To state the matter briefly, the Teachings of Bahá’u’lláh advocate voluntary sharing, and this is a greater thing than the equalization of wealth. For equalization must be imposed from without, while sharing is a matter of free choice. Man reacheth perfection through good deeds, voluntarily performed, not through good deeds the doing of which was forced upon him. And sharing is a personally chosen righteous act: that is, the rich should extend assistance to the poor, they should expend their substance for the poor, but of their own free will, and not because the poor have gained this end by force. For the harvest of force is turmoil and the ruin of the social order. On the other hand voluntary sharing, the freely chosen expending of one’s substance, leadeth to society’s comfort and peace. It lighteth up the world; it bestoweth honor upon humankind. — ‘Abdu’l-Bahá [1]
Question for Consideration
From a Bahá’í perspective, how can spiritual principles be applied in the voluntary/informal sector to find ways that work and begin to transform the public and private sectors? [2]
Perplexity Deep Research Response: Part I
Why the Voluntary/Informal Sector Is the Right Starting Point
The Structural Argument
The Bahá’í International Community has described the failure of modern development in frank terms: “The failure to place economics into the broader context of humanity’s social and spiritual existence has led to a corrosive materialism in the world’s more economically advantaged regions, and persistent conditions of deprivation among the masses of the world’s peoples.” [3] Both the public and private sectors are deeply embedded in this failure. Their structures, funding mechanisms, performance metrics, and incentive systems were largely designed within — and reinforce — a materialist worldview that equates progress with economic growth, efficiency with profit, and success with the accumulation of power or wealth. [4]
The voluntary/informal sector, by contrast, is not governed by quarterly earnings reports or electoral cycles. It is animated, at least potentially, by intrinsic motivation: the desire to serve, to belong to something meaningful, and to contribute to the common good. ‘Abdu’l-Bahá noted that “the Teachings of Bahá’u’lláh advocate voluntary sharing, and this is a greater thing than the equalization of wealth,” [1] furthermore, “voluntary sharing, the freely-chosen expending of one’s substance, leadeth to society’s comfort and peace. It lighteth up the world; it bestoweth honour upon humankind.” [1] [4] [5] This is the language of the voluntary sector at its best.
Crucially, the Bahá’í teachings do not advocate for a withdrawal from material engagement or a purely charitable model of voluntary action. Rather, they point toward a sector that can pioneer new forms of cooperation, consultation, and purposeful service — demonstrating at small scale what can later become standard in society at large. As the Universal House of Justice stated, each person who participates in economic life in accordance with spiritual principles adds to “a growing storehouse of knowledge” [4] [6] that benefits all.
The Epistemological Argument
The voluntary sector also offers freedom to learn — to experiment, fail, reflect, and try again — without the catastrophic consequences that attend failed experiments in state policy or corporate strategy. The Bahá’í model of social change is explicitly organized around what it calls a “culture of learning“: “characterized by constant action, reflection, consultation, and study,” [7] carried out at the community level. [7] “Baháʼís do not pretend to have all the solutions to the problems facing humanity. Rather, we seek to learn our way forward by applying first principles to the systematic generation, application, and diffusion of knowledge about social transformation.” [8]
This epistemological humility — grounded in service rather than ideology — is uniquely possible in a voluntary context. Participants are free to ask: “What actually cultivates human dignity, cooperation, and justice?” rather than “What maximizes revenue?” or “What wins votes?” [9]
[9] Dahl, Arthur Lyon. “Rethinking Business and the Economy based on Spiritual Principles.” IEFWorld, November 20, 2018. https://iefworld.org/ddahl18k
Be the Voice of…
Continued Detention and Legal Limbo of Afshin Heiratian in Evin Prison
It was learned on 25 June 2026 that Mr. Afshin Heiratian, a Bahá’í resident of Tehran and a children's rights advocate, remains in detention without charge more than seven months after his arrest.
— Bahá'í International Community – Human Rights (@BahaiBIC_Rights) June 29, 2026
Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá The Promulgation of Universal Peace | Bahá’í Reference Library.
The time has come when those who preach the dogmas of materialism, whether of the east or the west, whether of capitalism or socialism, must give account of the moral stewardship they have presumed to exercise. Where is the “new world” promised by these ideologies? Where is the international peace to whose ideals they proclaim their devotion? Where are the breakthroughs into new realms of cultural achievement produced by the aggrandizement of this race, of that nation or of a particular class? Why is the vast majority of the world’s peoples sinking ever deeper into hunger and wretchedness when wealth on a scale undreamed of by the Pharaohs, the Caesars, or even the imperialist powers of the nineteenth century is at the disposal of the present arbiters of human affairs? — Universal House of Justice [1]
Question for Consideration
Materialism is deeply rooted in the structures, systems, processes, tools that drive the public and private sectors of modern society. Materialism also influences social behaviors in society’s voluntary/informal sector. However, people participating in it can choose to give their time, knowledge, know-how, and resources for the greater good without direct material benefit. That makes this sector a viable candidate in which to experiment with alternatives for “moving beyond materialism” and establishing a “coherence of spiritual and material”. From a Bahá’í perspective, how can spiritual principles be applied in the voluntary/informal sector to find ways that work and begin to transform the public and private sectors? [2]
Perplexity Deep Research Response: Introduction
This report takes the above framing seriously and develops it through Bahá’í sources in considerable depth — treating the voluntary/informal sector not merely as a charitable supplement to public and private life but as the primary arena for civilizational experimentation.
