Narrative and archive of posts, presentations, proposals, and papers by Steven L. Bosserman
Author: Steve Bosserman
Curious about / experienced in organization design, strategic framing, content curation, independent research, social media writing, open source publishing
O people! The goodliest vesture in the sight of God in this day is trustworthiness. All bounty and honour shall be the portion of the soul that arrayeth itself with this greatest of adornments. — Bahá’u’lláh 1
Question for Consideration
Why is trustworthiness the “goodliest vesture in the sight of God in this day”?
Trustworthiness is described as the “goodliest vesture” because it is both the chief expression of true faith and the essential condition for the spiritual and social life God desires for humanity in this age. [1]
A key fruit of faith
Bahá’u’lláh likens faith to a tree whose fruits, leaves, and branches include trustworthiness, truthfulness, uprightness, and forbearance. In this image, trustworthiness is not an optional ornament but part of the very life of the tree: without it, faith becomes hollow profession rather than a living reality. [1]
A divine attribute reflected
The Bahá’í writings list trustworthiness among the foremost attributes of God that human beings are called to mirror, alongside purity of heart, patience, contentment, and reliance on God. Acts that embody such qualities “rank, according to the estimate of God, among the highest and most laudable of all acts,” while other actions are secondary to them. [1]
Foundation of peace and order
Bahá’u’lláh states that the fundamental purpose underlying creation is the appearance of trustworthiness, godliness, sincerity, and goodwill among humankind, because these are the cause of peace, security, and tranquility. He further calls trustworthiness “the greatest portal” to the tranquillity and security of the people and the stability of every affair. In this light, it is the “vesture” that protects and orders both individual and collective life. [1]
Greater than acts of devotion
In one tablet, Bahá’u’lláh says that in this day, to adorn oneself with trustworthiness is better in God’s sight than even making a long pilgrimage on foot to attain His presence. Trustworthiness is likened to a stronghold for humanity and to eyes for the human temple, meaning that without it, one is spiritually blind, no matter how many outward devotions one performs. [1]
Measure of true belief
‘Abdu’l‑Bahá explains that trustworthiness is the bedrock of faith and the foundation of all virtues and perfections; a person who lacks it is “destitute of everything.” Even a person whose actions are otherwise deficient, if truly trustworthy and honest, can gradually have all defects remedied, whereas abundant good works without trustworthiness are like dry tinder consumed by the fire of unfaithfulness. In this day, then, trustworthiness is the “goodliest vesture” because it is the clearest sign that inner belief has become a radiant, reliable reality in action. [1]
Research Department of the Universal House of Justice. “Trustworthiness: A Cardinal Bahá’í Virtue.” Bahá’í Reference Library, Revised August 1990. https://www.bahai.org/r/805596252. ↩︎
Social Action: Selected Themes Pertaining to Social and Economic Development
Quotes for Reflection
One of the most significant developments that mark the unfoldment of the Divine Plan at this time has been the advancements at the level of culture that the Bahá’í community has experienced and to which the House of Justice has in several of its messages referred. These advancements deserve profound reflection. Every devoted believer will surely wish to guard and further foster them. Accordingly, the friends must pay heed to their manner of communication which can do so much to impact the community’s culture. They must aim to raise consciousness without awakening the insistent self, to disseminate insight without cultivating a sense of celebrity, to address issues profoundly but not court controversy, to remain clear in expression but not descend to crassness prevalent in common discourse, and to avoid deliberately or unintentionally setting the agenda for the community or, in seeking the approval of society, recasting the community’s endeavors in terms that can undermine those very endeavors. — Universal House of Justice 1
Question for Consideration
What manner of communication by the friends protects and furthers advancements deserving profound reflection that mark the unfoldment of the Divine Plan at the level of culture within the community?
The manner of communication that protects and furthers these cultural advancements is one that is consciously humble, elevating, and aligned with the community’s learning process and collective mission. [1]
Core qualities of such communication
It seeks to “raise consciousness without awakening the insistent self,” meaning it focuses listeners’ or readers’ attention on principles, practice, and collective progress rather than on personalities, ego, or personal grievance. [1]
It “disseminates insight without cultivating a sense of celebrity,” so even when sharing valuable experience or perspective, it avoids self-promotion, building followings around individuals, or presenting any believer as an authority above the institutions or the community’s shared understanding. [1]
Tone and style
It “addresses issues profoundly but not [by] court[ing] controversy,” so it does not shy away from depth, complexity, or difficult questions, yet it avoids polarizing language, sensationalism, or modes of expression that mirror partisan or confrontational discourse. [1]
It is “clear in expression but not [descending] to crassness prevalent in common discourse,” maintaining courtesy, purity of speech, and dignity even in informal settings or online spaces. [1]
Relation to the community’s direction
It refrains from “deliberately or unintentionally setting the agenda for the community,” instead supporting the direction given by the institutions and the evolving conceptual framework of the Plan, helping others understand and walk that path rather than proposing alternative programs or personal platforms. [1]
It avoids “recasting the community’s endeavours in terms that can undermine those very endeavours” in order to gain society’s approval, meaning it does not translate Bahá’í work into purely partisan, ideological, or fashionably secular categories that distort its spirit, aims, and methods. [1]
Overall effect
Such communication reinforces a culture of learning-in-action—rooted in consultation, accompaniment, and service—by encouraging participation, unity of thought, and confidence in the divine origin and purposes of the Plan. [1]
It thus “guards and further fosters” those cultural advancements that “deserve profound reflection,” helping the community unfold the Divine Plan in a way that is coherent, spiritually focused, and protected from the patterns of an old and divisive social order. [1]
Follow-Up Questions Proposed by Perplexity
A useful way to deepen understanding is to ask questions that examine inner attitudes, practical applications, and community implications of this guidance. [2] [3]
About inner attitude
What does “raising consciousness without awakening the insistent self” mean in my own experience of speaking, writing, or posting online? [2] [4]
In what subtle ways might a desire for approval, influence, or visibility be shaping how I communicate about the Faith or about service? [4] [5]
About practice and habits
How can I share insights or experiences of service in a way that strengthens a culture of learning but does not create or reinforce a sense of celebrity? [2] [4]
What concrete habits of speech (choice of words, tone, platforms, frequency) help me avoid courting controversy while still addressing issues with depth and candor? [3] [5]
About community life
When does personal commentary risk “setting the agenda” for the community, and how can my communication instead support the guidance of the institutions and the plans under way? [2] [3]
In efforts to speak to contemporary audiences, how might I be tempted to recast Bahá’í endeavors in terms that please prevailing ideologies but weaken their spiritual assumptions and aims? [4] [5]
About consultation and discourse
How can the qualities of Bahá’í consultation—courtesy, detachment, truthfulness, and focus on the common good—shape the way I participate in public discourse, both within the community and in society at large? [5] [6]
What safeguards can a group adopt (for example, in WhatsApp groups, social media, or community gatherings) so that its communication patterns reflect this guidance and foster an uplifting, unified culture? [5] [6]
Social Action: Selected Themes Pertaining to Social and Economic Development
Quotes for Reflection
As you know, technological advancement is integral to the emergence of a global civilization. Indeed, the Internet is a manifestation of a development anticipated by the Guardian when, in describing the characteristics of a unified humanity, he foresaw that a “mechanism of world inter-communication will be devised, embracing the whole planet, freed from national hindrances and restrictions, and functioning with marvellous swiftness and perfect regularity.” Yet, learning to utilize the Internet in a manner conducive to material and spiritual progress is an immense challenge.
