Istijlál, 06 Qawl (Speech), 182 B.E.

Commemoration of the Ascension of ‘Abdu’l-Bahá

Social Action: Selected Themes Pertaining to Social and Economic Development

Quotes for Reflection:

The day will come when the Cause will spread like wildfire when its spirit and teachings will be presented on the stage or in art and literature as a whole. Art can better awaken such noble sentiments than cold rationalizing, especially among the mass of the people. — Shoghi Effendi ¹

Question for Consideration

How can art embody the spirit and teachings of the Bahá’í Faith such that it awakens noble sentiments and spreads the Cause like wildfire?

Perplexity Pro Response ²

Art embodies the spirit and teachings of the Bahá’í Faith when it reflects divine beauty, uplifts hearts, and helps people glimpse Bahá’í principles—such as unity, justice, and love—in living, felt form rather than abstract concepts. It can “spread the Cause like wildfire” when it is both spiritually rooted and artistically excellent, able to speak naturally to the wider culture rather than only to Bahá’ís. [2] [3] [4]

Start from spiritual purpose

For Bahá’ís, art is seen as a gift of the Holy Spirit whose highest purpose is to show forth the praise of God and draw souls closer to the divine. When an artist consciously creates with motives such as service, truthfulness, and love of humanity, that inner orientation infuses the work with a spirit that others can feel, even if there is no explicit religious content. [2] [5] [6]

Express core Bahá’í teachings

Art can embody the Faith by making its teachings visible and emotionally tangible in specific, human situations. For example, works that portray unity in diversity, the equality of women and men, the harmony of science and religion, or the oneness of religions help people “see” these principles lived out rather than only hear them described. [2] [3] [7]

Touch hearts more than argue minds

The Guardian explained that presenting the spirit and teachings of the Cause through stage, art, and literature can reach “the greatest number of people,” because art awakens noble sentiments more effectively than intellectual argument, especially among the masses. This suggests focusing less on didactic explanation and more on stories, images, music, and forms that evoke compassion, hope, courage, repentance, and a longing for a better world. [2] [3] [4] [6]

Strive for excellence and authenticity

Guidance on the arts emphasizes that believers are free to paint, write, and compose as their talents guide them, and that as the Cause grows, artists will produce works reflecting the divine spirit animating their souls. To spread like wildfire, such art needs genuine artistic quality and emotional truth, avoiding clichés or mere slogans and instead engaging deeply with the real sufferings and aspirations of humanity. [2] [4] [8]

Integrate art into community life

Shoghi Effendi’s encouragement of dramatic productions like the “Pageant of Nations” illustrates how collective artistic efforts can attract many hearts to the spirit of the Faith. Communities can embody this vision by weaving music, storytelling, visual arts, and drama into devotional gatherings, youth activities, social action, and public events, so that art becomes a natural channel for proclamation and community building rather than a separate, occasional embellishment. [2] [4] [7]

Citations

[1] Social Action-A Compilation Prepared by the Research Department of the Universal House of Justice August 2020 – Bahá’í Reference Library

[2] The Importance of the Arts in Promoting the Faith

[3] Arts | Bahá’í Quotes

[4] Bahá’u’lláh, ‘Abdu’l-Bahá, Shoghi Effendi, Arts and Crafts – Ocean of Lights

[5] Art as Connection with the Divine: A Baha’i Perspective – Edmonton Baha’i Community

[6] Drawing on the Spiritual Power of the Arts – BahaiTeachings.org

[7] Arts and the soul’s expression – Baha’is of the United States

[8] The Bahá’í Faith and the Arts – Wilmette Institute

[9] The Importance of the Arts in Promoting the Faith | Bahá’í Reference Library

[10] Lights of Guidance/Bahá’í Arts and Drama – Bahaiworks, a library of works about the Bahá’í Faith

[11] Uncompiled Letters – Shoghi Effendi

[12] Proclamation – Bahai9

[13] 5 Reasons the Arts Matter: An Artist’s Perspective | Baha’i Blog

[14] Baha’i Quotations on Environment and Sustainable Development

[15] The Importance of the Arts in Promoting the Faith | Bahá’í Reference Library

[16] Why isn’t the Baha’i cause spreading like wildfire?

[17] Arts: Compilation on the Arts (PDF) – Bahá’í Library Online

[18] Why We Need Beauty in Our Lives – BahaiTeachings.org

[19] Why Do We Need Art and Artists? – BahaiTeachings.org

1. Research Department of the Universal House of Justice. “Social Action.” Bahá’í Reference Library, August 2020. https://www.bahai.org/r/587865682. ↩
2. Perplexity Pro. “The Cause Will Spread like Wildfire.” Edited by Steve Bosserman. November 26, 2025. https://www.perplexity.ai/search/the-day-will-come-when-the-cau-6DWfl8W5QHCspqvAZD5eBQ#0. ↩

’Idál, 05 Qawl (Speech), 182 B.E.

Social Action: Selected Themes Pertaining to Social and Economic Development

Quotes for Reflection:

O ye recipients of the favors of God! In this new and wondrous Age, the unshakable foundation is the teaching of sciences and arts. According to explicit Holy Texts, every child must be taught crafts and arts, to the degree that is needful. Wherefore, in every city and village, schools must be established and every child in that city or village is to engage in study to the necessary degree. — ‘Abdu’l-Bahá ^{1 2}

Question for Consideration

What are the implications of this statement by Abdu’l-Bahá for public education?

Perplexity Pro Response ³

Abdu’l-Bahá’s statement on the necessity of teaching sciences and arts to every child carries significant implications for public education. It calls for the universal, practical, and equitable provision of education that integrates both material and spiritual development, and highlights the role of education in the progress of society as a whole. [1]

Universal Access and Equity

Abdu’l-Bahá insists that “every child must be taught crafts and arts, to the degree that is needful,” emphasizing not only literacy but also vocational skills, practical sciences, and artistic expression for every child, in both cities and villages. This places a moral and social imperative on public institutions to ensure no child is deprived of effective education, regardless of socioeconomic status or location. The directive supports compulsory and accessible education for all, echoing the modern concept of education as a universal human right. [1]

Balance of Material and Spiritual Development

The Bahá’í approach, as articulated by Abdu’l-Bahá, does not separate the material from the spiritual; rather, it encourages a curriculum that integrates ethical and moral training with scientific and technical instruction. The purpose of education is not only to prepare individuals for employment or economic productivity, but also to cultivate upright character, community spirit, and a lifelong commitment to service. Public education, therefore, should be designed to nurture both academic competence and moral integrity. [1]

Advancement of Society

Education is presented not only as an individual good, but as “the indispensable foundation of all human excellence,” critical to the prosperity and advancement of the nation and the world. By ensuring universal literacy and proficiency in crafts and sciences, society is equipped for creative progress, technological innovation, and greater social equity. This view encourages public education systems to prioritize programs that build collective capacity and address the evolving needs of humanity, such as science, technology, the arts, and moral education. [1]

Practical Application

The statement also advocates the establishment of schools at every level, from local to national, and the adaptation of curriculum to both the needs of society and the capacities of each child. This implies a model of education that is responsive, inclusive, and linked to community development, without neglecting the importance of creativity and individual potential. [1]

In summary, Abdu’l-Bahá’s guidance calls public education to be universal, inclusive, holistic, and aimed at both the empowerment of the individual and the advancement of society, with a strong emphasis on both material skills and spiritual values. [1]