A few highlights of the argument:
Why the voluntary sector is structurally ideal: It is not governed by profit imperatives or electoral cycles, so participants are free to let spiritual principles — rather than material incentives — govern how they associate, decide, and evaluate success. [3] [4]
The four-level framework: The report traces how transformation moves from (1) individual moral formation, through (2) community-level culture (consultation, mutual aid, inclusion), to (3) new institutional models, and finally to (4) active contribution to the broader social discourse that shapes how public and private actors define progress. [5] [6] [7]
The key transmission mechanisms: Transformation doesn’t leap from the voluntary sector to public and private sectors by proclamation. It travels through demonstration (visible proof that alternatives work), individual carriers (people who bring new capacities to their professional roles), discourse influence (patient reshaping of the conceptual frameworks of policy and business), and moral authority earned through consistent integrity. [8] [9] [10]
Real Bahá’í practice: The report grounds the argument in actual Bahá’í voluntary-sector work — the Ruhi Institute’s capacity-building courses, the Junior Youth Spiritual Empowerment Program, grassroots social action projects, and EBBF (Ethical Business Building the Future), which explicitly bridges the voluntary and private sectors by cultivating principled business leaders. [11] [12] [13] [14]
The key caution: The voluntary sector is not immune to materialism itself, and cannot substitute for systemic reform in the other sectors. The Bahá’í vision is of all three sectors eventually aligned around spiritual principles, each transforming and being transformed by the others. [4] [15]
Footnotes
[1] Universal House of Justice. “October 1985 – To the Peoples of the World.” Bahá’í Reference Library. https://www.bahai.org/r/434890667
Bahá'ís in Iran are not only discriminated against and banned from university and public employment—they're also restricted from playing professional sports. Some are in prison instead of on the sports field.
— Bahá'í International Community – Human Rights (@BahaiBIC_Rights) June 28, 2026
Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá The Promulgation of Universal Peace | Bahá’í Reference Library.
Whoso cleaveth to justice, can, under no circumstances, transgress the limits of moderation. He discerneth the truth in all things, through the guidance of Him Who is the All-Seeing. The civilization, so often vaunted by the learned exponents of arts and sciences, will, if allowed to overleap the bounds of moderation, bring great evil upon men. Thus warneth you He Who is the All-Knowing. If carried to excess, civilization will prove as prolific a source of evil as it had been of goodness when kept within the restraints of moderation. Meditate on this, O people, and be not of them that wander distraught in the wilderness of error. The day is approaching when its flame will devour the cities, when the Tongue of Grandeur will proclaim: “The Kingdom is God’s, the Almighty, the All-Praised!” — Bahá’u’lláh [1]
Question for Consideration
What is the Bahá’í perspective on materialism? [2]
Gemini/NotebookLM Response
The Bahá’í perspective views materialism as a profound distortion of human reality and purpose, characterizing it not simply as the possession of goods, but as a mindset that treats material matter, wealth, status, and physical pleasure as ultimate realities while denying the primacy of the spirit [3].
A Mindset of “Crude Materialism”
Bahá’í writings describe “crude” or “crass” materialism as a “cancerous” force that has become a dominant global faith, often capturing centers of power and information [4] [5] [6]. Philosophically, this view reduces human beings to “purely self-interested economic units” and “insatiable consumers,” depicting them as slaves to animal impulses and self-interest [4] [6] [7].
The sources highlight two primary facets of this perspective:
The Denial of Spirit: Materialism treats consciousness and the soul as mere by-products of the brain, leading to a “disenchanted” world characterized by a loss of meaning and spiritual susceptibility [3] [8] [9].
A “Devouring Flame”: Shoghi Effendi described rampant materialism as a “devouring flame” that precipitated world-shaking crises, social conflict, and the breakdown of traditional morality [5] [6].
The Impact on Individuals and Society
The Bahá’í perspective identifies several destructive consequences of a materialistic worldview:
Psychological Pathologies: It traps individuals in a “perpetual cycle of neediness,” where escalating desires lead to anxiety, loneliness, and a sense of isolation and despair [3] [8].
Social Maladjustments: It breeds a culture of consumerism that encourages the satisfaction of “basest and most selfish desires,” resulting in the widening of the gap between the rich and the poor and the “pillage of natural resources” [4] [6] [10].
Moral Decline: Under a materialistic lens, qualities like greed, lust, and pride acquire social and economic value, often disguised as “social progress” or “civil rights” [4] [6].
The Bahá’í Alternative: Dynamic Coherence
The Bahá’í Faith does not advocate for asceticism or the shunning of material goods [6] [11]. Instead, it promotes a “dynamic coherence” between the material and spiritual dimensions of life [3] [12] [13].
Material Civilization as the “Body”: Material civilization is compared to a lamp-glass or a body, while divine civilization is the lamp’s light or the soul. Without the “spirit,” material achievements remain “lifeless” and “dead” [4] [13] [14].