… However, given that the Internet allows for the instantaneous dissemination of content among growing multitudes, wisdom and self-discipline are required lest the significance or dignity of the Teachings become compromised by an unbecoming, inaccurate, or trivialized presentation…..
… For example, while it may be beneficial to reflect on the nature and form of the core activities, especially in the context of the experience of a cluster or region, certain problems arise in attempting to create a site that aims to speak to Bahá’ís worldwide about the subject. Such an approach could lead to the cultural norms and values of a particular population being promoted to a universal audience—a pattern all too prevalent in the world today. There is also the danger of exerting an unintended influence on the process of learning unfolding at the grassroots, where individuals, communities, and institutions are acting as protagonists of their own growth and development. The perspectives offered in the following extract from the message dated 12 December 2011 from the House of Justice to all National Spiritual Assemblies—although in the specific context of artistic endeavours and supplementary educational materials—are especially relevant to aspects of culture mentioned above:
“Propelled by forces generated both within and outside the Bahá’í community, the peoples of the earth can be seen to be moving from divergent directions, closer and closer to one another, towards what will be a world civilization so stupendous in character that it would be futile for us to attempt to imagine it today. As this centripetal movement of populations accelerates across the globe, some elements in every culture, not in accord with the teachings of the Faith, will gradually fall away, while others will be reinforced. By the same token, new elements of culture will evolve over time as people hailing from every human group, inspired by the Revelation of Bahá’u’lláh, give expression to patterns of thought and action engendered by His teachings, in part through artistic and literary works…. We long to see, for instance, the emergence of captivating songs from every part of the world, in every language, that will impress upon the consciousness of the young the profound concepts enshrined in the Bahá’í teachings. Yet such an efflorescence of creative thought will fail to materialize, should the friends fall, however inadvertently, into patterns prevalent in the world that give licence to those with financial resources to impose their cultural perspective on others, inundating them with materials and products aggressively promoted.” 1 — Universal House of Justice 23
Question for Consideration
As forces generated within and outside the Bahá’í community move the peoples of the earth ever closer to one another, what characteristics of a resulting “world civilization so stupendous in character that it would be futile for us to attempt to imagine it today” begin to emerge?
A number of features of that “world civilization so stupendous in character” can already be discerned, even if its full reality lies far beyond present imagination. These features appear both as spiritual principles becoming more widely recognized and as concrete patterns of life slowly taking shape in humanity’s collective experience. [1]
Growing sense of oneness
Humanity’s essential oneness is increasingly acknowledged in ideas like world citizenship, global human rights, and shared planetary responsibility. This emerging consciousness is a first step towards a social order that “subordinates…every particularistic interest…to the paramount interests of humanity.” [1]
Justice as organizing principle
There is rising awareness that the prosperity of any segment of humanity depends on the well-being of the whole, reflected in concern over extremes of wealth and poverty, systemic oppression, and inequitable structures. In the future civilization, justice is described as the “light” and “host” that will reorganize human affairs and transform the face of the earth. [1]
Unity with diversity
The envisioned order protects both the organic unity of the human race and the autonomy and distinctiveness of its “federated units.” Diversity of peoples and cultures will be cherished as a source of richness, while harmful elements in every culture gradually fall away and new cultural expressions, inspired by spiritual teachings, appear. [1]
Coherence of material and spiritual life
Emerging is an understanding that civilization must harmonize material progress with spiritual purpose, rather than allowing technology, markets, or power to define human goals. The future order is described as one in which religion and science function as “two inseparable, reciprocal systems of knowledge” impelling an ever-advancing civilization. [1]
Knowledge, consultation, and participation
The civilization to come will be driven by the generation and application of knowledge at all levels of society, through patterns of action, reflection, consultation, and study. Increasing participation, especially of previously marginalized populations, in shaping their own spiritual, social, and economic development is one of the clearest present signs of this trajectory. [1]
From fragmentation to an ordered world polity
Shoghi Effendi describes an emerging world commonwealth in which political machinery, economic relationships, and communications are organized on a global basis, while personal freedom and local initiative are safeguarded. Technological advances, including global communication systems like the Internet, are seen as instruments for administering the complex life of a united world, provided they are governed by spiritual principles and not by domination or cultural imposition. [1]
Comparison of key emerging characteristics
Dimension
Present signs in the world
Anticipated mature form of civilization
Human identity
Growing sense of world citizenship and rejection of some prejudices. [1]
Consciousness of one human family guiding all relationships and institutions. [1]
Justice
Heightened concern about inequity and oppression. [1]
Justice as the primary organizing principle of global life. [1]
Culture
Mixing of cultures, but also cultural imposition and homogenization. [1]
Diverse cultures purified, enriched, and mutually reinforcing in the light of spiritual teachings. [1]
Governance
Weak international mechanisms amid strong state sovereignty. [1]
A world commonwealth with institutions able to secure peace and order while preserving autonomy. [1]
Knowledge
Expanding scientific and technological power, often detached from ethics. [1]
Unified advancement of science and religion, with knowledge explicitly harnessed for the common good. [1]
From the Bahá’í perspective, these characteristics are only the earliest “glimmerings” of a far greater civilization yet to unfold, one whose full splendor cannot be comprehended in advance but toward which current integrative processes are steadily moving humanity. [1]
