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Bahá’í Faith and nurturing inclusiveness to build unity

In the mid-1800s, Baháʼu'lláh, founder of the Baháʼí Faith, enunciated a vision of a new world reflecting what he identified as humanity's approaching coming of age. Since then, inspired by his declaration that “The earth is but one country, and mankind ^[a] its citizens”, ^[2] and his urging to “Let your vision be world-embracing, rather than confined to your own self”, ^[3] millions of individuals have accepted Bahá’u'lláh's assertion that his teachings for worldwide unity express God's will for this critical stage in human history. Of all ages and from extraordinarily diverse backgrounds, Bahá’u'lláh's followers, known as Bahá’ís, believe his teachings embody dynamic society-building principles that nurture an ever-expanding movement towards inclusiveness and unification which is seen as one reason the Bahá’í Faith has grown at least twice as fast as the population in almost every UN region over the past 100 years ^[4] to become the second-most geographically widespread spiritual belief system on the planet. ^[5] Wherever they reside, Bahá’ís say they strive to become involved in grassroot social projects, educational activities, and prevalent discourses of society that engage like-minded individuals and groups to work together for the spiritual and material progress and unity of their communities and the world.

Bahá’u'lláh calls for a truly inclusive worldview in which all consider each other as members of one global family and the earth their common homeland. He teaches that members of this family must act towards one another with care, justice, and a loving willingness to sacrifice as needed for the sake of the greater good and progress of the whole. He also explains humanity's oneness as being integral to God's intent in creating humans and sending a succession of divine messengers to guide them to gradually advance civilization to bring about this world's ultimate unification. Thus, among numerous themes in Bahá’u'lláh's voluminous writings, Bahá’ís identify the “oneness of humanity” as the core operating principle and essential pivot around which all his teachings revolve. They state the full implications of human oneness logically imply the necessity of fundamental cultural changes in how people perceive themselves and how they must learn to interact with all others in ways that heal or transform hearts and minds in order to build healthy spiritual/social relationships.

Despite oppressive societal forces rooted in humankind's immature past that still work against unity, Bahá’ís cite tremendous geopolitical changes over the past century which have resulted in ever-wider circles of collaboration—along with escalating calls across the planet for broader, deeper, and more meaningful "inclusion" and "inclusiveness" in a multitude of important social development discourses and projects ^{[b] [c]}—as evidence of real progress towards unification. Baháʼís deem their multi-faceted individual efforts supporting such progress are formally enhanced by the Baháʼí International Community (BIC) which is widely recognized for its contributions to policy discourses in diverse social spaces—including at the United Nations (UN) where, since that organization's founding in 1945, the BIC has worked with UN agencies and become a well-respected non-governmental organization (NGO) elected to leadership positions at many prominent NGO proceedings involving major discourses and inclusive plans to develop a better world. ^[7]

A critical juncture for humanity

Baháʼu'lláh teaches that all people were created by God to live together in “harmony and union” ^[8] and to “work for the betterment of the world”. ^[9] He indicates the human race has reached a “critical juncture” in its social evolution when all must decide whether to maturely embrace the reality of their interdependence and common humanity in order to build a united civilization on this planet, or suffer increasingly dire consequences that come from clinging to notions of 'otherness' and to historically entrenched prejudices which have already inflicted horrible destruction upon countless lives around the world. ^{[10] [11]} Baháʼu'lláh's followers from every racial, religious, national, and social background number in the millions, ^[d] and wherever they reside Bahá’ís indicate a desire to collaborate with like-minded individuals and groups to nurture inclusiveness and even sacrifice for the greater good ^[14] and unity of the world. ^[15] Because Bahá’ís believe it is God's will that everyone engage in efforts to promote “the emergence of a global civilization that will embody the truth of the oneness of humanity”, ^[16] a major goal of the Bahá’í Faith is to equip anyone interested with the knowledge, understandings, and skills which Bahá’ís claim engender oneness. ^{[17] [18]}

In spite of forms of oppression ^[e] rooted in what they regard as fallacies from immature periods in humanity's development which still undermine undertakings for unity, Bahá’ís are confident that as the world’s diverse peoples collectively mature they will grasp the certainty that all are members of one extended global family ^[f]—a fact every human science confirms ^[g]—and this irrefutable verity of humankind's essential oneness will eventually lead to its complete and abiding spiritual and social unity. This confidence is based on Bahá’í belief that since the dawn of people on earth the Creator has sent a series of “manifestations”, or divine teachers—of which Bahá’u'lláh is considered the latest ^{[23] [24]}—to progressively guide human beings in “a continually unfolding process” ^[25] to attain ever-greater spiritual, moral, social, and intellectual growth. This developmental process has already enabled humanity to proceed “through stages of social evolution that have led it to the threshold of its collective maturity”. ^{[16] [26] [h]} Just as groupings of individuals successively learned to accept and then integrate into ever-widening circles of unity ^[i] involving families, tribes, city-states, and then nations, ^[36] Bahá’ís have no doubt the human race will inevitably mature to the point that it firmly yearns for and then takes all the immensely complex steps ^[37] needed to fully realize its final circle of unity, that of the planet itself. ^{[38] [39] [40] [j]}

The Bahá’í Faith describes itself as essentially a “way of life” ^{[43] [44]} based upon Bahá’u'lláh’s spiritual and social teachings, which followers view as divine prescriptions for right living ^[k] that can lead to life-enhancing self-transformations and enlarging unity ^[39] among diverse groups of individuals and societies in this new era of human history. ^{[46] [l]} Bahá’í writings, currently translated into over 800 languages, ^{[53] [1]} deal with a very broad range of subjects pertaining to individuals, societies, and the world ^[54]—including what Bahá’ís describe as “innovative” principles which they believe frame a new conception of religion ^[55] that embraces the oneness of God, ^{[56] [m]} the oneness of religion, ^[29] and oneness of the human race; ^[58] mandates universal education; ^[59] prescribes full equality of women with men; ^{[60] [61]} enjoins harmony between science and religion; ^[62] proscribes every form of prejudice; ^[63] and designates foundational society-building prerequisites to help make world peace possible. ^{[64] [65]} As there is no clergy in the Bahá’í Faith, ^{[66] [n]} Baháʼu'lláh called for both personal initiative and working in groups ^[68]—by those inspired to do so—to help spread and to implement the principles, “ideals, practices, and institutional structures” expounded in his teachings. ^[69] Bahá’í activities are encouraged, guided, and supported as needed by fellow believers elected (by secret ballot ^[o] and plurality vote ^[71]) to voluntary service ^[72] in a worldwide administrative system which makes use of Bahá’í principles of consultation ^[73] and collective decision-making. ^[74] According to Baháʼu'lláh's writings, the elected world governing Council he instituted for the Bahá’í Faith is known as the Universal House of Justice. ^[75]

For Bahá’ís helping bring to fruition all that is inherent in Baháʼu'lláh's principle of the oneness of the human race is the “ultimate goal” of his teachings, ^[23] a fact which implies for them the need to achieve “a dynamic coherence between the spiritual and practical requirements of life on earth.” ^[76] To support that aim, in 1996 the House of Justice introduced a series of plans for Bahá’ís around the planet to steadily advance their systematic learning about and sustainable engagement in community-building projects and social action, and participating in prevalent discourses of society ^{[77] [78]}—areas which additionally offer abundant opportunities to collaborate with those beyond the Bahá’í community who likewise seek to “safeguard the interests and promote the unity of the human race”. ^[79]