Follow-Up Questions Proposed by Perplexity

To deepen one’s understanding about the practical application of Abdu’l-Bahá’s guidance for public education, several reflective and analytical questions can be explored. These will help to bridge ideals with specific policies, classroom practices, and community action. [2] [3] [4]

Curriculum and Content

• How can public education programs balance both material sciences and moral development as emphasized by Abdu’l-Bahá? [2] [3]
• What methods can educators use to integrate crafts, arts, and practical skills alongside traditional academic subjects? [2]
• In what ways should education be tailored to meet “the degree that is needful” for different children and communities? [2]
  

Access and Inclusivity

• What strategies ensure every child, regardless of gender, socioeconomic status, or location, receives equitable access to quality education in line with Bahá’í principles? [3]
• How should communities prioritize educational opportunities, such as when resources are limited? [3]
• What are examples of successful efforts to include marginalized or rural populations in educational initiatives? [2]
  

Teacher Training and Environment

• How should teachers be prepared to nurture both academic abilities and upright character in students, as emphasized in Bahá’í writings? [5] [6]
• What school environments and teaching styles best support the development of virtues and skills in children? [5] [6]
  

Family, Community, and Social Responsibility

• What is the role of parents, local institutions, and the wider community in supporting public education, according to Bahá’í guidance? [4] [7]
• How should educational programs involve families to reinforce learning and ethical development outside the classroom? [6]
  

Application and Impact

• What indicators can help communities assess the effectiveness of applying these principles in education systems? [4]
• How can educational efforts contribute more broadly to the prosperity and unity of society, as envisioned by Abdu’l-Bahá? [2] [4]
  

These questions can prompt dialogue and action, leading to a more thoughtful and practical application of Abdu’l-Bahá’s educational vision in today’s world. [2] [3] [4]

Citations

[1] Social Action-A Compilation Prepared by the Research Department of the Universal House of Justice August 2020 – Bahá’í Reference Library

[2] Education – Bahaipedia

[3] Lights of Guidance-Education and Training of Children – Bahai.works

[4] Bahá’í Education: Structure, Priorities, and Aims – International Baha’i Research Centre (IBRC)

[5] The Training Institute – The Bahá’í Faith

[6] FAQ – Children’s Classes – Bahá’ís of Portland/Vancouver Metro

[7] Bahá’í Education – Bahá’í Library Online

1. Research Department of the Universal House of Justice. “Social Action.” Bahá’í Reference Library, August 2020. https://www.bahai.org/r/587865683. ↩
2. ’Abdu’l-Bahá. Selections from the Writings of ʻAbduʼl-Bahá. Translated by Marzieh Gail. Reprint. Wilmette, Illinois: Bahá’í Publishing Trust, 1996, 134-135. https://www.bahai.org/r/769396821. ↩
3. Perplexity Pro. “The Role of Education in the Progress of Society.” Edited by Steve Bosserman. November 24, 2025. https://www.perplexity.ai/search/o-ye-recipients-of-the-favors-6QzFbrVjR0eeA2hY6L68XA#0. ↩

Fidál, 04 Qawl (Speech), 182 B.E.

Day of the Covenant

Social Action: Selected Themes Pertaining to Social and Economic Development

Quotes for Reflection:

It is certain that if the vigorous intelligence and superior skill of the nation’s great, and the energy and resolve of the most eminent men at the imperial court, and the determined efforts of those who have knowledge and capacity, and are well versed in the great laws of political life, should all be combined, and all should exert every effort and examine and reflect over every detail as well as on the main currents of affairs, there is every likelihood that because of the effective plans they would evolve, some situations would be thoroughly reformed. In the majority of cases, however, they would still be obliged to borrow; because, throughout the many-centuried past, hundreds of thousands of persons have devoted their entire lives to putting these things to the test until they were able to bring about these substantial developments. If all that is to be ignored and an effort is made to re-create those agencies in our own country and in our own way, and thus effect the hoped-for advancement, many generations would pass by and still the goal would not be reached. Observe for instance that in other countries they persevered over a long period until finally they discovered the power of steam and by means of it were enabled easily to perform the heavy tasks which were once beyond human strength. How many centuries it would take if we were to abandon the use of this power and instead strain every nerve to invent a substitute. It is therefore preferable to keep on with the use of steam and at the same time continuously to examine into the possibility of there being a far greater force available. One should regard the other technological advances, sciences, arts and political formulae of proven usefulness in the same light—i.e., those procedures which, down the ages, have time and again been put to the test and whose many uses and advantages have demonstrably resulted in the glory and greatness of the state, and the well-being and progress of the people. Should all these be abandoned, for no valid reason, and other methods of reform be attempted, by the time such reforms might eventuate, and their advantages might be put to proof, many years would go by, and many lives. Meanwhile, “we are still at the first bend in the road.” (From the lines: “‘Aṭṭár has passed through the seven cities of love, and we are still at the first bend in the road.”) — ‘Abdu’l-Bahá ^{1 2}

Question for Consideration

What does ‘Abdu’l-Bahá’s counsel about regard for “technological advances, sciences, arts and political formulae of proven usefulness” suggest for free flows of information, cross-fertilization of ideas and developments, and global adoption of demonstrated improvements and advantages for the “well-being and progress of the people?”

Perplexity Pro Response ³

‘Abdu’l‑Bahá’s counsel implies that humanity should freely share and swiftly adopt proven advances in knowledge and practice across borders, so that each people benefits from the cumulative efforts of all, rather than trying to reinvent everything in isolation. This orientation favors open flows of information, cross-fertilization of ideas, and global diffusion of demonstrated improvements, provided they are critically examined and aligned with justice and the true well-being of humankind. [1]

Learning from the global storehouse

‘Abdu’l‑Bahá’s steam example argues that it is wasteful and even harmful for a nation to ignore tested discoveries and attempt to reproduce them from scratch; instead, it should use them, while exploring even better possibilities. By extension, advances in technology, science, arts, and governance that have “time and again been put to the test” and shown to promote the “glory and greatness of the state” and the “well‑being and progress of the people” should be treated as a global heritage, accessible to all. [1]

This perspective assumes and encourages free circulation of useful knowledge, since “access to knowledge is the right of every human being” and participation in its generation, application, and diffusion is a shared responsibility in building a prosperous world civilization. It thus undercuts narrow intellectual or national hoarding and supports systems that allow ideas and methods to be widely examined, adapted, and improved. [1]

Cross‑fertilization and an ever‑advancing civilization

Bahá’u’lláh states that “all men have been created to carry forward an ever‑advancing civilization,” and ‘Abdu’l‑Bahá describes minds as increasingly discovering “wonderful inventions” and “mysteries of the universe” in this age. Such progress, in this view, arises from the growing interplay of diverse capacities, cultures, and disciplines, rather than from isolated, self‑sufficient units. [1]

Consequently, the Bahá’í teachings emphasize consultation, collaboration, and the “movement of populations” as normal features of a world in which “all members of the human family…have become increasingly interdependent.” Cross‑fertilization of ideas—between peoples, professions, and traditions—is seen as a principal means by which humanity discovers better approaches in fields as varied as education, agriculture, health, economics, and governance. [1]

Global adoption, local discernment

While affirming technological advancement and even anticipating instruments like a worldwide communications system, the Bahá’í writings also warn against “naive implementation” of technology or uncritical import of “technologies deceptively packaged.” The key question is not whether to adopt global advances, but how: they must be weighed in the light of both science and spiritual principles, so that they serve justice, avoid exploitation, and truly enhance the capacity of people to shape their own development. [1]