Follow-Up Questions Proposed by Perplexity
Questions that deepen understanding of this theme tend to probe vision, process, and personal responsibility. Below are clusters of questions you might reflect on or use in study and consultation. [1]
About the vision of world civilization
How does the image of humanity’s “collective maturity” change the way one understands history and current world events? [1]
In what ways does the analogy of the world as a single body clarify what a just and unified civilization would look like? [1]
What are the implications of the statement that all people are “created to carry forward an ever-advancing civilization” for how one sees every human being? [1]
About culture and diversity
How can harmful elements of any culture “fall away” while its distinctive strengths are reinforced and preserved? [1]
What practical safeguards can prevent the imposition of one group’s cultural norms on others, especially through media, finance, or technology? [1]
How might new elements of culture inspired by spiritual teachings emerge in music, literature, and art without becoming commercialized or superficial? [1]
About knowledge, technology, and the Internet
What criteria distinguish “knowledge which is of use” to humanity from knowledge that “begins with words and ends with words”? [1]
How can the Internet be used as an instrument of integration rather than disintegration, especially in relation to dignity, unity, and truthfulness? [1]
What habits of personal discipline are needed so that participation online contributes to an ever-advancing civilization? [1]
About social transformation and power
What does it mean in practice to seek social change without entering the arena of partisan political struggle? [1]
How can efforts at social action avoid patterns where those with wealth, education, or institutional position dominate the agenda? [1]
In what ways can consultation become a real “power of decision” in communities, rather than a formality? [1]
About personal and collective practice
How does one balance concern for the “needs of the age” with the limitations of one’s own circumstances and capacities? [1]
What does it mean for an individual to be a “source of social good” in the context of this long-term civilization-building process? [1]
How can participation in core activities, social action, and public discourse help a community learn about the characteristics of the coming world civilization over time? [1]
Universal House of Justice. “12 December 2011 – To all National Spiritual Assemblies.” Bahá’í Reference Library, Accessed December 4, 2025. https://www.bahai.org/r/030751541↩︎
Research Department of the Universal House of Justice. “Social Action.” Bahá’í Reference Library, August 2020. https://www.bahai.org/r/425846062↩︎
Universal House of Justice. “9 October 2015 – [To a National Spiritual Assembly].” Bahá’í Reference Library, Accessed December 4, 2025. https://www.bahai.org/r/751666380↩︎
Social Action: Selected Themes Pertaining to Social and Economic Development
Quotes for Reflection
There is no doubt that modern technologies can be valuable instruments in the great enterprise of building a prosperous world civilization. Surely, however, as an individual committed to rural development, you are aware of the potentially destructive forces unleashed by a naïve implementation of technology in the name of modernity and globalization. For example, the introduction of the agricultural practice of monoculture in rural areas, intended to increase efficiency and yield for small landowners, has in some instances actually cost them their land; even if there is, ultimately, merit in moving toward modern agricultural practices, one cannot be blind to the tremendous cost in human suffering that may occur, and which might be mitigated by a change in approach. The statement in the letter was a reference to these negative tendencies, and not a general condemnation of technological development and progress, which are upheld by the teachings of the Faith….
Bahá’ís involved in projects for social and economic development recognize that there are both benefits and pitfalls involved with the use of technology. The key question is, therefore, not whether to use technology, but how to use it. Approaches to development centred on the donation of goods and services, so characteristic of well-intentioned traditional religious charity and the programs of the welfare state, are known to have debilitating effects. The initial allure of the promised technologies often proves ephemeral. It is to this phenomenon that the phrase “technologies deceptively packaged” refers. It is hoped that the friends in the development field will weigh the technical issues and social forces involved and bring to bear a profound understanding of both science and religion, so that they may contribute to a sound approach that avoids the extremes of blind faith in materialism and a romantic attachment to tradition. — Universal House of Justice 1
Question for Consideration
What guidelines can Bahá’ís involved in projects for social and economic development follow concerning the appropriate use of technology?
Bahá’ís involved in social and economic development projects are encouraged to use technology thoughtfully, striving for a balance between material progress and human well-being. The central focus is not whether technology should be used, but how to use it in ways that support genuine empowerment and avoid harmful consequences for individuals and communities. [1]
Principles for the Use of Technology
Technologies should serve the real needs and aspirations of local communities, rather than being imposed from outside simply for the sake of “modernity” or “efficiency”. [1]
The introduction of technology must be accompanied by careful consideration of technical, social, and cultural factors to avoid harm, such as loss of land or traditional livelihoods, as seen in some monoculture practices. [1]
Development efforts should focus on building the capacity of people at the grassroots to make their own decisions, enabling them to become protagonists of their own progress, rather than passive recipients of aid or technology. [1]
Approaches that center on the donation or top-down provision of goods and services, including technology, may have debilitating effects and undermine self-reliance. [1]
Guidelines in Practice
Technology must not define needs or dictate the direction of development activities. Instead, communities should be active participants in identifying their goals and assessing which technologies, if any, will help achieve them. [1]
Bahá’ís are encouraged to bring together spiritual principles and scientific/technical knowledge, ensuring that progress is guided by justice, participation, and moral purpose.