Wealth as a “Means,” Not an “End”: Wealth is considered “praiseworthy in the highest degree” if it is acquired through honest effort and expended for philanthropic purposes, the promotion of knowledge, or the common good [4] [10] [15]. However, to make the accumulation of wealth the central purpose of life is deemed “unworthy” [4] [10].
Work as Worship: Engaging in a trade or profession is mandated and elevated to the rank of worship when performed in a spirit of service to humanity [4] [15].
The “Two Wings” of Science and Religion: Science and religion are described as the two wings upon which human intelligence soars. Science without religion leads to the “despairing slough of materialism,” while religion without science falls into the “quagmire of superstition” [6] [13] [16].
The Path to Detachment
Detachment in the Bahá’í context is not defined by the lack of possessions, but by the attitude of the heart. It consists of “refraining from letting our possessions possess us” [17]. The goal is for individuals to be “detached in the spirit,” where “extreme wealth or utter poverty” would be equal to them in their pursuit of God [17]. This perspective encourages moderation, contentment with little, and the recognition that true happiness derives from spiritual enlightenment rather than constant acquisition [4] [8] [15].
[4] International Environment Forum Staff. “Baha’i Quotations on Environment and Sustainable Development.” International Environment Forum. https://iefworld.org/cmpquotes.htm
[6] International Environment Forum Staff. “Scientific and Spiritual Dimensions of Climate Change – Unit 6: Materialism.” International Environment Forum. https://iefworld.org/ssdcc6b
[9] Saiedi, Nader. “’Abdu’l-Bahá’s Critique of Materialist Philosophy.” Bahá’í Faith Modern Perspectives on YouTube, August 13, 2022. https://www.youtube.com/watch?v=SExC9z0mdnU
[10] Universal House of Justice. “2 April 2010 – To the Believers in the Cradle of the Faith.” Bahá’í Reference Library. https://www.bahai.org/r/389489026
[12] Bahá’í International Community Staff. “Oral Statement to the 49th Session of the United Nations Commission for Social Development.” United Nations, February 14, 2011. https://www.un.org/esa/socdev/csocd/2011/bahai.pdf
Bahá'ís in Iran are not only discriminated against and banned from university and public employment—they're also restricted from playing professional sports. Some are in prison instead of on the sports field.
— Bahá'í International Community – Human Rights (@BahaiBIC_Rights) June 27, 2026
Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá The Promulgation of Universal Peace | Bahá’í Reference Library.
Alláh-u-Abhá! Praise be to God! I have spent a number of days among you, associating with you in love and fragrance. Praise be to God! Your hearts are pure, your faces radiant, your spirits exhilarated through the glad tidings of God. I pray in your behalf, seeking heavenly confirmations for you that each one may become a radiant candle, shedding light in the world of humanity. May you become the quintessence of love. May you prove to be the effulgence of God, replete with the efficacy of the Holy Spirit and the cause of unity and fellowship in the world of humanity, for today mankind has the greatest need of love and agreement. If the world should remain as it is today, great danger will face it. But if reconciliation and unity are witnessed, if security and confidence be established, if with heart and soul we strive in order that the teachings of Bahá’u’lláh may find effective penetration in the realities of humankind, inducing fellowship and accord, binding together the hearts of the various religions and uniting divergent peoples, the world of mankind shall attain peace and composure, the will of God will become the will of man and the earth a veritable habitation of angels. Souls shall be educated, vice be dispelled, the virtues of the world of humanity prevail, materialism pass away, religion be strengthened and prove to be the bond which shall cement together the hearts of men. — ‘Abdu’l-Bahá [1]
Question for Consideration
What is the Bahá’í perspective on materialism as it impacts individuals, communities and institutions? [2]
Perplexity Computer Response
The Bahá’í perspective sees materialism as a profound distortion of human purpose that harms individuals, communities, and institutions, and proposes a balanced, spiritually grounded approach to material life as the remedy. [3]
Core Bahá’í view of materialism
Bahá’í writings describe “crude materialism” as what happens when science, technology, economics, or daily life are cut off from moral and spiritual principles. Religion without science degenerates into superstition, but science without religion becomes an instrument of materialism that reduces human progress to consumption and power. Materialism is not simply “having things”; it is a mindset that treats matter, wealth, status, and pleasure as ultimate realities, denying the primacy of spirit, moral responsibility, and the deeper meaning of life. [4] [6] [3]
From a Bahá’í standpoint, this mindset produces social and psychological pathologies: extreme wealth and poverty, consumerism, corruption, and a pervasive sense of discontent and purposelessness. The Faith therefore advocates a “dynamic coherence” between the spiritual and material dimensions of life, so that material means are consciously used to serve justice, unity, and human flourishing rather than self‑gratification or domination. [6] [5]
Impact on individuals
Materialism is understood to distort the inner life of the person: their identity, motivations, and capacity for service. When success is defined mainly by possessions, status, or power, individuals: [7] [6]
Become trapped in cycles of comparison, anxiety, and dissatisfaction, because desires continually outpace acquisitions. [6]
Are encouraged to see themselves as primarily consumers rather than as moral agents and “protagonists” of their own development and their community’s well‑being. [5]
Lose sight of questions of meaning—who they are, why they exist, and how they should act toward others—which Bahá’í writings regard as the real foundation of well‑being. [7]
Bahá’í texts stress that people “desperately need to know how to live their lives…who they are, to what purpose they exist, and how they should act towards one another,” and that this knowledge must be applied gradually to everyday behavior. A materialistic culture answers these questions inadequately by equating life’s purpose with comfort, consumption, and self‑interest, leaving individuals spiritually undernourished even when materially supplied. [5] [6] [7]