Dynamics of society-building

Bahá’ís view community development processes as being concerned with transforming individuals and the social structures that members of a given society create, thus emergence of progressive peaceful living on earth requires both internal and external reordering which they believe occur only when human hearts seek to grow. ^[80] “Hence, to be effective, development activity must directly address the inner life and character of human beings as well as the organization of society. Its purpose must be to promote a process of social change that engenders cooperation, compassion, rectitude of conduct, and justice” ^[81]—from this perspective, “material advancement is properly understood not as an end in itself, but rather as a vehicle for moral, intellectual and social progress.” ^{[81] [p]} Bahá’ís hold that several internal factors or conditions inspire and prepare individuals to participate in the great goal of bringing about spiritual and positive material transformation in societies around the world, including: Comprehending life's purposes; ^[82] understanding how religion should benefit humanity; ^{[83] [72]} developing a service ethic that taps into the spiritual roots of human motivation; ^{[84] [q]} and willingness to inclusively engage with anyone, and everyone, interested in striving to implement consensus-based actions to improve individual lives and the commonweal. ^{[87] [88] [89]} Each of these preparatory elements is educative in nature, therefore Bahá’ís consider educational processes related to them fundamental to every effort to foster greater good, efforts they say will in turn lead to new learnings that help develop and release human potentials ^[r] which empower growing numbers to unitedly work together around the planet in novel ways as they “participate in the generation and application of knowledge necessary for [civilization's] spiritual and social progress”. ^[90]

Gathering on 13 August 1933 at Tehran's Tarbiyat Bahá’í school for girls. Bahá’ís operated at least 47 schools in every region of Iran until all were forcibly closed under the Pahlavi government in 1934.

In response to Bahá’u'lláh's counsel to “Be anxiously concerned with the needs of the age ye live in, and centre your deliberations on its exigencies and requirements” ^[91]—and inspired by the exemplary actions, guidance, and encouragement of ʻAbdu'l-Bahá, ^[s] Bahá’u'lláh's son, regarding the need to strive to translate one's good thoughts and words into deeds ^[93]—among individual Bahá’ís and in Bahá’í communities there has been a tendency, extending back well over a century, to engage in local, mostly modest, social projects to benefit those ^[t] who may need them. ^[u] The earliest Bahá’í undertakings encouraged greater freedom and education for females through the creation of schools for girls, beginning in Russia in 1897 ^[96] and then in Iran in 1909 ^{[97] [94] [98]} where girls schools did not yet exist. ^{[v] [100] [101]} In addition to establishing numerous schools in both rural and urban areas in Iran, ^{[102] [w]} other early development projects there and in other countries included agricultural co-ops ^[105] and medical clinics. ^{[94] [106]} Among a range of initiatives involving Baháʼís in later decades, more common ones included various types of schools and educational projects, ^[107] basic healthcare clinics and public health programs (e.g., those in Uganda assisted by government agencies and the Canadian Public Health Association, to support efforts to improve rural hygiene and immunization rates ^[108]), land for community cultivation, programs to protect the environment, ^[109] microenterprise projects, ^[110] and various projects to uplift, advance and empower women. ^[111]

Initiatives in socio-economic development by Bahá’ís had become sufficiently widespread by 1983 that the Universal House of Justice noted it was “timely to foster more systematic global learning processes to enable them to advance further.” ^[100] To assist such efforts it established in that year the Office of Social and Economic Development (OSED) at the Baháʼí World Centre. ^{[113] [y]} Bahá’ís believe their early socio-economic development efforts allowed valuable lessons to be learned, preparing them for greater collaborative endeavors subsequently undertaken around the world with numerous individuals and groups holding similar aims. ^[119] As “awareness of its own identity and purpose” ^[z] advances within the worldwide Bahá’í community, ^{[121] [122]} a determination to be “outward looking” and more involved in the life of society ^{[123] [124] [125]} is likewise becoming an “established aspect” of evolving Bahá’í culture. ^{[121] [126]} This development is increasingly understood by Bahá’ís as a sense of “responsibility for the spiritual and material progress of larger and larger groups within society, well beyond the membership of the Bahá’í community itself”, in order to help humanity “establish its affairs on a foundation of spiritual principles” ^[121]—or human values—which engender perspectives that harmonize “with that which is immanent in human nature…[so as to] facilitate the discovery and implementation of practical measures” that can provide solutions for every social problem facing the planet's peoples. ^[127]

Foundational concepts

For Bahá’ís building better more inclusive societies is an organic process that begins in any locality with efforts to gradually transform hearts and minds, but then must soon “manifest itself in the transformation of social structures and relationships” supported and propelled by systematic approaches to “education and capacity building” that are “unifying and constructive” for growing numbers of individuals in a given community. ^[128] Bahá’ís believe deeper awareness of Bahá’u'lláh's teachings regarding the four internal conditions or factors mentioned above helps release their society-building power within individuals who make their understanding of these elements part of their lives. ^[129]

Life’s purposes

In Bahá’u'lláh's teachings God is said to have created human souls as noble spiritual entities ^[130] capable of both knowing their Creator exists and being able to reflect all Its ^[aa] virtues. ^[133] Bahá’ís say humans pass through this physical plane of existence for two fundamental purposes:

The first is so each soul develops its God-given potential qualities ^[134] in preparation for the next stage of its existence in eternal spiritual realms hereafter. ^[135] For Bahá’ís a soul's development occurs in this life through experiences lived, and interactions with others, which challenge a person to grow spiritually and socially. ^{[136] [137] [ab]}

The second purpose relates to each person’s responsibility, as a member of the human race, to collectively participate in carrying forward “an ever-advancing civilization” ^{[139] [140] [141]} in harmony with God’s will. ^[142] Such inclusive involvement by all people in civilization-building is crucial, Bahá'ís say, in order for global unity and enduring peace to organically emerge once the world truly reflects all aspects of the spiritual and social 'Oneness' of earth's diverse peoples. ^{[39] [143]}

Religion as a cause of unity

In considering life’s purposes the topic of religion commonly arises. As neither scholarly nor cultural consensuses exist regarding what constitutes a religion, ^[144] personal notions of what it encompasses vary widely by culture, and differ considerably amongst individuals based on their own family traditions and sectarian upbringing, or lack thereof. ^[145] Yet, whatever an individual conceives 'religion' to be, Bahá’ís posit understanding the term in relation to the Bahá’í Faith requires thinking very differently about the concept—for they say the nature of the Bahá’í Faith and the scope of its teachings encompass so much more than what religion is today in the world at large. ^[146] Bahá’ís perceive 'spiritual life' not separate from but integrated with how a person lives socially, and recognize unadulterated true religion ^[ac] as a potent force capable of propelling progressive social advancement everywhere. Rather than religious practice focusing on individual enlightenment or 'salvation', for a Bahá’í it expands to a universal engagement with “the collective progress of humanity as a whole” ^{[155] [ad]}—so that negative conditions in any society and world exigencies are of real concern to each individual believer, and personally striving to work with others to find ways to ameliorate them becomes “inseparable from [one's] religious belief and practice.” ^[155] In the scriptures, theology, and personal ethics taught by Bahá’u'lláh, teachings abound on subjects as diverse as morality-based social standards, meaningful resolution of racial issues, women attaining true equality with men, equitable distribution of global resources and eliminating extremes of poverty and wealth so all people can live dignified lives, ^{[160] [ae]} and justice-based world government. ^[162] As one religious scholar averred, “Indeed it could be said that there are few areas of human life, at the individual, social or global levels, about which the Bahá’í Faith does not have something to say.” ^[163] Generally, its teachings in these areas are not specific policies or detailed rules, but spiritual principles intended for intelligent application in appropriate social situations. ^{[163] [164]} Bahá’í writings also speak to numerous facets of what the purposes of authentic religion should be, the unique power it possesses “to transform hearts and overcome distrust,” ^[165] its relationship to individuals and society, and “its role in personal spiritual development and in the creation of justice, peace, unity, and order among people”. ^{[166] [167]}