Emphasis is on learning, consultation, and systematic reflection, so that each step is informed by experience as well as by the wisdom of both science and religion. [1]
Avoiding Extremes
Development must avoid both blind faith in technology and rigid attachment to tradition. Instead, Bahá’ís seek an approach that harmonizes the insights of science with the values of the Faith, so as to contribute to the advancement of civilization without causing undue harm or disruption. [1]
These guidelines help ensure that technology is a tool for empowerment and prosperity, not a cause of dependency or suffering. Each project should be rooted in the realities and capacities of the local population, unfolding organically and always respecting the central Bahá’í principle of the oneness of humanity. [1]
Follow-Up Questions Proposed by Perplexity
A set of thoughtful questions can deepen understanding of how Bahá’ís approach technology in social and economic development, especially around capacity building, justice, and culture. [1]
About purposes and principles
How does technology serve the spiritual and material purposes of a given project, rather than becoming an end in itself? [1]
In what ways can the oneness of humankind and justice shape decisions about which technologies to adopt or reject? [1]
How can the coherence of the material and spiritual dimensions of life be preserved when introducing new tools or systems? [1]
About community and capacity
Who in the community is involved in deciding what technologies are needed, and how are those decisions made? [1]
How will the use of a particular technology build the capacity of local people to analyze their reality and act for their own progress? [1]
Could this technology unintentionally create dependency on external experts, funding, or companies, and how might that be avoided? [1]
About benefits and harms
What potential benefits does this technology offer, and to whom do those benefits primarily accrue (small farmers, youth, women, or outside investors)? [1]
What possible harms—economic, social, cultural, or environmental—could arise, even if the initial results look positive? [1]
How will the community monitor over time whether the technology is strengthening or weakening its social fabric and local initiative? [1]
About culture and “deceptive packaging”
In what ways might the “packaging” of this technology—its marketing, status, or association with modernity—hide its real costs? [1]
Are there local forms of knowledge or practice that this technology could displace, and what might be lost if that happens? [1]
How can communities learn to see beyond the allure of new tools and evaluate them using both scientific insight and spiritual principles? [1]
About learning and consultation
What questions should be asked in community consultations before adopting a new technology, and who needs to be at the table? [1]
How will the community document and reflect on its experiences with technology so that mistakes become sources of collective learning? [1]
How can collaboration with other groups and institutions help refine a Bahá’í-inspired approach to technology that avoids both blind materialism and romantic traditionalism? [1]
Social Action: Selected Themes Pertaining to Social and Economic Development
Quotes for Reflection
The capacity of the institutions and agencies of the Faith to build unity of thought in their communities, to maintain focus among the friends, to channel their energies in service to the Cause, and to promote systematic action depends, to an extent, on the degree to which the systems and instruments they employ are responsive to reality, that is, to the needs and demands of the local communities they serve and the society in which they operate.
In this connection, we are instructed to provide a word of warning: The use of technology will, of course, be imperative to the development of effective systems and instruments …; yet it cannot be allowed to define needs and dictate action. — Universal House of Justice 1
Question for Consideration
How do institutions and agencies of the Faith use technology in the development and employment of systems and instruments that are “responsive to reality, that is, to the needs and demands of the local communities they serve and the society in which they operate”?
Institutions and agencies of the Bahá’í Faith incorporate technology in ways that support systems and instruments responsive to the actual needs of the communities they serve, always guided by local context and a learning process rooted in both spiritual and practical realities. Technology is recognized as imperative for effective development, but great care is taken to ensure it serves rather than drives community priorities and decision-making. [1]
Principles Guiding Technology Use
Technology is approached as a means to facilitate service, learning, and community empowerment, not merely as an end in itself.
Initiatives and technological solutions are shaped by consultation and sensitivity to local realities, so that resources, including technology, do not override the community’s own initiative and capacity for growth. [1]
The introduction of technology is gradual and organic, keeping pace with the capacity-building process within the community.
Systems and instruments are designed in such a way that they can be adapted to serve the evolving spiritual and material needs emerging from within the community itself, not imposed from outside.
Examples of Application
The Internet and digital tools are used to enable broad access to educational materials, facilitate communication and collaboration among diverse groups, and streamline administrative processes.
Institutions remain vigilant to avoid approaches where “the initial allure of the promised technologies often proves ephemeral,” cautioning against solutions that are externally imposed or culturally inappropriate. [1]
Technological platforms and digital systems are designed to support consultation, information sharing, and documentation, promoting unity of purpose and systematic action within communities.
Avoiding Pitfalls
Bahá’í institutions are advised to resist allowing technology to dictate the nature of their actions; instead, technologies are adopted according to the genuine needs identified by the community. [1]
Care is taken to avoid “technologies deceptively packaged” that may disrupt cultural integrity or undermine local ownership of development processes.
The integrity and character of local social and spiritual life are safeguarded by ensuring technology supports—rather than replaces—relationships, capacities, and organic growth patterns.
Ongoing Process
The approach is one of continual learning: institutions, agencies, and communities periodically reflect, consult, and adapt their use of technological systems to enhance responsiveness, effectiveness, and unity of thought and purpose.
Decisions about technology always consider both material benefits and spiritual implications, striving for a balanced, just, and culturally sensitive advancement. [1]
In this way, technology becomes a valuable tool for promoting and sustaining unity, focused action, and systematic learning—always embedded in, and responsive to, the lived reality of communities and not merely following trends or external models. [1]
Follow-Up Questions Proposed by Perplexity
Questions that deepen understanding tend to probe principles, practical implications, and personal application. Here are some you might explore.