At the same time, the Bahá’í perspective is not ascetic: believers are urged to acquire a trade or profession, earn a livelihood, and use material resources in ways that benefit others, rather than pursuing work that is harmful or purely self‑serving. Thus the problem is not material well‑being itself, but a materialistic orientation that detaches material life from moral and spiritual aims. [7]
Impact on communities
Bahá’í analyses of development and community life emphasize that materialism corrodes trust, solidarity, and justice at the local level. When communities absorb values like admiration for power, pursuit of status, and self‑gratification: [8]
Young people’s hearts and minds are shaped by norms that quietly condone exploitation, inequality, and indifference to others. [5]
Bonds of trust and reciprocity weaken, making cooperation and collective problem‑solving more difficult. [5]
Community priorities skew toward short‑term gain—consumption, image, and competition—rather than the long‑term nurturing of capacities for justice, honesty, and freedom from prejudice. [9]
Bahá’í statements to international bodies describe “corrosive materialism” as a major reason economics has been detached from the broader context of humanity’s social and spiritual existence. This leads communities to confuse prosperity with the sheer increase of goods and services, without adequate attention to environmental limits, ethical responsibilities, or the moral atmosphere in which children grow up. [3]
In contrast, vibrant communities are portrayed as those that deliberately cultivate capacities such as cooperation, truthfulness, and justice, and that see their obligations as including employment with fair wages, health care, rest, and opportunities for meaningful participation. Material arrangements—economic, social, and environmental—are consciously shaped to reflect spiritual principles, so that prosperity is shared and tied to collective moral growth rather than conspicuous consumption. [9]
Impact on institutions
From a Bahá’í standpoint, institutions are crucial actors in either reinforcing materialism or helping societies transcend it. Public and social institutions that operate primarily on the basis of power, status, and self‑interest tend to: [10]
Foster corruption, where office becomes a pathway to personal enrichment and influence rather than service to the common good. [10]
Exercise authority in a top‑down, dominating manner, instead of consulting with the populations they serve. [10]
Project an image of “success” measured by budgets, infrastructure, or military and economic power, rather than integrity, justice, and the genuine well‑being of their people. [4]
Bahá’í institutions are explicitly designed to guard against these materialistic distortions by refusing pathways to personal power, emphasizing collective decision‑making, and cultivating a culture of consultation, humility, and transparency. A Bahá’í statement on integrity in public institutions notes that because Bahá’í administration does not allow the imposition of arbitrary individual will or leadership, it cannot be used as a route to personal power. [11]
The Bahá’í International Community argues that institutions should embody a “high sense of duty, justice and devotion to public welfare” in order to win the confidence and esteem of those they serve. Their role is not to dictate, but to consult and to create environments in which individuals and communities can develop their capacities and participate meaningfully in shaping their future. Material resources, in this view, are tools to support education, health, employment, and cultural life, not levers for domination or self‑glorification. [5]
Moving beyond materialism: coherence of spiritual and material
The remedy proposed by the Bahá’í teachings is not withdrawal from material life but a reordering of priorities in which spiritual principles consciously govern how material means are acquired and used. Several themes recur: [3]
Dynamic coherence: true prosperity requires coherence between the spiritual and material dimensions of life; efforts to eradicate poverty must consider ethical and social resources as much as material ones. [4]
Centrality of moral and spiritual education: transforming spiritual conditions—values, motives, and relationships—is seen as the necessary foundation for lasting change in material affairs. [7]
Focus on building the good rather than only fighting scattered evils: Bahá’í writings counsel against a “quixotic tournament” of attacking problems one by one, and instead advocate building a strong, unified world order based on justice and spiritual principles which will progressively remove injustices. [7]
In practical terms, this means individuals striving to align their professions, consumption habits, and use of wealth with service and justice; communities organizing activities that develop capacities and provide social support; and institutions embodying integrity, consultation, and long‑term responsibility for both people and planet. Material civilization is thus re‑imagined as the outward expression of inner spiritual progress, not its replacement. [8]
[4] International Environment Forum Staff. “The Economy: A Bahá’í Perspective.” International Environment Forum. https://iefworld.org/economy_comp
[5] Bahá’í International Community Staff. “Oral Statement to the 49th Session of the United Nations Commission for Social Development.” United Nations, February 14, 2011. https://www.un.org/esa/socdev/csocd/2011/bahai.pdf
[7] Universal House of Justice. “19 November 1974 – The National Spiritual Assembly of the Bahá’ís of Italy.” Bahá’í Reference Library. https://www.bahai.org/r/091392946
[8] International Environment Forum Staff. “Baha’i Quotations on Environment and Sustainable Development.” International Environment Forum. https://iefworld.org/cmpquotes.htm
[12] International Environment Forum Staff. “Scientific and Spiritual Dimensions of Climate Change – Unit 6: Materialism.” International Environment Forum. https://iefworld.org/ssdcc6b
[14] Saiedi, Nader. “’Abdu’l-Bahá’s Critique of Materialist Philosophy.” Bahá’í Faith Modern Perspectives on YouTube, August 13, 2022. https://www.youtube.com/watch?v=SExC9z0mdnU
[15] Universal House of Justice. “2 April 2010 – To the Believers in the Cradle of the Faith.” Bahá’í Reference Library. https://www.bahai.org/r/389489026
— Bahá'í International Community – Human Rights (@BahaiBIC_Rights) June 25, 2026
Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá The Promulgation of Universal Peace | Bahá’í Reference Library.