Bahá’ís view the teachings given by the Creator's manifestations as divine guidance to assist every aspect of a person’s life, and believe the words of any manifestation are always applicable to the social exigencies of the period in which they were revealed. ^{[169] [170]} For Bahá’ís religious ‘faith’ is specifically comprised of two inseparable components: “conscious knowledge” of the spiritual foundations of what one has independently judged to be truth (in contrast to ‘blindly imitating’ ancestors or religious leaders), ^[af] and then living those beliefs through “the practice of good deeds” ^[173]—“Let deeds, not words, be your adorning”, Bahá’u'lláh urges. ^[174] He further states no one's faith can be conditioned by anyone else, ^[173] and that one's religious beliefs must be the result of personal investigation of spiritual realities related to awareness of God’s existence and Its great plan for human beings ^[175]—which Bahá’ís deem to be humanity attaining its “collective coming of age”. ^[176] They suggest that process will itself bear fruit in the emergence of a 'Golden Age' ^[ag] when all living on this planet consider each other as members of a single united global 'family', ^[39] which Bahá’ís say symbolically realizes the advent of the ‘Kingdom of God upon earth.’ ^{[182] [ah] [ai]} Bahá’u'lláh also teaches the importance of recognizing the most recent manifestation sent by God to this world, so that each person is aware of the Creator's latest guidance for humanity ^[186] and is able to meaningfully live by those teachings while on earth. ^[187]

Bahá’ís feel the holy words directly revealed by God’s prophets possess a divine power which creates an all-embracing love capable of uniting hearts, bringing about spirituality, and causing disputes to vanish. ^{[188] [aj]} Bahá’í writings also maintain that religion and science—the two “indispensable” and “complementary systems of knowledge and practice” by which people understand life in this world and “through which civilization advances” ^[190]—must collaborate to bring about human progress, for faith and reason “are understood to be essential aspects of the same knowing process” that underlies the unity of the moral and cosmic order created by the Maker. ^{[90] [191]} ʻAbdu'l-Bahá explains that “religion and science are intertwined with each other and cannot be separated”, ^{[192] [ak]} so Bahá'ís submit that only when science and religion work in harmony, like the two wings of a bird, ^[198] can the world of humanity properly advance ^{[199] [200]}—therefore characteristics of both ^[al] need to be involved in all efforts to bring about social and ecological improvements for human progress. ^{[70] [190] [202]} For this reason Bahá’ís around the globe strive to actively advance, in any social action activities they are involved in, a “culture of learning” that is “scientific in its method” ^[203] so that “new knowledge for the benefit of humanity” ^[204] can be concurrently generated. ^[am]

Endeavoring to internalize and express one's religious beliefs in positive actions delineates for Bahá’ís the dynamic complementarity of “being” and “doing” ^[206]—a holistic process by which spiritual principles inspire personal transformations to be the virtues (kind, loving, honest, just, generous, et al) which Bahá’ís believe God gave each human the capacity to manifest, so that in turn individuals do a spectrum of social actions based upon wise application of those same virtues, and in that way gradually help lives and societies transform for the better. ^{[207] [an]}

Service as a life imperative

In his teachings Bahá’u'lláh indicates selfless service to others is an integral aspect of a virtuous life. ^{[209] [ao]} In a metaphor describing a human being as a tree Bahá’u'lláh states each must produce “goodly and wondrous fruits” for the benefit of oneself and others. ^[212] Bahá’ís cite two examples in which service is uniquely linked with other crucial aspects of human life, indicating its vital importance. One pertains to individuals and work. Bahá’í writings say whenever an individual is motivated by sincere desire to serve others by doing the best she or he can in their work, that is viewed as “giving praise to God” and that person's work is elevated to the station of “worship”. ^{[213] [214] [215] [ap]} The second example involves the Temple (Baháʼí House of Worship) ordained in Bahá’u'lláh’s Book of Laws as the central edifice of an institution known as a “Dawning Place of the Mention of God”. ^{[217] [218] [219]} In time, in response to the vitality of community-building processes around the planet, as specified in Bahá’u'lláh’s teachings each House of Worship ^[aq] will be surrounded by a complex of dependencies open to all and dedicated to social, humanitarian, educational, and scientific pursuits ^{[220] [221]}—thus prominently pairing the vital components of worship and service within communities in order to bring about regular spiritual and social “regeneration” in the world. ^[222] This arrangement highlights the Bahá’í belief that while personal prayer may stir a person’s soul, to bring about more than meager transitory results worship must coalesce with dynamic practical action into services that benefit humanity. ^{[223] [224] [225] [ar]} For Bahá’ís every social action—even if focused on bettering a specific material condition—should express coherence between the spiritual and material aspects of human existence, resulting in progress for both. ^{[227] [76]}

Because Bahá’í writings emphasize important ways in which unselfish service ^[as] constructively affects a soul's spiritual-moral development, and the lasting effects such service has upon the well-being of humanity and the world's betterment, ^[209] Bahá’ís commonly share goals and plans for service with family members, friends, co-workers, and neighbors, ^{[231] [232]} and warmly welcome those interested to accompany them in service efforts. ^[233] Considerable experience in various projects in many countries has convinced Bahá’ís that all paths of service are more fruitful when walked in the company of others. ^[234] Since participants give and receive encouragement as they mutually assist one another, Bahá’ís say characteristics of humility and camaraderie develop through regular reflections and consultations among those involved in the same service activities—so if any challenges happen to arise they can be readily resolved to ensure a project’s advancement continues uninterrupted. ^[235]

A wide open inclusive embrace

Bahá’ís recognize that working at the grassroots to promote—and to eventually help bring about—an inclusive, enduring unity amongst all the earth's diverse peoples is a monumental, nigh unimaginable, task. Without doubt, any endeavor to move even in small steps towards its realization must necessarily—over many generations ^{[236] [237]}—engage ever-increasing numbers of people and organizations of goodwill, wherever they may be. ^[238]