About principles
What does “responsive to reality” mean in the context of a specific village, neighborhood, or city, and how is that reality accurately “read”? [1]
How can institutions discern when technology is genuinely serving the needs of a population versus when it is subtly beginning to “define needs and dictate action”? [1]
In what ways do Bahá’í concepts such as the harmony of science and religion, universal participation, and justice shape decisions about adopting particular technologies? [1]
About process and safeguards
What patterns of consultation help a community decide which tools or platforms to use, and which to set aside, in its current stage of development? [1]
How can institutions guard against “technologies deceptively packaged” that may erode cultural identity or generate dependency, while still welcoming genuine advances? [1]
What indicators show that a technological system is strengthening grassroots capacity, rather than centralizing power or suffocating local initiative? [1]
About stages and capacity
At what point in the development of a cluster or locality is it timely to introduce more complex technological systems (for administration, education, development projects), and what capacities should already exist? [1]
How does the training institute process prepare individuals and communities to evaluate and use technology in a spiritually coherent way? [1]
How can the community tell when external technologies, funding, or expertise are arriving too early and risk outstripping local capacity? [1]
About concrete practice
How might a Local Spiritual Assembly or agency use simple tools (messaging apps, shared documents, basic data systems) to enhance unity of thought and systematic action without over-professionalizing the work? [1]
What are some examples—real or hypothetical—where a community adjusted or abandoned a technological approach because it discovered, through experience, that it was not truly responsive to its reality? [1]
How can youth, given their familiarity with new technologies, be helped to channel those skills into patterns of service that uplift their communities spiritually and materially? [1]
For personal reflection
In one’s own service, what assumptions about “efficiency” or “scale” might be more influenced by prevailing technological culture than by the needs and capacities of the community? [1]
When introducing a new tool in a Bahá’í setting, what questions could one routinely ask (about access, inclusivity, culture, capacity, long-term sustainability) before moving ahead [1]
Social Action: Selected Themes Pertaining to Social and Economic Development
Quotes for Reflection
It is useful to bear in mind that the Internet is a reflection of the world around us, and we find in its infinitude of pages the same competing forces of integration and disintegration that characterize the tumult in which humanity is caught up. — Universal House of Justice 1
Question for Consideration
From a Bahá’í perspective, how can we effectively utilize the Internet for the benefit of humanity and not get caught up in its reflection of the competing forces of integration and disintegration that characterize the world around us?
From a Bahá’í perspective, the Internet should be used deliberately to advance unity and the betterment of humanity, consciously avoiding its negative aspects that reflect the world’s current turmoil. The Universal House of Justice encourages Bahá’ís to stand aloof from the negative forces operating online and instead utilize the Internet as a tool to promote the Word of God, inspire, and uplift others, intentionally ignoring negativity or opposition encountered during these efforts.[1] [2]
Principles for Internet Use
Uphold spiritual qualities such as moderation, courtesy, dignity, accuracy, and wisdom in online interactions. [3]
Focus on creating spaces that foster unity, mutual understanding, and hope, turning conversations toward constructive discourse regardless of the social reality mirrored online. [1] [3]
Refrain from engaging in arguments or confrontational behavior and avoid participating in slander, contention, or activities that cause sadness or disunity. [4] [5]
Practical Guidelines
View the Internet as an unprecedented opportunity to share positive ideas and to build bridges between people from all backgrounds. [6]
Promote rational, courteous, and well-reasoned explanations of Bahá’í teachings when misunderstandings arise, rather than matching hostility with hostility. [1] [4]
Use self-regulation, discipline, and forbearance, especially in the face of criticism or negative responses online. [4]
Advancing Integration over Disintegration
Harness the integrative potential of the Internet by participating in discourse that seeks to unify, elevate, and build up rather than divide. [1] [6]
Ignore destructive behavior or negativity, focusing energies instead on the daily opportunities to promote truths that lead to unity. [1] [4]
Approach all online engagement with a spirit of genuine concern for others and a commitment to the oneness and wholeness of humankind. [3]
The Bahá’í approach is to use the Internet as an instrument for spiritual and social progress by cultivating environments founded on Bahá’í principles, even when the content and interactions elsewhere may trend toward division or discord. [1] [2] [3]
Social Action: Selected Themes Pertaining to Social and Economic Development
Quotes for Reflection
The scientific and technological advances occurring in this unusually blessed century portend a great surge forward in the social evolution of the planet, and indicate the means by which the practical problems of humanity may be solved. They provide, indeed, the very means for the administration of the complex life of a united world. Yet barriers persist. Doubts, misconceptions, prejudices, suspicions and narrow self-interest beset nations and peoples in their relations one to another. — Universal House of Justice 12
Question for Consideration
From a Bahá’í perspective, how do scientific and technological advances portend a great surge forward in the social evolution of the planet, and indicate the means by which the practical problems of humanity may be solved?