Thus ‘Abdu’l‑Bahá’s counsel supports global adoption of demonstrated improvements, but through a process of thoughtful reading of reality and collective learning, not passive imitation. The aim is to build a world civilization where the fruits of any people’s genius are quickly shared with all, while every community retains agency to adapt and refine such advances to its own conditions and to the overarching goal of the “happiness of mankind” and the oneness of humankind. [1]

Follow-Up Questions Proposed by Perplexity

Questions that deepen understanding here might explore purposes, conditions, and implications. Below are clusters of such questions you could reflect on, study with others, or connect to concrete situations. [1]

About the principle itself

• What does it mean in practice to “regard technological advances, sciences, arts and political formulae of proven usefulness” as a common heritage of humankind? In what ways is this different from passive imitation or cultural dependency[1]
• How does this counsel relate to the Bahá’í principle that “access to knowledge is the right of every human being” and that all share responsibility for the “generation, application and diffusion” of knowledge[1]
  

About free flow of information

• What structures or habits in today’s world promote, and what ones restrict, the free movement of beneficial knowledge across borders, classes, and cultures? [1]
• How might media, education, and digital technologies be shaped so that they become “instruments for the administration of the complex life of a united world” rather than tools of “crude materialism” or manipulation? [1]
  

About cross‑fertilization of ideas

• In what ways does the oneness of humankind imply that no single culture, nation, or discipline can, by itself, generate an “ever‑advancing civilization”? [1]
• How can consultation among diverse peoples and fields of knowledge practically foster the kind of “collective learning” and “organic growth” the Bahá’í writings describe? [1]
  

About adopting proven advances

• What criteria could a community or institution use to discern whether a given technology, policy, or social model truly serves “the welfare of humanity and safeguardeth its interests” and is not a “technology deceptively packaged”? [1]
• How can communities learn to adopt global advances in, say, agriculture, health, or governance while preserving agency, avoiding dependency, and ensuring that initiatives remain sustainable by “local labour, funds and enthusiasm”? [1]
  

About spiritual and ethical dimensions

• How does the call to combine “material and divine civilization,” or to see science and religion as “two wings,” affect the way one evaluates new inventions, platforms, or political arrangements? [1]
• What habits of personal character (justice, humility, truthfulness, detachment from vested interests) are needed so that the pursuit, sharing, and application of knowledge become a means of service to “the entire human race” rather than a source of domination or inequality? [1]
  

Citations

[1] Social Action-A Compilation Prepared by the Research Department of the Universal House of Justice August 2020 – Bahá’í Reference Library

1. Research Department of the Universal House of Justice. “Social Action.” Bahá’í Reference Library, August 2020. https://www.bahai.org/r/587865684. ↩
2. ’Abdu’l-Bahá. The Secret of Divine Civilization. Translated by Marzieh Gail. 2nd Edition | Reprint. Wilmette, Ill: Baháʾí Publishing Trust, 1975, 112-114. https://www.bahai.org/r/979662347. ↩
3. Perplexity Pro. “For the Well-Being and Progress of the People.” Edited by Steve Bosserman. November 23, 2025. https://www.perplexity.ai/search/it-is-certain-that-if-the-vigo-5ULjvNWbRmGFu6i.nxpjqA#0. ↩

Kamál, 03 Qawl (Speech), 182 B.E.

Social Action: Selected Themes Pertaining to Social and Economic Development

Quotes for Reflection:

It is therefore urgent that beneficial articles and books be written, clearly and definitely establishing what the present-day requirements of the people are, and what will conduce to the happiness and advancement of society. These should be published and spread throughout the nation, so that at least the leaders among the people should become, to some degree, awakened, and arise to exert themselves along those lines which will lead to their abiding honor. The publication of high thoughts is the dynamic power in the arteries of life; it is the very soul of the world. Thoughts are a boundless sea, and the effects and varying conditions of existence are as the separate forms and individual limits of the waves; not until the sea boils up will the waves rise and scatter their pearls of knowledge on the shore of life. — ‘Abdu’l-Bahá ^{1 2}

Question for Consideration

What does ‘Abdu’l-Bahá’s analogy about waves of the sea and pearls of knowledge mean in the context of information flow, thoughts, leadership responsibilities, and social change?

Perplexity Pro Response ³

‘Abdu’l-Bahá’s analogy of the waves of the sea and pearls of knowledge illustrates the dynamic and transformative nature of thought and information in society. In this analogy, thoughts are described as a vast sea, with their influence and diversity mirrored in the waves, which represent the varied forms and conditions of existence. Only when this “sea” is stirred—meaning when thought is energized and inspired—do the waves rise and cast “pearls of knowledge” onto the shore of life, making wisdom and insight accessible to all. [1]

Information Flow

The analogy emphasizes that for meaningful information—”pearls of knowledge”—to reach society, there must first be a boiling up in the sea of thought. This signifies that creative, profound, and purposeful ideas must be actively generated and circulated for knowledge to have a lasting effect. The process of publishing “high thoughts” is described as the soul of the world, underscoring the vital role of clear and beneficial information in animating social progress and awakening collective consciousness. [1]

Leadership Responsibilities

‘Abdu’l-Bahá indicates that leaders, in particular, should be awakened by these high thoughts and exert themselves to advance honor and happiness for society. The call to publish articles and books that address current needs highlights the duty of leaders and thinkers to discern the real requirements of their time, actively communicate these, and inspire others toward constructive change. Leaders must interact with, refine, and disseminate knowledge so that society’s needs are understood and addressed, and social advancement is realized. [1]

Social Change

The analogy also suggests that social change is catalyzed when new ideas are vigorously generated and shared. The “boiling” of the sea, corresponding to the passionate development and sharing of thoughts, leads to the emergence of new forms, possibilities, and solutions—like waves scattering pearls upon the shore. It is only through this energetic process that transformation and advancement can occur, demonstrating that the publication and dissemination of progressive thought directly unlocks new potential and social growth. [1]

Summary

Overall, this analogy teaches that information is not static; it must be stimulated by the creative and purposeful activity of individuals and leaders. The flow of thought, guided by sincere and high ideals, is the very soul of societal development, and leadership involves not only the reception but active generation and broadcasting of needed knowledge. This process, likened to the “sea boiling up,” is essential for social change and for spreading wisdom and understanding throughout the community. [1]

Citations

[1] Social Action-A Compilation Prepared by the Research Department of the Universal House of Justice August 2020 – Bahá’í Reference Library

1. Research Department of the Universal House of Justice. “Social Action.” Bahá’í Reference Library, August 2020. https://www.bahai.org/r/587865685. ↩
2. ’Abdu’l-Bahá. The Secret of Divine Civilization. Translated by Marzieh Gail. 2nd Edition | Reprint. Wilmette, Ill: Baháʾí Publishing Trust, 1975, 109-110. https://www.bahai.org/r/226587004. ↩
3. Perplexity Pro. “Waves of the Sea and Pearls of Knowledge.” Edited by Steve Bosserman. November 22, 2025. https://www.perplexity.ai/search/it-is-therefore-urgent-that-be-3J_Qs8H9S4iOvyWP_LsYLQ#0. ↩

Jamál, 02 Qawl (Speech), 182 B.E.