Whether as informal, short-term personal efforts or as complex, sustained programs by Bahá’í-inspired organizations or specific Bahá’í institutions, all social action projects initiated or engaged in by Bahá’ís seek to benefit participants’ spiritual lives and to promote their material well-being, ^{[239] [227]} along with the welfare of the wider communities in which they exist. ^[at] Regardless of the specific nature or scale of an initiative, Bahá’í endeavors to bring about social and economic development operate under two pivotal convictions held by Bahá’ís: That “every person, every people, every nation has a part to play in building a peaceful and prosperous global society”; ^[241] and that populations should be “protagonists of their own [material, spiritual, and intellectual] development”, ^[242] not simply passive recipients of aid or assistance. ^[243] Bahá’ís hold that “justice demands universal participation” by all individuals and social groups in the generation, diffusion, and application of knowledge relative to their own development. ^[143] Based on these convictions the Bahá’í community inclusively “invites everyone—from every ethnicity, class, and creed—to participate in systematic learning processes unfolding at the grassroots of every society” in which it engages in development endeavors. ^[143] As the ranks of new participants grow, “they are empowered to contribute to the further generation of knowledge through systematic action”, and by this “iterative, reciprocal, organic process, the Bahá’í community integrates grassroots experience with global learning processes guided by an evolving conceptual framework” ^[244] for action which they pursue around the world. ^[128] These processes all have an underlying focus on building capacity in individuals “to think and act rationally, imaginatively, systematically, and coherently” and to “make observations through the lens of relevant concepts” ^[244]—while also nurturing spiritual virtues such as “a posture of humility, open-mindedness, detachment from preconceived ideas or agendas, honesty and integrity, an ethic of sacrificial service to others, [and] an avoidance of dogmatic thought” ^[245]—as they collaboratively consult together regarding further action on a particular path of learning. In this way participants become effective protagonists for social change without “stirring up the ego or self-interested ambitions.” ^[245] Bahá’ís believe this happens naturally as study and purposeful reflection on such capacities and virtues are woven into components of training materials used. ^{[245] [au]}

Nurturing social growth

Bahá’u'lláh compared the world’s prevailing condition to that of a body afflicted, for various reasons, with “grave disorders and maladies”; ^[247] he made clear its complete healing involved gradually applying social remedies based on spiritual principles of oneness in order to bring about humanity's lasting unity. ^[248] For Bahá’ís the spiritual reason any society exists is “to create a milieu favorable to the healthy growth and development of all its members.” ^[249] And because Bahá’ís believe a unifying, society-building power is inherent in the spiritual truths enunciated by God's manifestations, ^[250] they claim that power in Bahá’u'lláh’s teachings can be directly applied in this age to build unity in societies around the planet as humanity struggles to deal with the urgent demands of “global interdependence”. ^[251] Bahá’ís also aver this application process often requires courage to break through existing social barriers, ^{[252] [253]} and should be guided by principles of oneness and freedom from partisanship. ^{[av] [255] [256]} In this way those concerned not only remain non-competitive and focused on the greater good, but—freed from the manipulation that is routinely associated with partisan agendas—the fruits of their collaborative endeavors are “unifying rather than divisive” ^[257] as they aspire and learn together how to achieve social progress in diverse situations. ^[258] As individual Bahá’ís and their communities gain experience in collaborative projects with many thousands of similar individuals and groups of goodwill, they have found participants in such efforts tend to benefit from and help advance a range of thought-provoking, meaningful conversations—“discourses on issues of contemporary concern” ^{[259] [260]} that give rise to “a shared understanding of the exigencies of this period in human history and the means for addressing them.” ^[261]

Within the ambit of Bahá’í community-building activities a few stand out for their closely inter-related nature, and for the numerous participants from all beliefs and backgrounds who have supported them for over twenty years. ^[262] These “core activities” involve educating, inspiring, and empowering individuals young and old to develop themselves and to serve their communities in ways “suited to cultural conditions in diverse settings across the planet” ^[128]—they include “classes for the spiritual education of children, a programme for the spiritual empowerment of adolescent youth, study circles to develop capacities in older youth and adults to serve a wide range of community-building processes, and devotional gatherings that foster and sustain the motivation for sacrificial service.” ^[128] Over successive quarterly cycles, these four activities tend to multiply as expanding numbers of participants are invited “into collective processes of education and capacity building characterized by learning in action.” ^[128] Bahá’ís share that as more children, youth, and adults from “all ethnic, national, religious, economic, and educational backgrounds” ^[128] increasingly develop capacities and gain experience to function in a “systematic learning mode” ^[259] through participation in core activities, they in turn contribute to and initiate society-building processes as they become new protagonists within the distinctive culture of learning which Bahá’ís consider vital for sustainable and healing social action to take place. ^[263]

Being in a learning mode

Bahá’í writings include among the essential activities which distinguish humans from animals those which arise from education, and say education itself “signifies civilization and progress”. ^[264] Bahá’u'lláh makes clear that every person must be educated, ^[aw] writing that people need to acquire useful branches of knowledge so “the learned themselves and the generality of mankind may derive benefits therefrom.” ^[265] As Bahá’ís have been able to give more attention to engaging in social and economic development over the past two to three decades they believe the aforementioned 'culture of learning' “has been consciously taking root across the entire global Bahá’í community”. ^[259] Bahá’ís view this development as derived from accumulated experiences of Bahá’ís and their collaborators wherever they reside, ^[259] and maintain it is increasingly characterized by particular features of science which, as a social enterprise, requires cooperation and coordination to demonstrate “its ability to generate profound insights into innumerable features of reality” and to show the “ability to apply those insights to the betterment of the human condition.” ^[259]

Bahá’ís hold there are no contradictions between proven science and uncorrupted religion, ^[279] that these two sources of reality, one material and the other spiritual, are gifts from God ^[280] that must correspond because “both are founded upon the premises and conclusions of reason, and both must bear its test.” ^[281] Since Bahá’ís conceive of science and religion as “two complementary systems of knowledge and practice by which human beings come to understand the world around them and through which civilization advances”, ^[190] both are applicable and indispensable if one hopes to be in a viable learning mode that “is not simply concerned with the acquisition of existing knowledge...[but] also concerned with the generation of new knowledge for the benefit of humanity.” ^{[204] [ax]} The House of Justice describes the importance of knowledge to social existence: “Access to knowledge is the right of every human being, and participation in its generation, application and diffusion a responsibility that all must shoulder in the great enterprise of building a prosperous world civilization—each individual according to his or her talents and abilities.” ^[190] This view “takes on profound implications” for Bahá’ís as they seek to better the commonweal, for “systematic generation, application, and diffusion of knowledge is not only a scientific duty. It is also a religious duty.” ^[190] This principle is a key reason the Bahá’í community aspires to be “scientific in its method” ^{[190] [ay]} as it undertakes society-building efforts.