From a Bahá’í perspective, scientific and technological advances are part of the God-given means by which humanity can build an ever-advancing, unified world civilization and address many of its practical problems—provided they are guided by spiritual principles and used for the common good. At the same time, these advances also expose and even intensify moral and social barriers, so their constructive potential depends on the degree to which humanity overcomes prejudice, materialism, and self-interest. [1] [2] [3] [4]
Ever-advancing civilization
The Bahá’í writings state that all people are created to “carry forward an ever-advancing civilization,” and that progress in sciences, arts, and technologies is part of this divine purpose. Humanity as a whole is described as having reached a stage of collective maturity, where powerful capacities have appeared and global integration has become both possible and necessary. Scientific and technological growth is thus seen not as an accident, but as a sign that the human race has entered the age when world unity and a new social order can be established. [1] [4]
Means for solving practical problems
Bahá’í texts explain that modern science and technology have made possible practical solutions to many long-standing problems—such as communication across the planet, coordination of complex economic systems, improved health, and more equitable education. They “provide the very means for the administration of the complex life of a united world,” enabling global systems for decision-making, resource distribution, and environmental stewardship that earlier ages simply could not sustain. In this view, the material instruments needed for world peace and justice already exist or are rapidly emerging; what is lacking is the spiritual will and moral framework to employ them rightly. [2] [3] [4] [5] [6]
Harmony of science and religion
Central to the Bahá’í perspective is that true science and true religion are harmonious and complementary, not in conflict. Science provides methods and knowledge that allow communities to understand reality and test solutions, while spiritual principles generate the values—justice, unity, altruism—that ensure technology serves the common good rather than narrow interests. Social progress depends on bringing these two “systems of knowledge” together so that technological proposals are assessed not only for efficiency, but also for their moral and social consequences. [2] [4] [7]
Social evolution and world unity
Bahá’í teachings describe human history as a long evolutionary process moving from family and tribe to city and nation, and ultimately toward the unification of humankind in a global commonwealth. Advances in transport, communication, and organization—such as air travel, the internet, and global institutions—are seen as concrete expressions of this integrating process that is drawing peoples and cultures into one planetary “neighbourhood.” These capacities can undergird structures of world governance, shared security, and international cooperation that are needed for enduring peace. [1] [2] [4] [6]
Technology and social evolution
Aspect
Role of science/technology (Bahá’í view)
Communication and media
Enable “world inter-communication” and foster a sense of world citizenship when used to promote truthfulness, justice, and empathy. [1] [4]
Economic life
Allow more efficient agriculture, industry, and trade, making it possible to reduce poverty and extremes of wealth and want under just, cooperative arrangements. [4] [6]
Education and knowledge
Expand access to knowledge and literacy, which the Bahá’í writings call a right of every person and a foundation of social progress. [2] [4]
Health and environment
Provide tools to prevent disease and protect the environment, provided decisions are informed by humility, stewardship, and concern for future generations. [1] [4]
Conditions and barriers
At the same time, Bahá’í guidance is explicit that scientific and technological progress alone cannot resolve humanity’s crises and may even worsen them if driven by materialism and competition. The text you quoted notes that despite unprecedented capacities, humanity is blocked by “doubts, misconceptions, prejudices, suspicions and narrow self-interest,” which distort how technologies are developed and deployed. Bahá’í institutions therefore warn against blindly adopting technologies “deceptively packaged” in development schemes or allowing tools like the internet to define human needs and values, instead of being consciously shaped to serve community building and justice. [2] [3] [4] [8]
Social action and capacity building
In practice, the Bahá’í community seeks to use scientific and technological means in small and large efforts of social and economic development that build local capacity rather than dependency. Such initiatives apply elements of Bahá’u’lláh’s teachings together with scientific methods to issues like education, health, agriculture, and media, with the primary aim of empowering people to become protagonists of their own spiritual and material progress. Over time, these patterns of community life and social action are understood as early expressions of the “society-building power” of the Faith, pointing toward the civilization that a spiritually guided use of science and technology can help bring into being. [1] [4]
Follow-Up Questions Proposed by Perplexity
How do Bahá’í teachings define social evolution?
What specific technologies do Bahá’í writings highlight as beneficial?
How does the principle of the oneness of humanity relate to science?
What barriers do Bahá’í texts identify to using technology for unity?
How do Bahá’í institutions propose applying science to solve social problems?
Research Department of the Universal House of Justice. “Social Action.” Bahá’í Reference Library, August 2020. https://www.bahai.org/r/425846068↩︎
Universal House of Justice. “October 1985 – To the Peoples of the World.” Bahá’í Reference Library, Accessed May 9, 2025. https://www.bahai.org/r/048608699↩︎
Social Action: Selected Themes Pertaining to Social and Economic Development
Quotes for Reflection
Indeed, let them welcome with confidence the challenges awaiting them. Imbued with this excellence and a corresponding humility, with tenacity and a loving servitude, today’s youth must move towards the front ranks of the professions, trades, arts and crafts which are necessary to the further progress of humankind—this to ensure that the spirit of the Cause will cast its illumination on all these important areas of human endeavour. Moreover, while aiming at mastering the unifying concepts and swiftly advancing technologies of this era of communications, they can, indeed they must also guarantee the transmittal to the future of those skills which will preserve the marvelous, indispensable achievements of the past. — Universal House of Justice 12
Question for Consideration
How can today’s youth ensure that the spirit of the Cause will cast its illumination on important areas of human endeavour?