Man is the supreme Talisman. Lack of a proper education hath, however, deprived him of that which he doth inherently possess. Through a word proceeding out of the mouth of God he was called into being; by one word more he was guided to recognize the Source of his education; by yet another word his station and destiny were safeguarded. The Great Being saith: 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. If any man were to meditate on that which the Scriptures, sent down from the heaven of God’s holy Will, have revealed, he would readily recognize that their purpose is that all men shall be regarded as one soul, so that the seal bearing the words “The Kingdom shall be God’s” may be stamped on every heart, and the light of Divine bounty, of grace, and mercy may envelop all mankind. The one true God, exalted be His glory, hath wished nothing for Himself. The allegiance of mankind profiteth Him not, neither doth its perversity harm Him. The Bird of the Realm of Utterance voiceth continually this call: “All things have I willed for thee, and thee, too, for thine own sake.” If the learned and worldly-wise men of this age were to allow mankind to inhale the fragrance of fellowship and love, every understanding heart would apprehend the meaning of true liberty, and discover the secret of undisturbed peace and absolute composure. Were the earth to attain this station and be illumined with its light it could then be truly said of it: “Thou shall see in it no hollows or rising hills.”— Bahá’u’lláh [1]
Question for Consideration
What are the core concepts of social action applied to elders and eldercare in a local community wherein everyone is a ‘mine rich in gems’ with the capacity to contribute to their community’s development along a ‘spectrum’ of activity from informal groups to complex organizations? [2]
Gemini/NotebookLM Response
Applying the core concepts of Bahá’í-inspired social action to eldercare shifts the focus from managing a “burden” to recognizing elders as “vital contributors to community life” [3]. This approach is rooted in the belief that every individual is a “mine rich in gems” with unique capacities to foster community development along a spectrum of activity [4] [5].
The Core Principle: Everyone is a “Mine Rich in Gems”
The foundational concept of social action is that human beings are spiritual entities with limitless potential [4] [5]. Applied to aging, this means:
Intrinsic Value: Human worth is not defined by economic productivity or physical health but by the inherent nobility of the soul [6] [7].
Treasuries of Wisdom: Elders are viewed as “treasuries of wise counsel,” possessing a wealth of knowledge and experience essential for society’s progress [7] [8] [9].
Protagonists of Change: Elders are not merely recipients of care; they are protagonists who should be active participants in the formulation and implementation of policies and activities that affect them [7] [9] [10].
The Spectrum of Social Action
Social action is defined as a spectrum of activity that adapts to the available human resources and the specific needs of a neighborhood [4] [5] [11].
Informal Grassroots Integration: This involves weaving elders into the existing fabric of community life. Examples include engaging elders as teachers of children’s classes to transmit values or hosting devotional gatherings in eldercare settings to foster spiritual connection [7] [12].
Sustained Neighborhood Programs: As a community’s capacity grows, more organized efforts emerge, such as caregiver support circles for those looking after elderly relatives or neighborhood accompaniment networks where friends regularly visit and support homebound elders [7].
Complex Bahá’í-inspired Organizations: At the most sophisticated end of the spectrum, formal organizations may be established to operate age-integrated residential facilities or engage in policy-level discourse to shape regional eldercare strategies [7].
Key Concepts for Implementation
To ensure that social action truly empowers elders, several governing concepts must be applied:
Coherence Between the Spiritual and Material: Eldercare must move beyond “disease orientation” to address the total well-being of the person—physical, mental, and spiritual [10]. Excellent medical care is necessary but must be combined with opportunities for purpose and service [5] [7].
Universal Participation vs. Paternalism: Social change is not a project one group performs for another [4] [5]. The community must avoid paternalistic attitudes that disempower elders, instead fostering an “extended family” model where everyone contributes according to their ability [7].
Capacity Building: The primary goal of any initiative is to increase the collective capacity of the neighborhood to accompany its elders, rather than simply outsourcing care to professional industries [5] [7].
Learning in Action: Because every community is different, there is no fixed formula. Success comes through a cycle of reading social reality, taking modest action, and then consulting and reflecting on the results to adjust the approach [4] [5] [6] [7].
By applying these concepts, a local community can transform eldercare into a “civilizational project,” creating a vibrant, intergenerational culture where no one is rendered invisible or expendable [7].