While Bahá’ís do not pretend to have ready answers to the myriad crises now afflicting humanity, ^[165] they do express confidence that within the vast body of Bahá’u'lláh’s written teachings ^[az] spiritual principles exist which can be used to solve every social problem. Bahá’ís believe spiritual principles “provide a framework and points of reference for human behavior and social organization at a fundamental level,” and thus address multiple aspects of social problems concurrently. ^[288] The House of Justice notes, “The essential merit of spiritual principle is that it not only presents a perspective which harmonizes with that which is immanent in human nature, it also induces an attitude, a dynamic, a will, an aspiration, which facilitate the discovery and implementation of practical measures” ^[289] whenever those charged with solving problems have identified “the principles involved” and are “guided by them.” ^[127]

Social action training

Whether a development project's immediate tangible goals pertain, for example, to education, agriculture, literacy, the status of women, or to core activities, Bahá’ís are concerned that each “project should be the outcome of universal consultation and participation and should result in a greater degree of unity in the community.” ^[290] Likewise, equally important to any project's material objectives are the moral and spiritual progress of individuals engaged in the effort, “the uprightness and probity of those entrusted with responsibilities,” the nurturing of qualities such as trustworthiness and self-sacrifice, ^[ba] and—if relevant—the increased self-confidence, moral courage, and sense of self-reliance fostered among any who may have been historically oppressed or marginalized in society. ^{[290] [292]} Based on Bahá’í belief in the spiritual equality of all involved, and encouraging their frank and loving consultations with each other, participants learn to “identify their own needs and initiate their own projects,” which other bodies then support when needed. ^[290]

Based on guidance of the Universal House of Justice, for over 25 years Bahá’ís have worked on establishing and nurturing a global network of inclusive grassroots training institutes ^[bb]—“open to people of all backgrounds and beliefs—focused on capacity building for transformative change.” ^[295] The objectives of training institutes are to cultivate within individuals desiring to serve in social action projects various spiritual insights, qualities, and abilities that progressively build their capacities to participate with and accompany others along a path of service and learning ^[296] in order to empower all involved to creatively respond “to local needs and opportunities.” ^[297] The evolving curricula of this system of institutes, and the growing range of its materials published in numerous languages—many relating to the core activities of devotional gatherings, study circles, junior youth empowerment, and children's classes—provide a ready way for those involved to share local insights learned even as they impart “accumulated understanding of universal forms of knowledge” generated by thousands of diverse participants across the planet in context-specific situations. ^{[234] [bc]}

Devotional gatherings

In homes and other venues Bahá’í individuals and communities regularly host informal devotional meetings open to all, as they consider collective worship a stimulus to “the flourishing of community life” and reinforcement for “individual spiritual development”. ^[298] Devotional meetings consist of prayers and readings from Bahá’í writings or the scriptures of other world religions, and often feature uplifting musical selections; they are free from any sermons or rituals. ^[299] For Bahá’ís the primary reason underlying the horrendous problems “now rampant in society is a lack of spirituality”, largely due to the materialistic civilization of this age which has “so much absorbed the energy and interest of mankind, that people in general no longer feel the necessity of raising themselves above the forces and conditions of their daily material existence.” ^[300] The ethos of the age, taken on the whole, is irreligious, the “outlook upon life is too crude and materialistic to enable ... [an individual] to elevate himself into the higher realms of the spirit.” ^[300] Bahá’ís feel devotional gatherings help change such attitudes by fostering spirituality, unity, and bonds of affection among all present. ^[301]

Bahá’u'lláh teaches that a spiritual connection with God is vital in this life, and prayers are a crucial means towards that end for individuals. ^[302] Bahá’ís understand prayer as an important way for a longing heart to commune with its Maker, and a key to bringing about personal spiritual transformation and growth. ^[303] Bahá’ís believe prayer revives a person's heart, purifies it from attachments to self and this world, and is the means of developing “the limitless capacities of the soul” and of attracting “the bounties of God”. ^[304] And when individuals of diverse backgrounds unite with others in devotional gatherings for collective worship, spiritual susceptibilities are awakened which help shape a neighborhood's or community's pattern of life into one “distinguished for its devotional character” ^[305] as feelings of “fellowship and common cause are generated, particularly in the spiritually heightened conversations that naturally occur at such times”. ^[306] Bahá’ís report such discussions have resulted in consultations and actions around the globe relating to a broad range of ways participants can collaborate to benefit their respective communities—including initiatives for environmental and ecological responsibility “already happening in many places.” ^{[305] [bd]}

Study circles

As used by Bahá’ís, the term “study circle” describes a small group of individuals ^[be] engaged in personal study of, and acts of service inspired by, materials in courses developed by training institutes (particularly those of the Ruhi Institute)—which are commonly offered in most communities where Bahá’ís reside around the world. ^{[bf] [294]} The learning and activities associated with such study are intended to enable participants to gain “qualities, attitudes, capabilities, and skills” to become “a new type of social actor” whose conscientious actions ^[310] are directed towards “promoting the well-being of the community” while “inspired by the vision of a new world civilization” that embodies “the fundamental principle of the unity of the human race.” ^[311]

The decentralized learning of study circles is offered “in proximity to the learners” (i.e., in one of their homes or a location close to the majority of a study circle's members). ^[312] A member of each study circle serves as the group's tutor [also referred to as a facilitator] and is responsible for encouraging participation by all present, helping them achieve a good learning pace, and building friendships among members to cultivate the group's closeness and success. ^[313] All tutors are volunteers who have previously completed a core sequence of training courses and then offer to take others through the same courses; every tutor is considered a co-learner, “not an expert” ^[bg]—which “allows for a person from any educational level to tutor a study circle with very diverse participants.” ^[315] Bahá’ís describe their study circle materials as learner-centered and sequentially “designed to move participants toward deeper levels of understanding” regarding concepts or principles shared in short selections from Bahá’í writings on various topics, using “reflective questions and discussion” ^[316] which consider, for example, how each concept/principle might apply in a person's life, its implications for broader society, ^[312] or in regard to their own local culture. ^{[317] [bh]} All materials evolve through intense and diverse testing, and are iteratively modified over several years of such development “in response to experiences at the grassroots level and the exigencies of communities in several countries”, so they are able to accommodate individual learners, ages 15 and older, ^[318] from diverse cultural and educational backgrounds. ^[319] While the curriculum's approach is “deceptively simple”, Bahá’ís believe it is both “appealing and empowering”. ^[320] Courses in the institute's basic sequence include a practical service “component that implements the purpose of the course”. ^[321]

The service component associated with Bahá’í study circles involves simple acts of culturally appropriate service intended to bring joy to those giving and receiving them; they are seen as a means of reinforcing the learning of those in a course and helping them “see themselves as constructive, active participants in the community” who will in time be inspired to serve others. ^[308] Such service is also intended to change each participant's “perspective from 'self' to 'all',” to open up for them understanding of how service contributes to community building, and to make clear the benefits of establishing “a pattern of consultation and working together as a group” when planning services (even if a particular service is carried out individually). ^[322] As study circle participants proceed through the sequence of training workbooks, individuals tend to gain inspiration to take on services in areas reflecting their personal strengths and interests—such as becoming a children's class teacher, the animator of a junior youth group, or hosting a devotional meeting in their neighborhood. ^[322] Overall, Bahá’ís believe study circles set in motion a dynamic process that “generally leads to new knowledge, new behaviors, and new attitudes, including a new feeling of self-worth or empowerment.” ^[323] Bahá’ís cite study circles as uplifting activities which nurture inclusiveness and illustrate the Bahá’í community's “commitment to universal participation in the generation of knowledge”, including among “historically marginalized groups”. ^[292]