Social Action: Selected Themes Pertaining to Social and Economic Development

Quotes for Reflection:

Let us consider this justly and without bias: let us ask ourselves which one of these basic principles and sound, well-established procedures would fail to satisfy our present needs, or would be incompatible with Persia’s best political interests or injurious to the general welfare of her people. Would the extension of education, the development of useful arts and sciences, the promotion of industry and technology, be harmful things? For such endeavor lifts the individual within the mass and raises him out of the depths of ignorance to the highest reaches of knowledge and human excellence. ¹ Would the setting up of just legislation, in accord with the divine laws which guarantee the happiness of society and protect the rights of all mankind and are an impregnable proof against assault—would such laws, insuring the integrity of the members of society and their equality before the law, inhibit their prosperity and success? — ‘Abdu’l-Bahá ²

Question for Consideration

How can “the extension of education, the development of useful arts and sciences, the promotion of industry and technology” be carried out so they are not harmful?

Perplexity Pro Response ³

The extension of education, the development of useful arts and sciences, and the promotion of industry and technology can be carried out in ways that are beneficial rather than harmful by ensuring these processes remain grounded in sound ethical, social, and spiritual principles. These undertakings should help individuals achieve excellence, lift them from ignorance, and support the collective progress and unity of society—not just technological or material advance for its own sake. [1]

Education Rooted in Ethics and Service

Education should be universal and accessible to all, boys and girls alike, focusing not only on acquiring knowledge and skills but also on refining moral character and fostering social responsibility. Instruction must couple knowledge with ethical training, so that learning uplifts both the individual and the community. Without this foundation, education can risk becoming a source of pride, self-conceit, or social division. [1]

Useful Arts and Sciences for Human Progress

The arts and sciences must be pursued in ways that demonstrably benefit society—advancing knowledge, solving real problems, and promoting well-being. They should not be undertaken merely for personal gain or as means of domination. Community initiatives should encourage the discovery and implementation of new technologies and artistic expressions, provided they are just, inclusive, and sensitive to local identity and culture. Only technologies and methods of proven usefulness should be adopted, and care must be taken to avoid approaches that erode cultural heritage or disrupt the fabric of society. [1]

Industry and Technology in Service to Society

Economic and technological development must be carefully guided so they serve humanity and the common good. The accumulation of wealth, progress in industry, and the adoption of new technologies should be accompanied by justice, moderation, and a commitment to sharing benefits widely. The negative impacts of technological or economic change—such as social disruption, environmental harm, or the exploitation of vulnerable groups—must be conscientiously avoided. Industry should operate in a spirit of service, fair dealing, and stewardship of resources rather than being driven solely by profit or competition. [1]

Community Consultation and Participatory Development

The needs, perspectives, and participation of the whole community—including the most vulnerable—must be central to all development efforts. Local consultative bodies should continuously reflect, learn, and guide the process, ensuring coherence between spiritual, social, and material dimensions of life. By fostering collaboration and a strong sense of purpose, communities can avoid the pitfalls of paternalistic charity, unsustainable projects, or the blind importation of foreign models. [1]

Moderation, Justice, and Spiritual Foundations

Development must strive for moderation—neither excessive centralization of wealth nor enforced sameness, but just opportunities and prosperity for all. At every stage, goals and methods must be evaluated by their service to the general welfare, justice, and the expression of human virtues. Legitimate prosperity is attained when scientific, artistic, and technological advances enable all members of society to develop and contribute, without creating extremes of wealth and poverty or undermining moral standards. [1]

In summary, to ensure that progress in education, the arts, sciences, industry, and technology is not harmful, it must be integrated with spiritual and ethical values, be directed to the betterment of all people, retain respect for cultural diversity, and be implemented in a just, consultative, and equitable manner. [1]

Follow-Up Questions Proposed by Perplexity

To deepen understanding about how the extension of education, the development of arts and sciences, and the promotion of industry and technology can be beneficial rather than harmful, important questions should probe both principles and practical applications. [1]

• How can ethical and spiritual values be practically integrated into modern educational systems and curricula? [1]
• What safeguards can communities employ to ensure advancements in industry and technology do not have unintended negative effects, such as inequality or environmental harm? [1]
• In what ways can local culture and identity be preserved while encouraging innovation in arts, sciences, and technology? [1]
• How can community consultation and participation be structured so all voices—especially those of marginalized groups—are included in development initiatives? [1]
• What indicators can be used to assess whether a particular intervention or policy is genuinely improving the general welfare and not causing hidden harm? [1]
• How can societies find a balance between economic competitiveness and collective prosperity, ensuring that technological progress fosters unity and equity rather than division? [1]
• In what ways can justice and moderation be promoted in economic activity so that neither excessive wealth nor poverty results from development efforts? [1]
• How should educational, scientific, and industrial advances respond to global challenges such as climate change, displacement, or cultural homogenization? [1]
• What role should government policy, civil society, and grassroots initiatives play in guiding and monitoring these areas of progress? [1]
  

These questions help develop a holistic understanding and support approaches that are just, equitable, and consistent with both material and spiritual progress. [1]

Citations

[1] Social Action-A Compilation Prepared by the Research Department of the Universal House of Justice August 2020 – Bahá’í Reference Library

1. Research Department of the Universal House of Justice. “Social Action.” Bahá’í Reference Library, August 2020. https://www.bahai.org/r/587865686. ↩
2. ’Abdu’l-Bahá. The Secret of Divine Civilization. Translated by Marzieh Gail. 2nd Edition | Reprint. Wilmette, Ill: Baháʾí Publishing Trust, 1975, 14. https://www.bahai.org/r/700068389. ↩
3. Perplexity Pro. “Do No Harm.” Edited by Steve Bosserman. November 21, 2025. https://www.perplexity.ai/search/let-us-consider-this-justly-an-V4gKMBHGSeuOOMTwrLnX2Q#0. ↩

Jalál, 01 Qawl (Speech), 182 B.E.

Social Action: Selected Themes Pertaining to Social and Economic Development

Quotes for Reflection:

Thou hast written that one of the friends hath composed a treatise. This was mentioned in the Holy Presence, and this is what was revealed in response: Great care should be exercised that whatever is written in these days doth not cause dissension, and invite the objection of the people. Whatever the friends of the one true God say in these days is listened to by the people of the world. It hath been revealed in the Lawḥ-i-Ḥikmat: “The unbelievers have inclined their ears towards Us in order to hear that which might enable them to cavil against God, the Help in Peril, the Self-Subsisting.” Whatever is written should not transgress the bounds of tact and wisdom, and in the words used there should lie hid the property of milk, so that the children of the world may be nurtured therewith, and attain maturity. We have said in the past that one word hath the influence of spring and causeth hearts to become fresh and verdant, while another is like unto blight which causeth the blossoms and flowers to wither. God grant that authors among the friends will write in such a way as would be acceptable to fair-minded souls, and not lead to cavilling by the people. ¹ — Bahá’u’lláh ²

Question for Consideration

From a Bahá’í perspective, how can one honestly expresses one’s truth with the written word, yet not transgress the bounds of tact and wisdom?

