophet". However, Stetson concluded about a year of so later that he was not a "Prophet" and that he had been mistaken about the Baha'i Faith. Stetson lost faith in Baha'u'llah, and became a born-again Christian. A copy of Carré's book outlining his belief that all the disputes regarding the Guardianship were wrong and that a new prophet would arise in America in 2001 can be found at the following site run by an ex-Baha'i. www.bahai-faith.com

Tarbiyat Bahá'í Community

The Orthodox Bahá'í Faith Under the Regency was founded by Rex King. King was a very successful Baha'i teacher who had converted hundreds to the Faith and was a "Knight of Baha'u'llah" (an award by Shoghi Effendi to excellent Baha'i pioneers). When Charles Mason Remey declared himself the Second Guardian in 1961, Rex King accepted him; along with perhaps 2,000 other American Baha'is. King was elected to become the first Secretary of the Orthodox Baha'is of the United States. However, King was in conflict with Leland Jensen (another member of the National Baha'i Council) and others. The conflicts became so great that in 1963 King went to see Mason Remey (then living in Florance, Italy), and Remey purported called King "Satan" and refused to have an audiance with him. King was removed by Remey as Secretary (de facto Head) of the Orthodox Baha'is of the U.S., but Remey did not "declare" him (i.e. excommunicate him). King then left the Orthodox Baha'is and formed his own group called "Baha'i Orthodox Community"; which consisted of his family and perhaps a dozen or so followers. King proclaimed himself "Second Regent" of the Baha'i Faith. King argued that Mason Remey was not a full-fledged Guardian because, according to the traditional interpretation of Bahá'í law, only a hereditary descendant of Baha'ullah (an Aghsan) can hold this office. Nevertheless, due to Remey's appointment as President of the International Baha'i Council, King understood Remey's position as that of a "Regent" who should have been obeyed as the legitimate leader of the Baha'is but who should never have gone so far as to claim the Guardianship. King's argument was that Remey was senile in old age and didn't know what he was doing when he dismissed King from his position. King proclaimed himself "Second Regent" with Charles Mason Remey as First Regent, and said that one day an "Aghsan" (blood relative of Baha'u'llah) would arise and become the rightful "Second Guardian" of the Faith. Following his death in 1977, King's followers have reorganized as the Tarbiyat Baha'i Community (www.obcnhj.org). The Regency Baha'is appear to be restricted to a single community in Las Vegas, New Mexico which consist of King's family and a few others.

The Remey Society

The Charles Mason Remey Society followed Donald Harvey as the 'third Guardian'. In 1967 Charles Mason Remey appointed Donald Harvey as his successor to the Guardianship. Remey did not bother to defrock or expel Joel Bray Marangella; whom he had appointed his successor in 1961. This caused confusion. It is possible that Remey wanted two lines of Guardians as an added assurance for the continuation of the Guardianship. In any case, most of Remey's followers supported Joel Bray Marangella. After Remey's death Donald Harvey refused to organize his followers; which caused many of them to return to the mainstream Baha'i Faith or join the Orthodox Baha'i Faith under Marangella.

Francis Spataro of New York City, a supporter of Harvey, independently organized "The Remey Society". Spataro published books about Charles Mason Remey, and at one time had a newsletter with about 400 recipients. But Spataro began to preach that Charles Mason Remey was a "Prophet"; this was blasphemous to Baha'is, and Harvey then cut all ties to Spataro, who continued to promote the life and works of Charles Mason Remey. In 1995 Francis Spataro became an Old Catholic priest and left the Baha'i religion altogether. The Remey Society no longer exists.

Bahá'í Loyal to the Fouth Guardian

After Harvey's death in 1991, leadership devolved to Jacques Soghomonian of France. There are several dozen followers of Jacques Soghomonian throughout the world; mostly in the U.S., who believed he is the Fourth Guardian; since he was the chosen successor of Donald Harvey. However, Soghomonian has resisted efforts by his small band of followers to organize or to actively proselyte. Soghomonian apparently believes that the mainstream Baha'i Faith will one day "see the light" and reinstate the Guardianship with himself or (more likely) one of his successors as Guardian; and thus there is no need for two competing organizations. Soghomonian believes that organization is not important, but what is important is to assure that the Guardianship continues, and thus the living Guardian needs only one follower (to act as successor) to continue the line of Guardians who shall one day, perhaps far in the future, return to Head the Baha'i Faith worldwide. Soghomonian's most active and prolific disciple seems to be Brent Reed; a former member of the BUPC and the Orthodox Baha'i Faith who left both to follow Soghomonian. Reed manages the Heart of the Baha'i Faith newsgroup online. Although the followers of Jacques Soghomonian have no formal organization, Brent Reed has coined the name "Bahá'ís Loyal to the Fourth Guardian, Jacques Soghomonian".