[3] Bahá’í International Community Brussels Staff. “Reimagining the elderly’s role in society.” Bahá’í World News Service, December 6, 2023. https://news.bahai.org/story/1704/
#PeyvandNaimi remains imprisoned nearly six months after his arrest, without charge, trial, or access to legal counsel.
In the report, @hrw cites information on Peyvand's case, including allegations of torture, prolonged solitary confinement, denial of food and water, and two… pic.twitter.com/i0lAKJhtZF
— Bahá'í International Community – Human Rights (@BahaiBIC_Rights) June 25, 2026
Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá The Promulgation of Universal Peace | Bahá’í Reference Library.
The nature of the flourishing communities that the Bahá’í world is striving to raise has profound implications for the family. It is within the family that the individual is born and nurtured, and within the family that individuals begin to learn how to live together with others. The family unit is the basic building block of community, and beyond, of the entire social order. Therefore, a society fashioned to meet the requirements of the age of the maturity of the human race requires both a mature conception of family and an ability to extend the insights derived from that conception to the relationships that shape the nation and the world. “A family is a nation in miniature”, ‘Abdu’l-Bahá explains. “The conditions surrounding the family surround the nation.” Learning about a new pattern of family life is, therefore, an integral part of the effort to learn about the release of the society-building power of the Faith.— Universal House of Justice [1]
Question for Consideration
How can one apply the general call for Bahá’í s to “render service to the world of humanity” while focusing on the aim of an ongoing series of global plans for “the release of the society-building power of the Faith in ever-greater measures” to social endeavors in eldercare? [2]
Perplexity Computer Response
Conclusion
The Bahá’í vision for eldercare is neither a niche social service program nor a simple act of charity. It is an expression of the community’s deepest convictions: that every soul possesses eternal dignity; that the aging are “treasuries of wise counsel” whose gifts the community cannot afford to lose; and that true service builds society rather than merely managing need. Placing eldercare within the framework of the global plans — as one expression of “the society-building power of the Faith” — elevates it from a welfare concern to a civilizational project: the construction, neighborhood by neighborhood, of a community life in which no one, at any age, is rendered invisible, expendable, or merely a burden. [3] [4] [5] [6] [7]
Footnotes
[1] Universal House of Justice. “19 March 2025 – To the Bahá’ís of the World.” Bahá’í Reference Library. https://www.bahai.org/r/010142019
— Bahá'í International Community – Human Rights (@BahaiBIC_Rights) June 24, 2026
Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá The Promulgation of Universal Peace | Bahá’í Reference Library.
A massive expansion of the Bahá’í community must be achieved far beyond all past records. The task of spreading the Message to the generality of mankind in villages, towns and cities must be rapidly extended. The need for this is critical, for without it the laboriously erected agencies of the Administrative Order will not be provided the scope to be able to develop and adequately demonstrate their inherent capacity to minister to the crying needs of humanity in its hour of deepening despair. In this regard the mutuality of teaching and administration must be fully understood and widely emphasized, for each reinforces the other. The problems of society which affect our community and those problems which naturally arise from within the community itself, whether social, spiritual, economic or administrative, will be solved as our numbers and resources multiply, and as at all levels of the community the friends develop the ability, willingness, courage and determination to obey the laws, apply the principles and administer the affairs of the Faith in accordance with divine precepts. — Universal House of Justice [1]
Question for Consideration
How can one apply the general call for Bahá’í s to “render service to the world of humanity” while focusing on the aim of an ongoing series of global plans for “the release of the society-building power of the Faith in ever-greater measures” to social endeavors in eldercare? [2]
Perplexity Computer Response
Challenges and Cautions
The Risk of Paternalism and “Project Mentality”
The Universal House of Justice warns that “social change is not a project that one group of people carries out for the benefit of another”. [3] Eldercare work can easily slide into a service-delivery model in which well-meaning younger Bahá’ís “do things for” elders rather than building relationships of genuine mutuality. The corrective is to ensure that elders themselves are consulted and empowered as protagonists, not merely recipients. [4]
The Risk of Institutional Overreach
Organizations in the field of eldercare face enormous regulatory, financial, and operational complexity. The principle of starting modestly and growing organically — “to begin work in a single area of action and to expand activities gradually over time” [5] — is especially important here. Communities should resist the temptation to launch ambitious formal programs before the spiritual and human foundations are in place.
The Importance of Institutional Coherence
The Local Spiritual Assembly serves as the “voice of moral authority” [6] to ensure that social action initiatives remain coherent with the overall direction of community life. Eldercare initiatives, even those led by individual Bahá’ís or Bahá’í-inspired groups outside formal Bahá’í administration, benefit from operating in relationship with the Assembly and the cluster’s training institute, so that they draw on and contribute to the same process of capacity building. [7] [8]
Footnotes
[1] Universal House of Justice. “Riḍván 150 – To the Bahá’ís of the World.” Bahá’í Reference Library. https://www.bahai.org/r/328964491
It was learned on 13 June 2026 that Mr. Rabi Maleki, a Bahá’í residing in Mashhad, has been sentenced by the city’s Revolutionary Court to one year of discretionary imprisonment.