Perplexity Pro Response ³

To honestly express one’s truth in writing from a Bahá’í perspective, while remaining within the bounds of tact and wisdom, involves a conscious effort to write in a spirit that promotes unity, nurtures understanding, and avoids unnecessary conflict or controversy. Bahá’u’lláh clearly states that “whatever is written should not transgress the bounds of tact and wisdom, and in the words used there should lie hid the property of milk, so that the children of the world may be nurtured therewith, and attain maturity.” He warns that one word can cause hearts to flourish, while another can act as blight, withering the flowers of human interaction. [1]

Foundations: Truth, Unity, and Nurturing

Bahá’í teachings emphasize that expressing truth is not merely about stating facts or inner feelings but also about the cultivation of a context that allows the audience to grow, reflect, and develop. Tact and wisdom are not constraints on honesty but essential ingredients that make what is true also constructive and healing. “Thoughts are a boundless sea… not until the sea boils up will the waves rise and scatter their pearls of knowledge on the shore of life”. This imagery invites the writer to consider both the content and the effect of their words: Does this contribute to unity? Does it nourish and uplift? [1]

Tact and Wisdom in Writing

Bahá’u’lláh and ‘Abdu’l-Bahá consistently counsel that what is written and spoken should “not cause dissension, and invite the objection of the people.” Writings should “not lead to cavilling by the people,” but rather be “acceptable to fair-minded souls.” This requires the author to consider the language, tone, and framing of every idea: [1]

• Reflect before writing: Is this expression likely to heal or to wound?
• Avoid polemical or divisive language, even when discussing difficult topics.
• Present criticism, if truly necessary, in a way that helps to correct, uplift, and bring understanding rather than blame.
• Use metaphors and imagery that nurture, like “milk,” as Bahá’u’lláh counsels, so that even strong truths can be received and digested gently.[1]
  

Honesty Without Harm

One does not need to hide or compromise one’s convictions, but should articulate them in ways that foster collective growth, not alienation. The Bahá’í approach suggests:

• 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”. [1]
• Be “anxiously concerned with the needs of the age ye live in, and centre your deliberations on its exigencies and requirements,” ensuring relevancy and usefulness. [1]
• Engage in consultation with others before sharing widely, ensuring serious or sensitive topics have been considered from multiple perspectives. [1]
  

When Disagreement Arises

If what is written nonetheless draws objection or causes division, Bahá’í teachings recommend consultation and a continued commitment to learning. The purpose of writing is not personal vindication, but service to humanity and the promotion of unity and understanding. [1]

Conclusion

In summary, the path to honest, tactful, and wise expression in the Bahá’í context is to serve truth by fostering unity, nurturing souls, and ensuring every word is weighted with care for its impact on the reader and the wider community. This approach does not diminish honesty; it elevates it by making it a tool for collective advancement and peace. [1]

Follow-Up Questions Proposed by Perplexity

To further one’s understanding about how to express truth with tact and wisdom in Bahá’í writing, several deeper questions may be explored:

Questions on Guidance and Principles

• What are other examples from Bahá’í writings or history where tact and wisdom in expression were specifically commended or discussed, and how were these principles applied in context? [1]
• How do the teachings of Bahá’u’lláh distinguish between healthy constructive criticism and destructive dissent? [1]
• What practical tools or spiritual practices are recommended in the Bahá’í Faith to help individuals reflect before writing or speaking? [1]
  

Questions on Application in Community Life

• How does the process of Bahá’í consultation inform the way written expressions should be shared within the community? [1]
• What role do assemblies or institutions play in advising or guiding individuals who are preparing to write or publish on sensitive topics? [1]
• How should Bahá’ís respond if their writing causes controversy or misunderstanding, even if unintended? [1]
  

Questions on Impact and Communication

• What are the qualities of writing that “nurture” or “uplift” according to the Bahá’í Writings, and how can writers recognize these in their own work? [1]
• How can writers balance clarity and boldness with the need for gentleness and sensitivity, especially when addressing controversial or urgent issues? [1]
• What examples exist of writings that have successfully promoted unity and maturity among readers, and what made them effective? [1]
  

Questions on Contemporary Relevance

• How might these principles apply to modern forms of expression, such as social media, blogs, or public commentary? [1]
• In what ways can Bahá’ís work collectively to foster a culture of constructive discourse and prevent the spread of divisive or harsh expression in community spaces? [1]
  

Exploring these questions can help deepen understanding of how to translate the Bahá’í spiritual principles of tact, wisdom, and unity-building into practical action in individual and community life. [1]

Citations

[1] Social Action-A Compilation Prepared by the Research Department of the Universal House of Justice August 2020 – Bahá’í Reference Library

1. Research Department of the Universal House of Justice. “Social Action.” Bahá’í Reference Library, August 2020. https://www.bahai.org/r/587865687. ↩
2. Bahá’u’lláh, ‘Abdu’l-Bahá. “Bahá’í Sacred Writings.” Bahá’í Reference Library, July 2025. https://www.bahai.org/r/486498432. ↩
3. Perplexity Pro. “Expressing Truth with Tact and Wisdom.” Edited by Steve Bosserman. November 20, 2025. https://www.perplexity.ai/search/thou-hast-written-that-one-of-6FIMvgydR_eW4ysLLzgAhA#0. ↩

Istiqlál, 19 Qudrat (Power), 182 B.E.

Social Action: Selected Themes Pertaining to Social and Economic Development

Quotes for Reflection:

Blessed is he who in the days of God will engage in handicrafts. This is a bounty from God, for in this Most Great Dispensation it is acceptable in the sight of God for man to occupy himself in a trade which relieveth him of depending upon charity. The craft of every craftsman is regarded as worship. — Bahá’u’lláh ¹

Question for Consideration

From a Bahá’í perspective, what constitutes a trade one conducts that relieves one from dependence on charity and may be regarded as worship?

Perplexity Pro Response ²

From a Bahá’í perspective, a “trade” or occupation that relieves someone from dependence on charity and is regarded as worship is any lawful craft, profession, or productive occupation through which a person supports themselves and contributes to the well-being of society. This principle is rooted in the explicit teachings of Bahá’u’lláh and is further clarified by ‘Abdu’l-Bahá, Shoghi Effendi, and the Universal House of Justice.

Meaning of “Trade” and “Handicrafts”

• In the cited passage, Bahá’u’lláh honors those who engage in “handicrafts” and states that “the craft of every craftsman is regarded as worship” if it prevents reliance on charity. [1]
• “Trade” in this context broadly includes any lawful and productive means of earning a livelihood: handicrafts, skilled trades, professions, industry, agriculture, commerce, and the arts. [1]
• There is no prescribed limit: any honest work that sustains the individual and serves a constructive purpose is encompassed. [1]
  

Work as Worship

• The Bahá’í Writings emphasize that occupations or trades which contribute to both the material well-being of the individual and society are equivalent to worship when performed in a spirit of service and excellence. [1]
• Bahá’u’lláh writes: “Blessed is he who in the days of God will engage in handicrafts… for in this Most Great Dispensation it is acceptable in the sight of God for man to occupy himself in a trade which relieveth him of depending upon charity. The craft of every craftsman is regarded as worship”. [1]
• ‘Abdu’l-Bahá encourages Bahá’ís to “multiply national crafts and industry, promote trade, improve agriculture, provide learning for all…,” further stating: “Commerce, agriculture and industry should not, in truth, be a bar to service of the one true God. Indeed, such occupations are most potent instruments…” [1]
• Agriculture, in particular, is repeatedly praised as a noble science and a means of providing comfort and advancement for many, with its pursuit described as “acts of worship”. [1]
  

Avoidance of Dependence on Charity

• The explicit purpose of engaging in a trade is to avoid becoming burdensome to others and to contribute to the common good. [1]
• Self-reliance and the capacity to support oneself and one’s family, rather than dependency on charity, are considered virtues, as these allow a person to uphold dignity and contribute to society, which is central to the Bahá’í ethos. [1]
  