Independent Bahá'ís

There is a growing number of individuals who call themselves "Bahá'í" but who do not belong to any organization. They usually refer to themselves as "Unenrolled Bahá'ís" (one must "enroll" to become a member of the mainstream Bahá'í Community) or the "Independent Baha'is". These are individuals who feel that the "AO" (Administrative Order which consists of the House of Justice, National Spiritual Assemblies, etc.) are too coercive, or too fundamentalist. Independent Baha'is believe that to be a "Baha'i" does not mean one has to agree with the "AO". There are undoubtedly hundreds, perhaps thousands, of Independent Baha'is.

Conclusion

One of the claims of the mainstream Baha'i community is that the Faith cannot break into sects. Further, they point out that, while small groups or individuals have left the Faith, or been told to leave, these have generally not been as successful attracting followers, or had as widespread effect, as the mainstream Baha'i community. Indeed, they assert, the vast majority of such schismatic groups are already extinct and those remaining have few followers, especially when contrasted with the Baha'i Faith's millions of adherents.

Internet-based activists' conflict with institutional Bahá'í authorities

During the late 1980's and early 1990's, a certain friction developed between liberal Bahá'ís--among them several respected scholars of Middle Eastern Studies--and the national institutions in the United States, Canada, and New Zealand. This process may be said to have begun in 1980 when British academic Dr. Denis MacEoin, who had recently completed a PhD thesis on Babism, left the movement. He expressed concern of a totalitarianism, bias and inaccuracy in Baha'i historical texts, and lack of freedom of speech and publication in the Baha'i Faith. He later published several books and numerous articles on Babi and Baha'i history and texts, many of them critical of the standard of scholarship among Baha'is. MacEoin has maintained a wholly secular identity since departing Baha'ism, but from time to time contributes articles to historical and other debates.

Some later activists (academics and non-academics) argued for various reforms including allowing women to serve on the Universal House of Justice; allowing candidates to stand for election (the current system forbids campaigning); and putting an end to the current requirement of publication review (under which any Bahá'í who wishes to publish on the faith must first seek permission from their national Bahá'í committee). The House of Justice has declared that it is not yet time to drop Abdu'l Baha's institution of the pre-publication review process, which was continued by Shoghi Effendi.

An internet mailing list, Talisman came about in the mid-90s as a forum for discussion of once taboo issues, whether historical or political. This led to arguments about whether posting on the internet constituted "publication" for purposes of the review requirement. The House of Justice has ruled that it does not, but many conservative adherents were upset by the ideas being presented. In spring 1996, the House of Justice launched an investigation into six of the most prominent of these intellectual posters, including Juan Cole, Professor of History at the University of Michigan. In the course of the investigation, they were warned that if they did not cease promoting their ideas, they would be "in direct conflict with the Covenant".[3] Four of them resigned their membership in the Bahá'í Faith, and Cole, in particular, became an outspoken critic of the Bahá'í administration and of individuals that were involved in the investigation. Some sympathizers who felt that it was an unwarrented intrusion into individual conscience also resigned. A few posters that supported the dissidents were simply dropped from the membership rolls on the directions of the House of Justice.

Some of those who have either resigned or been removed from the rolls as a result of this conflict have maintained a Bahá'í identity in spite of their lack of official membership, calling themselves "unenrolled Baha'is". While they do not constitute an organized splinter group, they do represent an alternative form of adherence from the mainstream. The Universal House of Justice does not recognize them as being either Bahá'ís or covenant-breakers, regarding them simply as non-Bahá'ís. As such they are not subject to shunning.

In other internet forums, some of the dissidents chafed under the restrictions of a moderated discussion format. After campaigning for the formation of a non-moderated Bahá'í forum at Usenet (talk.religion.bahai), and several years posting messages critical of the mainstream Bahá'ís Frederick Glaysher announced that he was forming The Reform Bahá'í Faith[4] in August 2004. He sent a post to talk.religion.bahai entitled "The 95 Theses of the Reform Bahá'í Faith", modelled on Martin Luther's declaration for reform of the Catholic Church which eventually lead to the formation of Protestant Christian denominations. He now claims members in five countries and in each time zone of the United States, though this has not been independently validated.

In 2000 Alison Marshall was expelled from the New Zealand Bahá'í community, and she wrote about the situation relating to her expulsion on her webpage.

External links

HeartoftheBahaiFaith A reconciliation site which discusses several Remeyite groups.
Bahá'í Library A paper discussing the development of these groups from the perspective of the Bahá'í International Community.
Bahá'í Faith & Religious Freedom of Conscience Frederick Glaysher's website.
Issues Related to the Study of the Bahá'í Faith. A compilation of letters from Baha'i institutions relating to the study of the Bahá'í Faith
Baha'is Under the Provision of the Covenant