— Bahá'í International Community – Human Rights (@BahaiBIC_Rights) June 22, 2026
Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá The Promulgation of Universal Peace | Bahá’í Reference Library.
This, so far as it can be foreseen, is the course the Bahá’í community will seek to tread. For the present hour, we urge you to recommit your energies, keeping your focus on the mission immediately before you. We are immensely gratified to see the assured composure with which the community of the Greatest Name has sought to offer the divine remedy under all conditions, especially during this period when society’s established patterns of life have been disrupted and risks of different kinds are being faced by so many. Withal, the friends must guard against being drawn into the ultimately futile conflict and strife that characterizes so much of the discussion of the affairs of society, or—heaven forbid—allowing interaction of this type to permeate, even fleetingly, the conversations of the community. Yet such vigilance on your part in avoiding discord and in not becoming entangled in society’s controversies should under no circumstances be construed as aloofness from the many pressing concerns of this time. Far from it. You are among the most active and earnest of humanity’s well-wishers. But, whether through deeds or words, the merit of your every contribution to social well-being lies, first, in your resolute commitment to discover that precious point of unity where contrasting perspectives overlap and around which contending peoples can coalesce. — Universal House of Justice [1]
Question for Consideration
How can one apply the general call for Bahá’í s to “render service to the world of humanity” while focusing on the aim of an ongoing series of global plans for “the release of the society-building power of the Faith in ever-greater measures” to social endeavors in eldercare? [2]
Perplexity Computer Response
Engaging in Discourse: The Public Dimension
The Bahá’í approach to social action includes “participation in the prevalent discourses of society”. The discourse on aging is urgent: demographic shifts are producing rapidly growing elder populations globally, while existing eldercare systems are widely acknowledged to be inadequate, dehumanizing, and financially unsustainable. The Bahá’í International Community’s 2023 statement to the European Commission illustrates what principled discourse engagement looks like: it does not advocate for the Bahá’í Faith, but offers frameworks drawn from Bahá’í experience — community, intergenerational solidarity, the elder as protagonist, the limits of professionalized care — that can enrich public conversations without sectarian framing. [3] [4] [5]
At the local level, a Bahá’í or Bahá’í-inspired group working in eldercare can bring these same insights into conversations with municipal governments, healthcare providers, social service agencies, faith communities, and civic organizations. The Universal House of Justice’s repeated call to be “resolute in discovering precious points of unity where contrasting perspectives overlap and where contending people can coalesce” applies directly here. [6]
Footnotes
[1] Universal House of Justice. “25 November 2020 – To the Bahá’ís of the World.” Bahá’í Reference Library. https://www.bahai.org/r/967504840
[6] Universal House of Justice. “26 May 2024 – To the Institute for Studies in Global Prosperity.” Bahá’í Reference Library. https://www.bahai.org/r/155231074
Be the Voice of…
Mandana and Mahsa Sotoudeh Remain in Detention Without Charge for 80 Days in Shiraz
It was learned on 15 June 2026 that Mrs. Mandana Sotoudeh and Ms. Mahsa Sotoudeh, two Bahá’í sisters from Shiraz, remain in detention at Adelabad Prison nearly 80 days after their arrest, without… pic.twitter.com/zNXvpbbEqX
— Bahá'í International Community – Human Rights (@BahaiBIC_Rights) June 22, 2026
Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá The Promulgation of Universal Peace | Bahá’í Reference Library.
The initial stirrings of grassroots social action begin to be seen in a cluster as the availability of human resources increases and capacity for a wider range of tasks develops. Villages have proven to be notably fertile ground from which social action initiatives have emerged and been sustained, but in urban settings too, friends living there have succeeded in carrying out activities and projects suited to the social environment, at times by working with local schools, agencies of civil society, or even government bodies. Social action is being undertaken in a number of important fields, including the environment, agriculture, health, the arts, and particularly education. Over the course of the Nine Year Plan, and especially as the study of specific institute courses stimulates greater activity in this area, we expect to see a proliferation of formal and informal efforts to promote the social and economic development of a people. Some of these community-based initiatives will require basic administrative structures to sustain their work. Where conditions are propitious, Local Spiritual Assemblies will need to be encouraged to learn how best to cultivate new, fledgling initiatives and to foster efforts that show promise. In some cases, the needs associated with a particular field of endeavour will warrant the establishment of a Bahá’í-inspired organization, and we anticipate the appearance of more such organizations during the coming Plan. For their part, National Spiritual Assemblies will have to find ways in which they can stay well informed about what is being learned at the grassroots of their communities and analyse the experience being gained; in some places this will call for the creation of an entity dedicated to following social action. Looking across the Bahá’í world, we are delighted to see how much momentum has already been generated in this area of endeavour through the encouragement and support of the Bahá’í International Development Organization. — Universal House of Justice [1]
Question for Consideration
How can one apply the general call for Bahá’í s to “render service to the world of humanity” while focusing on the aim of an ongoing series of global plans for “the release of the society-building power of the Faith in ever-greater measures” to social endeavors in eldercare? [2]
Perplexity Computer Response
Advanced: Bahá’í-Inspired Organizations
Where communities have developed sufficient human capacity and organizational experience, more formal structures can emerge — always organically, never through the imposition of an external blueprint. [3] A Bahá’í-inspired organization focused on eldercare might:
Operate an adult day program or residential facility grounded in the principle of full integration rather than age-segregated isolation.