Youth ensure that the spirit of the Cause illumines human endeavours when they combine professional excellence with a life of worship, service, and moral purpose, and consciously orient their studies, careers, and relationships toward the betterment of society. This happens not by withdrawing from the world, but by moving into its front ranks while acting as protagonists in the transformation of their communities. [1]
Inner qualities and foundations
The passage you quoted highlights “excellence,” “corresponding humility,” “tenacity,” and “loving servitude” as indispensable qualities for youth entering any field. Such qualities are strengthened through regular prayer, study of the Writings, participation in the core activities, and a disciplined effort to align daily decisions with spiritual principles. [1]
Serving through professions
The House of Justice explains that believers should see participation in “worthy endeavours outside the Faith” as a “tremendous service,” using their professions to influence their fields and infuse them with the teachings. Youth can therefore choose areas of study and work with conscious intent—education, health, technology, law, arts, trades—and within them strive for integrity, justice, cooperation, and a spirit of service rather than personal gain or prestige alone. [1]
Engagement in community life
A principal way the Cause illumines society is through a pattern of community life that includes children’s classes, junior youth groups, study circles, devotional gatherings, and simple forms of social action. When youth shoulder responsibility in these efforts—teaching, tutoring, animating, accompanying others—they help build communities where spiritual and material progress are seen as coherent and where many people learn to “accept responsibility for the welfare of the entire human family.” [1]
Learning, science, and preservation of the past
The compilation links this 1985 youth message to a strong emphasis on learning, science, and the arts as “unshakable supports” of the Faith. Youth can thus aim both to master new sciences and technologies and to safeguard vital skills, crafts, and cultural achievements, so that advances do not erase what is “marvelous” and “indispensable” in humanity’s heritage. [1]
Collaboration and discourse
Finally, the House of Justice encourages believers to collaborate with constructive movements and participate in the discourses of society without contention or self-righteousness, offering insights drawn from the teachings and from experience in community building. Youth who can consult with others in a spirit of humility, unity, and justice—helping to “frame concerns in a way that rises above fissures”—become channels through which the spirit of the Cause can illuminate conversations, institutions, and collective decisions in their surroundings. [1]
Follow-Up Questions Proposed by Perplexity
Youth can deepen their understanding of this theme by asking questions in several areas of life and service. The goal is to see more clearly how excellence, humility, and loving service can shape both personal choices and collective efforts. [1]
About purpose and identity
What does it mean for me personally that “all men have been created to carry forward an ever-advancing civilization”? [1]
How do excellence, humility, tenacity, and loving servitude actually look in my daily choices at school, work, and home? [1]
In what ways do my current aspirations reflect concern for “the needs of the age” and not only my own comfort or success? [1]
About studies and professions
How can my field of study or work become “a source of social good” rather than just a means of income or status? [1]
Which capacities—intellectual, moral, spiritual—do I need to cultivate now so that I can move to the “front ranks” of my chosen profession in a spirit of service? [1]
How can I contribute to preserving “marvelous, indispensable achievements of the past” while engaging with rapidly advancing technologies? [1]
About community life and social action
How is my participation in core activities (devotionals, study circles, children’s classes, junior youth groups) helping to build a pattern of life that can influence the wider society? [1]
What simple needs in my neighbourhood or campus could be addressed through small, capacity-building social actions rather than one-time projects? [1]
How can I learn to “read my social reality” better—seeing both its constructive and destructive forces—in the light of the teachings? [1]
About knowledge, culture, and technology
In what ways am I contributing to the generation, application, and sharing of knowledge, not just consuming it? [1]
How do I use media and technology so that they support unity, justice, and reflection, rather than passivity, contention, or imitation? [1]
Which arts, crafts, or cultural expressions around me could be strengthened or safeguarded as part of an ever-advancing civilization? [1]
About collaboration and discourse
How can I participate in conversations on campus, online, or at work in a way that “raises consciousness without awakening the insistent self”? [1]
With whom—inside and outside the Bahá’í community—can I collaborate to address shared concerns, while ensuring means are consistent with ends? [1]
What does it look like, in my context, to help others “frame concerns in a way that rises above fissures” and to practice consultation as a collective search for truth? [1]
Research Department of the Universal House of Justice. “Social Action.” Bahá’í Reference Library, August 2020. https://www.bahai.org/r/425846069. ↩︎
Research Department of the Universal House of Justice. “8 May 1985 – To the Bahá’í Youth of the World.” Bahá’í Reference Library, Accessed August 18, 2023.https://www.bahai.org/r/474655266. ↩︎
Social Action: Selected Themes Pertaining to Social and Economic Development
Quotes for Reflection:
The unity of the human race, as envisaged by Bahá’u’lláh, implies the establishment of a world commonwealth in which all nations, races, creeds and classes are closely and permanently united, and in which the autonomy of its state members and the personal freedom and initiative of the individuals that compose them are definitely and completely safeguarded. This commonwealth must, as far as we can visualize it, consist of a world legislature, whose members will, as the trustees of the whole of mankind, ultimately control the entire resources of all the component nations, and will enact such laws as shall be required to regulate the life, satisfy the needs and adjust the relationships of all races and peoples. A world executive, backed by an international Force, will carry out the decisions arrived at, and apply the laws enacted by, this world legislature, and will safeguard the organic unity of the whole commonwealth. A world tribunal will adjudicate and deliver its compulsory and final verdict in all and any disputes that may arise between the various elements constituting this universal system. A mechanism of world inter-communication will be devised, embracing the whole planet, freed from national hindrances and restrictions, and functioning with marvellous swiftness and perfect regularity. A world metropolis will act as the nerve center of a world civilization, the focus towards which the unifying forces of life will converge and from which its energizing influences will radiate. A world language will either be invented or chosen from among the existing languages and will be taught in the schools of all the federated nations as an auxiliary to their mother tongue. A world script, a world literature, a uniform and universal system of currency, of weights and measures, will simplify and facilitate intercourse and understanding among the nations and races of mankind. In such a world society, science and religion, the two most potent forces in human life, will be reconciled, will coöperate, and will harmoniously develop. The press will, under such a system, while giving full scope to the expression of the diversified views and convictions of mankind, cease to be mischievously manipulated by vested interests, whether private or public, and will be liberated from the influence of contending governments and peoples. The economic resources of the world will be organized, its sources of raw materials will be tapped and fully utilized, its markets will be coördinated and developed, and the distribution of its products will be equitably regulated. — Shoghi Effendi 12
Question for Consideration
What results from the unity of the human race as envisaged by Bahá’u’lláh?