Range of Valid Trades

• The Writings highlight a broad range of acceptable occupations: education, health, the arts, trades, agriculture, industry, commerce, science, and crafts. [1]
• Any work that is useful, honest, and benefits humanity—whether “ordinary” or “extraordinary”—is praiseworthy. [1]
• The emphasis is on excellence of character and service to humanity, not a particular status or field. [1]
  

Summary Table

Acceptable Trades (Examples)	Worship if…	Relieves Dependency if…
Agriculture	Done with spirit of service [1]	Provides self-support [1]
Crafts/Handicrafts	Done honestly and well [1]	Not reliant on charity [1]
Commerce/Business	Upholds integrity [1]	Generates livelihood [1]
Professions (teaching, medicine, technology, etc.)	Benefits others [1]	Allows for independence [1]
Industry	Promotes collective good [1]	Is constructive/ethical [1]

Key Principle

Any honest occupation that relieves a person from dependence upon others and is carried out in a spirit of service and excellence, is regarded as worship in the Bahá’í Faith. [1]

This guidance is both profound and practical: the dignity of work and self-reliance, linked to spiritual intention, means that every form of productive and ethical labor, from the simplest craft to the most advanced science, can be a form of worship and contribution to the advancement of society. [1]

Follow-Up Questions Proposed by Perplexity

To clarify the relationship between honest work and fair compensation—ensuring that one receives for one’s labor enough to meet basic needs without reliance on charity—the Bahá’í teachings invite ongoing inquiry and community consultation. Here are questions that can help individuals, employers, and communities reflect on this relationship:

Questions to Clarify Fair Compensation

• What are the actual basic needs (food, shelter, healthcare, education) that compensation must meet for a person to avoid dependence on charity? [1]
• Is the wage or compensation offered sufficient to enable a worker not only to survive but to “live in comfort” and dignity? [1]
• How can the value and dignity of honest work be reflected in compensation practices? [1]
• In what ways can profit-sharing or other cooperative economic arrangements ensure greater equity between employers and workers, as encouraged by ‘Abdu’l-Bahá? [1]
• Are there mechanisms for regular consultation—between workers, employers, and the community—about fairness in wages and working conditions? [1]
• How might community or institutional structures (such as “general storehouses” or social safety nets) ensure that those unable to provide for themselves are nevertheless supported with dignity, and what safeguards prevent misuse or dependency that undermines self-reliance? [1]
• How do broader laws and systems (like moderation in wealth, progressive taxation, and systems discouraging excessive inequality) support or hinder the attainment of these goals? [1]
• How are spiritual principles—such as justice, moderation, compassion, and the avoidance of both extremes of wealth and poverty—applied in compensation policy? [1]
• What obstacles (economic, social, cultural) prevent honest workers from receiving fair compensation, and how can these be constructively addressed through consultation and action? [1]
  

Bahá’í Principles for Discussion

• Compensation must be just and sufficient for basic needs. [1]
• Profit-sharing and collaborative ownership are encouraged as mechanisms for societal well-being. [1]
• Community consultation is vital for assessing and improving economic arrangements. [1]
• Extreme inequality and poverty are both contrary to Bahá’í teachings; moderation and equity are key goals. [1]
• Charity is praiseworthy but should not take the place of justice in compensation. [1]
  

These questions can help guide families, workplaces, and communities in considering not just the material, but also the spiritual dimensions of economic justice, always adapting as circumstances and understanding evolve. [1]

Citations

[1] Social Action-A Compilation Prepared by the Research Department of the Universal House of Justice August 2020 – Bahá’í Reference Library

1. Research Department of the Universal House of Justice. “Social Action.” Bahá’í Reference Library, August 2020. https://www.bahai.org/r/587865688. ↩
2. Perplexity Pro. “The Craft of Every Craftsman as Worship.” Edited by Steve Bosserman. November 20, 2025. https://www.perplexity.ai/search/blessed-is-he-who-in-the-days-sbJ_itMUQTG8Z7jHH33SnQ#0. ↩

Istijlál, 18 Qudrat (Power), 182 B.E.

Social Action: Selected Themes Pertaining to Social and Economic Development

Quotes for Reflection:

In the third Tajallí (effulgence) of the Book of Tajallíyát (Book of Effulgences) We have mentioned: “Arts, crafts and sciences uplift the world of being, and are conducive to its exaltation. ¹ Knowledge is as wings to man’s life, and a ladder for his ascent. Its acquisition is incumbent upon everyone. The knowledge of such sciences, however, should be acquired as can profit the peoples of the earth, and not those which begin with words and end with words. Great indeed is the claim of scientists and craftsmen on the peoples of the world. Unto this beareth witness the Mother Book in this conspicuous station.” — Bahá’u’lláh ²

Question for Consideration

From a Bahá’í perspective, how can “arts, crafts and sciences uplift the world of being, and are conducive to its exaltation?

Perplexity Pro Response ³

From a Bahá’í perspective, “arts, crafts and sciences” uplift and exalt the world of being by fostering both material and spiritual progress, contributing to the prosperity, unity, and wellbeing of humanity. These disciplines are regarded as essential acts of service and worship when they are directed toward collective benefit and the advancement of civilization, not merely personal gain or pursuits that are disconnected from practical and spiritual utility. [1]

Arts, Crafts, and Sciences as Service

• Engaging in useful professions, including crafts and sciences, is considered worship in the Bahá’í Faith when done in a spirit of service for others. [1]
• Bahá’u’lláh stated that every craftsman’s work is worship, as it enables independence and dignity, reducing reliance on charity and fostering empowerment. [1]
• The arts are praised for their noble power to awaken collective consciousness and can reflect spiritual truths and principles, helping uplift society both emotionally and morally. [1]
  

Knowledge as a Ladder for Ascent

• Knowledge is “as wings to man’s life,” and its acquisition is obligatory for all, but only to the extent that it serves and profits the peoples of the earth. [1]
• Sciences and academic pursuits are valued when they yield tangible benefits, uplift individuals, and lead to the greater welfare of humanity—not when limited to abstract theorizing or debate without practical fruit. [1]
• Bahá’u’lláh emphasized: “The knowledge of such sciences, however, should be acquired as can profit the peoples of the earth, and not those which begin with words and end with words.” [1]
  

Material and Spiritual Civilization

• The Bahá’í teachings argue for the harmony of material and spiritual civilizations. Material achievements, including arts and sciences, become truly valuable when empowered by ethical and spiritual principles. [1]
• Abdul-Bahá likened material civilization to a lamp-glass, and spiritual civilization to the lamp itself. When the two are united, humanity advances toward real happiness and fulfillment. [1]
• Scientific and technological progress are to be pursued vigorously, but with an emphasis on their use for peace, justice, and collective prosperity—not for harm or division. [1]
  

Unity and Advancement of Civilization

• Bahá’í social teachings see all people as part of one body; the advancement of civilization—through arts, crafts, and sciences—is tied to the wellbeing, justice, and unity of all, transcending narrow interests or divisions. [1]
• Universal education in arts and sciences is mandated to unlock human potential, bridge differences, and create flourishing, inclusive societies. [1]
• Every individual is encouraged to pursue knowledge and excel in arts and crafts, according to capacity, aiming for perfections inwardly and outwardly, which leads to both individual happiness and collective progress. [1]
  

Conclusion

From the Bahá’í viewpoint, the “uplifting” and “exaltation” of the world through arts, crafts, and sciences happens when these pursuits are invested with spiritual intention and directed toward the public good, social justice, and the realization of the oneness of humankind. They are means by which humanity flourishes materially and spiritually, and their proper use is vital for the conscious advancement of civilization. [1]