Because Bahá’ís carry out study circles all over the world, including in rural or less developed areas where “it is not uncommon to find that people doubt their own capacity, as they were not formally educated or were educated in poor educational systems”, ^[323] it is not unusual for study circles to involve individuals who have not experienced opportunities for self-empowerment. Bahá’ís says in those instances study circles can proactively transform the lives of such participants by offering them the possibility of serving as tutors after they progress through the basic sequence of courses, which for them is often “profoundly empowering.” ^[323] As these individuals contribute constructively to their communities, they realize “that even though they may be poorly educated,” they definitely are able to serve others in meaningful ways, and that realization helps transform their “basic attitudes about self and capacity.” ^[323] In many countries, youth have been at the forefront of this process; significantly, this includes female youth, “who tend to be among the most marginalized social groups in many cultures.” ^[292] In villages and neighborhoods worldwide, teenage girls and young women now facilitate Bahá’í-sponsored study circles that include older male participants—“a dynamic that would otherwise be rare in many cultures.” ^[292] In countries with traditional caste systems, it is now common to “find girls and women from lower castes facilitating study circles whose participants include male elders from upper castes—a dynamic that reflects an extraordinary form of empowerment in which oppressive hierarchies of gender, age, and caste are simultaneously dissolving.” ^[292]

Bahá’ís detail similar grassroots dynamics in nations around the world, with histories of “racial discrimination and other forms of oppression”, ^[292] to show how “historically marginalized populations are becoming central protagonists in the systematic generation of new insights that are distilled and incorporated into a global process of learning” related to progressive social change. ^[292] Bahá’ís say the development of their social action training programs over recent decades has been, and remains, a dynamic organic one which they believe illustrates how religion and science can effectively work hand in hand in this important sphere of activity—creating fundamental program content based on Bahá’u'lláh's teachings as the spiritual or moral foundation for courses, while broad experiential learning and diverse fields of academic study offer important “complementary knowledge.” ^[324]

Empowering junior youth

One area of learning Bahá’í communities everywhere maintain focus on is how “to foster the latent spiritual and intellectual potential of adolescent youth in systematic ways that empower them to become constructive agents of change in their communities.” ^[286] While social trends often refer to younger members of this age group as “problematic, lost in the throes of tumultuous physical and emotional change, unresponsive and self-consumed,” the House of Justice said the Bahá’í community—“in the language it employs and the approaches it adopts—is moving decidedly in the opposite direction, seeing in junior youth instead altruism, an acute sense of justice, eagerness to learn about the universe and a desire to contribute to the construction of a better world.” ^[325] Bahá’ís believe young adolescents, with their budding capabilities and aspirations, should be assisted—as they leave childhood behind and undergo profound change—“to navigate through a crucial stage of their lives...to become empowered to direct their energies toward the advancement of civilization.” ^[326]

In early 2000 the House of Justice urged creative attention be devoted to involving junior youth in engaging programs to enhance their capacities for service and to “involve them in social interaction with older youth.” ^[327] Accordingly, Bahá’ís focused on developing new activities for younger youth which, like other Bahá’í training institute programs, would assist them to advance together along “a path in which qualities and attitudes, skills and abilities, are gradually acquired through service” ^[328] in order to prepare them to engage in future processes of community building. By reflecting on experiences gained from work with initial small junior youth groups seeking to address this need, more was learned which was then applied to later groups. Through “an iterative, systematic process of action, reflection on action, and consultation about next steps, subsequent efforts yielded further observations, and the programme gradually widened in scope to include a greater diversity of people in different cultural contexts” ^[286] leading to an ampler body of experience from which additional insights could be drawn. In due course, many thousands of young people—in very diverse cultural contexts—provided a rich body of experience that could be “critically examined and tested against reality in different parts of the world. As the programme continued to spread, some insights proved widely applicable while others did not, and eventually generalizable conclusions could be drawn with growing confidence.” ^[286] A common vocabulary also began to emerge to facilitate learning as relevant concepts were articulated, progressively clarified, and then shared over time to train new participants. Using these methods and processes, the Bahá’í world developed what became known as the Junior Youth Spiritual Empowerment Program (JYSEP), which “continues to generate knowledge along these lines even as it fosters the latent capacities of growing numbers of adolescent youth to become active protagonists in constructive processes of social change.” ^[286]

Designed for young adolescents from about age 12 up to 15, the JYSEP was designated the fourth Bahá’í core activity by the Universal House of Justice in 2005. ^[329] The JYSEP explores important social and moral themes “from a Bahá’í perspective”, but never “in the mode of religious instruction” to proselytize for the Bahá’í Faith. ^[330] Bahá’ís state it is very clear the program exists to promote the welfare of junior youth by preparing them for future personal growth and effective participation in the affairs of their communities, and this has resulted in the JYSEP attracting increasing attention and admiration from other organizations as it spread around the world. For instance, in its 2019 report Faith and Children's Rights prepared in partnership with UNICEF, Arigatou International highlights the example of “the Junior Youth Spiritual Empowerment Program carried out by the Bahá’í Faith in 150 [national] communities around the world, which invites young people to help create school environments based on the principles of participation, non-discrimination, freedom of assembly and expression, and respect for the dignity of every child.” ^[331] Currently implemented at the grassroots in thousands of localities around the globe, ^{[332] [bi]} the JYSEP has served hundreds of thousands of junior youth ^{[53] [333]} and is seen as helping to positively instill in them the sense of “a twofold moral purpose”—refining their inner character and contributing to society's advancement. ^[334]

A junior youth group which forms in an area as part of its JYSEP will commonly average between 10 to 15 girls and/or boys, who meet for about 2 to 3 hours at least once a week. Its activities are facilitated by a background-checked individual known as an 'animator' who is often an older youth or young adult who has progressed through their own institute training to build personal capacity for such service. The three years of junior youth training involve activities geared to the particular needs and special capacities of junior youth, and animators have ongoing discussions about the program with the “parents whose daughters and sons are benefiting from the community’s programs of education.” ^[335] As concerned mentors, animators foster the development of the innate virtues within junior youth to “lay within them the foundations of a principled and upright character”; ^[336] to build goodwill among people in their communities; to engage the growing consciousness of junior youth to explore reality through age-appropriate discussions in order to “analyze the constructive and destructive forces operating in society and to recognize the influence these forces exert on their thoughts and actions”, ^[bj] and to thus assist them “to withstand the corrosive forces that especially target them”; ^[340] to elevate their powers of expression; to create close camaraderie and cooperation within the group; to reach out to and welcome their younger siblings and peers to multiply numbers of children's classes and junior youth groups in their area; to integrate the arts into diverse activities enjoyed by the group; to offer healthy team-building sports and games; to regularly study especially designed workbooks ^[bk] available from the Ruhi Institute and other organizations that nurture a maturing life direction and sense of positive purpose for each participant; and to conduct service and charity projects consulted on, organized, and implemented by group members so they experience for themselves, individually and as a group, the joy and self-empowerment that comes from contributing to community building. ^[341] In these ways and many more animators encourage junior youth to regard themselves as current and future agents of social change ^[341] who understand the essential oneness of the human race, are grateful for its beautiful diversity, and who value the empowerment that comes with “a unifying vision of humanity” ^[342] which enables them to see themselves as citizens of the earth. ^{[343] [bl]}