It results in the establishment of a single world commonwealth—a unified world civilization and federal system in which all peoples are closely and permanently united while the autonomy of nations and the freedom and initiative of individuals are fully safeguarded. [1] [2]
Main features of this world commonwealth
A world legislature representing all humanity, empowered to control global resources and pass laws to regulate the life and relationships of all peoples, acting as trustee for the whole human race. [1] [3]
A world executive, backed by an international force, to implement the laws and decisions of the world legislature and to protect the organic unity of the commonwealth. [1] [2]
A world tribunal whose compulsory and final judgments settle disputes among the various elements and nations within this universal system. [1] [3]
Global integration and communication
A worldwide system of communication, free from national barriers, functioning with great speed and reliability, and a single world metropolis serving as the nerve center of a unified world civilization. [1] [2]
An auxiliary world language (with a related world script and world literature), chosen or invented and taught in all schools, together with a uniform and universal system of currency, weights, and measures to simplify interaction and understanding among nations. [1] [4]
Social, economic, and spiritual outcomes
Full reconciliation and cooperation of science and religion, and a press that is free from manipulation by private interests and partisan governments while still allowing a wide range of views to be expressed. [1] [5]
Organised world economic resources, coordinated markets, full and just use of raw materials, and equitable regulation of the distribution of products, all within a world order freed from the curse of war and animated by recognition of one humanity and one divine Source. [1] [6]
Research Department of the Universal House of Justice. “Social Action.” Bahá’í Reference Library, August 2020. https://www.bahai.org/r/425846060. ↩︎
Effendi, Shoghi. The World Order of Baháʾuʾlláh: Selected Letters. Bahá’í Reference Library. Accessed November 28, 2025. https://www.bahai.org/r/213721999↩︎
Social Action: Selected Themes Pertaining to Social and Economic Development
Quotes for Reflection:
With regard to the … magazine, … he suggests that more emphasis be laid on the number and quality of articles, and that the latter be written not only on specific Bahá’í subjects, but should cover a wide range of material, whether social, religious or humanitarian. The science section is, no doubt, very important and has a special appeal to the young and the newcomers. — Shoghi Effendi 1
Question for Consideration
What quality guidelines from a Bahá’í perspective can be applied to articles written that cover not only specific Bahá’í subjects but also a wide range of material, whether social, religious or humanitarian?
Quality, from a Bahá’í perspective, is not only a matter of style or scholarship, but of spirit, purpose, and effect on hearts and on society. Articles on Bahá’í subjects—and on broader social, religious, or humanitarian themes—are invited to combine spiritual depth, intellectual rigor, and practical usefulness in a way that contributes to the advancement of civilization. [1] [2]
Spirit and Purpose
Aim to “conduce to the happiness and advancement of society,” not merely to inform or opine. [1] [3]
Write in a spirit of service, seeing the article as a contribution to the betterment of the world and to the discourse of society, not as self-promotion or partisan advocacy. [1] [4]
Avoid anything that stirs contention, undermines unity, or causes dissension within or beyond the Bahá’í community; truth should be expressed in a way that fair‑minded souls can appreciate. [1] [5]
Faithfulness to the Teachings
Ensure clear conformity with Bahá’í teachings when directly discussing the Faith—both in explicit statements and in underlying assumptions and values. [6] [7]
Reflect core principles such as the oneness of humanity, the equality of women and men, harmony of science and religion, justice, moderation, and consultation, even when the topic is a general social or humanitarian issue. [1] [2]
When quoting or referencing the Writings or authoritative guidance, handle them with accuracy, reverence, and care, avoiding selective or distorted use to support personal agendas. [4] [7]
Intellectual and Scientific Soundness
Approach topics with “the methods of science,” grounding claims in evidence, coherent reasoning, and honest engagement with existing knowledge. [2] [3]
Distinguish clearly between facts, interpretations, and personal views, and be transparent about uncertainties or limits of one’s expertise. [2] [8]
When treating scientific, economic, or policy questions, show how spiritual principles illuminate them without replacing analysis with pious language alone. [2][9]
Constructive Tone and Language
Use dignified, measured, and courteous language, even when critiquing harmful ideas or structures; avoid sarcasm, ridicule, or incendiary rhetoric. [6] [7]
Frame criticism constructively—focusing on principles, patterns, and possibilities for improvement rather than attacking persons or groups. [1] [5]
Let the “property of milk” be evident in the words: nourishing, accessible, and suited to the reader’s growth rather than harsh, obscure, or needlessly technical. [5] [10]
Relevance and Usefulness
Address “present‑day requirements of the people”: real needs, questions, dilemmas, and opportunities facing individuals and communities today. [3][11]
Offer practical insights, examples, or lines of inquiry that help readers translate principles into action—whether personal transformation, community-building, or social action. [1] [8]
When writing on social, religious, or humanitarian issues, connect them to broader processes of social transformation, not merely to isolated problems. [1] [2]
Breadth with Coherence
Welcome a wide range of topics—science, arts, economics, education, human rights, environment—while maintaining an underlying coherence rooted in Bahá’í principles. [1] [2]
Show, implicitly or explicitly, how diverse fields of knowledge can be woven together in service to a just and unified world civilization. [2] [12]
In “science sections” or technical pieces, make clear how the subject relates to human well-being, ethics, and the long‑term prosperity of humankind, so it does not become detached from spiritual purpose. [1] [2]
Humility, Consultation, and Learning
Write with humility, recognizing that understanding is progressive and that no single article is definitive; invite continued inquiry and consultation. [4] [12]
Draw on diverse perspectives—consulting others, especially those affected by the issues being described—to avoid narrow or biased viewpoints. [1] [2]
See writing as part of a collective process of learning in the community: observing reality, reflecting on principles, acting, and then sharing insights so others can test and refine them. [1] [8]
Ethical and Administrative Norms
For explicitly Bahá’í content intended for formal publication, follow review requirements (local or national), and welcome editorial input on clarity, accuracy, and dignity. [6] [7]
Be transparent about the article’s status: personal reflection, scholarly work, institutional statement, or community report, so readers understand its authority and scope. [4] [7]
Respect copyrights, privacy, and the honour of individuals and communities, aligning all aspects of research, citation, and storytelling with integrity. [6] [13]
Qualities of Character Behind the Pen
Cultivate truthfulness, justice, compassion, detachment from ego, and a sincere desire to understand reality as it is. [1] [2]
Let the writing process itself be an act of worshipful service—striving to “scatter pearls of knowledge on the shore of life” in a manner that uplifts hearts and clarifies thought. [3] [10]
Applied together, these guidelines help ensure that Bahá’í and Bahá’í-inspired articles—whether on explicit religious themes or on social, scientific, or humanitarian questions—achieve a high standard of quality: spiritually resonant, intellectually sound, ethically responsible, and genuinely helpful to humanity’s unfolding collective life. [1] [2]
Frameworks for Understanding the World 