Develop and disseminate educational curricula for family caregivers that integrate spiritual and scientific knowledge.
Engage at the policy level — as the BIC has done in Brussels — to shape national and regional eldercare strategies in ways consistent with Bahá’í principles of community, dignity, and intergenerational solidarity. [4]
As of 2022, there were 170 Bahá’í-inspired development organizations worldwide, compared to 39 in 1996 — a significant growth in the community’s organizational capacity for sustained social action. None currently appear to focus specifically on eldercare, suggesting a significant opportunity for pioneering work. [5]
Footnotes
[1] Universal House of Justice. “30 December 2021 – To the Conference of the Continental Boards of Counsellors.” Bahá’í Reference Library. https://www.bahai.org/r/758524494
Dr. Nicolas Levrat, the UN Special Rapporteur on Minority Issues, covered the situation of Bahá'ís in Egypt in his report ahead of the February 2026 UN Human Rights Council session. His report notes that Bahá'ís in Egypt are barred from giving their religion on official documents… pic.twitter.com/gew8PLGWx8
— Bahá'í International Community – Human Rights (@BahaiBIC_Rights) June 20, 2026
Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá The Promulgation of Universal Peace | Bahá’í Reference Library.
This is telling. Such objectives could not be realistically contemplated if administrative institutions and agencies had not evolved markedly, endowing them with significantly heightened capacity to manage the affairs of a community whose activities have multiplied so quickly, embracing a vast and growing number of kindred souls. It would not be possible to aspire to such growth if a desire to learn—to act, to reflect, to capture insights, and to absorb the insights emerging elsewhere—had not been cultivated at all levels, extending to the grassroots of the community. And the effort implied by such projections would hardly be feasible if a systematic approach to the teaching work and to human resource development had not become increasingly manifest in the Bahá’í world. All this has brought about an advance in the Bahá’í community’s awareness of its own identity and purpose. A determination to be outward looking in the process of community building had already become an established aspect of culture in many, many places; it has now blossomed, in a rising number of communities, into a sense of real responsibility for the spiritual and material progress of larger and larger groups within society, well beyond the membership of the Bahá’í community itself. The efforts of the friends to build communities, to engage in social action, and to contribute to the prevalent discourses of society have cohered into one global enterprise, bound together by a common framework for action, focused on helping humanity to establish its affairs on a foundation of spiritual principles. The significance of the developments we have described, reaching this point one hundred years after the inauguration of the Administrative Order, cannot be overlooked. In the extraordinary rise in capacity that has occurred in the last two decades—and which has made it possible for the Bahá’í world to view its endeavours in terms of the release of the society-building power of the Faith—we see incontrovertible evidence that the Cause of God has entered the sixth epoch of its Formative Age. We announced last Riḍván that the widespread phenomenon of large numbers participating in Bahá’í activities, being kindled by faith, and acquiring the skills and abilities to serve their communities signalled that the third epoch of the Master’s Divine Plan had commenced; thus, the One Year Plan, at its inception then and at its conclusion now, has come to mark a set of historic advances made by the company of the faithful. And at the threshold of a new, mighty undertaking, this united body of believers stands ready to seize the possibilities wide open before it. — Universal House of Justice [1]
Question for Consideration
How can one apply the general call for Bahá’í s to “render service to the world of humanity” while focusing on the aim of an ongoing series of global plans for “the release of the society-building power of the Faith in ever-greater measures” to social endeavors in eldercare? [2]
Perplexity Computer Response
Mid-Level: Sustained Programs and Community Structures
As human resources grow and learning accumulates, communities can develop more sustained programs. These might include:
Caregiver support circles: Small groups where family members and neighbors who care for elders can study Bahá’í perspectives on the soul, detachment, and service together, find mutual support, and develop shared capacity for caregiving. [3]
Neighborhood accompaniment networks: Coordinated systems by which community members — inspired by the community-building process — visit isolated or homebound elders regularly, not as paid professionals but as friends and neighbors enacting the “extended family” model the BIC has advocated. [4] [5]
Intergenerational community festivals and public discourse forums: Events that bring together people of all ages to consult on what flourishing aging looks like in their neighborhood, contributing to the “prevalent discourses of society” that the global plans identify as a key area of engagement. [6] [7]
Footnotes
[1] Universal House of Justice. “Riḍván 2022 – To the Bahá’ís of the World.” Bahá’i Reference Library. https://www.bahai.org/r/987507527
Dr. Nicolas Levrat, the UN Special Rapporteur on Minority Issues, covered the situation of Bahá'ís in Egypt in his report ahead of the February 2026 UN Human Rights Council session. His report notes that Bahá'ís in Egypt are barred from giving their religion on official documents… pic.twitter.com/gew8PLGWx8
— Bahá'í International Community – Human Rights (@BahaiBIC_Rights) June 20, 2026
Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá The Promulgation of Universal Peace | Bahá’í Reference Library.
Frameworks for Understanding the World 