Classes for children

Concern for the spiritual education of the young has been part of its culture since the founding of the Bahá’í Faith. ^[344] Bahá’u'lláh makes clear that lack of a proper education deprives individuals of that which they “inherently possess”, while describing the purpose and blessings of education in these words: “Regard man as a mine rich in gems of inestimable value. Education can, alone, cause it to reveal its treasures, and enable mankind to benefit therefrom.” ^[345] ʻAbdu'l-Bahá indicates that, among the various kinds of education, spiritual-moral education should be given precedence in order to nurture the development of a child's spirituality so as to secure its future happiness, because “human happiness is founded upon spiritual behavior.” ^{[346] [bm]} ʻAbdu'l-Bahá also spoke of the timeliness of focusing on character training during childhood: “It is extremely difficult to teach the individual and refine his character once puberty is passed.... Therefore it is in early childhood that a firm foundation must be laid. While the branch is green and tender it can easily be made straight.” ^[348] Since parents bear primary responsibility for their children's upbringing, for Bahá’ís the family is the main setting in which they should strive to fulfill their duties before God to develop the spiritual character and conduct of their children, and prepare them to personally participate in the advancement of civilization as they mature. ^[349] Bahá’í writings provide considerable guidance to parents for this vital educational responsibility, ^[350] and urge them to teach their young ones “to dedicate their lives to matters of great import, and inspire them to undertake studies that will benefit mankind.” ^[351]

Bahá’ís also believe local communities play important roles in supporting parents to educate their children, this is why grassroots children's classes are a core activity in neighborhoods and villages around the world. Using Ruhi Institute or other materials to help train teachers and engage parents in their little ones' learning, over the past two decades Bahá’ís have significantly expanded spiritual-moral education classes for “increasing numbers of children, from families of many backgrounds”, offered as weekly sessions with different levels for youngsters from ages 5 or 6 up through 10 or 11. ^[352]

Children's classes sponsored by Bahá’ís seek to nurture the inherent nobility and spiritual capacities which Bahá’ís say exist in all human beings. For the young to understand the practical value of tending to their own spiritual development and contributing to the betterment of the world, class lessons seek to help children grasp that God exists, and the benefits that accompany their acquiring and manifesting in their lives virtues such as honesty, truthfulness, selflessness, generosity, empathy, altruism, justice, freedom from prejudices, service to others, and striving for excellence in the spiritual, mental, social, and material aspects of life. ^[353] The classes also assist children to recognize humanity's oneness, ^[bn] appreciate its wonderful diversity, and value the empowerment that accompanies the spiritual and social recognition of themselves as world citizens. ^{[354] [343] [bo] [bp]} Teachers of children's classes, who volunteer considerable personal time, energy, and talents for this service, ^[356] may include young persons in their teens as assistants or instructors. Regardless of age, all are provided training and consultative opportunities with other teachers to build their capacities and skills working with children, and to learn the importance of age-appropriate lessons; methods of class management and organization; ways to utilize sample games, art, and musical resources; and to respect the “special nature of the service they are rendering”. Teachers are also encouraged to interact with and grow their personal relationships with parents of children they have the privilege of educating, and inspiring parents' involvement with their children's learning processes. ^[357]

Engaging in social discourse

Based on Bahá’u'lláh's teaching that every person as a member of the human race shares in the responsibility of participating in collective efforts to carry forward “an ever-advancing civilization”, ^[139] Bahá’ís believe movement towards earth's inevitable unification must involve the generality of humankind, and that every individual and group can gain inspiration from Bahá’u'lláh's teachings—“benefiting from whatever gems of wisdom and knowledge will aid them in addressing the challenges they face”—amidst rising confusion and chaos in present-day societies. ^[358] Towards that end, discourse with others on any issue relevant to bettering life or cultivating an expanding inclusive sense of global solidarity is considered important by Bahá’ís because it helps to positively affect “perceptions and social practices in relation to that aspect of reality” and provides a valuable “framework for social analysis and activism.” ^[359] According to discourse theory, human consciousness is meaningfully shaped by what people collectively think and talk about. Those who are “immersed in discourses of social justice and equality, of caring and compassion, of humanitarianism and cosmopolitanism...are likely to perceive the world in those ways, to act accordingly, and to support and participate in corresponding social institutions.” ^{[360] [bq]} In numerous ways Bahá’u'lláh's teachings seek to advance social reality for the better in this age, including by creating a new global consciousness so humans “stop thinking of themselves in terms of narrow national, ethnic, religious and caste identities” and instead perceive themselves “in terms of a single new global identity”—a citizen of the earth. ^{[362] [363]} At the grassroots, Bahá’ís suggest one way to personally contribute to social well-being and public welfare is by participating in discourses of society through meaningful conversations with those open to such discussions, ^[br] in which they look together for valuable points of unity regarding those means given in Bahá’u'lláh's teachings to address the exigencies of this age. ^[169] For decades individual Bahá’ís have also substantially contributed to public discourses on such topics within their professions, and academically—a process stimulated in 1975 by the formation of the Association for Bahá’í Studies (ABS) in North America ^[bs] (followed by similar organizations in other regions of the world). ^[143] By arranging large annual conferences, as well as sponsoring small seminars, “working groups and collaborative initiatives, [and] publications,” these Associations have given rise “to the evolution of thought in academic and professional disciplines” on matters related to Bahá’u'lláh's teachings. ^[143]

As the Bahá’í Faith grows, it seeks to engage in the life of society and to establish organizations that embody Bahá’u'lláh's vison for a new world order—as it did in 1925 when it formed the International Bahá’í Bureau in Geneva, then home to the League of Nations. ^[366] Subsequent to the founding of the United Nations, the Bahá’í Faith established Baháʼí International Community (BIC) offices (currently located in Addis Ababa, Brussels, Geneva, Jakarta, and New York) ^[143] to contribute as an international non-governmental organization ^[bt] to consultative non-partisan ^[368] discourses ^[369] within the UN system and with numerous NGOs in other international spaces. ^[bu] In such efforts, Bahá’ís share teachings of Bahá’u'lláh to stimulate “the evolution of thought and the exploration of social reality” to cultivate people coming closer together in consensus around ideas and actions which help promote movements toward unity and peace in the world. ^{[375] [bv]} Bahá’ís say they further try to identify constructive ways to create educational programs that foster a global ethic relating to world citizenship ^{[377] [378]} and sustainable development; ^{[379] [89]} and to promote deeper collective learning about, reflection upon, and understanding of problems regarding matters of gender equity, ^[380] peace, the environment, ^[380] and social cohesion, ^[143] as well as the “articulation of possible solutions to [many such] pressing issues” of the day. ^[381] This endeavor to participate in discourses of society “situates the BIC in an evolving global conversation about the means for the betterment of humanity—a conversation that involves all participants in a common, unfolding enterprise of contributing toward an ever-advancing civilization.” ^[369] Bahá’ís feel participating in such discourses is an expression of “oneness with humanity in the common search for answers” to deal with exigencies of this age; they indicate their goal is never to press others to accept specific Bahá’í proposals, nor to simply take part in a public relations exercise. Rather, as they connect with those involved in any given society-building endeavor, Bahá’ís see themselves in a position to learn by “standing shoulder to shoulder with others” even as they may offer “insights drawn from the Bahá’í writings and from the community's growing experience in applying them.” ^[382]

By 2013, the capacity of many national Bahá’í communities to directly participate in public discourses on important social issues in their own countries had grown to the point that the House of Justice established an international Office of Public Discourse at the Baháʼí World Centre ^[143] to “enhance such efforts, to facilitate learning in this domain, and to ensure that steps taken are coherent with the other endeavours of the Bahá’í community”. ^[383] Since then Bahá’ís report numerous national communities ^[bw] are “learning to contribute in increasingly effective ways”, in collaboration with others, ^[bx] to discourses “on issues of national concern such as race relations, gender equality, and social cohesion” in their respective countries. ^[143]