Follow-Up Questions Proposed by Perplexity

To distinguish between knowledge that profits the peoples of the earth and that which “begins and ends with words,” the following questions, inspired by the Bahá’í teachings, can provide clarity and guidance:[1]

Questions to Identify Profitable Knowledge

• Does this knowledge contribute to the advancement, welfare, and unity of humanity, or is it primarily theoretical with no practical application? [1]
• Does it address the needs and requirements of our age, responding to contemporary challenges and opportunities? [1]
• Will its application lead to tangible improvements in society such as increased justice, education, prosperity, health, or peace? [1]
• Is this knowledge coupled with high moral standards and ethical intent, or is it divorced from virtuous character? [1]
• Does its pursuit motivate service to others, foster cooperation, and promote the general welfare of communities? [1]
• Can the knowledge be used for constructive action and not merely debate, speculation, or pride in intellectual achievement? [1]
• Is it inclusive, enabling the participation and empowerment of diverse groups, or does it serve narrow interests? [1]
• Does the knowledge harmonize with both the spiritual and material dimensions of existence, or is it solely focused on abstract ideas without transformative effect? [1]
• Will it help preserve human dignity and develop character, or is it used for manipulation, domination, or selfish purposes? [1]
• Is there evidence that this branch of knowledge has historically led to the “well-being of the world,” or has it remained confined to academic or rhetorical circles? [1]
  

Questions to Discern Knowledge That “Begins and Ends With Words”

• Is this knowledge oriented primarily toward accumulating information or winning argument, rather than generating real benefit or change? [1]
• Is its primary outcome the production of more words (papers, debates, polemics) without any practical service or transformation? [1]
• Does it elevate pride and self-conceit rather than humility, truth-seeking, and collective advancement? [1]
• Is it sought for personal status or distinction instead of a spirit of altruism or communal upliftment? [1]
• Is there a clear path from study to action, or does its acquisition remain an academic exercise disconnected from service and application? [1]
  

Summary Table

Profitable Knowledge	Begins/Ends with Words
Advances unity, justice, prosperity [1]	Remains theoretical/abstract [1]
Addresses real needs and challenges [1]	Focused on argument or self-promotion [1]
Results in service and cooperation [1]	No tangible effect on society [1]
Coupled with moral purpose [1]	Isolated from ethical principles [1]
Leads to action and application [1]	Confined to rhetoric/linguistic skill [1]

These questions aim to clarify whether learning guides us toward meaningful service, action, and transformation—or remains limited to intellectual display and discourse. In the Bahá’í view, the former is essential for personal and collective progress, while the latter is ultimately fruitless. [1]

Citations

[1] Social Action-A Compilation Prepared by the Research Department of the Universal House of Justice August 2020 – Bahá’í Reference Library

1. Research Department of the Universal House of Justice. “Social Action.” Bahá’í Reference Library, August 2020. https://www.bahai.org/r/587865689. ↩
2. Bahá’u’lláh. Epistle to the Son of the Wolf. Translated by Shoghi Effendi. Rev. ed. 1953. Reprint, Wilmette, Ill: Baháʼí Publishing Trust, 1976, 26-27. https://www.bahai.org/r/207876061. ↩
3. Perplexity Pro. “To Uplift the World of Being through Arts, Crafts and Sciences.” Edited by Steve Bosserman. November 19, 2025. https://www.perplexity.ai/search/in-the-third-tajalli-effulgenc-_1rF.RQ3TVyoSlJEQr3NDw#0. ↩

’Idál, 17 Qudrat (Power), 182 B.E.

Social Action: Selected Themes Pertaining to Social and Economic Development

Quotes for Reflection:

O Inmost Heart of this Temple! We have made thee the dawning-place of Our knowledge and the dayspring of Our wisdom unto all who are in heaven and on earth. From thee have We caused all sciences to appear, and unto thee shall We cause them to return. And from thee shall We bring them forth a second time. Such, indeed, is Our promise, and potent are We to effect Our purpose. Erelong shall We bring into being through thee exponents of new and wondrous sciences, of potent and effective crafts, and shall make manifest through them that which the heart of none of Our servants hath yet conceived. ¹ Thus do We bestow upon whom We will whatsoever We desire, and thus do We withdraw from whom We will what We had once bestowed. Even so do We ordain whatsoever We please through Our behest. — Bahá’u’lláh ²

Question for Consideration

What does Bahá’u’lláh’s statement, “Erelong shall We bring into being through thee exponents of new and wondrous sciences, of potent and effective crafts, and shall make manifest through them that which the heart of none of Our servants hath yet conceived” portend for humanity’s future?

Perplexity Pro Response ³

Bahá’u’lláh’s statement signifies a future in which humanity will witness the emergence of innovative sciences and transformative crafts, resulting in achievements and understandings that surpass anything yet imagined by people. This portend indicates not only technological or material advancement but also the manifestation of knowledge that integrates spiritual and material dimensions, contributing to the overall upliftment and well-being of society. [1] [2] [3]

Significance of New Sciences

Bahá’u’lláh links the advancement of sciences and crafts with a divine promise, suggesting that periods of spiritual awakening will correspond with breakthroughs in human understanding and capability. These “new and wondrous sciences” are not limited to the physical or technical; they encompass insights and methods that promote harmony, peace, and prosperity, echoing the Bahá’í principle that science and religion must work together for human progress. [2] [3] [4] [5]

Exponents of Knowledge

The passage refers to “exponents”—individuals through whom these advancements will come. In Bahá’í thought, such people will harness both intellect and spirituality, using their discoveries and skills for the benefit of all, rather than for selfish or divisive ends. This vision is inherently inclusive, suggesting that as humanity matures, more people will be empowered to contribute creatively and constructively. [1] [2] [6] [7]

Impact on Humanity’s Future

Bahá’u’lláh’s words portend a future civilization shaped by a continual outpouring of new sciences and arts—a civilization driven by knowledge that serves the common good and is rooted in spiritual values. Such discoveries will not only address humanity’s material needs but also reflect deeper spiritual truths, paving the way for a more unified, peaceful, and advanced global society. [2] [3] [8] [9]

In summary, this statement envisions a future wherein the synthesis of divine inspiration and human effort results in unprecedented progress, guiding humanity towards new horizons of understanding and achievement. [2] [3] [8]

Citations

[1] Harmony of Science and Religion

[2] Science | Bahá’í Quotes

[3] Science – Bahaipedia, an encyclopedia about the Bahá’í Faith

[4] The Force that Releases the World’s Animating Energies – BahaiTeachings.org

[5] Bahá’u’lláh and the New Era

[6] Súriy-i-Haykal

[7] Drawing on the Spiritual Power of the Arts – BahaiTeachings.org

[8] Science and the Bahá’í Faith – Bahai World

[9] Knowledge and Civilization – Bahai World

[10] The Summons of the Lord of Hosts

[11] “From thee have We caused all sciences to appear… unto thee shall We cause them to return… from thee shall We bring them forth a second time…” : r/bahai

[12] O people! Tread ye in the path of the one true God and ponder the ways and words of Him Who is the Manifestation of His ancient Being, that perchance ye may attain unto the Wellspring of the living waters of the All-Glorious. Were believers and non-believers to occupy the same station, were the worlds of God to be confined to this ephemeral plane, never would My previous Manifestation have surrendered Himself into the hands of His foes or laid down His life as a sacrifice. I swear by the dawning-light of this Cause that were the people to grasp the barest intimation of the fervour and longing which overcame that sovereign Beauty when His celestial Temple was suspended in the air, all would, in the intensity of their own yearning, offer up their souls in the path of this Manifestation of supernal glory. Indeed, sugar is the portion of the parrot, while dung is the share of the beetle; the crow hath no part in the warbling of the nightingale, and the bat fleeth the rays of the sun.” ~ Baha’u’llah, (Tablet to Salmán I) | Facebook

[13] Proclamation of Bahá’u’lláh/World’s Religious Leaders Collectively – Bahaiworks, a library of works about the Bahá’í Faith

[14] The Astonishing Meaning of the ‘Hidden Treasure’ Tradition

[15] The Importance of the Arts in Promoting the Faith

[16] From The Summons of the Lord of Hosts

[17] Arts and Crafts

[18] What is the Baha’i Faith’s approach to unifying science and religion?