In 1999, the Institute for Studies in Global Prosperity (ISGP) was “established as a non-profit organization in association with the Bahá’í International Community.” ISGP states one of its purposes is to explore with others the complementary roles which science and religion, “conceived of as co-evolving systems of knowledge and practice”, necessarily play in advancing civilization. ^[385] Founded with a goal to “build capacity in individuals, groups, and institutions to contribute to prevalent discourses concerned with the betterment of society”, ISGP claims its undertakings in this regard have raised up a global network of relevant seminars for undergraduate and graduate students, ^[386] and for young professionals. ^{[143] [387]}

Oneness and unity in diversity

As Bahá’ís engage in discourses with those interested in matters of common concern and seek ways to support or implement social actions in harmony with Bahá’u'lláh's directive to “carry forward an ever-advancing civilization”, ^[139] they find themselves referring time and again to his principles relating to oneness and unity. Bahá’u'lláh declared unity is the foundation of peace, “The well-being of mankind, its peace and security, are unattainable unless and until its unity is firmly established”; ^[388] and asserted “So powerful is the light of unity that it can illuminate the whole earth.” ^[389] Shoghi Effendi, the authoritative interpreter of Bahá’u'lláh's teachings, emphatically described the principle of the oneness of humanity as “the pivot round which all the teachings of Bahá’u'lláh revolve.” ^{[390] [391]} The Universal House of Justice makes clear that the earth's peoples must mature to truly recognize the foundational truth of human oneness if they are ultimately to unite, because “[w]orld order can be founded only on an unshakable consciousness of the oneness of mankind,” and universal “acceptance of this spiritual principle is essential to any successful attempt to establish world peace.” ^[392] Thus, for Bahá’ís realization of what they believe is God's great plan for humanity ^[39] entails a “profound and far-reaching transformation in the very character of mankind” itself, an all-inclusive process that must eventually embrace every person on earth—which is the reason Bahá’ís always welcome any opportunity to partner with individuals and groups interested in participating in discourses relating to increasing oneness and unity, or who otherwise want to collaborate in social action to promote those ends. ^[393]

As taught by Bahá’u'lláh human oneness and unity do not imply uniformity or the suppression of differences in any way, ^[389] rather “there is an emphasis on diversity” ^[394] that reflects “increased awareness of and respect for the intrinsic value of each separate culture, and indeed, of each individual”—Bahá’ís do not consider diversity itself a “cause of conflict,” but rather immature attitudes towards it that give rise to “intolerance and prejudice.” ^{[389] [by]} For Bahá’ís unity “entails a particular orientation to the relationship between oneness and difference (sometimes referred to as the relationship between unity and diversity)”—the two are explained as “essential and integrated concepts that are not in tension as values or constructs.” ^[35] Instead of human diversity being seen as an obstacle to oneness Bahá’ís value it “as an enriching precondition for it.” ^[396] The relationship of oneness and difference, and the principle of unity in diversity, ^[397] were metaphorically conveyed by ʻAbdu'l-Bahá when he compared varied racial groups to different-colored flowers growing in one beautiful garden. ^[398] He said God “makes no distinction between people” based on race or color, “all are equally created” in God's image. ^[399] He declared, “The diversity in the human family should be the cause of love and harmony, as it is in music where many different notes blend together in the making of a perfect chord.” ^{[400] [bz]}

The teachings of the Bahá’í Faith also state unity is not “a static accomplishment but an ongoing process with various levels and stages” ^[402] through which it progresses. The acme of unity is referred to by ʻAbdu'l-Bahá as “spiritual unity”, which he says “creates such a condition...that each one will make sacrifices for the other”. ^{[402] [ca]}

Positive consensus building

In the process of contributing to discourses for more just and united societies, Bahá’ís affirm that “[a]ttitudes, thoughts, and conceptions of fundamental issues need to be reshaped as a truly global community emerges and develops in its understanding of the nature of human flourishing as well as the social and material conditions required for such flourishing.” ^[405] Since Bahá’ís see these kinds of transformations as key to fundamental shifts in thinking that must occur, they also believe sharing insights and learnings gleaned from on-going worldwide experiences in these fields can foster a non-partisan “culture of principled, inclusive deliberation.” ^[406] They therefore offer what they perceive to be “new ways of approaching issues of global concern, by re-framing the way that certain problems are understood, by identifying assumptions and mental models underlying the understanding of reality and by drawing on insights from the fields of science as well as religion.” ^{[405] [407]}

In their endeavors and engagements—whether locally with family, friends, neighbors, and community groups; nationally with various bodies; or internationally with the UN or in the NGO community—Bahá’ís say they strive to always apply Bahá’u'lláh's teachings pertaining to “consultation—a principle-based approach to collective deliberation” meant to dispel division and bring about inclusive unified decisions. ^{[408] [cb]} Bahá’u'lláh describes consultation as a 'light' that guides, and that “The maturity of the gift of understanding is made manifest through consultation.” ^[409] In situations formal or informal, consultation can serve distinct functions in different contexts—being exploratory when the goal is to generate “awareness, insight, and understanding regarding an issue of common interest or concern”; being advisory when offering “advice, feedback, suggestions, or constructive criticism to those who will be making decisions”; or being decisional when those consulting are responsible for “making a decision, rendering a judgment, or determining a course of action.” ^[409] Among requisites listed in Bahá’í writings to ensure effective consultation are qualities such as “purity of motive, radiance of spirit, detachment..., humility... and patience”. ^{[410] [cc]} For Bahá’ís the aim of any consultative process in which participants are “encouraged to express themselves freely, albeit courteously,” is to facilitate a rich spectrum of perspectives to appear in order to foster “a moral and intellectual environment in which collective goals and courses of action can surface and prevail.” ^[408] Moreover, Bahá’ís hold that any steps which enable inclusive outcomes to develop and thrive harmonize with the unifying spirit of this age, correlate with what is best in human nature, uplift humanity, and awaken minds to possibilities of what can be. ^[414]

Notes

Sub-notes

Citations

References

See also

• Baháʼí Faith by country ~ Information on the Bahá’í Faith in many countries around the world.

External links

• Involvement in the Life of Society ~ A Bahá’í World Centre official website overview (available in 10 languages) of how Bahá’ís and like-minded individuals and groups are collaborating together in social action projects and in public discourses for the material and spiritual betterment of the world.
• Frontiers of Learning ~ A film (under 1.5 hours, subtitles available in 7 languages) documenting the learning and experiences of Bahá’ís and individuals young and older from diverse backgrounds in Canada, Colombia, DR Congo, and India as they strive side-by-side to foster vibrant inclusive communities to benefit the commonweal.
• Bahá’í eBooks Publications ~ Bahá’í writings and books on the Bahá’í Faith, offered as free eBooks for electronic devices. (Privately sponsored.)
• Bahá’í Prayers ~ Categorized index linking to prayers (in many languages) revealed by Bahá’u'lláh, the Báb, and ʻAbdu'l-Bahá. (Privately sponsored.)