[19] Proclamation of Bahá’u’lláh

[20] Reflection as source of crafts, sciences and arts | Facebook

1. Research Department of the Universal House of Justice. “Social Action.” Bahá’í Reference Library, August 2020. https://www.bahai.org/r/587865680. ↩
2. Baháʼuʼlláh. The Summons of the Lord of Hosts : Tablets. Translated by Shoghi Effendi. 1st ed. Haifa: Baháʼí World Centre, 2002. https://www.bahai.org/r/154048839. ↩
3. Perplexity Pro. “Innovative Sciences and Transformative Crafts.” Edited by Steve Bosserman. November 18, 2025. https://www.perplexity.ai/search/the-question-of-economics-must-oIXcpCrYQ..1IAswv1A2jg#0. ↩

Fidál, 16 Qudrat (Power), 182 B.E.

Social Action: Selected Themes Pertaining to Social and Economic Development

Quotes for Reflection:

At the outset of every endeavour, it is incumbent to look to the end of it. Of all the arts and sciences, set the children to studying those which will result in advantage to man, will ensure his progress and elevate his rank. — Bahá’u’lláh ^{1 2}

Question for Consideration

From a Bahá’í perspective, how can one consider the end of every endeavor at its outset so that the results advantage humanity and ensure progress and elevation of rank for all?

Perplexity Pro Response ³

To consider the end of every endeavor at the outset, from a Bahá’í perspective, means to undertake actions with clear and noble intentions, keeping in mind the greater benefit and prosperity of all humanity, and ensuring each step aligns with principles that will lead to the advancement and elevation of the human race. [1]

Purpose and Intention

Bahá’u’lláh teaches that every action should be guided by the intention to produce results beneficial to all people, not just for individual or limited group gain. What advantages humanity, refines character, improves society, and brings about unity and justice are the aims set forth for every worthy endeavor. “Blessed and happy is he that ariseth to promote the best interests of the peoples and kindreds of the earth.” This means that before embarking on any effort—whether in education, the arts, science, or social action—one’s purpose must be scrutinized to ensure it serves the common good and contributes to “the edification of human souls, the advancement of the world of being, and the exaltation of the Word of God”. [1]

Knowledge With Purpose

Bahá’í teachings emphasize the acquisition of knowledge, arts, and sciences that are useful and result in the progress of humanity. Education should be directed towards developing the capacities that lead to human welfare, and not pursued for its own sake or for endeavors ending in “words alone.” Useful knowledge, in this framework, is that which “serveth the welfare of humanity and safeguardeth its interests.” This orientation helps learners and educators to set their sights on long-term outcomes—universal benefit, justice, and the upliftment of all—while engaging in the process of learning. [1]

End Means Unity and Justice

Central to Bahá’í thought is the oneness of humanity: “The world is but one country, and mankind its citizens.” Therefore, every enterprise at every stage should be evaluated by how it will contribute to unity and justice. Bahá’í guidance insists that means must be consistent with ends; noble goals cannot be achieved through unworthy methods, and true progress cannot occur at the expense of others. The principle of consultation—a collective, respectful, truth-seeking process—is recommended to help clarify aims and keep collective actions aligned with these ultimate objectives. [1]

Organic Growth and Systematic Learning

Bahá’í writings describe the organic, incremental nature of progress: not all details can be known at the outset, but the general direction—toward unity, peace, and collective maturity—should guide every decision. Systematic learning, regular reflection, and adaptation ensure that each step is evaluated for effectiveness and realigned with the end goal of serving humanity whenever necessary. [1]

Integration of Material and Spiritual

Finally, every endeavor should integrate both material progress and spiritual principles. Material achievements—whether in science, agriculture, education, or economics—reach their fullest potential only when combined with spiritual virtues such as justice, compassion, and selfless service. Only with these dual aims—material advancement and spiritual uplift—will actions at their end truly advantage humanity and elevate its rank. [1]

In essence, a Bahá’í approach is to begin initiatives with an unwavering focus on universal well-being, applying continual consultation and reflection, aligning means with noble ends, fostering unity, and harmonizing material and spiritual progress so that every step leads towards the true upliftment of all people. [1]

Follow-Up Questions Proposed by Perplexity

To deepen one’s understanding of considering the end at the outset of every endeavor from a Bahá’í perspective, some fruitful questions to explore include:

Questions About Intention and Purpose

• What is the ultimate aim or purpose of this endeavor, and how is it connected to the betterment of humanity? [1]
• In what ways does this action serve both spiritual and material progress?
• Are the anticipated results likely to bring about justice, unity, or elevation of character?
  

Questions About Means and Methods

• Are the methods chosen consistent with the noble ends we seek to achieve? [1]
• How does consultation help ensure that both the means and ends of our actions align with Bahá’í principles?
• In what ways are material resources and spiritual values integrated in this process?
  

Questions About Knowledge and Learning

• How is knowledge—scientific, artistic, or moral—being acquired and applied towards the progress of society? [1]
• Does the learning process include reflection and adaptation to ensure alignment with the intended aim?
• How are participants encouraged to become protagonists of their own development and that of their community?
  

Questions on Community and Capacity Building

• Does the endeavor foster participation, empowerment, and capacity building among all involved? [1]
• How is the oneness of humanity reflected in the nature and outcome of this work?
• Are the needs of the age and the unique circumstances of all participants being considered and addressed?
  

Questions on Outcomes and Impact

• How will the success of this endeavor be measured in terms of its benefit to humanity? [1]
• What is being done to ensure the results are sustainable and promote continuing progress?
• How do the anticipated outcomes contribute to an ever-advancing civilization?
  

Reflecting on such questions can help illuminate whether an endeavor truly serves its highest possible purpose and aligns with the guiding principles found in the Bahá’í teachings. [1]

Citations

[1] Social Action-A Compilation Prepared by the Research Department of the Universal House of Justice August 2020 – Bahá’í Reference Library

1. Research Department of the Universal House of Justice. “Social Action.” Bahá’í Reference Library, August 2020. https://www.bahai.org/r/200088721. ↩
2. Bahá’u’lláh. Tablets of Baháʾ’u’ʾlláh, Revealed after the Kitáb-i-Aqdas. Translated by Habib Taherzadeh. 1st ed. Haifa: Bahá’í World Centre, 1978, 168-169. https://www.bahai.org/r/170688693. ↩
3. Perplexity Pro. “At the Outset of Every Endeavor.” Edited by Steve Bosserman. November 17, 2025. https://www.perplexity.ai/search/at-the-outset-of-every-endeavo-ldQiqJ5tQjSjBk8WQyy0bg#0. ↩